is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt and according to Gods promise had receiued store of quailes going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost wherat merueling they said one to an other VVhat is this in their language Man hu VVherupon saith Theodoret q. 30. in Exod their demand vvas turned into the name and it vvas called Manna VVhich as the same and other ancient Doctors gather by the holie Scriptures was a wonderful and miraculous meate and withal a figure of a more excellent thing long after promised and geuen by our B. Sauiour in the holie Sacrament of the Eucharist As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom S. Augustin Theophilact and others vpon the sixt of S. Iohn VVhere also the text of our Sauiours long discourse with the Capharnaites sheweth euidently that he promised to geue a farre better meate then Manna to those that beleued in him Iam saieth our Lord the bread of life vvhich desended from heauen your fathers did eate Manna in the desert and died The bread vvhich I vvil geue is my flesh for the life of the vvorld My flesh 〈◊〉 meate in deede and my bloud is drinckâ— indeede c. S. Paul likewise teacheth 1. Cor 10 that this Manna and the vvater issuing out of the rocke were figures of the same B Sacrament as is noted in those places Here only we commend to the Christian readers remeÌ„brance that the thing figured doth euer excede the figure according to S Pauls doctrin Collos 2. wishing him therfore to consider that in Manna were at least twelue clere miracles Firâ—â— it was made by Angels wherof it is called the bread of Angels Secondly it was not produced from the earth nor water as ordinarie meates are but came from the ayre Thirdly how fast or slowly soeuer anie man did gather it in the end ech one had the same measure ful called a gomor and no more nor lesse Fourthly the sixth day which was next before the Sabbath that which they gathered was found to be duble portions to other dayes that is two gomors for euerie one Fiftly there fel none at al on the Sabbath day Sixtly if in the rest of the weke anie part was left al night it putrified and was corrupt in the morning but the night before the Sabbath day it remained sound and good Seuently notwithstanding diuersitie of stomakes in so great a multitude the same measure was sufficient and no more to euerie one young and old and of middle age Eightly the heate of the sunne melted and consumed that which remained in the field though otherwise it induâ—ed heate of the fire seething in water grinding in milles and beating in motters Ninthly it tasted to euerie one what they desired Tenthly it seemed neuerthelesse to the euil minded loathsome and light meate but pleasant to the good Eleuently part of it was kept in the Arke by Gods commandment and was not corrupted in manie hundreth peares Twelftly this strange and extraordinarie prouision continued fourtie yeares that is til the children of Israel came to the promised land and then ceased You see then so miraculous a figure farre excelled Zuinglius or Caluins communion bread which containeth no miracle at al only signifying Christs bodie But as our Sauiours owne wordes importe and ancient fathers teach vs by Manna was prefigured Christs verie bodie and bloud with his soule and Diuinitie vnder the forme of bread For this indeede infinitly excelleth Manna containing al the foresaid or rather much more eminent miracles For first it was consecrated by the maruelous power of Christs word and euer since the same is done by the like power communicated to Priests 2 in his Church militant 3 one and the verie same and not manie in innumerable places and in euerie lesâ—e or greater forme yea in the least particle of the accidents that may be Christ is whole and entire 4 It geueth abundance of grace in this life signified by the day before the Sabbath for the glorie of the next liâ—e in eternal â—est 5 where is no more vse of Sacraments but euerlasting fruition of glorie 6 VVhoso euer therfore would make temporal commoditie of this heauenlie foode as it were reseruing Manna for other dayes of the weke it perisheth to him and turneth to his ignominie but being reserued in the faithful soule for the life to come which is the true Sabbath it remaineth an heauenlie treasure 7 And so it auaileth to euerie one as their soule which is the spiritual stomake of supernatural meate is lesse or more disposed 8 Though heate of persecution and other aduerse power take away this Sacrament and Sacrifice abrode in the field of this world yet no power extinguisheth it within the Church where it is in due maner prepared and ministred to the children of God 9 where it yeldeth al comfort strength and contentment to good spiritual desires 10 but to the incredulous Capharnaitessemeth vnpossible and to carnal conceipts loathsome 11 Being worthely receiued into our mortal bodies our arke or temporal tabernacle it remaineth in incorruptible effect wherby the bodie
