charitie God gaue him an other particular law that he should not eate of the tree of knovvlege of good and euil And that for two special reasons which S. Augustin noteth vpon this place First that God might declare him selfe to be Lord of man VVhich was absolutely necessarie for man and nothing at al profitable to God who nedeth not our seruice but we without his dominion should vtterly fal to nothing Nec enim ipso non creante c. For he not creating vs neither could vve haue bene noâ— he not conseruing vs could vve remayne nor he not gouerning vs could vve liue rightly VVherfore he onlie is our true Lord vvhom not for his but for our ovvne profite and saluation vve serue The other reason was that God might geue man matter wherin to exercise the vertue of obedience and to shew him selfe a subiect of God VVhich could not be so properly and effectually declared by keping other lawes nor the enormitie of disobedience appeare so euidently as by fulfilling of Gods wil commanding him or by doing his owne wil moued to the contrarie in a thing of it selfe indifferent only made vnlawful because it was forbid But let vs heare S. Augustins owne wordes Nec potuit melius aut diligentius coÌ„â—endâ—ri quantum malum sit sola inobedientia c. Neither could it saith this great Doctor be better nor more exactly signified how bad a thing sole disobedience is then where a man became guiltie of iniquitie because he touched that thing contrarie to prohibition which if he not forbidden had touched he had not sinned at al. For he that saith for example sake Touch not this herbe supposing it is poysenful and doth forwarne one of death if he touch it death assuredly falleth on the contemner of the precept yea though no man had prohibited and he had touched for he should dye because the same thing bereueth him of health and life whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched which would not in dede preiudice him that toucheth but him that forbiddeth as if one take an others money being forbid by him whose the money is it is a sinne in him that is forbidden because it is iniurie to him that forbiddeth But when that thing is touched which neither should hurt him that toucheth nor any other if it were not forbid wherfore is it prohibited but that the proper goodnes of obedience and the euil of disobedience might appeare Thus S. Augustin sheweth that disobedience is a sinne because it is against a precept though otherwise the thing that is done were not euil And amongst other good notes teacheth that true obedience inquireth not wherfore a thing is commanded but leauing that to the Superior promptly doth that is appointed 17. Of the tree eate thou not This example of our first parents transgression sheweth how friuolous an answer it is to say that breaking of commanded fastes or eating meates forbidden can not hurt vs the meate being good and holsome for so the fruite of the tree was good and should haue hurt no man if it had not benne forbidden Euen so al meates of their owne nature are good yet the precept of fasting foretold by our Sauiour in general and determined by his Church in particular and so of anie other like law though it be in things otherwise indifferent proceeding from lawful Superiors bindeth the subiects in conscience And the transgression is properly disobedience what other sinne soeuer may also be mixed therwith 17. Thou shalt dye the death Against the new doctrine denying that after sinne is remitted anie temporal punishment remaineth for the same this place declareth that death wherof God forewarned Adam if he should eate of the fruite forbidden remained due and was at last inflicted vpon him for his sinne which was presently remitted vpon his repentance Againe for so much as we are al subiect to death it proueth that we were al guiltie of this sinne by which death came vpon al men as S. Paul teacheth Els God should punish vs without our fault which is vnpossible that his goodnes should do Especially it appeareth in infants who dying before they come to vse of reason can neuer coÌ„mit other sinne for though they were circumcised or had Sacrifice offered or other remedie vsed for them before Christ or baptised since Christ yet they suffer as S. Augustin noteth both death and manie other penalties of sickenes cold heate hunger and the like which can neither be to them matter of merite as to others it may be nor profite them for auoiding of other sinnes seing they dye in their infancie Yea moreouer if they dyed without circumcisioÌ„ or other remedie of those former times their soules perished from their people and now without Baptisme can neuer enter into the kingdome of heauen which could not stand with Gods iustice if they were not guiltie of sinne CHAP. III. By the craft of the Diuel speaking in a serpent our first parents transgressed Gods commandment 7. who being ashamed vvould hide them selues 9 but are reproued by God 14. and besides other particular punishements yet with promise of a Redemer are cast out of Paradise BVT the serpent also was more subtile then al the beasts of the earth which our Lord God had made Which said to the woman Why hath God commanded you that you should not eate of euerie tree of Paradise †To whom the woman answered Of the fruite of the trees that are in paradise we doe eate †but of the fruite of the tree which is in the middes of paradise God hath commanded vs that we should not eate and that we should not touch it lest perhapes we die †And the serpent said to the woman No you shal not dye the death †For God doth know that in what day soeuer you shal eate therof your eyes shal be opened and you shal be as gods knowing good euil †The woman therfore sawe that the tree was good to eate and fayre to the eyes and delectable to behold and she tooke of the fruite therof and did eate and gaue to her husband who did eate †And the eyes of them both were opened and when they perceiued themselues to be naked they sowed togeather leaues of a figge tree and made themselues aprons †And hearing the voice of our Lord God walking in paradise at the after none ayre Adam hid himselfe and so did his wife from the face of our Lord God amidst the trees of paradise †And our Lord God called Adam and said to him Where art thou †Who said I heard thy voice in paradise and I feared because I was naked and I hid me †To whom he said And who hath told thee that thou wast naked but that thou hast eaten of the tree whereof I commanded thee that thou shouldest not eate †And Adam
said The woman which thou gauest me to be my felow companion gaue me of the tree and I did eate †And our Lord God said to the woman Why hast thou done this who answered The serpent deceiued me I did eate †And our Lord God said to the serpent Because thou hast done this thing accursed art thou among al catle beasts of the earth vpon thy brest shalt thou goe earth shalt thou eate al the dayes of thy life †I wil put enmyties betwen thee the woman and thy seed and the seed of her she shal bruise thy head in peeces thou shalt lye in waite of her heele †To the woman also he said I wil multiplie thy trauailes and thy child bearinges in trauaile shalt thou bring forth children and thou shalt be vnder thy husbands power and he shal haue dominion ouer thee †And to Adam he said Because thou hast heard the voice of thy wife and hast eaten of the tree whereof I coÌ„manded thee that thou shouldest not eate cursed is the earth in thy woorke with much toyling shalt thou eate thereof al the dayes of thy life †Thornes and thystles shal it bring forth to thee thou shalt eate the herbes of the earth †In the sweat of thy face shalt thou eate bread til thou returne to earth of which thou wast taken because dust thou art and into dust thou shalt returne †And Adam called the name of his wife Eue for because she was mother of al the liuing †Our Lord God also made for Adam and his wife garments of skynnes and clothed them †And said Loe Adam is become as it were one of vs knowing good euil now therfore lest perhapes he reach forth his hand and take also of the tree of life eate and liue for euer †And our Lord God sent him out of the paradise of pleasure to worke the earth of which he was taken †And he cast out Adam and placed before the paradise of pleasure Cherubins a flaming and a turning sworde for to keepe the way of the tree of life ANNOTATIONS CHAP. III 1 VVhy hath God Here we may see how sinne came first amongst men For the diuel enuying maÌ„s happie state tempted Eue the weaker person beginning with a question therby to allure her into conference and by such a question as might bring her into suspition of Gods affection towards man saying VVhy hath God commanded you that you should not eate of euerie tree of paradise insinuating by these words and withal internally suggesting that God dealt hardly with them abridging their libertie without cause And when he had got so much of her that she was displeased with the precept which she shewed by adding of her owne to make it seme more greuous that they were forbidden to touch the tree and againe by reporting the punishment as doubtful saying lest perhaps vve dye then the tempter auouched boldly and falsly that they should not dye and charged God to be enuious of the benefite they should get by eating of that tree saying their eyes should be opened and they should be as Goddes knowing good and euil Vpon which perswasion and liking also she had to the fruite she did take and eate and perswaded Adam also to eate And forthwith they saw that they would not haue seene knew euil which they had better not to haue knowen were ashamed and endeuored to couer and hide them selues Euen thus the diuel dealeth with men euer since assaulting the weaker persons and weaker part as the flesh and sensualitie and by them setteth vpon the stronger and superior part to get consent of freewil without which there is no sinne According to that famous saying of S. Augustin Peâ—atum adeo est voluntarium vt nullo modo sit peccatum si non voluntarium Sinne is so voluntarie that in no vvise it can be sinne if it be not voluntarie wherfore it was no sinne in Eue to be tempted by the serpent which she could not auoide nor in Adam to be tempted by Eue but they sinned when they consented to the euil suggestions And now in the regenerate though concupiscence remaine which is the effect of sinne past occasion of sinne in those that yeld againe to teÌ„tations yet is it not sinne but punishment of sinne and matter of exercise in the iust and if we resist of merite and therfore S. Paul exhorteth vs to vvalle in the spirite and the lusts of the flesh vve shal not accomplish And in an other place sheweth that he vvhich fighteth lavvfully shal be crovvned 15. She shal bruise Protestants wil not admitte this reading ipsa conteret she shal bruise lest our Blessed Ladie should be said anie way to bruise the serpents head And Kemnisius amongst others saith that al ancient Fathers read ipsum not ipsa But he is conuinced of lying by Claudius Marius Victor lib. 1. in Gen. Alcimus Auitus lib. 3. carm c. 6. S. Chrisostom bom 17. in Genes S. Ambrose lib de fuga saeculi cap. 7. S. Augustin lib. 2. de Genesi contra Manichaeos cap. 18 lib. 11. de Genesi ad literam cap. 26. S. Gregorie lib. 1. Moralium cap. 38. And after them S. Bede Eucherius Rabanus Rupertus Strabus and Lira vpon this place S. Bernard ser 2. super Misus est And manie others who read ipsa as the Latin text now hath But whether we read She shal bruise or her sede that is her sonne Christ shal bruise the serpents head we attribute no more nor no lesse to Christ nor to our Ladie by the one reading then by the other for by the text I vvil put â—nmitâ—es betvven thee and the vvoman betvven thy seede and her seede It is clere that this enmitie and battle pertained to the woman and her seede on the one partie and to this diuel that spake by the serpent and al the wicked on the other partie and that the victorie should happen to mankind VVhich being captiue by Adams sinne occasioned by a woman should be redeemed both sexes though in farre different sorte concurring therto And so it is most true that Christ by his owne proper powre and his blessed mother by her most immediate cooperating to his Incarnation and consequently to other Misteries did bruise the serpents head breake and vanquish his powre As manie ancient Fathers do excellently discourse namely S. Bernard writing vpon these wordes in the Apocalips cap. 12. A great signe appeared in heauen a vvoman clothed vvith the sunne Albeit saith he by one man and one woman we were greatly damaged yet God be thanked by one man and one woman al losses are repaired and that not without great increase of graces For the benefite doth farre excede the losse Our merciful father geuing vs for a terrestrial Adam Christ our Redemer for old Eue Gods owne mother Moreouer as the
the Land which the Lord your God wil geue you that you may haue and possesse it †See therfore that you fulfil the ceremonies and iudgementes which I shal sette this day in your sight CHAP. XII Al idolatrie and whatsoeuer apperteineth therto must be destroyed 5. Sacrifices tithes and donaries must be offered in the special place 15. Eating flesh they must not eate the bloud 29. In no case to imitate the idolatrie of gentiles THESE are the preceptes and iudgementes that you must do in the Land which the Lord God of thy fathers wil geue thee to possesse it al the daies that thou shalt goe vpon the earth †Subuert al places wherein the nations which you shal possesse worshipped their goddes vpon the high mountaines and hilles and vnder euerie tree ful of leaues †Ouerthrow their altares and breake their statues their groues burne with fire and their Idols hewe al to peeces destroy their names out of those places †You shal not doe so to the Lord your God †but to the place which the Lord your God hath chosen of al your tribes to put his name there and to dwel in it shal you come †and shal offer in that place your holocaustes and victimes the tithes and first fruites of your handes and your vowes and donaries the first borne of your oxen and sheepe †And you shal eate there in the sight of the Lord your God and you shal reioyce in al thinges whereunto you shal put your hand you and your house wherein the Lord your God hath blessed you †You shal not doe there the thinges that we doe here this day euerie man that which seemeth good to him self †For vntil this present time you are not come to rest and to the possession which the Lord your God wil geue you †You shal passe ouer Iordan and shal dwel in the Land which the Lord your God wil geue you that you may haue rest from al enemies round about and may dwel without al feare †in the place which the Lord your God shal choose that his name may be therin Thither shal you bring al the thinges that I command you holocaustes and hostes and tithes and the first fruites of your handes and whatsoeuer is the principal in the giftes that you shal vowe to our Lord. †There shal you feaste before the Lord your God you and your sonnes and daughters men seruantes and wemen seruantes and the Leuite that dwelleth in your cities for he hath no other part and possession among you †Beware thou offer not thy holocaustes in euerie place that thou shalt see †but in that which our Lord shal choose in one of thy tribes shalt thou offer hostes and shalt doe what thinges soeuer I command thee †But if thou wilt eate and the eating of flesh delight thee kil and eate according to the blessing of the Lord thy God which he hath geuen thee in thy cities whether it be vncleane that is to say blemished and feeble or cleane that is to say sound and without blemish such as is lawful to be offered as the doa and the hart shalt thou eate it †only without eating of the bloud which thou shalt power out vpon the earth as water †Thou canst not eate in thy townes the tithe of thy corne and wine and oyle the first borne of thy heardes and cattel and al thinges that thou vowest and that thou wilt offer voluntarily and the first fruites of thy handes †but before the Lord thy God shalt thou eate them in the place which the Lord thy God shal choose thou and thy sonne and thy daughter and man seruant and woman seruant and the Leuite that dwelleth in thy cities and thou shalt reioyce and be refreshed before the Lord thy God in al thinges whereunto thou shalt extend thy hand †Take heede thou forsake not the Leuite al the time that thou liuest in the land †When the Lord thy God shal haue dilated thy borders as he hath spoken to thee and thou wilt eate the flesh that thy soule desireth †and if the place be farre of which the Lord thy God shal choose that his name may be there thou shalt kil of the heardes and cattel which thou hast as I haue commanded thee and shalt eate in thy townes as it pleaseth thee †As the doa is eaten and the hart so shalt thou eate them both the cleane and vncleane shal eate in common †This onlie beware that thou eate not the bloud for their bloud is for the soule and therfore thou must not eate the soule with the flesh †but vpon the earth thou shalt power it as water †that it may be wel with thee and thy children after thee when thou shalt doe that which pleaseth in the sight of our Lord. †But the thinges which thou hast sanctified and vowed to our Lord thou shalt take vp and shalt come to the place which our Lord shal choose †and shalt offer thy oblations the flesh and the bloud vpon the altar of the Lord thy God the bloud of thy hostes thou shalt power on the altar and the flesh thy self shalt eate †Obserue and heare al thinges that I command thee that it may be wel with thee and thy children after thee for euer when thou shalt doe that which is good and pleasing in the sight of the Lord thy God †When the Lord thy God shal haue destroyed before thy face the nations that thou entrest in to possesse and thou shalt possesse them and dwel in their land †beware lest thou imitate them after they be subuerted at thy entring in and thou require their ceremonies saying As these nations haue worshipped their goddes so wil I also worshippe †Thou shalt not doe in like maner to the Lord thy God For al the abominations that our Lord doeth abhorre haue they done to their goddes offering their sonnes and daughters and burning them with fyre †What I command thee that onlie doe to our Lord neither adde any thing nor diminish ANNOTATIONS CHAP. XII 32 That only do to our Lord. VVheras the Gentiles offered their sonnes and daughters v. 31. and other abominable sacrifices to Idols God commandeth his people to offer those things only which are prescribed by the law and neither to imolate anie other thing nor exclude anie thing appointed by the same law for sacrifice As for other preceptes it is likewise forbid to adde or diminish anie thing that may corrupt the law but was euer lawful for Superiors to adde more preceptes agreable and not contrarie to the former So King Dauid established a new law that such as stayed with the baggage should haue like portion of the praye with those that fought in battel 1. Reg. 30. And our Sauiour by his presence Ioan 10 approued the feast of dedication instituted long after Moyses law 1. Machab 4. CHAP. XIII False Prophets must be slaine