†But the impious are as it were the raging sea which can not be quiet and the waues therof ouerflowe vnto conculcation and myre †There is no peace to the impious sayth our Lord God CHAP. LVIII God commandeth the Prophet to crie vnto the sinful people vehemently and incessantly to kepe the law not only in shew and pretence but sincerely leauing their owne wils and seeking Gods wil 9. so they shal receiue their good desires and reward of wel doing CRIE cease not as a trumpet exalt thy voice and tel my people their wicked doinges and the house of Iacob their sinnes †For me in deede they seeke from day to day and they wil know my waies as a nation that hath done iustice and hath not sorsaken the iudgement of their God they aske of me the iudgements of iustice they wil approch to God †Why haue we fasted and thou hast not regarded haue we humbled our soules and thou hast not knowen Behold in the day of your fast your owne wil is found and you exact of al your detters †Behold you fast to debates and contentions and strike with the fist impiously Doe not fast as vntil this day that your crie may be heard on high †“ Is this such a fast as I haue chosen for a man by the day to afflict his soule Is this it to winde his head about like a circle and to spread sackcloth and ashes wilt thou cal this a fast and a day acceptable to the Lord †Is not this rather the fast that I haue chosen Dissolue the bands of impietie loose the bundels that ouerlode dismisse them free that are broken and breake in sunder euerie burden †Breake thy bread to the hungrie and the needie and herberles bring in into thy house when thou shalt see the naked couer him and despise not thy flesh †Then shal thy light breake forth as the morning and thy health shal sooner arise thy iustice shal goe before thy face and the glorie of our Lord shal embrace thee †Then shalt thou inuocate and our Lord wil heare thou shalt crie and he wil say Loe here I am If thou wilt take away the cheine out of the middes of thee and cease to stretch out the finger and to speake that which profiteth not †When thou shalt powre out thy soule to the hungrie and shalt fil the afflicted soule thy light shal arise vp in darkenes and thy darkenes shal be as the noone day †And our Lord wil geue thee rest alwayes and wil fil thy soule with brightnes and deliuer thy bones and thou shalt be as a watered garden and as a fountaine of waters whose waters shal not fayle †And the deserts of the worlds shal be builded in thee thou shalt rayse vp the fundations of generation and generation and thou shalt be called the builder of the hedges turning the pathes into rest †If thou turne away thy foote from the Sabbath from doing thy wil in my holie day and cal the Sabbath delicate and the holie of our Lord glorious and glorifie him whiles thou doest not thine owne wayes and thy wil be not found to speake a word †Then shalt thou be delighted vpon the Lord I wil lift thee vp aboue the heightes of the earth wil feede thee with the inheritance of Iacob thy father For the mouth of the Lord hath spoken ANNOTATIONS CHAP. LVIII 5. Is this such a fast as I haue chosen Fasting is so often clerly commended in holie Scriptures that Protestantes though not greatly affected therto confesse it to be a good thing of it self but in diuers respectes detract much from it denying it to be an act of religion but only of bodily mortification neither do al generally allow of prescript times nor of abstinence from flesh those dayes vvhich they thinke good to fast and those vvhich do abstaine from flesh say they do it not for religion but for the ordinance of ciuil policie For vvhich opinion they allege out of this and other places Iere. 14. v. 12. Zacha. 7. v 5. that such affliction is not the fast which God hath chosen But if they vvould consider the coherence of the text they should finde the contrarie For albeit fasting alone vvithout amendment of euil maners and vvithout other good vvorkes doth not appeaze Gods vvrath noâ— is agreable to Gods vvil yet being ioyned vvith contrition of hart and sincere pietie doth then greatly please him And therfore our Lord God here sayth S. Ierom lest he might seme to reproue fasting vvhich himself had commanded teacheth hovv it behoueth to fast Non enim querit Deus afflictionem solam humiliationem animae per iniuriam corporis vt inslar circulitorqueat corpus colla submiâ—tat ac tristis incedat c Sed vt cum istis haec saciat quae sequuntar For God seeketh not onlie affliction and humiliation of the â—oule by iniurie of the bodie that one should vvrith his bodie about like a circle hold dovvne his neck and goe pensiue c. But that vvith these thinges he do those vvhich folovv to witte Dissolue the bandes of impietie and the rest as in the text VVherupon this Doctor discourseth at large shevving that it profiteth not to carie an emptie bellie and do those thinges that displease