of the earth †But if you wil not and wil prouoke me to wrath the sword shal deuoure you because the mouth of our Lord hath spoken †How is the faythful citie ful of iudgement become an harlot iustice hath dwelled in it but now mankillers †Thy siluer is turned into drosse thy wine is mingled with water †Thy princes are vnfaithful companions of theues al loue giftes folow rewardes They iudge not for the pupil and the widowes cause goeth not in to them †For this cause sayth our Lord the God of hostes the mightie one of Israel Alas I wil comfort myselfe vpon mine aduersaries and wil be reuenged of mine enemies †And I wil turne mine hand to thee and I wil boyle out thy drosse til it be pure wil take away al thy tinne †And I wil restore thy iudges as they haue beene before and thy counselers as of old After these thinges thou shalt be called the iust a faithful citie †Sion shal be redemed in iudgement and they shal bring her backe in iustice †And he shal destroy the wicked and the sinners together and they that haue forsaken our Lord shal be consumed †For they shal be confounded for the idols to which they haue sacrificed and you shal be ashamed of the gardens which you chose †When you shal be as an oke the leaues falling of and as a garden without water †And your strength shal be as the isles of to we and your worke as a sparke and both shal be set on fire together and there shal be none to quench it CHAP. II. Al nations shal come to the Church of Christ which shal beginne in Ierusalem 6. And the Iewes shal be reiected for their idolatrie auarice and other sinnes 11. Proud men shal be humbled Gods glorie shal increase 18. Idolatrie shal be destroyed THE word that Isaie the sonne of Amos saw vpon Iuda and Ierusalem †And in the later dayes the montaine of the house of our Lord shal be prepared in the toppe of montaines and it shal be eleuated aboue the little hilles and al nations shal flowe vnto it †And manie peoples shal goe shal say come and let vs goe vp to the mount of our Lord and to the house of the God of Iacob and he wil teach vs his wayes and we shal walke in his pathes because the law shal come forth from Sion and the word of our Lord from Ierusalem †And he shal iudge the Gentiles and rebuke manie peoples and they shal turne their swordes into culters and their speares into siethes nation shal not lift vp sword against nation neither shal they be exercised any more to battel †House of Iacob come ye and let vs walke in the light of our Lord. †For thou hast reiected thy people the house of Iacob because they are filled as in times past and haue had southsayers as the Philisthijms and haue stucke fast to strange children †The land is replenished with siluer and gold and there is no end of their treasures †And their land is replenished with horses and their chariotes are innumerable And their land is ful of idoles they haue adored the worke of their handes which their fingers made †And man bowed himself and man was humbled therfore forgeue them not †Enter thou into the rocke and be hid in a pitte in the ground from the face of the feare of our Lord from the glorie of his maiestie †The loftie eies of man are humbled and the height of men shal be made to stoupe our Lord onlie shal be exalted in that day †Because the day of the Lord of hostes shal be vpon al the proude and loftie and vpon euerie one that is arrogant and he shal be humbled †And vpon al the ceders of Libanus high eleuated vpon al the okes of Basan †And vpon al the high mountaines and vpon al little hilles eleuated †And vpon euerie high towre and euerie fensed wal †And vpon al the shippes of Tharsis and vpon al that is fayre to behold †And the loftines of men shal be bowed and the height of men shal be humbled and our Lord onlie shal be exaited in that day †And idols shal vtterly be destroyed †And they shal enter into the caues of rockes and into the pittes of the earth from the face of the feare of our Lord and from the glorie of his maiestie when he shal rise vp to strike the earth †In that day shal a man castaway the idols of his siluer and the idols of his gold which he had made him to adore mowles and battes †And he shal goe into the clefts of rockes and into the caues of stones from the face of the feare of our Lord and from the glorie of his maiestie when he shal rise vp to strike the earth †Cease therfore from the man whose spirit is in his nosthrels because he is reputed high CHAP. III. The Iewes shal be depriued of wise men 4. and be subiect to childish and effeminate gouerners 8. for their greuous sinnes 16. The proud curious and lasciuious attyre of their wemen 24. shal be turned into ignominie and sorow FOR behold the dominatour the Lord of hostes shal take away from Ierusalem and from Iuda the valiant and the strong al strength of bread and al strength of water †The strong and the man of warre the iudge and the prophete and southsayer and the ancient †The prince ouer fiftie and the honorable of countenance and the counseler and the wise of workemasters and the skilful of mystical speach †And I wil geue children to be their princes and the effeminate shal rule ouer them †And the people shal rush violently man against man and euerie one against his neighbour the childe shal make tumult against the ancient and the base against the noble †For a man shal take hold of his brother one of the house of his father Thou hast a garment be thou our prince and let this ruine be vnder thy hand †He shal answer in that day saying I am no physicion in my house there is no bread nor garment do not appoint me prince of the people †For Ierusalem is gone to ruine and Iuda is fallen because their tongue their inuentions were against our Lord to prouoke the eyes of his maiestie †The knowlege of their face hath answered them and they haue proclaimed their sinne as Sodom neither haue they hid it woe to their soule because euils are rendered to them †Say to the iust that it is wel because he shal eate the fruite of his inuentions †Woe to the impious vnto euil for the reward of his handes shal be made to him †My people their exactours haue spoyled wemen haue ruled ouer them My people they that cal thee blessed the same deceiue thee and dissipate
loaues and fishes Ioan 6. And some real effect Christs blessing must nedes worke also in the blessed Sacrament Mat. 26. VVhich can be no other but changing bread and wine into his bodie bloud seing him selfe expresly sayeth This is my bodie this is my bloud And though Gods blessing in this place be also a precept yet it is not to al men for euer but for the propagation of mankind which being long since abundantly propagared the obligation of the precept ceaseth the cause ceasing So S. Cyprian S. Ierome S. Augustin and other Fathers expound this place And confirme the same by the text for immediatly God signifying to what end he spoke saith and replenish the earth VVhich benig replenished Gods wil is therin fulfilled CHAP. II. The worke of six dayes being finished God rested the seueÌ„th day blessed it 8. Then placing man in paradise planted with bewtiful swete trees witered with foure riuers 16. comandeth him not to eate of the tree of knowledge of good euil 18. formed a woman of a ribbe of Adam THE heauens therfore the earth were fully finished and al the furniture of them †And the seuenth day God ended his woorke which he had made rested “ the seuenth day from al woorke that he had done †And he blessed the seuenth day and sanctified it because in it he had ceased from al his woorke which God created to make †These are the generations of heauen earth when they were created in the day when our Lord God made the heauen and the earth †And euery plant of the filde before it shotvp in the earth And euerie herbe of the ground before it sprang for our Lord God had not rayned vpon the earth and man was not to til the earth †But a spring rose out of the earth watering al the ouermost part of the earth †Our Lord God therfore formed man of the slyme of the earch and breathed into his face the breath oflife man became a liuing soule †And our Lord God had planted a Paradise of pleasure from the beginning wherin he placed man whom he had formed †And our Lord God brought forth of the ground al maner of trees fayre to behold and pleasant to eate of the tree of life also in the middle of Paradise and the tree of knowledge of good euil †And a riuer issued out of the place of pleasure to water Paradise which from thence is diuided into four heades †The name of the one is Phison that is it which compasseth al the land of Heuilath where gold groweth †And the gold of that land is very good there is sound bdelium the stone onyx †And the name of the second riuer is Gehon that is it which compasseth al the land of Ethiopia †And the name of the third riuer is Tygris that same passeth along by the Assirians And the fourth riuer the same is Euphrates †Our Lord God therfore tooke man put him in the Paradise of pleasure to woorke keepe it †And he commanded him saying Of euerie tree of Paradise eate thou †But “ of the tree of knowledge of good euil eate thou not For in what day soeuer thou shalt eate of it “ thou shalt dye the death †Our Lord God also said It is not good for man to be alone let vs make him a helpe like vnto him selfe †Our Lord God therfore hauing formed of clay al beastes of the earth and foules of the ayre brought them to Adam that he might see what to cal them for al that Adam called any liuing creature the same is his name †And Adam called al beastes by their names and al foules of the ayre and al cattel of the filde but vnto Adam there was not found an helper like him selfe †Our Lord God therfore cast a dead sleepe vpon Adam and when he was fast a sleepe he tooke one of his ribbes filled vp flesh for it †And our Lord God built the ribbe which he tooke of Adam into a woman and brought her to Adam †And Adam said This now is bone of my bones and flesh of my flesh she shal be called woman because she was taken out of man †Wherfore man shal leaue his father mother shal cleaue to his wife they shal be two in one flesh †And they were both naked to wit Adam his wife and were not ashamed ANNOTATIONS CHAP. II. 2. The seuenth day Al creatures benig made in their kindes in six dayes complete and perfect God not neding as men often do in their workes to perfect poolish or amend the same rested the seuenth day and therfore the natural perfection of Gods workes is attributed to the seventh day and the supernatural perfecting of men in eternal life after the Resurrection is attributed to the eight day as S. Augustin and other fathers teach And for this cause God blessed and sanctifyed the seuenth day and after we haue in the Decalogue or tenne commandments that this day al should rest and abstaine from workes yea and kepe it festiual occupying them selues in spiritual exercises seruice and special worshipe of God as the Iewes did euen til Christs and his Apostles time praying and hearing the word of God read and expounded in the Sabboth day VVherby we see that distinction of dayes pertayneth to Religion the people of God thus obseruing the Sabboth in memorie of the Creation diuers other feastes in memorie of other benefites And we now kepe the Sunday holie in memorie of Christs Resurrection and other feastes in gratful remembrance of other Mysteries of Christs Natiuitie the coming of the Holie Ghost and the like Yea also feastes of his blessed Mother and other Sainctes for the benefites receiued from Christ by them and for more honour to Christ in them So this Catholique obseruation of feastes is neither Iudaical which also in the law was good but now is abrogated nor heathnish for we honour not Iupiter nor Iuno noranie false god or goddesse but our Lord God Creator Redemer for his sake his best seruants VVherof see the Annotations in the English new Testament 4. chap. to the Galathians VVherto we here only adde these wordes of S. Basil VVhich may serue for a general answer to the most common obiection Honor seruorum redundat in communâ—m Dominâ—m The honour of the seruantes redoundeth to the common Lord or Maister So saith he the honour of Sainctes is the honour of Christ their Lord and ours 17. Of the tree of knovvledge Besides the law of nature by which Man was bound to direct al his actions according to the rule of reason and besides the supernatural diuine law by which he was bound to beleue and trust in God and to loue him aboue al things hauing receiued the giftes of faith hope and
may seme to beare wisheth the Pope who was also very lerned to examine al more at large putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place The most probable exposition semeth to be gathered out of the Hebrewes Tradition that this Lamech of the issue of Cain for there was an other Lamech of Seths progenie much addicted to hunting and his eyes decaying vsed in that excercise the direction of a young man his nephew the sonne of Tubalcain VVho seing something moue in bushes supposing it to be a wild beast willed his grandfather to shoote at the same which he did and stroke the marke with a deadlie wound and approching to take the pray found it to be old Cain VVhereupon sore amazed afflicted and moued with great passion did so beate the young man for his il direction that he also died of the drie blowes After both which mishappes and his passion at last caulmed Lamech lamenteth as the text saith that he had killed a man and stripling towit the one with a wound the other with drie blowes for which he feared seuenfold punishment more then Cain suffered for killing Abel Neuertheles S. Hierom other Fathers thinke it probable that Lamech killing the one of ignorance the other in passion was not so seuerly punished as he feared And so they vnderstand the rest of this passage that seuenfold vengance was taken of Cain by prolongation of his miserable life til his seuenth generation when one of his owne issue slew him and an other of the same linage with him And Lamech was punished seuentie seuenfold when his seuentie seuen children for so manie he had as Iosephus writeth and al their ofspring perished in the floud Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer who was borne in the seuentie seuenth generation from Adam 26. Begane to inuocate Seth was a most holie man and so brought vp his children that they were called the sonnes of God Gen. 6. Adam also and Eue were penitent and became great confessors and are now Sainctes And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God And therfore that which is here said He towit Enos bagane or as the Hebrew hath then was begune to inuocate the name of our Lord can not be vnderstood of priuate but of some publique prayer of many meeting togeather obseruing some rites set forme in peculiar place dedicated to diuine Seruice the Church being now growne to a competent multitude And that besides Sacrifice which was also before as appeareth both by Cain Abel CHAP. V. The progenie of Adam number of their yeares vvith the death of the rest translation of Enoch in the line of Seth to Noe his three sonnes THIS is the booke of the generation of Adam In the day when God created man to the likenes of God made he him †Male and female created he them and blessed them and called their name Adam in the day when they were created †And Adam liued a hundred and thirtie yeares and begat to his owne image and likenes and called his name Seth. †And the dayes of Adam after he begat Seth came to eight hundred yeares and he “ begat sonnes and daughters †And al the time that Adam liued came to nine hundred and thirtie yeares “ and he died †Seth also liued a hundred fiue yeares and begat Enos †And Seth liued after he begat Enos eight hundred and seuen yeares and begat sonnes and daughters †And al the dayes of Seth came to nine hundred twelue yeares and he died †And Enos liued nintie yeares and begat Cainan †After Whose birth he liued eight hundred fiftene yeares and begat sonnes and daughters †And al the dayes of Enos came to nine hundred and fiue yeares and he died †Cainan also liued seuentie yeares begat Malaleel †And Cainan liued after he begat Malaleel eight hundred fourtie yeares and begat sonnes daughters †And al the dayes of Cainan came to nine hundred and ten yeares and he died †And Malaleel liued sixtie fiue yeares and begat Iared †And Malaleel liued after he begat Iared eight hundred and thirtie yeares and begat sonnes and daughters †And al the dayes of Malaleel came to eight hundred nyntie fiue yeares he died †And Iared liued a hundred sixtie two yeares and begat Enoch †And Iared liued after he begat Enoch eight hundred yeares and begat sonnes and daughters †And al the dayes of Iared came to nine hundred sixtie two yeares he died †Moreouer Enoch liued sixtie fiue yeares begat Mathusala †And Enoch walked with God liued after he begat Mathusala three hundred yeares and begat sonnes and daughters †And al the dayes of Enoch came to three hundred sixtie fiue yeares †And he walked with God and “ was seene no more because God tooke him †Mathusala also liued a hundred eightie seuen yeares begat Lamech †And Mathusala liued after he begat Lamech seuen hundred eightie two yeares and begat sonnes and daughters †And al the dayes of Mathusala came to nyne hundred sixtie nine yeares he died †And Lamech liued a hundred eightie two yeares and begat a sonne †and he called his name Noe saying This sonne shal comfort vs from the workes labours of our handes on the earth which our Lord cursed †And Lamech liued after he begat Noe fiue hundred nintie fiue yeares and begat sonnes and daughters †And al the dayes of Lamech came to seuen hundred seuentie seuen yeares and he died And Noe when he was fiue hundred yeares olde begat Sem Cham and Iaphat ANNOTATIONS CHAP. V. 4. Begate sonnes and daughters Moyses in this genealogie reciteth not alwayes the first begotten nor the whole progenie by their names for then he should haue repeated Cain and Abel and haue named many others but those onlie by whom the Church of God continued signifying the rest in general whose succession was cut of by the floud 5. And he died By this Gods word is verified saying that Adam should dye if he should eate of the forbidden tree And the diuel is proued a lyer saying they should not dye It is also most true that Adam dyed that day in which he did eate For he began that very day to decline to death and so doth al mankind euer since as truly said the woman of Thecua to king Dauid vve doe al die and as vvaters that returne not vve fal dovvne on the earth And vvhat els saith S. Gregorie is this daylie decaying of our corruption but a lingering death And none of al these that liued longest reaching to a thousand yeares which with God is as one day man dyed in that day in which he
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
other things in the first age were figures of Christs Sacraments the Spirite of God geuing powre to the waters as Tertullian S. Hierom and others expound it and the floud of Noe by S. Peters testimonie were figures of Baptisme Mariage instituted in Paradise is the very paterne of holie Matrimonie a Sacrament in the Church of Christ where one man and one wife are on lie lawful and not more at once in anie wise Christ reforming that which in Moyses law was tolerated for hardnes of mens hartes and for auoyding murther to put away one wife and take an other to this first institution as it was in the beginning two in one flesh not three nor more The repentance of Adam and Eue was a perfect and examplare figure of the Sacrament of Penance First they were ashamed couering their nakednes and hiding them selues which shewed their griefe and sorow for the sinne committed Secondly they confessed their fault and by what meanes it happened For God examining Adam he answered truly and simply saing The woman which thou gauest me to be my companion gaue me of the tree and I did eate Likwise Eue confessed sincerly saying The serpent deceiued me and I did eate Thirdly God gaue them penance besides death before threatned and other penalties annexed that Eue should in paine and trauel bring forth her children and Adam should eate his bread in the sweate of his face And withal cast them forth of Paradise But not forth of his fauoure as appeared by his making them garments of skinnes granting them and their posteritie the rest of the earth to liue and labour in especially to serue him and do penance with admonition to remember that of duct man was made and into dust he shal returne Al which were signes of loue and that finally he would bring them and manie more to eternal saluation The first borne and heades of families were Priests al the time of the law of nature vntil the law being changed God tooke Priests only of the stock of Aaron and the rest of the Leuites to assist them in that function Aaron his sonnes thou shalt appoint saith our Lord ouer the seruice of Priesthood for I haue taken the Leuites of the children of Israel for euerie first borne And ◠Paul teacheth that changing of Priesthood and changing of the law goe alwayes together shewing euidently that euerie lawful communitie or commonwealth vnder God hath external Priesthood So that if there had benne no distinct order of external Priesthood in the law of nature or now were none in the law of grace as Protestantes say there is not there were no law at al. See more of this point in the Annotations chap. 7. ad Hebre. Here we only obserue that Abel Seth Enos and other Patriarches were Priestes and exercised priestlie functions yea Cain also was a Priest though a bad one and offered Sacrifice But external offices or ministerie without a wel disposed mind and sincere vertues producing Good workes did neuer iustifie anie man And therfore Cains Sacrifice offered with a peruerse mind was not respected by God as Abels was wherupon he becoming worse and more malicious God sharply reproued his anger and enuie conceiued without iust cause saying If thou doest wel shalt thou not receiue againe but if thou doest il shal not thy sinne forwith be present at the dore clerly shewing that euerie one shal receiue according to his workes This place also euidently sheweth Freewil yea in a wicked man For this expostulation had neuer benne vttered by our most reasonable Lord and Maister if Cain had benne depriued of freewil For he might haue excused himselfe and must needes haue benne holden excused if he had benne forced to do as he did But God charged him as inexcusable and as one that knew or ought to know that he had freewil And doth further inculcate that he had and should haue powre and freewil ouer his concupiscence to correct the same if he would saying The lust therof shal be vnder thee and thou shalt haue domion ouer it So that no sinner be he neuer so wicked much lesse a iust man lacketh freewil yet Luther abhorreth the very word and Caluin wisheth it out of the world Temporal punishment is proued to be due for sinne remitted by that both death and other penalties are inflicted by Gods iustice vpon men after iustification and by the particular punishments laid vpon Adam and Eue confessing their faultes Purgatorie is also proued by the same iustice of God For when anie dieth penitent and yet haue not madeful satisfaction they must suffer for that remaineth after death and be purged before they can enter into rest which remnant of debt our B. Sauiour calleth The last farthing and saith it must be payed The lewes also at this day hold the doctrin of Purgatorie by tradition And consequently they Pray for soules departed not only to God but also to the ancient Patriarches which likewise sheweth Inuocation of Saincts in these wordes Yee fathers which sleepe in Hebron open to him the gates of Eden that is of Paradise which was planted in Eden And Hebron is the place where Adam was buried and his sepulcher religiously conserued in the time of Iosue aboue 1500 yeares after his death The same is the place which Abraham bought and there buried Sara where also him selfe and Isaac and Iacob were buried and to which finally the bodies of the twelue sonnes of Iacob were translated from Sichem As Iosephus writeth And sichem also was specially honored because such persons had benne buried there as S. Hierom witnesseth of his owne knowledge in his time Againe by religious care of burying the dead in this first age Enoch was more certainly knowen to be Translated aliue and not to be dead For the seuentie Interpreters and S. Paul say He was not found which importeth that they sought diligently for him and that his bodie could not be found for God translated him By al which we see mutual offices and communion of good workes amongst good men aliue and dead which is called Cōmunion of Saincts And herein Angels lacked not their offices For God set Cherubins to kepe the gate of Paradise that neither man should enter being iustly expelled for sinne nor diuels as S. Augustin noteth left they should take fruite of the tree of life and geuing it to men allure them to more sinne And now Saincts being exalted to Angels glorie haue like honorable offices towards other men as Angels haue Yea the bloud of Abel vniustly shed by Cain and iustly to be reuenged by God sheweth the peculiar honour which God bestoweth vpon his Saints for their vertues and merites in this life especially in their death For Precious in the sight of our Lord is the
the man vnto me he came to the man which stoode beside the camels and nighe to the fountaine of water †and said to him Come in thou blessed of our Lord Why standest thou without I haue prepared the house and a place for the camels †And he brought him in into his lodging and he vnharnessed the camels and gaue strawe and hay and water to wash his feet and of the men that were come with him †And bread was set before him Who said I wil not eate til I speake my message He answered him Speake †And he said I am the seruant of Abraham †and our Lord hath blessed my lord wonderfully and he is magnified and he hath geuen him sheepe and oxen siluer and gold men seruants and wemen seruants camels and asses †And Sara my lordes wife hath borne my lord a sonne in her old age and he hath â—euen him al things that he had †And my lord adiured me saying Thou shalt not take a wife for my sonne of the Chananites in whose land I dwel †but thou shalt goe to my fathers house and of mine owne kinred shalt thou take a wife for my sonne †but I answered my Lord What if the woman wil not come with me †Our Lord saith he in whose sight I walke wil send his angel with thee and wil direct thy way and thou shalt take a wife for my sonne of myne owne kinred and of my fathers house †Thou shalt be innocent from my curse when thou shalt come to my kinne and they wil not geue her thee †I came therfore to day to the wel of water and said O Lord God of my lord Abraham if thou hast directed my way wherin I now walke †behold I stand besides the wel of water and the virgin that shal come forth to drawe water when she shal heare me say Geue me a litle water to drinke of thy tankard †and she shal say to me Drinke both thou and for thy camels I wil drawe also that is the woman which our Lord hath prepared for my maisters sonne †And whilest I pondered these things secretly with my selfe Rebecca appeared comming with a tankard which she caried vpon her shoulder and she went downe to the fountaine drew water And I said to her Geue me a litle to drinke †Who spedelie let downe the tankard from her shoulder and said to me Drinke both thou and to thy camels I wil geue drinke I dranke and she watered the cammels †And I asked her and said Whose daughter art thou who answered I am the daughter of Bathuel the sonne of Nachor whom Melcha bare him I hoong therfore earelettes to adorne her face and I put braceletts vpon her hands †And prostrate I adored our Lord blessing the Lord God of my lord Abraham who hath brought me the straight way to take the daughter of my lords brother for his sonne †Wherfore if you doe according to mercie and truth with my lord shew me but if it please you otherwise that also tel me that I may goe to the right hand or to the left †And Laban and Bathuel answered From our Lord the word hath proceded we can not speake any other thing with thee besides his pleasure †Behold Rebecca is before thee take her and goe thy waies and let her be the wife of thy lords sonne as our Lord hath spoken †Which when Abrahams seruant heard falling downe he adored our Lord to the grounde †And taking forth vessel of siluer and gold and garments gaue them to Rebecca for a present To her brothers also and to her mother he offred giftes †A banket was made and eating and drinking togeather they lodged there And in the morning the seruant arose and said Dismisse me that I may goe to my lord †And her brother and mother answered Let the maide tarie at the least tenne days with vs and after she shal depart †Stay me not said he because our Lord hath directed my way dismisse me that I may goe on to my lord †And they said Let vs cal the maid and aske her wil. †And being called when she was come they asked Wilt thou goe with this man who said I wil goe †They dismissed her therfore and her nurce and Abrahams seruant and his companie †wishing prosperitie to their sister and saying Thou art our sister encrease thou into thousand thousands and thy seed possesse the gates of their enemies †Therfore Rebecca and her maides being set vpon camels folowed the man who with speed returned vnto his lord and †the same time Isaac walked along the way that leadeth to the wel of the Liuing and the seing so called for he dwelt in the south countrie †and he was gone forth to meditate in the field the day nowe being wel spent and when he had cast vp his eyes he saw camels coming a farre of †Rebecca also when she saw Isaac lighted of the camel †and said to the seruant Who is that man which cometh towards vs along the field And he said to her The same is my lord But she quickly taking her cloake couered her selfe †And the seruant told Isaac al things that he hed done †Who brought her into the tent of Sara his mother and tooke her to wife and he loued her so much that it did moderate the sorrowe which was chanced of his mothers death ANNOTATIONS CHAP. XXIIII 14. The maide to vvhom I shal say Obseruation of speaches called ominous which are interpreted to signifie good or euil luck are sometimes supersticious suggested by euil spirites who now then telling or insinuating some truth get credite and so allure men to attend to such vaine vncertaine and vnlawful signes as S. Augustin testifieth li. 2. de Gen. ad lit c. 17. li. 12. c. 22. Neuertheles such signes are sometimes lawfully obserued desired from God as the same Doctor disputeth li. quest super Gen q. 53 and S. Chrisostome teacheth more clerly ho. 45. in Gen likewise S. Theodoret q. 73. in Gen But whosoeuer wil not erre in particular cases must folow either expresse Scripture or the iudgement of the Church which is alwayes directed by the spirite of truth And touching this prayer of Abrahams seruant and his desire of this determinate signe to know the maide whom God had prouided to be Isaachs wife the fathers generally hold that it was religious deuout and discrete For he being careful of his masters busines and not trusting his owne iudgement but relying vpon that Abraham had said Our Lord shal send his Angel before thee commended so weightie a cause to God by prayer the Angel suggesting both to him to desire and to the maide to performe as the euent sheweth such qualities and vertues in her as were most agreable to the great charitie and hospitalitie dayly practised in Abrahams house most conuenient
common maner of diuiding the first table into three precepts directing vs to God the second into seuen belonging to our neighbour approued for the better by S. Augustin q 71 in Exodum and generally receiued of al Catholiques grounded vpon this reason among others because to make or haue a picture or similitude of anie creature to the end to adore it as God were in dede to haue a strange God which is forbid in the first wordes and so al that foloweth to the comination and promise forbiddeth false goddes and appeareth to be but one precept in substance But the desire and internal consent to adultrie and to theift differ altogether as much as the external actes of the same sinnes and therfore seing adultrie and theift are forbidden to be committed by two distinct precepts the prohibition of the internal desire with mental consent to the same doth also require two precepts CHAP. XXI Iudicial precepts concerning bondmen and bondvvemen 12. Manslaughter and striking killing and cursing of parents 23. The lavv of like paine for a hurt 28. of an oxe striking vvith his horne THESE are the iudgements which thou shalt propose to them †If thou bye an Hebrew seruant six yeares shal be serue thee in the seuenth he shal goe out free gratis †With what rayment he entred in with the like let him go out if hauing a wise his wife also shal goe out with him †But if his lord geue him a wife and she beare sonnes daughters the woman and her children shal be her lordes but himselfe shal goe out with his rayment †And if the seruant say I loue my lord and wife children I wil not goe out free †his lord shal present him to the goddes and he shal be sette to the dore and the postes and he shal bore his eare through with an awle and he shal be his bondman for euer †If any man sel his daughter to be a seruant she shal not goe out as bondweman are wont to goe out †If she mislike the eyes of her maister to whom she was deliuered he shal dismisse her but he shal not haue authoritie to sel her vnto a strange people if he despise her †But if he despouse her to his sonne he shal doe to her after the maner of daughters †And if he take an other wife for him he shal prouide her a mariage and rayment and thē price of her chastitie he shal not denie †If he doe not these three thinges she shal goe out gratis without monie †He that striketh a man wilfully to kil him dying let him die †But he that did not lye in waite for him but God deliuered him into his handes I wil appoint thee a place whereunto he ought to flee †If a man of sette purpose kil his neighbour and by lying in waite for him thou shalt plucke him out from mine Altare that he may die †He that striketh his father or mother dying let him die †He that shal steale a man and sel him being conuicted of the trespasse dying let him die †He that curseth his father or mother dying let him die †If men fal at wordes and the one strike his neighbour with a stone or with his fist and he die not but lye in his bedde †if he rise and walke abrode vpon his stafe he that did strike shal be quitte yet so that he make restitution for his worke and for his expenses vpon the phisicians †He that striketh his man or mayde seruant with a rodde and they die in his handes he shal be guiltie of the crime †But if the partie remayne aliue a day or two he shal not be subiect to punishment because it is his money †If certaine fal at wordes and one strike a woman with child and she in deede aborte but her selfe liue he shal be subiect to so much damage as the womans husband shal require and as arbiters shal award †But if her death doe ensue thereupon he shal render life for life †eye for eye tooth for tooth hand for hand foote for foote †adustion for adustion wound for wound stripe for stripe †If any man strike the eye of his manseruant or maidseruant and leaue them but one eye he shal make them free for the eye which he put out †Also if he strike out a tooth of his manseruant or maydseruant he shal in like maner make them free †If an oxe with his horne strike a man or a woman and they die he shal be stoned and his flesh shal not be eaten the owner also of the oxe shal be quitte †But if the oxe were wont to strike from yesterday and the day before and they warned his maister neither did he shutte him vp and he kil a man or a woman both the oxe shal be stoned and they shal put to death his owner also †And if they sette a price vpon him he shal geue for his life whatsoeuer he is asked †Also if with his horne he strike a sonne or a daughter he shal be subiect to the like sentence †If he inuade abondman or bondwoman he shal geue thirtie sicles of siluer to their maister but the oxe shal be stoned †If a man open a cesterne and digge one and doe not couer it an oxe or an asse fal into it †the owner of the cesterne shal pay the price of the beastes and that which died shal be his owne †If one mans oxe gore an other mans oxe and he die they shal sel the oxe that liueth and shal diuide the price and the carcasse of that which died they shal parte betwen them †But if he knew that his oxe was wont to strike from yesterday and the day before and his maister did not keepe him in he shal render oxe for oxe and shal take the carcasse whole CHAP. XXII The punishment of theift 5. and other trespasses 7. if a thing committed to custodie or lent doth perish 16. of deflovvring a virgin 18. of inchanting bestialitie and idolatrie 21. of hurting strangers vvidovves and orphanes 25. The lavv of lending vvithout vsurie 26. of taking pleadge 28. of reuerence to superiors and of paying tithes IF any man steale an oxe or a sheepe and kil or sel it he shal restore fiue oxen for one oxe and foure sheepe for one sheepe †If the theefe be found breaking vp the house or vndermining it and taking a wound die the striker shal not be guiltie of bloud †But if he doe this when the sunne is risen he hath cōmitted manslaughter and himself shal die If he haue not wherwith to make restitution for the theft himselfe shal be sold †If that which he stole be found with him aliue either oxe or asse or sheepe he shal restore duble †If anie man hurt a field or a vineyard and let goe his beast to feede vpon that which
Lord spake to Moyses saying †Command the children of Israel that they bring vnto thee oyle of oliues most pure and cleare to furnish the lampes continually †without the veile of the testimonie in the tabernacle of couenant And Aaron shal sette them from euen vntil morning before the Lord by a perpetual seruice and rite in your generations †Vpon the candlesticke most cleane shal they be putte alwaies in the sight of the Lord. †Thou shalt take also floure and shalt bake therof twelue breades which shal haue euerie one two tenthes †which thou shalt sette six one against an other vpon the most cleane table before the Lord †and thou shalt put vpon them the clearest franckincense that the bread may be for a moniment of the oblation of the Lord. †Euerie sabbath they shal be changed before the Lord receiued of the children of Israel by an euerlasting couenant †and they shal be Aarons and his sonnes that they may eate them in a holie place because it is most Holie of the sacrifices of the Lord by a perpetual righr †And behold there went forth the Ionne of a woman of Israel whom she had borne of an Aegyptian among the children of Israel and fel at wordes in the campe with a man of Israel †And when he had blasphemed the name and had cursed it he was brought to Moyses And his mother was called Salumith the daughter of Dabri of the tribe of Dan. †And they did cast him into prison til they might know what our Lord would command †Who spake to Moyses †saying Bring forth the blasphemer without the campe and let al that heard him put their handes vpon his head and let al the people stone him †And to the children of Israel thou shalt speake The man that curseth his God shal beare his sinne †and he that blasphemeth the name of the Lord dying let him dye al the multitude of the people shal stone him whether he be a natural or stranger He that blasphemeth the name of the Lord dying let him dye †He that striketh and killeth a man dying let him dye †He that striketh a beast shal render one for it that is to say soule for soule †He that giueth anie of his neighbours a blemish as he did so shal it be done to him †fracture for fracture eye for eye tooth for tooth he shal restore What blemish he gaue the like shal he be compelled to sustaine †He that striketh a beast shal render an other He that striketh a man shal be punished †Let there be equal iudgement among you whether a stranger or a natural sinne because I am the Lord your God †And Moyses spake to the children of Israel and they brought him forth that had blasphemed without the campe and they stoned him And the children of Israel did as our Lord had commanded Moyses CHAP. XXV The law of the seuenth yeare 8. and fiftith yeare which is the Iubilie 13. when al enheritance sold returneth to the former owner 24. as also it may in the meane time be redeemed 35. Vsurie prohibited 39. and seruitude among the Israelites only they may be hyred til the Iubilie yeare 47. and may be redeemed from seruitude of strangers 54. at least they shal be free in the yeare of Iubilie AND our Lord spake to Moyses in the mount Sinai saying †Speake to the children of Israel and thou shalt say to them When you shal be entred to the land which I wil geue you thou shalt sabbatize the sabbath to the Lord. †Six yeares thou shalt sowe thy field and six yeares thou shalt cut thy vineyard and shalt gather the fruites therof †but in the seuenth yeare a sabbath shal be to the earth of the resting of the Lord the field thou shalt not sowe and the vineyard thou shalt not cut †The thinges that the ground shal bring forth of it self thou shalt not reape and the grapes of thy first fruites thou shalt not gather as a vintage for it is a yeare of the resting of the earth †but they shal be vnto you for meate to thee and thy manseruant to thy woman seruant and hyreling and to the stranger that seiourneth with thee †to thy beastes and cattel al thinges that grow shal giue meate †Thou shalt number thee also seuen weekes of yeares that is to say seuen times seuen which together make fourtie nine yeares †and thou shalt sound with the trumpet the seuenth moneth the tenth day of the moneth in the time of propitiation in al your land †Thou shalt sanctifie the fifteth yeare and shalt proclaime remission to al the inhabitantes of thy land for it is the yeare of Iubilie Euerie man shal returne to his possession and euerie one shal goe backe to his old familie †because it is the Iubilie and the fifteth yeare You shal not sowe nor teape the thinges that growe in the field of their owne accord and the first fruites of vintage you shal not gather †because of the sanctification of the Iubilie but forth with as they grow you shal eate them †In the yeare of Iubilie al shal returne to their possessions †When thou shalt sel anie thing to thy neighbour or shalt buy of him presse not thy brother but according to the number of the yeares of Iubilie thou shalt buy of him †and according to the supputation of the fruites he shal sel to thee †The moe yeares remaine after the Iubilie so much more shal the price increase and the lesse time that thou shal account so much the lesse shal the purchase be valued for the time of the fruites he shal sel to thee †Doe not afflict your contrimen but let euerie one feare his God because I the Lord your God †Do my preceptes and keepe my iudgementes and fulfil them that you may dwel in the land without anie feare †and the ground may yeld you her fruites which you may eate vnto your fil fearing no mans inuasion †But if you say What shal we eate the seuenth yeare if we sowe not nor gather our fruites †I wil geue you my benediction the sixt yeare and it shal yeld the fruites of three yeares †and the eight yeare you shal sowe and shal eate of the old fruites vntil the ninth yeare til new be growne you shal eate the old †The land also shal not be sould for euer because it is mine and you are my strangers and seiourners †For the which cause al the countrie of your possession shal be sould vnder the condition of redemption †If thy brother impouerished sel his litle possession and his kinseman wil he may redeme that which he had sould †but if he haue no kinseman and him self can finde the price to redeme it †the fruites shal be accounted from that time when he sould it and the residue he shal restore to