God But fasting from meate so that fasting from sinne by declining from euil and doing good deedes be ioyned vvithal then saith he thy fasting vvil be acceptable For then shal thy light breake forth as the morning and thy health shal sooner arise and thy iustice shal goe before thy face and the glorie of our Lord shal embrace thee Further declaring the great profite therof by examples that by fasting Daniel the man of desires knew thinges to come the Nâ—niuites pacified the vvrath of God Elias and Moyses by fourtie dayes hunger were filled with the familiaritie of God And our Lord him self fasted so manie dayes in the vvildernes vt nobis sollennes ieiuniorum dies relinqueret to leaue vnto vs the solemne dayes of fastes CHAP. LIX Sinnes do separate men from God 3. as manslaughter theift and lying with contempt of iudgement and iustice 12. Men are otherwise iudged iust or vniust in the world then in dede they are before God 16. who seeth and iudgeth al rightly BEHOLD the hand of our Lord is not abridged that he can not saue neither is his eare made heauie that it can not heare †But your iniquities haue deuided betwen you and your God and your sinnes haue hid his face from you that he would not heare †For your handes are polluted with bloud and your fingeres with iniquitie your lippes haue spoken lie and your tongue speaketh iniquitie †There is none that doth inuocate iustice neither is there any that iudgeth truly but they trust in thinges of nothing and speake vanities they haue
Doctors found confessed great difficulties in these first chapters which they with much studie endeuored to explicate And therfore it is a wonder to see our Protestants Puritans hold this Paradox that Scriptures are easie to be vnderstood VVheras both by testimonie of those that haue in deede studied laboured in them and by a litle due consideration the coÌ„trarie is most euident For whosoeuer wil looke into the holie Scriptures shal find that some times in shew one place semeth contrarie to an other some times the letter phrase are obscure ambiguous some times the sentences vnperfect Againe manie speaches are prophetical manie parabolical metaphorical and vttered vnder other tropes and figures and that in the literal sense Moreouer there are three spiritual senses besides the literal very frequent in holie Scripture Allegorical pertayning to Christ and the Church Moral pertayning to maners and Anagogical pertayning to the next life As this word Ierusalem literally signifieth the head citie of Iewrie Morally the soule of man Allegorically the Church militant and Anagogically the Church triumphant And sometimes this and the like of others metaphorically in the literal sense signifieth the Church militant and not the citie of Iewrie as in the 12. chapter to the Hebrewes and some times the Church triumphant as in the 21. of the Apocalips 2. The Spirite of God In the Hebrew it is signified that the Spirite of God was on the waters to make them fertile for that fishes and birdes were to be procreated therof the word is merahepheth incubabat sate vpon to produce fruict saith S. Ierom from the waters as a henne by her heate produceth life in the egges And the same S. Ierom and before him Tertullian teach that this was a figure of Baptisme which consisteth of water and the Holie Ghost For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to produce liuing creatures so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men VVherupon Tertullian calleth Christians fishes because they are gotten from the waters and thence haue their first spiritual life Let it not therfore seme strange saith he that in Baptisme VVaters geue life 16. Tvvo great lights and starres Here occurreth an other example of the hardnes of holie Scripture For if the two great lights towit the Sunne the Moone and also the starres vvere made the fourth day and not before as it mâ—y seme by the wordes in this place then what was that light and in what subiect was it that was made the first day S. Basil S. Gregorie Nazianzen Theodoret and some others writing vpon this place do thinke that the light which was made the first day remayned though an accident without his subiect til the fourth day And albeit most other Doctors rather think that the substance of the Sunne Moone of other planets and starres were created the first day and the fourth day set in that order and course which now they kepe with more distinction for signes and seasons and dayes and yeares yet it is clere that the foresaid ancient Doctors iudged it possible that accidents may remaine without their subiect which a Sacramentarie wil be loath to grant lest it might be proued possible as both these al other Catholique Doctors beleued and taught that the accidents of bread and wine remaine in the blessed Sacrament of the Eucharist without their subiects VVhich Protestants denie 26. Let vs make man to our Image For better consideration of Gods bountie