daughters virginitie they shal spread the vesture before the ancientes of the citie †and the ancientes of that citie shal take the man and beate him †câ—ndemning him besides in a hundred sicles of siluer which he shal geue to the wenches father because he hath infamousely spred a verie il name vpon a virgin of Israel and he shal haue her to wife and can not put her away al the daies of his life †But if it be true which he obiected and virginitie be not found in the wench †they shal cast her forth without the doores of her fathers house and the men of her citie shal stone her to death and she shal die because she hath done wickednes in Israel to fornicate in her fathers house and thou shalt take away the euil out of the middes of thee †If a man lie with an others mans wife both shal die that is to say the aduouterer and the aduouteresse and thou shalt take away the euil out of Israel †If a man haue despoused a maide that is a virgine and some man finde her in the citie and lie with her †thou shalt bring forh both of them to the gate of that citie and they shal be stoned the maide because she cried not being in the citie the man because he hath humbled his neighbours wife and thou shalt take away the euil from the middes of thee †But if the man finde the maide that is despoused in the field and taking her lie with her he alone shal die †the maide shal suffer nothing neither is she guiltie of death for as a theefe ryseth against his brother and taketh away his life so also did the maide suffer †she was alone in the field she cried and there was no man to deliuer her †If a man finde a maide that is a virgin which hath not a spouse and taking her lie with her and the matter come into iudgement †he that lay with her shal geue to â—he father of the maide siftie sicles of siluer and shal haue her to wife because he hath humbled her he can not put her away al the daies of his life †No man shal take his fathers wife nor reuele his couering CHAP. XXIII Eunuches bastardes Moabites Ammonites may not enter into the Church 7. Idumeans and Aegyptians may be admitted 9. Obseruation of spiritual and corporal cleannes 15. other preceptes concerning fugitiues 17. fornication 19. vsurie 21. vowes 24. and eating other mens grapes or corne AN eunuch that hath his stones broken or cutte of his yeard cutte away shal not enter into the church of our Lord. †Mamzer that is to say one borne of a common woman shal not enter into the church of our Lord vntil the tenth generation †The Ammonite and the Moabite yea after the tenth generation shal not enter into the church of our Lord for euer †because they would not meete you with bread and water in the way when you came out of Aegypt and because they hyred against thee Balaam the sonne of Beor of Mesopotamia in Syria to curse thee †and our Lord thy God would not heare Balaam and he turned his cursing into thy blessing for that he loued thee †Thou shalt not make peace with them neither doe thou seeke their good al the daies of thy life for euer †Thou shalt not abhorre the Idumeite because he is thy brother nor the Aegyptian because thou wast a stranger in his land †They that are borne of them in the third generation shal enter into the church of our Lord. †When thou goest forth against thyne enemies to battel thou shalt keepe thy self from al euil thing †If there be among you a man that is polluted in a dreame by night he shal goe forth without the campe †and shal not returne before he be washed with water at euen and after sunne sette he shal returne into the campe †Thou shalt haue a place without the campe whither thou mayest goe to the necessities of nature †carying on thy girdle a piked instrument when thou sittest downe thou shalt digge round about and with the earth that is digged vp shal couer †that which thou art eased of for our Lord thy God walketh in the middes of thy campe to deliuer thee and to geue thyne enemies vnto thee and let thy campe be holie and let no filthines appeare therein lest he forsake thee †Thou shalt not deliuer the seruant to his Maister that is fled to thee †he shal dwel with thee in the place that shal please him and in one of thy cities shal he rest vexe him not †There shal be no whoore of the daughters of Israel nor whooremonger of the sonnes of Israel †Thou shalt not offer the hire of a strompet nor the price of a dogge in the house of our Lord thy God whatsoeuer it be that thou hast vowed because both is abomination before our Lord thy God †Thou shalt not lend to thy brother money to vsurie nor corne nor any other thing †but to the straÌ„ger And to thy brother thou shalt lend that which he needeth without vsurie that our Lord thy God may blesse thee in al thy worke in the Land which thou shalt enter to possesse †When thou hast vowed a vow to our Lord thy God thou shalt not slacke to pay it because our Lord thy God wil require it and if thou delay it shal be reputed to thee for sinne †If thou wilt not promise thou shalt be without sinne †But that which is once gone out of thy lippes thou shalt obserue and shalt doe as thou hast promised to our Lord thy God and hast spoken with thy proper wil and thyne owne mouth †Entring into thy neighbours vineyarde eate grapes as much as shal please thee but carrie none out with thee †If thou enter into thy freindes corne thou shalt breake the eares and rubbe them in thy hand but with a sikcle thou shalt not reape CHAP. XXIIII Diuorce permitted to auoide greater euil 5. The newly maried must not goe to warre 7. He that traterously selleth a man must be slaine 8. disobedience to Priestes incurreth leprosie 10. Such things may not be taken to pledge as can not be wel spared 14. Poore laborers must be presently payed 16. not one punished for an others fault but right iudgement to al 18. and liberalalmes to the poore IF a man take a wife and haue her and she finde not grace before his eies for sonne lothsomenes he shal write a bil of diuorce and shal geue it in her hand and dimisse her out of his house †And being departed when she shal haue married an other husband †and he also hateth her and hath geuen her a bil of diuorce and hath dimissed her out of his house or is deade †the former husband can not take her againe to wife because she is polluted
beastes of the earth and be there none to driue them away †Our Lord strike thee with the boile of Aegypt and the part of thy bodie by the which dung is cast out with scabbe also and itche so that thou canst not be cured †Our Lord strike thee with madnes blindnes and furie of minde †and grope thou at midday as the blinde is wont to grope in the darke and direct not thy wayes And at al times susteyne thou wrong and be thou oppressed with violence neither haue thou any to deliuer thee †Take thou a wife and an other sleepe with her Build thou a house and dwel not therin Plant thou a vineyard and take not the vintage thereof †Be thy oxe immolated beforte thee and thou not eate therof Be thy asse taken away in thy sight and not restored to thee Be thy sheepe geuen to thyne enemies and be there none to helpe thee †Be thy sonnes and thy daughters deliuered to an other people thyne eies seing and daseling at the sight of them al the day and be there no strength in thy hand †The fruites of thy land and al thy laboures let a people eate which thou knowest not and be thou alwaies susteyning calumnie and oppressed al dayes †and astonished at the terrour of those thinges which thyne eies shal see †Our Lord strike thee with a verie sore botche in the knees and shankes and be thou vncurable from the sole of the foote vnto the toppe of thy head †Our Lord shal bring thee and thy King whom thou shalt appoint ouer thee vnto a nation which thou and thy fathers know not and there thou shalt serue strange goddes wood and stone †And thou shalt be destroyed for a prouerbe and fable to al peoples vnto whom our Lord shal bring thee in †Thou shalt cast much seede into the ground and gather litle because the locustes shal deuoure al thinges †Thou shalt plant a vineyard and digge and the wine thou shalt not drinke nor gather any thing therof because it shal be wasted with wormes †Thou shalt haue oliues in al thy borders and shalt not be anointed with the oyle because they shal droppe away perish †Thou shalt begette sonnes and daughters and shalt not enioy them because they shal be ledde into captiuitie †Al thy trees and the fruites of thy ground the blasting shal consume †The stranger that liueth with thee in the Land shal ascend ouer thee and shal be higher and thou shalt descend downeward and be inferior †He shal lend thee and thou shalt not lend him He shal be as the head and thou shalt be the tayle †And al these curses shal come vpon thee and pursewing shal ouertake thee til thou perish because thou heard not the voice of our Lord thy God nor kept his commandmentes and ceremonies which he commanded thee †And they shal be in thee as signes and wonders and in thy seede for euer †because thou didst not serue our Lord thy God in ioy and gladnes of hart for the abundance of al thinges †Thou shalt serue thine enemie whom our Lord wil send vpon thee in hunger and thirst and nakednes and al penurie and he shal put an yron yoke vpon thy necke til he consume thee †Our Lord wil bring vpon thee a Nation from a farre and from the vttermost endes of the earth in likenes of an eagle that flieth with vehemencie whose tongue thou canst not vnderstand †a verie malapert Nation that wil attribute nothing to the ancient nor haue pitie on the litle one †and wil deuoure the fruite of thy cattel and the fruites of thy Land vntil thou perish and wil not leaue thee wheate wine and oile heardes of oxen and flockes of sheepe vntil it destroy thee †and consume thee in al thy cities and thy strong and highe walles be destroyed wherin that hadst confidence in al thy Land Thou shalt be besieged within thy gates in al thy Land which our Lord thy God wil geue thee †and thou shalt cate the fruite of thy wombe and the flesh of thy sonnes and of thy daughters which our Lord thy God shal geue thee in the distresse and vastation wherwith thyne enemie shal oppresse thee †The man that is delicate in thee and very riotious shal much enuie his owne brother and his wife that lieth in his bosome †so that he shal not geue them of the flesh of his children which he wil eate because he hath nothing els in the siege and penurie wherwith thine enemies shal waste thee within al thy gates †The tender and delicate woman that could not goe vpon the ground nor sette downe her foote for ouer much nicenes and tendernes wil enuie her husband that lyeth in her bosome vpon the flesh of her sonne and daughter †and the filthines of the after birthes that come forth from the middes of her thighes and vpon the children that are borne the same howre for they shal eate them secretely because of the penurie of al thinges in the siege and vastation wherwith thine enemie shal oppresse thee within thy gates †Vnlesse thou keepe and doe al the wordes of this law that be written in this volume and feare his name glorious and terrible that is Our Lord thy God †our Lord shal increase thy plagues and the plagues of thy seede greate plagues and continuing sore infirmities and perpetual †and he shal turne vpon thee al the afflictions of Aegypt which thou didst feare and they shal cleaue to thee †Moreouer also al the diseases and plagues that be not written in the volume of this law our Lord wil bring vpon thee til he consume thee †and you shal remaine few in number which before was as the starres of heauen for multitude because thou heardst not the voice of our Lord thy God †And as before our Lord reioyced vpon you doing good to you and multiplying you so he shal reioyse destroying and subuerting you so that you may be taken away from the Land which thou shalt enter to possesse †Our Lord shal disperse thee into al peoples from the farthest partes of the earth to the endes therof and there thou shalt serue strange goddes which thou art ignorant of and thy fathers woode and stone †In those nations also thou shalt not be quiet neither shal there be resting for the steppe of thy foote For our Lord wil geue thee a feareful hart and daseling eies and a soule consumed with pensifenes †and thy life shal be as it were hanging before thee Thou shalt feare night and day and thou shalt not trust in thy life †In the morning thou shalt say Who wil graunt me euening and at euening Who wil grant me morning for the fearefulnes of thy hart wherwith thou shalt be terrified and for those thinges which thou shalt see with thine eies †Our Lord shal bring thee againe
may come againe and teach vs what we ought to doe concerning the child that shal be borne †And our Lord heard Manue praying and the Angel of our Lord appeared againe to his wife sitting in the field but Manue her husband was not with her Who when she had seene the Angel †hastened and ranne to her husband and she told him saying Behold “ the man hath appeared to me whom I saw before †Who rose and folowed his wife and comming to the man said to him Art thou he that didst speake to the woman And he answered I am †To whom Manue when sayd he thy word shal be fulfilled what wilt thou that the child doe or from what shal he keepe him self †And the Angel of our Lord said to Manue From al thinges which I haue spoken to thy wife let him refraine him self †and whatsoeuer groweth of the vineyard let him not eate wine and sicer let him not drinke let him not eate any vncleane thing and whatsoeuer I haue commanded her let him fulfil and keepe †And Manue said to the Angel of our Lord I besech thee that thou condescend to my petitions and let vs make to thee a kidde of goates †To whom the Angel answered If thou constraine me I wil not eate thy breade but if thou wilt make holocaust offer it to our Lord. And Manue knew not that it was an Angel of our Lord. †And he said to him What is thy name that if thy word shal be fulfilled we may honour thee †To whom he answered Why askest thou my name which is merueilous †Manue therfore tooke a kidde of the goates and the libamentes and put them vpon a rocke offering to our Lord who doeth meruelous thinges and he and his wife looked on †And when the flame of the altar ascended into heauen the Angel of our Lord ascended together in the flame Which when Manue and his wife had seene they fel flatte on the ground †and the Angel of our Lord appeared to them no more And forthwith Manue vnderstood that it was an Angel of our Lord †and he said to his wife Dying we shal die because we haue seene God †To whom his wife answered If our Lord would haue killed vs he would not haue taken of our handes holocaustes and libamentes neither would he haue shewed vs al these thinges nor haue told vs these thinges that are to come †She therfore bare a sonne and called his name Samson And the child grewe and our Lord blessed him †And the Spirit of our Lord beganne to be with him in the campe of Dan betwixt Saraa and Esthaol ANNOTATIONS CHAP. XIII 10. The man hath appeared Al ancient fathers and Catholique writers say this was an Angel which appeared in the forme of a man and it is plaine by the text Yet some protestantes wil haue this person to be Christ the eternal vvord of God VVho afterwardes became man And neuertheles where by by v. 16. he admonisheth Manue to offer sacrifice to God they note that he sought not his ovvne honour but Gods vvhose messenger he vvas either plainly contradicting themselues or els teaching Arrianisme as though the Sonne of God were not God or inferiour to God the Father CHAP. XIIII Samson desirous to marrie a Philisthime woman 5. by the way killeth a lion 8. In whose mouth after few dayes finding honey 12. he proposeth therof a riddle to the Philisthiims for a wager 15. which reueling to his wife she telleth it to his aduersaries 19. He killeih and spoyleth thirtie men so payeth the wager and his wife taketh an other man SAMSON therfore went downe into Thamnatha and seeing there a woman of the daughters of the Philisthims †he went vp and told his father and his mother saying I saw a woman in Thamnatha of the daughters of the Philisthijms which I besech you take for me to wife †To whom his father and mother said Is there not a woman among the daughters of thy bretheren and in al my people that thou wilt take a wife of the Philisthijms which are vncircumcised And Samson said to his father Take this for me because she hath pleased mine eyes †But his parentes knew not that the thing was done of our Lord and he sought an occasion against the Philisthims for at that time the Philisthiims had dominion ouer Israel †Samson therfore went downe with his father and mother into Thamnatha And when they were come to the vineyardes of the towne there appeared a lions whelpe cruel and roaring and mette him †And the Spirit of our Lord came vpon Samson and he tore the lion as if he should teare a kidde into peeces hauing nothing at al in his hand and this thing he would not tel to his father and mother †And he went downe and spake to the woman that had pleased his eies †And after some dayes returning to take her he went aside to see the carcasse of the lion and behold there was a swarme of bees in the mouth of the lion and a honie combe †Which when he had taken in his handes he did eate in the way and coming to his father and other he gaue them part who also them selues did eate neither would he for al that tel them that he had taken the honie from the bodie of the lion †His father therfore went downe to the woman and made his sonne Samson a feast for so yong men were accustomed to doe †When the citizens therfore of that place had seene him they gaue him thirtie companions to be with him †To whom Samson spake I wil propose you a riddle which if you shal solue me within the seuen dayes of the feast I wil geue you thirtie sindones and as many coates †but if you shal not be able to solue it you shal geue me thirtie sindones and cotes of the same number Who answered him Propound the riddle that we may heare it †And he said to them Out of the eater came forth meate and out of the strong issued forth sweetenes neither could they for three dayes solue the proposition †And when the seuenth day was come they said to the wife of Samson Speake to thy husband and vse perswasion to him that he tel thee what the riddle signifieth Which thing if thou wilt not doe we wil burne thee and thy fathers house haue you therfore called vs to the bridal that you might spoyle vs †Who shed teares before Samson and complained saying Thou hatest me and louest me not therfore the probleme which thou hast propounded to the sonnes of my people thou wilt not expound to me But he answered I would not tel it to my father and mother and can I tel it to thee †The seuen daies therfore of the feast she wept before him and at the length the seuenth day for that she molested him he expounded it Who
tribe of Israel requiring them to reuenge the wicked fact THERE was a certaine man a Leuite dwelling on the side of mount Ephraim who tooke a wife of Bethlehem Iudae †which left him and returned vnto her fathers house into Bethlehem and abode with him foure monethes †And her husband folowed her willing to be reconciled vnto her and to speake her fayre and to bring her backe with him hauing in his companie a seruant and two asses who receiued him and brought him into her fathers house Which when his father in law had heard and had seene him he mette him ioyful †and embraced the man And the sonne in law taried in the house of his father in law three daies eating with him and drinking familiarly †But the fourth day arysing before day he would depart Whom his father in law held and said to him Tast first a litle bread strengthen thy stomacke and so thou shalt depart †And they sate together and did eate and drinke And the father of the yong woman said to his sonne in law I besech thee that thou tarie here to day and let vs make merie together †But he rysing vp beganne as if he would depart And neuertheles with much adoc his father in law stayed him and made him to tarie with him †But when morning was come the Leuite prepared to goe his iourney To whom his father in law againe I besech thee quoth he that thou take a litle meate and making thy self strong til the day be farder spent afterward thou mayest depart They did eate therfore together †And the yong man arose that he might sette forward with his wife and his seruant To whom his father in law spake againe Consider that the day is more declining to the west and draweth nigh to euening tarie with me to day also and spend the day in mirth and to morrow thou shalt depart that thou mayst goe into thy house †His sonne in law would not condescend to his wordes but forthwith went forward and came ouer against Iebus which by an other name is called Ierusalem leading with him two asses loden and his concubine †And now they were come nigh to Iebus and the day changed into night the seruant said to his maister Come I besech thee let vs turne into the citie of the Iebuseites and tarie in it †To whom his maister answered I wil not enter into the towne of a strange nation which is not of the children of Israel but I wil passe as farre as Gabaa †and when I shal come thither we wil lodge in it or at the least in the citie of Rama †They passed therfore by Iebus and went on their iourney begone and the sonne went downe to them byside Gabaa which is in the tribe of Beniamin †and they turned into it that they might lodge there Whither when they were entred they sate in the streate of the citie and no man would receiue them to lodge †And behold there appeared an old man returning out of the field and from his worke in the euening who him self also was of mount Ephraim and dwelt as a stranger in Gabaa but the men of that countrie were the children of Iemini †And lifting vp his eies the old man saw the man sitting with his fardels in the streate of the citie and said to him Whence comest thou and whither goest thou †Who answered him We departed from Bethlehem Iuda and we goe to our place which is on the side of mount Ephraim from whence we went into Bethlehem and now we goe to the house of God and none wil receiue vs vnder his roofe †hauing straw and hay for prouender of the asses and bread and wine for the vse of my self and of thy handmaid and of the seruant that is with me we lacke nothing but lodging †To whom the old man answered Peace be with thee I wil geue al thinges that are necessarie only I besech thee tarie not in the streate †And he brought him into his house and gaue prouender to his asses and after they had washed their feete he receiued them to a bankette †They making merie and after the labour of their iourney refreshing their bodie with meate and drinke there came men of that citie the children of Belial that is to say without yoke and besetting the old mans house beganne to knocke at the doores crying to the maister of the house and saying Bring forth the man that entred into thy house that we may abuse him †And the old man went out to them and said Doe not so brethren doe not this euil because this man is entered to my lodging and cease from this folie †I haue a daughter that is a virgin and this man hath a concubine I wil bring them forth to you that you may humble them fulfil your lust only I beseche you worke not this wickednes against nature on the man †They would not agree to his wordes which the man seing he brought forth his concubine to them and he deliuered her to them to be illuded whom when they had abused al the night they let her goe in the morning †But the woman when the darkenes departed came to the doore of the house where her lord lodged and there fel downe †Morning being come the man arose and opened the doore that he might finish his iourney begone and behold his concubine lay before the doore her handes spredde on the threshold †To whom he thinking that she tooke her rest spake Arise and let vs walke Who answering nothing perceiuing that she was dead he tooke her and laid her vpon his asse returned into his house †Which when he was entered vnto he tooke asword and cutting the carcasse of his wife with her bones into twelue partes and peeces he sent them into al the borders of Israel †Which when euerie one had seene they cried together There was neuer such a thing done in Israel from that day when our fathers ascended out of Aegypt vntil this present time geue sentence and decree in common what is needeful to be done CHAP. XX. Al the other tribes fighting against Beniamin 13. because they wil not punish the malefactors 21. haue the worse 25. also the second time 29. but the third time the Beniamites are al slaine sauing six hundred men THERFORE al the children of Israel went forth and were gathered together as it were one man from Dan to Bersabee and the Land of Galaad to our Lord in Maspha †and al the corners of the people and al the tribes of Israel assembled into the church of the people of God foure hundred thousand footemen warriers †Neither were the children of Beniamin ignorant that the children of Israel were come vp into Maspha And the Leuite the husband of the woman that was killed being asked how so great wickednes had beene cōmitted †answered I came into
were the measure of an ephi that is three bushels †Which carying she returned into the citie and shewed to her mother in law moreouer she brought forth and gaue her of the remaynes of her meate wherwith she had beene filled †And her mother in law said to her Where hast thou gathered to day and where hast thou wrought blessed be he that hath had mercie on thee And she told her with whom she had wrought and she told the mans name that he was called Booz †To whom Noemi answered Be he blessed of our Lord because the same grace which he had shewed to the liuing he hath kept also to the dead And agayne she said The man is our nigh cosin †And Ruth This also quoth she he commanded me that so long I should ioyne my self to the reapers til al the corne were reaped †To whom her motherinlaw said It is better my daughter that thou goe forth with his maides to reape lest in an other mans field some may resist thee †She therfore ioyned her self to the maides of Booz and so long reaped with them til the barley and the wheate were layd vp in the barnes CHAP. III. Ruth instructed by her mother in law sleepeth at Booz feete 8. and signiâ—â—ing that she perteyneth to him by the law of affinitie receiueth a good answer 14. and six measures of barley BVT after that she was returned to her motherinlaw she heard of her My daughter I wil seeke thee rest and wil prouide that it may be wel with thee †This Booz to whose maides thou art ioyned in the field is our nigh kinsman and this night he wynoweth the barne floore of the barley †Wash therfore and annoynte thy self and put on thy better garmentes and goe downe into the barne floore let no man see thee til he shal haue ended eating drinking †And when he shal goe to sleepe marke the place wherein he sleepeth and thou shalt come and discouer the mantel wherwith he is couered toward his feete and shal cast thy self downe and lie there and he wil tel thee what thou must doe †Who answered Whatsoeuer thou shalt command that wil I doe †And she went downe into the barne floore and did al the thinges which her mother in law had commanded her †And when Booz had eaten drunken and was made pleasant and was gone to sleepe by the heape of sheaues she came closely and discouering the mantel at his feete layd her self downe †And behold when it was now midnight the man was afrayd and trubled and he saw a woman lying at his feete †and said to her Who art thou And she answered I am Ruth thy handmaide spred thy mantel vpon thy seruant because thou art nigh of kinne †And he said Blessed art thou of our Lord my daughter and the former mercie thou hast passed with the later because thou hast not folowed yong men either poore or rich †Feare not therfore but whatsoeuer thou shalt say to me I wil doe to thee For al the people that dwelleth within the gates of my citie knowe that thou art a woman of vertue †Neither doe I denie my self nigh of kinne but there is an other neerer then L †Rest this night and when morning is come if he wil retayne thee by the right of nigh of kindred the thing is wel done but if he wil not I wil take thee without al doubt our Lord liueth sleepe vntil morning †She slept therfore at his feete til the night was gone Therfore she arose before men could know one an other and Booz said Beware lest any man know that thou camest hither †And agayne Spred quoth he thy mantel wherwith thou art couered and hold it with both handes Who spredding and holding it he measured six measures of barley and put it vpon her Who carying it entred into the citie †and came to her mother in law Who said to her What hast thou done daughter And she told her al thinges that the man had done to her †And she said Behold six measures of barley hath he geuen me and he said I wil not haue thee returne emptie to thy mother in law †And Noemi said Expect daughter til we see what end the thing wil haue For the man wil not cease vntil he haue accomplished that which he hath spoken CHAP. IIII. Booz before the ancientes of the citie the neerer kinsman refusing possesseth the inheritance of Elimelech 10. and marieth Ruth 13. Hath by her a sonne the grandfather of Dauid 18. VVhose genealogie by this occasion is recited from Phares the sonne of Iudas the patriarch BOOZ therfore went vp to the gate and sate there And when he had seene the nigh kinsman passe by of whom the talke was had before he said to him Turne in a litle while and sitte here calling him by his name Who turned in and sate †And Booz taking ten men of the citie said to them Sitte ye here †Who sitting downe he spake to the nigh kinseman Noemi who is returned from the countrie of Moab wil sel the part of the field belonging to our brother Elimelech †Which I would thee to vnderstand and would tel thee before al that sitte and the ancientes of my people If thou wilt possesse it by the right of nigh kindred bye and possesse it but if it please thee not tel me the same that I may know what I ought to doe For there is no nigh kinseman sauing thee which art first and me who am second But he answered I wil bye the field †To whom Booz said When thou shalt bye the field at the womans hand thou must take also Ruth the Moabite which was the wife of the deceased that thou mayest rayse vp the name of thy kinsman in his inheritance †Who answered I yeld my right of nigh kindred for I may not abolish the posteritie of myne owne familie Doe thou vse my priuiledge which I professe that I doe willingly forgoe †And this in old time was the maner in Israel betwen kinsemen that if at any time one yelded to an other his right that the graunt might be sure the man put of his shoe and gaue it to his neighbour this was a testimonie of yelding in Israel †Booz therfore said to his kinseman Take of thy shoe Which immediatly he loosed from his foote †But to the ancientes and the whole people he said You are witnesses this day that I haue purchased al thinges which were Elimelechs and Chelions and Mahalons Noemi deliuering them †and haue taken in mariage Ruth the Moabite the wife of Mahalon that I may rayse vp the name of the deceased in his inheritance lest his name be abolished out of his familie and brethren and people You I say are witnesses of this thing †Al the people that was in the gate answered and the ancientes We are witnesses Our
speake against vs. These thinges did Dauid and this was decreed of him al the daies that he dwelt in the countrie of the Philistians †Achis therefore did credite Dauid saying Manie euils hath he wrought against his people Israel Therefore he shal be my seruant for euer CHAP. XXVIII The Philistians fighting against Saul Dauid promiseth fidelitie to Achis 3. Saul destroyeth magicians 6. but God not answering him 7. seeketh a woman that hath a Pithon spirite 12. willeth her to raise vp Samuel 15. who appearing fortelleth him that he and his sonnes shal die the next day AND it came to passe that in those daies the Philistijms gathered together their companies that they might be prepared to battel against Israel and Achis sayd to Dauid Knowing know thou now that thou shalt goe forth with me in the campe thou and thy men †And Dauid sayd to Achis Now thou shalt know what thy seruant wil doe And Achis sayd to Dauid And I wil appoint thee keper of my head al daies †And Samuel was dead and al Israel mourned for him and buried him in Ramatha his citie And Saul tooke al the magicians and soothsayers out of the land †And the Philistijms were gathered together and came and camped in Sunam and Saul also gathered together al Israel and came into Gelboe †And Saul saw the campe of the Philistijms and feared and his hart was afrayd excedingly †And he consulted our Lord and he answered him not neither by dreames nor by priestes nor by prophetes †And Saul sayd to his seruantes Seeke me a woman that hath a pithonical spirite and I wil goe to her and wil aske by her And his seruantes sayd to him There is a woman that hath a pithonical spirite in Endor †He therefore changed his habite and was clothed with other garmentes and he went himselfe and two men with him and they came to the woman in the night and sayd to her Deuine vnto me in the pythonical spirite and raise me vp whom I shal tel thee †And the woman sayd to him Loe thou knowest what great thinges Saul hath done and how he hath raysed the magicians and sothsayers out of the land why therefore doest thou lye in waite for my life that I may be slaine †And Saul sware vnto her in our Lord saying Our Lord liueth there shal no euil happen vnto thee for this thing †And the woman sayd to him Whom shal I rayse vp to thee Who sayd Raise me vp Samuel †And when the woman had seene Samuel she cried out with a loud voice and sayd to Saul Why hast thou deceiued me for thou art Saul †And the King sayd to her Feare not what sawest thou And the woman sayd to Saul I saw Goddes coming out of the earth †And he sayd to her What maner of forme hath he who sayd An old man is come vp and he is clothed with a mantel And “ Saul vnderstood that it was Samuel and he bowed himselfe vpon his face on the earth and adored †And Samuel sayd to Saul why hast thou disquieted me that I should be raised vp And Saul sayd I am in great distresse for the Philistijms fight against me and God is departed from me and would not heare me neither in the hand of prophetes not by dreames therefore I haue called thee that thou shouldest shew me what I shal doe †And Samuel sayd Why askest thou whereas our Lord is departed from thee and is passed to thine aduersarie †For our Lord wil doe to thee as he spake in my hand and he wil cut thy kingdome out of thy hand wil geue it to thy neighbour Dauid †because thou hast not obeyed the voice of our Lord neither didst thou the wrath of his furie in Amalec Therefore that which thou sufferest hath our Lord done to thee this day †And our Lord wil geue Israel also with thee into the handes of the Philistijms and to morow thou and thy sonnes shal be with me yea the campe also of Israel wil our Lord deliuer into the handes of the Philisthijms †And forthwith Saul fel stretched forth on the ground for he feared much the wordes of Samuel and there was no strength in him because he had not eaten bread al that day †That woman therefore went vnto Saul for he was very much trubled and sayd to him Behold thy handmaide hath obeied thy voice and I haue put my life in my hand and I heard the wordes which thou spakest to me †Now therefore heare thou also the voice of thy handmaide and I wil set before thee a morsel of bread that eating thou mayest recouer strength and be able to goe on thy iourney †Who refused and sayd I wil not eate But his seruantes and the woman forced him and at length hearing their voice he arose from the ground and sate vpon the bed †And that woman had a pasture fed calfe in the house and sâ—e made hast and killed him and taking meale kneded it and baked azimes †and sette before Saul and before his seruantes who when they had eaten rose vp and walked al that night ANNOTATIONS CHAP. XXVIII 14. Saul vnderstood that it vvas Samuel It is not defined nor certaine whetherthe soule of Samuel appeared or an euil spirit tooke his shape and spake to Saul S. Augustin li. 2. q. 3. ad Simplician proposeth both the opinions as probable VVhere first he sheweth that Samuels soule might appeare either brought thither by the euil spirite which is not so much to be merueled at as that our Lord and Sauiour suffered him self to be sette vpon the pinnacle of the temple and to be caried into a high mountaine by the diuel yea to be taken prisoner bound whipped and crucified by the diuels ministers or els that the spirite of the holie prophet was not raised by force of the inchantment or anie powre of the diuel but by Gods secrete ordinance vnknowen to the pythonical woman and to Saul and so appeared in the kings presence and stroke him with diuine sentence Againe he answereth that there may be a more easie and readie sense of this place to wit that Samuels spirite or soule was not in deede raised but an imaginarie illusion made by the diuels inchantment which semed to be Samuel and which the Scripture calleth by the name of Samuel as pictures or images are commonly called those persons or thinges which they represent So when we behold pictures in a table or on a wal we say this is Cicero that is Salust that Achilles that is Rome To this effect S. Augustin discourseth more at large in the place before cited But in an other worke written after de cura pro mortuis gerenda c. 15. teaching that soules of the dead appeare sometimes to the liuing he saieth expresly Samuel the prophet being dead foretold suture thinges to King Saul yet liuing Though some be of
here die we must come therfore and let vs runne away to the campe of Syria If they spare vs we shal liue but if they wil kil vs we shal die neuerthelesse †They arose therfore in the euening to come to the campe of Syria And when they were come to the beginning of the campe of Syria they found no man there †For our Lord had made them in the campe of Syria to heare the sound of chariotes and horses and of a verie great armie and they sayd one to an other Behold the king of Israel hath for wages hyred agaynst vs the kinges of the Hetheites and of the Aegyptians and they are come vpon vs. †They arose therfore and fled in the darke and leaft their tentes and their horses and asses in the campe and fled desirous to saue their liues only †Therfore when these lepers were come to the beginning of the campe they entered into one tabernacle and did eate and drinke and they tooke thence siluer and gold and rayment and went and hid it againe they returned to an other tabernacle and from thence likewise taking away they hid it †And they said one to an other We doe not wel for this is a day of good tydinges If we shal hold our peace and wil not tel vntil morning we shal be blamed of a heinous offence Come let vs goe and make report in the kinges court †And when they were come to the gate of the citie they told them saying We went to the campe of Syria and found no man there but horses and asses tyed and the tentes pitched †The porters therfore went and told it to the king within his palace †Who arose in the night sayd to his seruants I tel you what the Syrians haue done to vs They know that we suffer great famine and therfore they are gone out of the campe and lie hid in the fieldes saying When they shal come forth out of the citie we wil take them aliue and then we may enter into the citie †But one of his seruantes answered Let vs take fiue horses that are remaining in the citie because they onlie are in the whole multitude of Israel for the other are consumed and sending we may trie †They brought therfore two horses and the king sent into the campe of the Syrians saying Goe ye and see †Who went after them as far as Iordan and behold al the way was ful of rayment and vessels which the Syrians had cast away when they were amased and the messengers returning told the king †And the people going forth spoyled the campe of Syria and a bushel of floure became at one stater and two bushels of barley at one stater according to the word of our Lord. †Moreouer the king appoynted that duke on whose hand he leaned to stand at the gate whom the multitude trode in the entrance of the gate he died according as the man of God had spoken when the king came downe to him †And it came to passe according to the word of the man of God which he spake to the king when he sayd Two bushels of barley shal be at one stater and a bushel of floure at one stater this verie tyme to morow it the gate of Samaria †when that duke answered the man of God and sayd Although our Lord would make fludgates in the heauen can this be done which thou speakest And he said to him Thou shalt see with thine eies and shal not eate therof †It chanced therfore to him as it was foretold and the people trode him in the gate and he died CHAP. VIII After seuen yeares famine fortold by Eliseus the Sumanite Woman returning home recouereth her landes and reuenewes 7. Eliseus forsheweth the death of Benadad king of Syria and cruel reigne of Hazael 16. Ioram reigning in Iuda the Idumeans reuolt from him also Lobna 23. He dieth and his sonne Ochozias succeedeth AND Eliseus spake to the woman whose sonne he restored to life saying Arise goe thou and thy house and soiourne whersoeuer thou shalt finde for our Lord hath called a famine and it shal come vpon the land seuen yeares †Who arose did according to the word of the man of God going with her houshould she soiourned in the land of the Philistijms many dayes †And when the seuen yeares were ended the woman returned out of the Land of the Philisthijms and she went forth to speake to the king for her house and for her landes †And the king spake with Giezi the seruant of the man of God saying Tel me al the meruelous thinges that Eliseus hath done †And when he had told the king how he had raysed a dead man the woman appeared whose sonne he had reuiued crying to the king for her house and her landes And Giezi sayd My lord king this is the woman and this is her sonne whom Eliseus raysed †And the king asked the woman who told him And the king gaue her an eunuch saying Restore her al thinges that are hers and al the reuenewes of the landes from the day that she leaft the land vntil this present †Eliseus also came to Damascus and Benadad the king of Syria was sicke and they told him saying The man of God cometh hither †And the king sayd to Hazael Take with thee presentes and goe to meete the man of God and consult the Lord by him saying Can I escape of this myne infirmitie †Hazael therfore went to meete him hauing with him presentes and al good thinges of Damascus the lodes of fourtie camels And when he stood before him he sayd Thy sonne Benadad the king of Syria hath sent me to thee saying Can I recouer of this mine infirmitie †And Eliseus sayd to him Goe tel him Thou shalt be healed but our Lord hath shewed me that dying he shal die †And he stood with him and was trubled so far that he blushed and the man of God wept †To whom Hazael sayd Why doeth my lord weepe But he sayd Because I know what euils thou wilt doe to the children of Israel Their fensed cities thou wilt burne with fyre and their yongmen thou wilt kil with the sword and their litle ones thou wilt dash in peeces and wemen with childe thou wilt diuide †And Hazael sayd What am I thy seruant a dog that I should doe this great thing And Eliseus sayd Our Lord hath shewed me that thou shalt be king of Syria †Who when he was departed from Eliseus came to his maister who sayd to him What sayd Eliseus to thee But he answered He told me Thou shalt recouer health †And when the next day was come he tooke a couerlette and powred water theron and spred it vpon his face who being dead Hazael reigned for him †In the fifth yeare of Ioram the sonne of Achab the king of Israel and of Iosaphat the king of Iuda reigned Ioram the