towards vs and sturring our selues to gratitude towards him we may here note tenne prerogatiues bestowed on vs by our Lord maker in our creation aboue al other earthlie creatures First wheras God by an imperial word of commandment made other creatures Fiat lux Fiat firmamentum Be there light Be there a firmament intending to make man he procedeth familiarly by way as it were of consultation and as to his owne vse and seruice to make man saying Let vs make man to our image and likenes that is to say a reasonable creature with vnderstanding and free wil which beastes haue not Secondly in this worke God first insinuateth the high Mysterie of the B. Trinitie or pluralitie of Persons in one God because man is to beleue the same signifying the pluralitie of Persons by the wordes Let vs make and to our and the vnitie in substance by the wordes Image and likenes the first in the plural number the later in the singular Thirdly other creatures were produced by the waters and earth Let the vvaters bring forth fishe and soule Let the earth bring forth grasse and catâ—le other beastes but God brought forth man not by the earth though of the earth nor by water nor by heauen nor by Angels but by him selfe geuing him a reasonable soule not sensual only as to beastes and the same not produced of anie creature but created immediatly of nothing Fourthly God gaue man Paradise a most pleasant place to dwel in Fiftly God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen Sixtly man was created in that innocencie of life and integritie of al vertues that his mind was wholly subiect to God his sense to reason his bodie to his spirite and al other liuing creatures obedient to him euen the terrible Lions the cruel Tigres the huge Elephants and the wildest birdes Seuently God brought them al to man as to do him homage and to take their names of him VVhich by his excellent knowledge he gaue them conformable to their natures Eightly God gaue man in some sorte an immortal bodie that if he had kept Gods commandment he had liued long and pleasantly in this world and so should haue bene translated to eternal life without dying Ninthly God did not only adorne man with al natural knowledge and supernatural vertues but also with the gift of prophecie VVherby the knew that Eue was a bone of his bones and flesh of his flesh though being a slepe he knew not when she was made Tenthly which was the chiefe benefite of al God conuersed familiarly with man and that in shape of man which was a token of his meruelous great loue to man and a singular incitment of him to loue God Reade more if you please of the dignitie of man and the benefites of God towards him in his creation in S. Bernard vpon the 99. Psalme And vpon the 61. chapter of Esaie 28. Increase and multiplie VVhether this be a commandment or no at least it is a blessing for so the wordes before conuince God blessed them and said Increase and multiplie He said the same also to brute creatures which are not capable of a precept but by this were made fertile VVherby we see that Gods blessing alwayes worketh some real effect as of fertilitie in this and other places of multiplication of the
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
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
Your carcasses shal lie in the wildernesse †Your children shal wander in the desert fourtie yeares and shal beare your fornication vntil the carcasses of their fathers be consumed in the desert †according to the number of the fourtie daies wherin you viewed the Land a yeare shal be reputed for a day And fourtie yeares you shal receiue your iniquities and shal know my reuenge †for as I haue spoken so wil I doe to al this wicked multitude that hath risen togeather against me in this wildernesse shal it faile and die †Therfore al the men whom Moyses had sent to view the Land and which returning had made al the multitude to murmur against him detracting from the Land that it was naught †died and were stroken in the sight of our Lord. †But Iosue the sonne of Nun and Caleb the sonne of Iephone liued of al them that had gone to view the Land †And Moyses spake al these wordes to al the children of Israel and the people mourned excedingly †And behold very early in the morning rising they went vp to the toppe of the mountaine and said We are readie to goe vp to the place wherof our Lord hath spoken for we haue sinned †To whom Moyses said Why transgresse you the word of our Lord which shal not suceede prosperousely with you †Goe not vp for our Lord is not with you lest you fal before your enemies †The Amalecite and the Chananeite are before you by whose sword you shal fal for that you would not consent to our Lord neither wil our Lord be with you †But they being blinded went vp to the toppe of the mountaine But the arke of the testament of our Lord Moyses departed not from the campe †And the Amalecite came downe and the Cananeite that dwelt in