And Iehu sayd to captaine Badacer Take him throwe him forth in the field of Naboth the Iezrahelite for I remember when I and thou sitting in a chariote did folow Achab this mans father that our Lord lifted vp this burden vpon him saying †If not for the bloud of Naboth and for the bloud of his children which I saw yesterday sayth our Lord I requiâ—e thee not in this field sayth our Lord. Now therfore take him and throw him into the field according to the word of our Lord †But Ochozias the king of Iuda seing this fled by the way of the house of the garden and Iehu pursewed him and said This man also strike ye in his chariote And they stroke him in the going vp of Ganer which is beside Ieblaam who fled into Mageddo and died there †And his seruantes layd him vpon his chariote and caried him into Ierusalem and they buried him there in his sepuâ—chre with his fathers in the Citie of Dauid †In the eleuenth yeare of Ioram the sonne of Achab reigned Ochozias ouer Iuda †and Iehu came into Iezrahel Moreouer Iezabel hearing of his entrance paynted her face with stibicke stone and decked her head and beheld through the window †Iehu coming at the gate and sayd Can there be peace to Zambri that killed his maister †And Iehu lifted vp his face to the window and sayd What is she And two or three eunuches bowed them selues to him †But he sayd to them Cast her downe headlong they threw her downe and the wal was sprinkled with the bloud and the hoofes of the horses trode her †And when he was entered in to eate and to drinke he sayd Goe and see that cursed woman and burie her because she is a kinges daughter †And when they went to burie her they found nothing but the skul and the feete and the extreme partes of the handes †And returning they told him And Iehu sayd It is the word of our Lord which he spake by his seruant Elias the Thesbite saying In the field of Iezrahel shal the dogges eate the flesh of Iezabel †and the flesh of Iezabel shal be as dung vpon the face of the earth in the field of Iezrahel so that they which passe by shal say Is this that same Iezabel CHAP. X. The Samaritanes fearing the force of Iehu choose no other king but offer him their seruice 6. and by his commandment kil the late kings seuentie sonnes 12. Fourtie two brothers of Ochazias late king of Iuda are slaine 15. Iehu making league with Ionadab vtterly destroyeth Achabs house 18. by a stratagem killeth al the worshippers of Baal 26. burneth his statua turneth his temple into a iakes 28. but maintaineth Ieroboams golden calues 32 The Asyrians afflict Israel 34. Iehâ— dieth and his sonne Ioachaz reigneth AND Achab had seuentie sonnes in Samaria Iehu therfore wrote letters and sent into Samaria to the chiefe of the citie and to the ancientes and to them that brought vp Achabs children saying †As sowne as you shal receiue these letters ye that haue your maisters sonnes and chariotes and horses and fensed cities and armou◠†choose the better and him that shal please you of your maisters sonnes and set him vpon his fathers throne and fight for the house of your lord †They were sore afrayd and sayd Behold two kinges could not stand before him and how shal we be able to resist †The ouerseers therfore of the house and the rulers of the citie and the ancientes and the tutors sent to Iehu saying We are thy seruantes whatsoeuer thou shalt command we wil doe neither wil we make vs a king Doe thou whatsoeuer pleaseth thee †And he wrote letters to them agayne the second tyme saying If you be mine and obey me take the heades of your maisters sonnes and come to me this verie houre to morow into Iezrahel Moreouer the kinges sonnes seuentie men were brought vp with the chiefe of the citie †And when the letters were come to them they tooke the kinges sonnes and slew seuentie men and put their heades in baskets and sent them to him into Iezrahel †And a messenger came told him saying They haue brought the heades of the kinges sonnes Who answered Lay them in two heapes by the entrance of the gate vntil morning †And when it was light he went forth and standing sayd to al the people You are iust If I haue conspired agaynst my maister and haue â—â—ayne him who hath strooken al these †See therfore now there hath not fallen of the wordes of our Lord on the ground which our Lord spake vpon the house of Achab and our Lord hath done that which he spake in the hand of his seruant Elias †Iehu therfore smote al that were leaft of the house of Achab in Iezrahel and al his nobles and familiars and priestes til there remayned no reliques of him †And he arose and came into Samaria and when he was come to the cabbin of the â—hepeheardes in the way †he found the brethren of Ochozias the king of Iuda and he sayd to them What are you Who answered We are the brethren of Ochozias and are come downe to salute the kinges sonnes and the queenessonnes †Who sayd Take them aliue Whom when they had taken aliue they killed them in a cesterne beside the cabbin two and fourtie men and he leaft not any of them †And when he was gone thence he found Ionadab the sonne of Rechab coming to meete him and he blessed him And he sayd to him Is thy hart right as my hart with thy hart And Ionadab sayd It is If it be so quoth he gâ—ue me thy hand Who gaue him his hand But he lifted him vp to him into the chariote †and sayd to him Come with me and see my zele for our Lord. And being sette in his chariote †he brought him into Samaria And he stroke al that were leaft of Achab in Samaria til there was not one according to the word of our Lord which he spake by Elias †Iehu therfore assembled al the people and sayd to them Achab worshipped Baal a litle but I wil worshipe him more †Now therfore cal to me al the prophetes of Baal and al his seruantes and al his priestes let there be none but that he come for I haue a great sacrifice to Baal He that shal be wanting shal not liue Moreouer Iehu did this craftely that he might destroy the worshippers of Baal †And he sayd Sanctifie a solemne day to Baal And he called †and sent into al the borders of Israel and al the seruantes of Baal came there was leaft not one that came not And they entered into the remple of Baal and the house of Baal was filled from one end to the other †And he sayd to them that were ouer the garmentes Bring forth garmentes for al the seruantes of Baal And they brought
their substance of cattel 68. and their oblations for the reedifying of the Temple AND these are the children of the prouince that went vp from the captiuitie which Nabuchodonosor the king of Babylon had transported into Babylon and returned into Ierusalem and Iuda euerie man into his citie †They that came with Zorobabel Iosue Nehemia Saraia Rahelaia Mardochai Belsan Mesphar Beguai Rehum Baana The number of the men of the people of Israel †The children of Pharos two thousand an hundred seuentie two †The children of Sephatia three hundred seuentie two †The children of Area seuen hundred seuentie fiue †The children of Phahath Moab of the children of Iosue Iohab two thousand eight hundred twelue †The children of Aelam a thousand two hundred fiftie foure †The children of Zethua nine hundred fourtie fiue †The children of Zachai seuen hundred sixtie †The children of Bani six hundred fourtie two †The children of Bebai six hundred twentie three †The children of Azgad a thousand two hundred twentie two †The children of Adonicam six hundred sixtie six †The children of Beguai two thousand fiftie six †The children of Adin foure hundred fiftie foure †The children of Ather which were of Ezechias ninetie eight †The children of Besai three hundred and twentie three †The children of Iora an hundred twelue †The childre of Hasum two hundred twentie three †The children of Gebbar ninetie fiue †The children of Bethlehem an hundred twentie three †The men of Nerupha fiftie six †The men of Anathoth an hundred twentie eight †The children of Azmaueth fourtie two †The children of Cariathiarim Cephira and Beroth seuen hundred fourtie three †The children of Rama and Gabaa six hundred twentie one †The men of Machmas an hundred twentie two †The men of Bethel and Hai two hundred twentie three †The children of Nebo fiftie two †The children of Megbis an hundred fiftie six †The children of an other Aelam a thousand two hundred fiftie foure †The children of Harim three hundred twentie †The children of Lod Hadid and Ono seuen hundred twentie fiue †The children of Iericho three hundred fourtie fiue †The children of Senaa three thousand â—x hundred thirtie †The Priestes The children of Iadaia in the house of Iosue nine hundred seuentie three †The children of Emmer a thousand fiftie two †The children of Pheshur a thousand two hundred fourtie seuen †The children of Harim a thousand and seuentie †The Leuites The children of Iosue and Cedmiel the children of Odouia seuentie foure †The singing men The children of Asaph an hundred twentie eight †The children of the Porters the children of Sellum the children of Ater the children of Tâ—lmon the children of Accub the children of Hatita the children of Sobai al an hundred thirtie nine †The Natheneites The children of Siha the children of Hasupha the children of Tabbaoth †the children of Ceros the children of Siaa the children of Phadon †The children of Lebana the children of Hagaba the children of Accub †The children of Hagab the children of Semlai the children of Hanan †The children of Gaddel the children of Gaher the children of Raaia †The children of Rasin the children of Necoda the children of Gazam †The children of Aza the children of Phasea the children of Besee †The children of Asena the children of Munâ—m the children Nephusim †The children of Bacbuc the children of Hacupha the children of Harhur †The children of Besluth the children of Mahida the children of Harsa †The children of Bercos the children of Sisara the children of Thema †The children of Nasia the children of Hatipha †The children of the seruants of Salomon the children of Sotai the children of Sophereth the children of Pharuda †The children of Iala the children of Dâ—rcon the childreÌ„ of Geddel †The children of Saphatia the children of Hatil the children of Phochereth which were of Asebaim the children of Ami. †Al the Nathineites and the children of the seruantes of Salomon three hundred ninetie two †And these are they that came vp from Thelmela Thelharsa Cherub and Adon and Emer And they could not shew the house of their fathers and their seede whether they were of Israel †The children of Dalaia the children of Tobia the children of Necoda six hundred fiftie two †And of the children of the Priestes The children of Hobia the children of Accos the children of Berzellai who tooke a wife of the daughters of Berzellai the Galaadite and was called by their name †these sought the writing of their genealogie and found it not and they were cast out of the Priesthood †And Athersatha said to them that they should not eate of the Holie of holies til there rose a priest learned and perfect Al the multitude as it were one man fourtie two thousand three hundred sixtie †beside their men seruantes wemen seruantes which were seuen thousand three hundred thirtie seuen and among them singing men and singing wemen two hundred †Their horses seuen hundred thirtie six their mules two hundred fourtie fiue †their cameles foure hundred thirtie fiue their asses six thousand seuen hundred twentie †And of the princes of the fathers when they entred into the temple of our Lord which is in Ierusalem they offered voluntarily vnto the house of our Lord to build it in his place †According to their abilities they gaue the expenses of the worke of gold sixtie one thousand soldes of siluer fiue thousand poundes garmentes for the priestes an hundred †The Priestes therfore the Leuites and they of the people and the singing men and the potters and the Nathinaites dwelt in their cities and al Israel in their cities CHAP. III. An Altar is built for sacrifice 4 The feast of Tabernacles solemnly celebrated 8. And in the second yeare aâ—ter their returne the Temple is founded with great ioy of the people and mourning of some AND now the seuenth moneth was come and the children of Israel were in their cities the people therfore was gathered together as it were one man into Ierusalem †And Iosue the sonne of Iosedec rose vp and his brethren the Priestes and Zorobabel the sonne of Salathiel and his brethren and they built the altar of the God of Israel that they might offer on it holocaustes as it is writen in the law of Moyses the man of God †And they placed the altar of God vpon his feete the people of the lands round about putting them in feare they offered vpon it holocaust to our Lord morning and euening †And they made the solemnitie of tabernacles as it is writen and holocaust euery day by order according to the praecept the worke of the day in his day †And after these thinges the continual holocaust as wel in the Calendes as in al the solemnities of our Lord that were
Senaa three thousand nine hundred thirtitie †The Priests The children of Idaia in the house of Iosue nine hundred three †The childeren of Emmer a thousand fiftie two †The childeren of Phashur a thousand two hundred fourtie seuen †The children of Arem a thousand seuentene The Leuites †The children of Iosue Cedmiel the children †of Cenia seuentie foure The singing men †the childeren of Asaph an hundred fourtie eight †The porters The childeren of Sellum the childeren of Ater the childeren of Telmon the childeren of Accub the childeren of Hatita the childeren of Sobai an hundred thirtie eight †The Nathineites The childeren of Soha the childeren of Hasupha the childeren of Tebbaath †the childeren of Ceros the childeren of Siaa the childeren of Phadon the childeren of Lebana the childeren of Haguba the childeren of Seimai †the childeren of Hanan the childeren of Geddel the childeren of Gaher †the childeren of Raaia the childeren of Rasin the childeren of Necoda †the childeren of Gesem the childeren of Aza the childeren of Phasea †the childeren of Besai the childeren of Munim the childeren of Nephussim †the childeren of Bacbuc the childeren of Hacupha the childeren of Harur †the childeren of Besloth the childeren of Mahida the childeren of Harsa †the childeren of Bercos the childeren of Sisara the childeren of Thema †the childeren of Nasia the childeren of Hatipha †the childeren of the seruantes of Salomon the childeren of Sotai the childeren of Sophereth the childeren of Pharida †the childeren of Iahala the childeren of Darcon the childeren of Ieddel †the childeren of Saphia the childeren of Hatil the chideren of Phohereth who was borne vnto Sabaim the sonne of Amon. †Al Natheneites and the childeren of the seruantes of Salomon three hundred nyntie two †But these be they which came vp from Thelmela Thelharsa Cherub Addon and Emmer and could not shew the house of their fathers and their seed whether they were of Israel †The children of Dalaia the childeren of Tobia the childeren of Necoda six hundred fourtie two †And of the Priests the childeren of Habia the childeren of Accos the childeren of Berzellai who tooke a wife of the daughters of Berzellai a Galeadite and he was called by their name †These sought their writing in the register and found it not they were cast out of the Priesthood †And Athersatha said to them that they should not eate of the Holies of holies vntil there stood vp a Priest learned and cunning †Al the multitude as it were one man fourtie two thousand three hundred sixtie †beside their men seruants and wemen seruantes which were seuen thousand three hundred thirtie seuen and among them singing men singing wemen two hundred fourtie fiue †Their horses two hundred fourtie six their mules two hundred fourtie fiue †their camels foure hundred thirtie fiue asses six thousand seueÌ„ hundred twentie Hitherto is reported what was written in the Register From this place forward goeth on in order the historie of Nehemias †And certaine of the princes of families gaue vnto the worke Athersatha gaue into the treasure of gold a thousand drachmas phials fiftie tunikes for Priestes fiue hundred thirtie †And of the princes of families there gaue into the treasure of the worke of gold twentie thousand drachmas and of siluer two thousand two hundred pound †And that which the rest of the people gaue of gold twentie thousand drachmas and of siluer two thousand pound and tunikes for Priestes sixtie seuen †And the Priestes and Leuites and porters and singing men and the rest of the common people and the Nathineites and al Israel dwelt in their cities And the seuenth moneth was come and the childeren of Israel were in their cities CHAP. VIII Esdras readeth the law before the people 9. Nehemias conforteth them 13. They celebrate the feast of tabernacles seuen dayes 13. of collection the eight day AND al the people was gathered togethor as it were one man to the streate which is before the water and they sayd to Esdras the scribe that he should bring the booke of the law of Moyses which our Lord had commanded Israel †Esdras therfore the priest brought the law before the multitude of men and wemen and al that could vnderstand in the first day of the seuenth moneth †And he read it playnly in the streate that was before the water gate from morning vntil midday in the presence of the men and wemen and of these that vnderstood and the eares of al the people were attent to the booke †And Esdaas the scribe stood vpon a steppe of wood which he made to speake vpon and there stood by him Mathathias and Semeia and Ania and Vria and Helcia and Maasia on his right hand and on the left Phadaia Misael and Melchia and Hasum and Hasbadana Zacharia and Mosollam †And Esdras opened the booke before al the people for he appeared aboue al the people and when he had opened it al the people stood †And Esdras blessed our Lord the great God and al the people answred Amen amen lifting vp their handes and they bowed and adored God flatte on the earth †Moerouer Iosue Bani and Serebia Iamin Accub Septhai Oâ—ia Maasia Celita Azarias Iozabed Hanan Phalaia Leuites made silence in the people to heare the law and the people stoode in their degree †And they read in the booke of the law of God distinctly and playnly for to vnderstand and they vnderstood when it was read †And Nehemias said the same is Athersatha and Esdras the Priest and scribe and the Leuites interpreting to al the people It is a day sanctified to the Lord our God mourne ye not and weepe not For al the people wept when they heard the wordes of the law †And he said to them Goe eate fat thinges and drinck the sweete wine and send portions to them that haue not prepared for themselues because it is the holie day of our Lord and be not sadde for the ioy of our Lord is our strength †And the Leuites made silence in al the people saying Hold your peace because the day is holie and be not sorowful †Therefore al the people went to eate and drinck and to send portions and to make great ioy because they vnderstood the wordes that he had taught them †And in the second day were gathered the princes of the families of al the people the Priests and Leuites to Esdras the scribe that he should interpret vnto them the wordes of the law †And they found written in the law that our Lord commanded in the hand of Moyses that the children of Israel should dwel in tabernacles on the solemne day the seuenth moneth †and that they should proclame and publish a voice in al their cities and in Ierusalem saying
and girdeth their reines with a corde †He leadeth away Priestes without glorie and supplanteth the great men †Changing the lippe of the true and taking away the doctrine of the ancientes †He powreth out contempt vpon princes releeuing them that had bene oppressed †Who reueleth profound things out of darkenesse and bringeth forth the shadow of death into light †Who multiplieth nations and destroyeth them and restoreth the destroyed whole agayne †Who changeth the hart of the princes of the people of the earth and deceiueth them that they may goe in vayne where is no passage †They shal grope as in the darke and not in the light and he shal make them goe amis as druncken men CHAP. XIII Of their owne wordes Iob confuteth his aduersaries that they haue spoken that which they know not 13. defendeth his owne innocencie 22. desiring of God if he be afflicted for secrete sinnes that he may know them BEHOLD mine eie hath seene al these thinges and mine eare hath heard I haue vnderstood euerie thing †According to your knowledge I also do know neither am I inferiour to you †But yet I wil speake to the Omnipotent and I couet to dispute with God †First shewing you to be forgers of lying and mainteyners of peruerse opinions †And would God ye would hold your peace that you might be thought to be wise men †Heare ye therfore my correptions and attend the iudgement of my lippes †Hath God neede of your lye that for him you speake guiles †Doe you take his person and doe you endeuour to iudge for God †Or shal it please him from whom nothing can be concealed or shal he be deceiued as a man with your fraudulent dealings †He shal reproue you because in secrete you take his person †Forth with as he shal moue himself he shal truble you and his terrour shal come violently vpon you †Your memorie shal be compared to ashes and your neckes shal be brought into clay †Hold your peace a litle while that I may speake what soeuer my minde shal prompt me †Why doe I teare my flesh with my teeth carie my soule in my handes †Although he shal kil me I wil trust in him but yet I wil reproue my waies in his sight †And he shal be my sauiour for no hypocrite shal come in his sight †Heare ye my word and receiue the obscure sayings with your eares †If I shal be iudged I know that I shal be found iust †What is he that wil be iudged with me let him come why am I consumed holding my peace †Two things only do not to me and then shal I not be hid from thy face †Make thy hand far from me and let not thy feare terrifie me †Cal me and I wil answer thee or els I wil speake and doe thou answer me †How great iniquites and sinnes I haue my wicked deedes and my offences shewe thou me †Why hidest thou thy face and thinkest me thine enemy †Against the leafe that is violently taken with the wind thou shewest thy might and persecutest drie stuble †For thou writest bitternes against me and wilt consume me with the sinnes of my youth †Thou hast put my feete in the stockes and hast obserued al my pathes and hast considered the steppes of my feete †Who as rottenes am to be consumed and as a garment that is eaten of the moth CHAP. XIIII Againe Iob describeth the miseries of mans life 3. Neuertheles Gods great prouidence towards him 7. professeth his beleefe of the Resurrection MAN borne of woman liuing a short time is replenished with many mseiries †Who as a flowre cometh forth and is destroyed fleeth as a shadow neuer abideth in the same state †And doest thou counte it a worthy thing to open thine eies vpon such an one and to bring him with thee into iudgement †Who can make cleane him that is conceiued of vncleane seede is it not thou which onlie art †The daies of man are short the number of his monethes is with thee thou hast appointed his limittes which can not be passed †Depart a litle from him that he may rest vntil his day wished for come euen as the hyred man †A tree hath hope if it be cut it waxeth greene agâ—iâ—e and the boughes thereof spring †If his roote be old in the earth and the truncke therof be dead in the dust †At the sent of water it shal spring and bring forth leaues as when it was first planted †But when man shal be dead and naked and consumed where is he I pray †As if the waters should deparr out of the sea and a riuer made emptie should be dried vp †So man when he is a sleepe shal not rise agayne til heauen perish he shal not awake nor rise vp out of his sleepe †Who wil grant me this that in hel thou protect me and hide me til thy furie passe and appoynt me a time wherin thou wilt remember me †Shal man that is dead thinkest thou liue agayne al the daies in which I am now in warfare I expect vntil my change do come †Thou shalt cal me and I shal answer thee to the worke of thy handes thou shalt reach thy right hand †Thou in dede hast numbred my steppes but thou wilt spare my sinnes †Thou hast sealed my offences as it were in a bag but hast cured mine iniquitie †A mountaine falling slideth downe and a rock is remoued out of his place †Waters make stones holow and with inundation the earth by litle and litle is consumed and men therfore thou shalt destroy in like maner †Thou hast strengthened him a litle that he might passe away foreuer thou shalt chaÌ„ge his face and shalt send him forth †Whether his children shal be noble or vnnoble he shal not vnderstand †But yet his flesh whiles he shal liue shal haue sorow his soule shal mourne vpon himself CHAP XV. Eliphaz againe chargeth Iob to haue spoken presumptuously blasphemously 14. auoucheth that no man is innocent nor iust 20. describing the malediction of impious and hypochrites BVT Eliphaz the Themanite answering sayd †Wil a wise man answer as it were speaking into the wind and fil his stomacke with burning †Thou reprouest him in wordes that is not equal to thee and speakest that which is not expedient for thee †As much as is in thee thou hast euacuated feare and hast taken away prayers before God †For thine iniquitie hath taught thy mouth and thou doest imitate the tongue of blasphemers †Thine owne mouth shal condemne thee and not I and thy lippes shal answer thee †Wast thou the first man borne and formed before the litle hilles †Hast thou heard Gods counsel and shal his wisedome be inferiour to thee †What doest
I was the father of the poore and the cause which I knew not I searched most diligently †I brake the iawes of the wicked man and out of his teeth I tooke away the praye †And I said I wil die in my litle nest as a palme-tree wil multiplie daies †My roote is opened beside the waters and dewe shal continue in my haruest †My glorie shal alwaies be renewed and my bow in my hand shal be repayred †They that heard me expected sentence and attent held their peace at my counsel †To my wordes they durst adde nothing and my speach distilled vpon them †They expected me as rayne and they opened their mouth as it were to a lateward shower †If at anie time I laughed on them they beleued not and the light of my countenance fel not on the earth †If I would haue gone to them I sate first and when I sate as a king with his armie standing about him yet was I a conforter of them that mourned CHAP. XXX Holie Iob sheweth the great change of his temporal estate from welfare into great calamitie BVT now they of yonger time scorne me whose fathers I vouchsafed not to put with the dogs of my flocke †The force of whose handes was to me as nothing and they were thought vnworthie of life it self †Barren with pouertie and famine who gnawed in the wildernes il fauoured by calamitie and miserie †And they did eate grasse and the barkes of trees and the roote of iunipers was their meat †Who taking these thinges violently out of the valles when they had found euerie thing they ranne to them with a crie †They dwelt in the deserts of torrentes and in caues of the earth or vpon grauel †Who reioysed among these kind of thinges and counted it delicacies to be vnder the briars †The children of foolish and base men and in the earth not appearing at al. †Now am I turned into their song and become a prouerb with them †They abhorre me and flee far from me and are not a frayd to spit in my face †For he hath opened his quiuer and hath afflicted me and hath put a bridle into my mouth †At the right hand of me rising my calamities forthwith arose they haue ouerthrowen my feete and as with waues haue oppressed with their pathes †They haue dissipated my waies they haue lyen in wayte against me and they haue preuailed and there was not that would helpe †As when a wal is broken and the gate opened they haue broken violently vpon me and are come trambling downe to my miseries †I brought to nothing as a wind he hath taken away my desire mand my prosperitie hath passed away as a clowde †And now my soule withereth in my self and the daies of affliction possesse me †In the night my bone is pearsed with sorrowes and they that eate me sleepe not †In the multitude of them my garment is consumed and they haue girded me about as it were with the coler of a wate †I am compared to durt and am resembled to imbers and ashes †I crie to thee and thou hearest me not I stand and thou doest not respect me †Thou art changed to be cruel toward me and in the hardenesse of thy hand thou art against me †Thou didst lift me vp and setting me as it were vpon the wind thou hast mightely dashed me †I know that thou wilt deliuer me to death where a house is appointed for euery one that liueth †But yet not to my consumption doest thou send forth thy hand and if they shal fal thou wilt saue †I wept sometime vpon him that was afflicted and my soul had compassion on the poore †I expect good thinges and euils are come vpon me I taried for light and darknesse brake forth †My inner partes haue boyled without anie rest the dayes of affliction haue preuented me †I went mourning without furie rising vp I cried in the multitude †I was the brother of dragons and felow of Ostriches †My skinne is made blacke vpon me and my bones are dried with heate †My harpe is turned into mourning and my instrument into the voice of weepers CHAP. XXXI Holie Iob reciteth sincerly his owne vertues shewing therby that he is not punished so gricuously for his sinnes but by Gods prouidence for some other cause I HAâ—â— made a couenant with mine eyes that I would 〈…〉 as thinke of a virgin †For what part should Gâ—◠〈…〉 haue in me inheritance the Omnipotent from on higâ—◠†Is there not perdition to the wicked man and alienation to them that worke iniustice †Doth not he consider my waies and number al my steppes †If I haue walked in vanitie and my foote hath hastened in guile †Let him wey me in a iust balance and let God know my simplicitie †If my steppe haue declined out of the way and if mine eie hath folowed my hart and if sporte hath cleaued to my handes †Let me sawe and let an other eate it and let my progenie be plucked vp by the rootes †If my hart hath bene deceiued vpon a woman and if I haue lyene in waite at my freinds doore †Let my wife be the harlot of an other man and let other men lye with her †For this is a hainous thing and most great iniquitie †It is a fire deuoring euen to perdition and rooting vp al thinges that spring †If I hane contemned to abide iudgement with my man seruant and my mayd seruant when they had anie controuersie against me †For what shal I doe when God shal rise to iudge and when he shal aske what shal I answer him †Did not he make me in the wombe that made him also and did not one forme me in the matrice †If I haue denied to the poore that which they would and haue made the eyes of the widow to expect †If I haue eaten my morsel alone and the pulpil hath not eaten therof with me †Because from mine infancie mercy hath growen with me and from my mothers wombe it came forth with me †If I haue dispised him that perisheth for that he had not clothing and the poore man without wherwithal to couer him †If his sides haue not blessed me he was not warmed with the flises of my sheepe †If I haue lifted vp my hand ouer the pupil yea when I saw my self in the gaâ—e the superior †Let my shoulder fal from his iuncture and let my arme with his bones be broken †For I haue alwaies feared God as waues swelling vpon me and his weight I could not beare †If I haue thought gold my strength and haue said to fine gold My confidence †If I haue reioysed vpon my great riches and because my hand found manie thinges †If I saw the sunne
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace †It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil †Lying lippes are an abomination to our Lord but they that doe faithfully please him †A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie †The hand of the strong shal rule but that which is slothful shal serue vnder tributes †Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad †He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them †The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold †In the path of iustice life but the by way leadeth to death CHAP. XIII A wise sonne is the doctrine of the father but he that is a scorner heareth not when he is rebuked †Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked †He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils †The sluggard wil and wil not but the soule of them that worke shal be made fatte †The iust shal detest a lying word but the impious confoundeth and shal be confounded †Iustice kepeth the way of the innocent but impietie supplanteth the sinner †There is one as it were with riches wheras he hath nothing and there is as it were poore wheras he is in much riches †The redemption of a mans life his riches but he that is poore beareth not reprehension †The light of the iust maketh glad but the candle of the impious shal be extinguished †Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom †Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied †Hope that is differred afflicteth the soule a tree of life the desire of coning †Who so detracteth from any thing he byndeth himselfe for the time to come but he that feareth the precept shal conuers in peace Guilful soules erre in sinnes the iust are merciful haue pitie †The law of a wise man a fountaine of life that he may decline from the ruine of death †Good doctrine shal geue grace in the way of contemners a whirlepoole †The subtel man doth al thinges with counsel but he that is a foole openeth folie †The messenger of the impious shal fal into euil but a faithful legate is health †Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified †Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges †He that walketh with the wise shal be wise a freind of fooles shal be made like †Euil purseweth sinners and to the iust good thinges shal be repayed †The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust †Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement †He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him †The iust eateth and filleth his soule but the bellie of the impious vnsatiable CHAP. XIIII A wise woman buildeth her house the vnwise wil with her handes destroy that also which is built †He that walketh in the right way feareth God is despised of him that goeth an infamous way †In the mouth of a foole the rod of pride but the lippes of the wise keepe them †Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest †A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie †A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie †Goe against a foolish man and he knoweth not the lippes of prudence †The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth †A foole will â—ugh at sinne among the iust grace shal abide †The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled †The house of the impious shal be rased the tabernacles of the iust shal spring †“ There is a way which seemeth to a man iust but the later endes therof lead to death †Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy †A foole shal be replenished with his wayes and the good man shal be aboue him †The innocent beleueth euerie word the discrete man considereth his steppes †A wise man feareth and declineth from euil the foole leapeth ouer and is confident †The impatient man shal worke folie and the subrel man is odious †The childish man shal possesse folie and the prudent shal expect knowlege †The euil shal lie downe before the good and the impious before the gates of the iust †The poore shal be odious euen to his neighbour but the freindes of the rich be manie †He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed †They erre that worke euil mercie and truth prepare good thinges †In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie †The crowne of the wise their riches the sollie of fooles inprudence †A faithful witnes deliuereth soules and the dissenâ—bier vttereth lyes †In the feare of our Lord is confidence of strength and to his children there shal be hope †The feare of our Lord a fountaine of life that he may decline from the ruine of death †In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince †He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie †“ Health of hart the life of the flesh enuie the putrefaction of the bones †He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore †The impious shal be expelled in his malice but the iust hopeth in his death †In the hart of the prudent resteth wisdom it shal instruct al the vnlerned †Iustice aduanceth a nation but sinne maketh peoples miserable †A
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
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
whom shal he be resembled †The feare of God is the beginning of his loue and the beginning of faith is to be fast ioyned vnto it †The heauines of the hart is al plague al malice the wickednes of a woman †And he wil see al plague and not the plague of the hart †al wickednes not the wickednes of a woman †and al obduction and not the obduction of them that hate him †and al reuenge and not the reuenge of the enemies †There is no head worse then the head of a serpent †and there is no anger aboue the anger of woman It shal be more pleasant to abide with a lyon and dragon then to dwel with a wicked woman †The wickednes of a woman changeth her face and darkeneth her countenace as a beare and wil shew it as a sacke In the middes of her neighbours †her husband groned and hearing he sighed a litle †Al malice is short to the malice of a woman the lot of sinners fal vpon her †As the goeing vp a grauelie way in the feete of the aged so a woman ful of tongue to a quiet man †Looke not vpon a womans beautie and desire not a woman for beautie †A womans anger and impudencie and confusion is great †A woman if she haue superioritie is contrarie to her husband †An humbled hart and heauie countenance and plague of hart is a wicked woman †Feeble handes and disiointed knees a woman that doth not make her husband happie †From woman came the beginning of sinne and by her we doe al die †Geue not issue to thy water no not a litle nor to a wicked woman leaue to goe forth †If she walke not at thine hand she wil confound thee in the sight of thyn enemies †Cut her of from thy flesh lest she alwaies abuse â—hee CHAP. XXVI The praises of a good woman 5. The betraying of a citie mutenie of people and falâ—e accusation are terrible but a ielous woman is more greuouâ— 10. Diuers il qualities of a bad woman 16. More commendations of a good woman 25. A doleful thing to see a valiant warier wanting liuelihood a wiseman not regarded and greatest griefe to see a iust man become wicked 28. A man ful of busines hardly careth for his soule and aâ—â— Inns keper often sinneth in wordes THE husband of a good wife is happie for the number of his yeares is duble †A strong woman delighteth her husband and shal accomplish the yeares of his life in peace †A good woman is a good portion in the good portion of them that feare God shal she be geuen to a man for good deedes †And the hart of rich and poore is good at al time their countenance is merie †Of three thinges my hart hath bene afraid and at the fourth my face hath trembled †The betraying of a citie and a gethering together of the people †false calumnie al more greuous then death †A ielous woman is the sorow and moorning of the hart †In a ielous woman is a scourge of the tongue communicating with al. †As a yoke of oxen that is moued so also a wicked woman he that holdeth her is as he that taketh hold of a scorpion †A woman geuen to drunkennes is great anger her contumelie and turpitude shal not be hid †The fornication of a woman shal be knowen in the lifting vp of her eies and in her eieliddes †On thy daughter that turneth not away her self set sure watche lest occasion found she abuse herself †Take heede of the impudencie of her eies and meruel not if she contemne thee †As a wayfaring man that thirsteth wil she open her mouth to the fountaine and wil drinke of euerie water that is next and wil sit against euerie hedge and open her quiuer against euerie arrow vntil she faile †The grace of a diligent woman shal delight her husband and shal farte his bones †Her discipline is the gift of God †A wise and stil woman there is no exchange for a soule instructed †A holie and shamefast woman is grace vpon grace †And al weight is not worthie a continent soule †As the sunne rysing to the world in the highest places of God so is the beautie of a good woman for an ornament of her house †A lampe shyning vpon the holie candlesticke the beautie of the face vpon stayed age †Pillars of gold vpon feete of siluer and stable feete vpon the soules of a stayed woman †Eternal fundations vpon a sound rocke and the commandments of God in the hart of a holie woman †At two thinges my hart is greeued and at the third anger is come vpon me †A man of warre decaying by pouertie and a wise man contemned †and he that transgresseth from iustice to sinne God hath prepared him to the sword †Two sortes haue appeared vnto me hard and dangerous a merchant is hardly rid of negligence and a viteler shal not be iustified from the sinnes of the lippes CHAP. XXVII For want and desire of riches manie committe sinne 4. from which the feare of God preserueth 6. Tentation proueth who is iust 12. constant and modest 17. Freindes are bond to secresie 25. and fidelitie THROVGH pouertie manie haue offended and he that seeketh to be made rich turneth away his eie †As a stake is fastened in the middes of stones compact together so also in the middes of selling and buying sinne shal be straytened †Sinne shal be destroyed with the sinner †If thou hold not thyselfinstantly in the feare of our Lord thy house shal quickly be subuerted †As in the shaking of a sieue the dust wil remaine so the perplexitie of a man in his cogitation †The fornace tryeth the potters vessels and the tentation of tribulation iust men †As the husbandrie about a tree sheweth the fruite thereof so a word out of the thought of the hart of man †Prayse not a man before ful discourse for this is the trial of men †If thou folow iustice thou shalt apprehend it and shalt put it on as a long to be of honour and thou shalt dwel with it and it shal protect thee for euer and in the day of knowleging thou shalt finde stedfastnes †The foules flocke together to their like and truth shal returne to them that worke it †The lion alwayes lyeth in wayte for a pray so sinnes for them that worke iniquities †A holie man continueth in wisdom as the sunne for a foole is changed as the moone †In the middes of the vnwise keepe the word til his time but in the middes of deepe considerers be continually †The narration of sinners is odious their laugther is in the deligthes of sinne †Speach that sweareth much shal make the heare of the head
the law multiplieth oblation †It is an holsome sacrifice to attend to the commandments and to depart from al iniquitie †To depart from iniquitie is a thing that pleaseth our Lord wel and to depart from iniustice is an intreating for sinnes †Thou shalt not appeare before the sight of our Lord emptie †For al these thinges are done because of the commandment of God †The oblation of the iust maketh a fatte altar and is an odour of sweetenes in the sight of the Highest †The sacrifice of the iust is acceptable and our Lord wil not forget the memorie thereof †Render glorie to God with a good minde and diminish not the first fruites of thine handes †In euerie gift make thy countenance chereful and in ioyfulnes sanctifie thy tithes †Geue to the Highest according to his gift and with a good eie doe according to the abilitie of thine handes †because our Lord is a rewarder and wil repay thee seuen times so much †Offer not wicked giftes for he wil not receiue them †And looke not vpon an vniust sacrifice because our Lord is iudge and there is not with him the glorie of person †Our Lord wil not accept person against the poore and he wil heare the prayer of him that is hurt †He wil not despise the prayers of the pupil nor the widow if she power out speach of mourning †Do not the widows teares runne downe to the cheeke her exclamation vpon him that causeth them to runne †For from the cheeke they goe vp euen to heauen and our Lord the hearer wil not be delighted in them †He that adoreth God in delectation shal be receiued his petition shal approch euen to the cloudes †The prayer of him that humbleth himself shal penetrate the cloudes and til it approch he wil not be comforted and he wil not depart til the Highest behold †And our Lord wil not be long but wil iudge the iust and wil do iudgement and the strongest wil not haue patience in them that he may crush their backe †and he wil repay vengeance to the Gentiles til he take away the multitude of the proude breake the scepters of the vniust †til he reward men according to their doings and according to the workes of man and according to his presumption †til he iudge the iudgement of his people and shal delight the iust with his mercie †The mercie of God is beautiful in the time of tribulation as a cloude of raine in the time of drught CHAP. XXXVI A prayer for conuersion of al nations 14. and for conseruation of the Israelites 20. Discretion is necessarie in al actions and desires HAVE mercie vpon vs ô God of al and respect vs and shew vs the light of thy mercies †and send in thy feare vpon the nations that haue not sought after thee that they may know that there is no God but thou and that they may shewforth thy glorious thinges †Lift vp thy hand ouer the strange Nations that they may see thy might †For as in their sight thou art sanctified in vs so in our sight thou shalt be magnified in them †that they may know thee as we also haue knowen that there is no God beside thee ô Lord. †Renewe signes and change meruels †Glorifie thy hand and thy right arme †Raise vp furie and power out wrath †Take away the aduersarie and afflict the enemie †Hasten the time and remember the end that they may declare thy meruels †Let him that is saued be deuoured in the wrath of flame and let them that euil intreate thy people finde perdition †Breake the head of princes of the enemies that saie There is none other beside vs. †Gather together al the tribes of Iacob and let them know that there is no God but thou that they may declare thy great workes thou shalt inherite them as from the beginning †Haue mercie on thy people vpon which thy name is inuocated and vpon Israel whom thou hast made equal to thy first begotten †Haue mercie on the citie of thy sanctification Ierusalem the citie of thy rest †Replenish Sion with thy wordes that can not be vttered thy people with thy glorie †Geue the testimonie to them that are thy creatures from the beginning and raise vp the prophecies which the former prophets spake in thy name †Geue reward to them that patiently expect thee that thy prophets may be found faithful and heare the prayers of thy seruants †according to Aarons benediction of thy people and direct vs into the way of iustice and let al knowe that inhabite the earth that thou art God the beholder of the worldes †The bellie wil eate al meate and one meate is better then an other meate †The iawes taist venison the wise hart lying wordes †A peruerse hart wil geue sorow and a cunning man wil resist it †Some woman wil receiue euerie man and one daughter is better then an other daughter †The beautie of a woman chereth the face of her husband and increaseth the desire aboue al mans concupiscence †If there be a tongue of curing there is also of mitigating and of mercie her husband is not according to the sonnes of men †He that possesseth a good woman beginneth riches she is an helpe like vnto him a piller as rest †Where there is no hedge the possession shal be spoiled and where there is no wife he mourneth wanting Who doth credite him that hath no nest and turning aside wheresoeuer it waxeth darke as a robber girded leaping from citie to citie CHAP. XXXVII Beware of a feaned loue à sure freind 7. consult with the wise trustie 15. and vertuous 19. especially relying vpon God 21. The tongue is cause of much good or much euil 30. Be temperate in diet EVERIE freind wil say I also haue ioyned freindshipe but there is a freind in name only a freind Doth there not sorow remaine euen to death †But a companion and freind wil be turned to enmitie †O most wicked presumption whence wast thou created to couer the drie land with malice and with the deceitfulnes thereof †A companion is pleasant with his freind in delectations and in the time of tribulation he wil be an aduersarie †A companion is sorie with his freind for his bellies sake and he wil take a shield against the enemie †Forgete not thy freind in thy minde and be not vnmindeful of him in thy riches †Consult not with him which betraieth and hide thy counsel from them that enuie thee †Euerie counseler vttereth counsel but there is a counseler in him selfe †From such a counseler keepe thy soule First know what his necessitie is for he wil deuise to his owne minde †lest perhaps he thrust a sharpe