the mountaine and striking and hewing them pursewed them as farre as Horma CHAP. XV. Certaine precepts concerning Sacrifices 17. and first fruites are repeted 22. also touching different punishment of sinne comitted by ignorance and by set wilfulnes 32. and accordingly one is stoned to death for gathering stickes on the Sabbath day 37. Al are commanded to carie a signe in their garments therby to remember the commandments of God AND our Lord spake to Moyses saying †Speake to the children of Israel and thou shalt say to them When you shal be entred into the Land of your habitation which I wil geue you †and shal make oblation to the Lord for an holocaust or victime paying vowes or voluntarily offering giftes or in your solemnities burning a sweete sauour vnto the Lord of oxen or of sheepe †whosoeuer immolateth the victime shal offer a sacrifice of flowre the tenth part of an ephi tempered with oyle which shal haue in measure the fourth part of an â—in †and wine of the same measure to powre the libamentes shal he geue for the holocaust or for the victime For euerie lambe †and ramme there shal be a sacrifice of flowre of two tenthes which shal be tempered with oile the third part of an hin †and wine for the libamente the third part of the same measure shal he offer for a sweete sauour to the Lord. †But when thou makest an holocaust or hoste of oxen to fulfil thy vow or for pacifique victimes †thou shalt geue for euerie oxe three tenthes of flowre tempered with oile which shal haue halfe the measure of a hin †â—nd wine to powre libamentes of the same measure for an oblation of most sweete sauour to the Lord. †So shalt thou doe †for euerie oxe and ramme and lambe and buckegoate †As wel they that are borne in the countrie as the strangers †after one rite shal offer sacrifices †There shal be al one precept and iudgement as wel to your selues as to the strangers of the land †Our Lord spake to Moyses saying †Speake to the children of Israel and thou shalt say to them †When you are come into the land which I wil geue you †and shal eate of the breades of that countrie you shal separate first fruites to the Lord †of your meates As of your barne floores you separate first fruites †so of your pastes shal you geue first fruites to the Lord. †And if through ignorance you omitte any of these thinges which the Lord hath spoken to Moyses †and by him hath commanded you from the day that he beganne to command and so forward †and the multitude haue forgotten to do it they shal offer a calfe out of the heard an holocauste for a most sweete sauour to the Lord and the sacrifice and libamentes therof as the ceremonies require and a buckegoate for sinne †and the priest shal pray for al the multitude of the children of Israel and it shal be forgeuen them because they sinned not wittingly offering notwithstanding burnt sacrifice to the Lord for them selues and for their sinne and errour †and it shal be forgeuen al the people of the children of Israel and the strangers that seiourne among them because it is the fault of al the people through ignorance †But if one soule shal sinne vnwitting he shal offer a she goate of a yeare old for his sinne †and the priest shal pray for him because he sinned vnwitting before the Lord and he shal obteine him pardon and it shal be forgeuen him †As wel to them that are borne in the countrie as to the strangers one law shal be for al that sinne by ignorance †But the soule that through pride committeth any thing whether he be borne in the countrie or a stranger because he hath bene rebellious against the Lord shal perish out of his people †for he hath contemned the word of the Lord and made his precept of no effect therfore shal he be destroyed and shal beare his iniquitie †And it came to passe when the children of Israel were in the wildernesse and had found a man gathering slickes on the Sabbath day †they presented him to Moyses and Aaron and the whole multitude †Who shut him into prison not knowing what they should doe with him †And our Lord said to Moyses dying let this man die let al the multitude stone him without the campe †And when they had brought him out they stoned him and he died as our Lord had commanded †Our Lord also said to moyses †Speake to the children of Israel and thou shalt say to them that they make them selues fringes in the corners of their garmentes putting in them ribandes of hyacinth †which when they shal see they may remeÌ„ber al the commandements of the Lord and not folow their owne cogitations and eies fornicating after diuers thinges †but rather mindful of the preceptes of the Lord may do them and be holie to their God †I the Lord your God that brought you out of the Land of Aegypt that I
13. v. 13. and disobeying his commandment chap. 15. v. 23. appointing an other by the ministerie of Samuel chap. 16. Eightly notwithstanding his deposition he remained in his dignitie til his death which happened by other meanes chap. 31. By al which it appeareth that God constituted Saul the first King of the Iewes the people suing to haue a King but deposed him for euil behauiour the people desiring no such thing and Samuel the Prophet much lamenting the same Yet was he not actually beâ—iued of the crowne and kingdom during his life CHAP. IX Saul by occasion of seeking his fathers asses cometh to Samuel 15. Who had a reuelation of his coming and a commandment to annoint him 22. He is entertained and lodged with Samuel AND there was a man of Beniamin named Cis the sonne of Abiel the sonne of Seor the sonne of Bechorath the sonne of Aphia the sonne of a man of Iemini valiantin strength †And he had a sonne called Saul chosen good and there was not a man of the children of Israel better then he from the shoulder and vpward he appeared aboue al the people †And the asses of Cis the father of Saul were lost and Cis said to Saul his sonne Take one of the seruants with thee and rising goe and seeke the asses Who when they had passed by mount Ephraim †and by the land of Salisa and had not found they passed also through the land of Salim and they were not yea and by the Land of Iemini and found them not †And when they were come into the Land of Suph Saul saide to the seruant that was with him Come let vs returne lest perhaps my father hath let alone the asses and be careful for vs. †Who sayd to him Behold a man of God is in this citie a famous man al that he speaketh cometh to passe without doubt now therefore let vs goe thither if perhaps he may tel vs of our way for which we are come †And Saul sayd to his seruant Loc we wil goe what shal we carie to the man of God The bread is spent in our males and present we haue none to geue vnto the man of God nor any thing els †Agayne the seruant answered Saul and sayd Behold there is found in my hand the fourth part of a sicle of siluer let vs geue it to the man of God that he may tel vs our way †For in time past in Israel so euery man spake going to consult God Come and let vs goe to the Sâ—er For he that at this day is called a Prophete in time past was called a Sâ—â—r †And Saul sayd to his seruant Thy word is very good come let vs goe And they went into the citie wherein the man of God was †And when they went vp the ascent of the citie they found maides coming forth to draw water and sayd to them Is the Seer here †Who answering sayd to them Here he is Loe before thee make hast now for this day he came into the citie because this day there is a sacrifice of the people in the excelse †Entring into the citie immediatly you shal find him before he goe vp into the excelse to eate for the people wil not eate til he come because he wil blesse the Hoste and afterward they shal eate that are inuited Now therefore goe vp because this day you shal finde him †And they went vp into the citie And when they walked in the middes of the citie Samuel appeared coming forth against them to goe vp into the excelse †And our Lord had reueled the eare of Samuel one day before Saul came saying †This very houre that now is to morrow wil I send to thee a man of the Land of Beniamin and thou shalt annoint him ruler ouer my people of Israel and he shal saue my people from the hand of the Philistiims because I haue respected my people for their crie is come to me †And when Samuel had beheld Saul our Lord sayde to him Behold the man of whom I told thee this man shal rule ouer my people †And Saul came to Samuel in the middes of the gate and sayd Shew me I pray thee where is the house of the Seer †And Samuel answered Saul saying I am the Seer goe vp before me into the excelse that you may eate with me to day and I wil dimisse thee in the morning and al thinges that are in thy hart wil I tel thee †And concerning the asses which thou didst lose three dayes agone be not careful because they are found And whose shal be al the best thinges of Israel not to thee and to al thy fathers house †And Saul answering sayd Am not I the sonne of Iâ—mini of the least tribe of Israel and my kindred the last among al the families of the tribe of Beniamin Why therfore hast thou spoken this word to me †Samuel therefore taking Saul and his seruant brought them into the parlour and gaue them a place in the chiefe rowme of them that were inuited for there were about thirtie men †And Samuel sayd to the cooke Geue the portion which I gaue thee and commanded that thou shouldest lay it vp apart with thee †And the cooke lifted vp a shoulder and sette it before Saul And Samuel said Behold that which hath remayned sette it before thee and eate because of purpose it was kept for thee when I called the people And Saul did eate with Samuel that day †And they descended from the excelse into the towne and he spake with Saul in the toppe of the house and he prepared a bed for Saul in the highest rowme he slept †And when they were risen in the morning and it beganne now to be light Samuel called Saul in