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
And thou sonne of man mourne in contrition of the loynes and in bitternes mourne before them †And when they shal say to thee Why mournest thou thou shalt say For the bruite because it cometh and euerie hart shal melt al handes shal be dissolued and euerie spirit shal be weakened and waters shal runne by al knees behold it commeth and it shal be done saith our Lord God †And the word of our Lord was made to me saying †Sonne of man prophecie and thou shalt say Thus saith our Lord God Speake The sword the sword is sharpened and fourbished †To kil victims it is sharpened to glitter it is fourbished thou that mouest the scepter of my sonne hast cut downe euerie tree †And I gaue it to be made smooth that it may be held with the hand this is a sharpened sword and this is forbished that it may be in the hand of the slayer †Crie and howle ô sonne of man because this same is made in my people in al the captaines of Israel that fled they are deliuered to the sword with my people therfore strike vpon the thigh †because it is proued and that when it shal ouerthrow the scepter it shal not be saith our Lord God †Thou therfore ô sonne of man prophecie strike hand against hand and let the sword be dubled let the sword of the slaine be tripled this is the sword of great slaughter that maketh them to be astonied †and to pine in hart multiplieth ruines In al their gates haue I geuen the truble of the sword sharpe and furbished to glitter addressed to slaughter †Be thou sharpened goe to the right hand or to the left whithersoeuer the appetite of thy face is †Yea and I wil clappe hand to hand and wil fil mine indignation I the Lord haue spoken †And the word of our Lord was made to me saying †And thou sonne of man put thee two wayes that the sword of the king of Babylon may come both shal come forth out of one land and he shal take coniecture with the hand in the head of the way of the citie shal he choose it †Thou shalt make way that the sword may come to Rabbath of the children of Ammon and to Iuda into Ierusalem most fenced †For the king of Babylon stood in the high way in the head of two wayes seeking diuination shufling arrowes he asked the idols tooke counsel of intralles †On his right hand was made diuination vpon Ierusalem to sette engins to open the mouth in flaughter to eleuate the voice in howling to set engins against the gates to cast vp a rampier to build munitions †And he shal be as it were consulting the oracle in vaine in their eies imitating the rest of sabbathes but he shal remember the iniquitie to take it †Therfore thus saith our Lord God For that you haue remembred your iniquitie and haue reueled your preuarications and your sinnes haue appeared in al your cogitations for that I say that you remembred you shal be taken by hand †But thou prophane impious prince of Israel whose day prefixed cometh in the time of iniquitie †Thus saith our Lord God Take away the myter take of the crowne is not this it that extolled the humble and humbled the high †Iniquitie iniquitie iniquitie wil I put it and this was not done til he came to whom iudgement belongeth and I wil deliuer it to him †And thou sonne of man prophecie and say Thus saith our Lord God to the children of Ammon and to their reproch and thou shalt say Sword sword draw out thyselfe to kil fourbish thy selfe to slaye and to glitter †When vaine thinges were sene for thee and lies were diuined that thou mightest be geuen vpon the neckes of the wounded impious whose day prefixed cometh in the time of iniquitie †Returne to thy scabbard in the place wherin thou wast created in the land of thy natiuitie I wil iudge thee †and wil powre out vpon thee mine indignation in the fire of my furie wil I blow vpon thee and wil geue thee into the handes of men vnwise framing destruction †Thou shalt be foode for the fire thy bloud shal be in the middes of the land thou shalt be forgotten because I the Lord haue spoken CHAP. XXII For diuers enormious sinnes 14. Ierusalem and al Israel shal be plaged 25. namely false prophets priestes rauening princes and wicked people AND the woord of our Lord was made to me saying †And thou sonne of man doest thou not iudge doest thou not iudge the citie of bloud †And thou shalt shew her al her abominations and shalt say Thus saith our Lord God The citie shedding bloud in the middes of it that her time may come and that hath made idols against herselfe that she might be polluted †In thy bloud which is shed by thee thou hast offended and in thine idols which thou hast made thou art polluted and thou hast made thy dayes to approch and hast brought the time of thy yeares therfore haue I geuen thee a reproch to the Gentils and a mockerie to al landes †Those that are nere and that are far from thee shal triumph ouer thee thou filthie one noble great in destruction †Behold the princes of Israel euerie one in his arme haue bene in thee to shede bloud †Father and mother they haue abused with contumelies in thee the stranger they haue calumniated in the middes of thee the pupil and widow they haue made sorowful in thee †My sanctuaries you haue despised and my sabbathes you haue polluted †Detracting men haue bene in thee to shede bloud and vpon the mountaynes they haue eaten in thee they haue wrought wickednes in the middes of thee †The fathers shame they haue discouered in thee the vncleannes of the menstruous woman they haue humbled in thee †And euerie one hath wrought abomination vpon his neighbours wife and the father in law hath polluted his daughter inlaw wickedly the brother hath oppressed his sister the daughter of his father in thee †They haue taken giftes in thee to shede bloud thou hast taken vsurie and ouerplus and didst calumniate thy neighbours couetously and thou hast forgotten me saith our Lord God †Behold I haue wrong my handes vpon thy couetousnes which thou hast done and vpon the bloud that hath bene shed in the middes of thee †Why shal thy hart abide or shal thy handes preuaile in the dayes which I shal make to thee I the Lord haue spoken and wil doe it †And I wil disperse thee into nations wil scatter thee into landes and wil make thy vncleannes to faile from thee †And I wil possesse thee in the sight of the Gentils and thou shalt know that I am the Lord. †And the word of our Lord was made to me saying †Sonne of
and the citizens flying together to the wal at the last the citie being taken Menelaus fled into the castel †But Iason spared not his citizens in murder nor considered that prosperitie against kinsmen is a verie great euil supposing that he should take the victorious spoiles of the enemies and not of his citizens †And the princedome verily he obteyned not but receiued confusion the end of his treacherie and went againe a fugitiue into the countrie of the Ammanites †At the last to his owne destruction being inclosed of Aretas the tyrant of the Arabians flying from citie to citie odious to al men as an apostata from the lawes and execrable as an enemie of his countrie and citizens he was thrust out into Egypt †and he that had expelled manie out of their countrie perished in a strange place going to the Lacedemonians as being like for kindred sake to haue refuge there †but he that cast away manie vnburyed himself both vnlamented and vnburyed is cast forth neither enioying forrein buryal nor partaker of the sepulcher of his fathers †These thinges therefore being done the king suspected that the Iewes would forsake the societie and for this departing out of Aegypt with a furious mind he tooke the citie by armes †And he bad the souldiars kil and not spare them that came in their way to murder them that went vp into the houses †Slaughters therfore were made of youngmen old and destructions of wemen and children and murders of virgins and litle ones †And there were in the whole three dayes foure score thousand slaine fourtie thousand prisoners and no lesse sold †But neither do these thinges suffice he presumed also to enter into the temple in al the earth the most holie Menelaus being his leader who was betrayer of the lawes and his countrie †And with wicked handes taking the holie vessels which by other kinges and cities were set for the ornament and the glorie of the place he vnworthily handled and contaminated them †So Antiochus being alienated in minde considered not that for the sinnes of them that inhabit the citie God had bene angrie a litle for the which also hapned the contempte about the place †otherwise vnles it had chanced them to haue bene wrapped in manie sinnes as Heliodorus who was sent of Seleucus the king to spoile the treasurie this man also immediately as he came had bene scourged and repelled verily from his boldnes †But not the nation for the place but the place for the nation hath God chosen †And therefore the place also it self is made partaker of the peoples euils but afterward it shal be partaker of the good thinges and it that was forsaken in the wrath of almightie God shal be exalted againe with great glorie in the reconciliation of the great Lord. †Therefore Antiochus hauing taken away out of the temple a thousand and eight hundred talents spedily went backe to Antioch thinking through pride that he might bring the land to sayle vpon the sea to goe vpon through haughtines of minde †And he left also rulers to afflict the nation at Ierusalem Philip a Phrygian borne more cruel of maners then he himself by whom he was appointed †and in Garizim Andronicus and Menelaus who lay more greiuously vpon the citizens then the rest †And wheras he was set against the Iewes he sent the odious prince Apollonius with an armie of two twentie thousand commanding him to kil al of perfect age to sel the wemen and the young ones †Who when he was come to Ierusalem feyning peace rested vntil the holie day of the Sabbath and then the Iewes keping holie day he commanded his men to take weapons †And he murdered al that were gone forth to behold the gammes running through the citie with armed men he slew a very greate multitude †But Iudas Machabeus who was the tenth was retyred into a desert place and there amongst wilde beastes he led his life in the mountaines with his companie and they abode eating meate of grasse that they might not be partakers of the contamination CHAP. VI. The law of God is abolished the temple prophaned and named of Iupiter Olympius 7. The feast of Bacchus is kept 10. wemen with their circumcised children are slaine 11. others for celebrating the sabbath 12. an admonition to the reader 18. old Eleazarus constantly obseruing the law suffereth glorious death BVT not long after the king sent a certaine ancient man of Antioch that should compel the Iewes to remoue them selues from the lawes of their fathers and of God †to contaminate also the temple that was in Ierusalem and to cal it by the name of Iupiter Olympius and in Garizim according as they were that inhabited the place of Iupiter Hospitalis †And the inuasion of the euiles was sore and grieucus to al †for the temple was ful of the lecherie and glottonie of the Gentiles of them that played the harlots with whoores And wemen thrusting themselues of their owne accord into the sacred houses bringing in thouse thinges which were not lawful †The altar also was ful of vnlawful thinges which were forbidden by the lawes †And neither were the Sabbaths kept not the soleme dayes of the fathers obserued neither plainely did anie man confesse him selfe to be a Iewe. †But they were led with bitter necessitie in the kings birth day to sacrifices and when the feast of Bacchus was kept they were compelled to goe about crowned with Iuie vnto Bacchus †And there went forth a decree into the next cities of the Gentiles the Ptolomeans geuing the aduise that they also in like manner should doe against the Iewes that they sacrifice †and them that would not paste to the ordinances of the heathen they should kil A man then might see the miserie †For two wemen were accused to haue circuncided their children whom the infantes hanging at their breasts when they had openly led them about through the citie they threwe downe headlong by the walles †And others coming together to the next caues secretely 2. keping the day of the Sabbath when they were discouered to Philip were burnt with fyre because they feared for religion and obseruance to helpe themselues with their hand †But I beseech them that shal read this booke that they abhorre not for the aduersities but that they account those thinges which haue happened not to be for the destruction but for the chastening of our stocke †For not to suffer sinners a long time to doe as they wil but forthwith to punish is a token of a great benefite †For not as in other nations our Lord patiently expecteth that when the day of iudgement shal come he may punish them in the fulnes of sinnes †so also doth he determine in vs that our sinnes being come to the end so at
now when I was preparing for them for these that now are before the world was made wherin they should dwel and no man gaynsayd me †For then euery man and now the creator in this world prepared and haruest not fayling and law vnsearchable their manners are corrupted †And I considered the world and behold there was danger because of the cogitations that came in it †And I saw and spared it very much and I kept vnto my selfe a grape kernel of a cluster and a plant of a great trybe †Let the multitude therfore perish which was borne without cause and let my kernel be kept my plant because I finished it with much labour †And thou if thou adde yet seuen other dayes but thou shalt not fast in them †thou shalt goe into a field of flowers where no house is built thou shalt eate only of the flowers of the field and flesh thou shalt not tast and wine thou shalt not drinke but only flowers †Pray to the Highest without intermission and I wil come and wil speake with thee †And I went forth as he sayd to me into a field which is called Ardath and I sate there among the flowers And I did eate of the herbes of the field and the meate of them made me ful †And it came to passe after seuen dayes and I sate downe vpon the grasse and my hart was trubled agayne as before †And my mouth was opened and I beganne to speake before the Highest and sayd †O Lord thou shewing thy selfe to vs wast shewed to our fathers in the desert which is nor troden and vnfruitful when they came out of Aegypt and saying thou saydst †Thou Israel heare me and sede of Iacob attend to my wordes †For behold I sow my lawe in you and it shal bring forth fruite in you and you shal be glorified in it for euer †For our fathers receiuing the law obserued it not and kept not my ordinances and the fruite of the law did not appeare for it could not because it was thine †For they that receiued it perished not keeping that which had bene sowen in them †And behold it is the custome that when the earth hath receiued sede or the sea a shippe or some vessel meate or drinke when that shal be destroyed wherin it was sowne or into the which it was cast †that which was sowne or cast in or the thinges that were receiued are destroyed withal and the thinges receiued now tarye not with vs but it is not so done to vs. †We in dede that receiued the law sinning haue perished and our hart that receiued it †For the law hath not perished but hath remayned in his labour †And when I spake these thinges in my hart I looked backe with myne eyes and saw a woman on the right side and behold she mourned and wept with a lowd voice and was sorrowful in mynde exceedingly and her garments rent and ashes vpon her heade †And I left the cogitations wherin I was thinking and I turned to her and sayd to her †Why weepest thou and why art thou sorie in mynde And she sayd to me †Suffer me my Lord that I may lament myselfe adde sorrow because I am of a very pensiue mynde and am humbled exceedingly †And I sayd to her What ayleth thee tel me And she sayd to me †I thy seruant haue beene barren and haue not borne childe hauing a husband thirty yeares †For I euery howre and euerie day and these thirty yeares do beseche the Highest night and day †And it came to passe after thirtie yeares God heard me thy handmayd and saw my humilitie and attended to my tribulation and gaue me a sonne and I was very ioyful vpon him and my husband and al my citizens and we did glorifie the Sâ—rong exceedingly †And I nourished him with much labour †And it came to passe when he was growne and came to take a wife I made a feast day CHAP. X. The state of Ierusalem is prefigured by a woman mourning 25. and afterwardes reioyâ—ing AND it came to passe when my sonne was entred into his inner chamber he fel downe and dyed †and we al ouerthrewe the lights and al my citizens rose vp to comfort me and I was quiet vntil the other day at night †And it came to passe when al were quiet to comfort me that I might be quiet and I arose in the night and sled and came as thou â—eest into this field †And I meane nowe not to returne into the citie but to stay here and neither to eate nor drinke but without intermission to mourne and to fast vntil I dye †And I left the talke wherin I was and with anger answered her sayd †Thou foole aboue al wemen seest thou not our mourning what thinges chance to vs †Because Sion our mother is sorroweful with al sorrowe and humbled and mourneth most bitterly †And now wheras we al mourne and are sadde wheras we aâ—e sorrowful and art thou sorrowful for one sonne †For aske the earth and it wil tel thee that it is she thaâ— ought to lament the fal of so manie thinges that spring vpon it †And of her were al borne from the beginning and others shal come and behold almost al walke into perdition and the multitude of them commeth to destruction †And who then ought to mourne more but she that hath lost so great a multitude rather then thou which art sorie for one †And if thou say vnto me that my mourning is not lyke the earthes because I haue lost the fruite of my wombe which I bare with sorrowes and brought forth with paynes †but the earth according to the maner of the earth and the present multitude in it hath departed as it came and I saye to thee †as thou hast brought forth with payne so the earth also geueth her fruite for man from the beginning to him that made her †Now therfore kepe in with thy sorrowe and beare stoutly the chances that haue be fallen thee †For if thou iustifie the end of God thou shalt in time both receiue his counsel and also in such thinges thou shalt be praysed †Goe in therfore into the citie to thy husband And she sayd to me †I wil not doe it neither wil I enter into the citie but here wil I dye †And I added yet to speake to her sayd †Doe not this word but consent to him that counseleth thee For how manie are the chances of Sion Take comfort for the sorrowe of Ierusalem †For thou seest that our sanctification is made desert and our altar is throwen downe and our temple is destroyed †and our psalter is humbled and hymne is silent and our exultation is dissolued and the light of our candlesticke is extinguished and the arke of our testament is taken for spoyle