the high chaÌ„ber saying Arise that I may dismisse thee And Saul arose and they went both forth to witte he and Samuel †And when they came downe in the vttermost part of the citie Samuel said to Saul Speake to the seruant that he goe before vs and passe but stay thou alitle while that I may tel thee the word of our Lord. CHAP. X. Saul is annointed king and confirmed by signes that his ordinance is of God 10. He prophecieth which the people doth admire 17. Samuel calleth the people together for appointing a king the lotte falleth on Saul 25. and the law of the king is againe mentioned AND Samuel tooke a litle vessel of oyle and powred vpon his head and kissed him and sayd Behold our Lord hath annointed thee vpon his inheritance to be prince and thou shalt deliuer his people out of the handes of their enemies that are round about them And this shal be a signe vnto thee that God hath annointed thee to be prince †When thou shalt be departed from me this day thou shalt finde two men beside the sepulchre of Rachel in the
Ioab with thee in al these thinges The woman answered and sayd By the health of thy soule my lord king it is neither on the left hand nor on the right of al these thinges which my lord the king hath spokeu for thy seruant Ioab he commanded me and he put al these wordes into the mouth of thy handmayde †That I should change the forme of this speach thy seruant Ioab commanded this and thou my lord king art wise as an Angel of God hath wisdom that thou vnderstandest al thinges vpon the earth †And the king sayd to Ioab Behold I being pacified haue done thy word Goe therefore and cal agayne the boy Absalom †And Ioab falling vpon his face vnto the earth adored and blessed the king and Ioab sayd This day thy seruant hath vnderstood that I haue found grace in thy sight my lord king for thou hast done the word of thy seruant †Ioab therefore arose and went into Gessur and brought Absalom into Ierusalem †But the king sayd Let him returne into his house and not see my face Absalom therefore returned into his house and the kings face he saw not †Moreouer like as Absalom there was not a man in al Israel so beautiful and exceding comelie from the sole of the foote to the crowne there was no blemish in him †And when he powled his heare once a yeare he was powled because his bush did burden him he weighed the heare of his head at two hundred sicles of the common weight †And there were borne to Absalom three sonnes and one daughter named Thamar of a goodly beautie †And Absalom abode in Ierusalem two yeares and saw not the kinges face †He therefore sent to Ioab to send him to the king who would not come to him And when he had sent the second time and he would not come to him †he sayd to his seruantes You know the filde of Ioab beside my filde that hath barley haruest goe therefore and burne it with fyre The seruantes therefore of Absalom burnt the corne with fyre And Ioabs seruantes coming renting their garmentes sayd The seruantes of Absalom haue burnt part of the filde with fyre †And Ioab arose came to Absalom in his house sayd Why haue thy seruantes burnt my corne with fire †And Absalom answered Ioab I sent to thee beseching thee that thou wouldest come vnto me and I might send thee to the king and thou shouldest say to him Wherefore came I out of Gessur It was better for me to be there I besech thee therefore that I may see the face of the king if he be mindeful of mine iniquitie let him kil me †Ioab therefore entring in to the king told him al thinges and Absalom was called and he entered in to the king and adored vpon the face of the earth before him and the king kissed Absalom CHAP. XV. Absalom getteth fauour of the people 7. and conspireth in Hebron agaynst his father 14. VVho fleeing 19. With difficultie permitteth Ethai a stranger to goe with him 24. but sendeth Sadoc and other priestes and leuites with the arke back into the citie 31. Sendeth Chusat to defeate Achitophels counsel THEREFORE after these thinges Absalom made him self chariotes and horsemen and fiftie men that should goe before him †And Absalom rising early stoode beside the entrance of the gate and euerie man that had busines to the kinges iudgement did Absalom cal to him and sayd Of what citie art thou Who answering sayd Of such a tribe of Israel am I thy seruant †And Absalom answered him Thy wordes seeme vnto me good and iust But there is none to heare thee appointed of the king And Absalom sayd †Oh who would appoint me iudge ouer the land that al might come to me which haue busines and I might iudge iustly †Yea and when a man came vnto him to salute him he put forth his hand and taking him kyssed him †And this did he to al Israel coming for iudgement to be heard of the king and he intised the hartes of the men of Israel †And after fourtie yeares Absalom sayd to king Dauid Let me goe and pay my vowes which I haue vowed to our Lord in Hebron †For thy seruant vowing did vow when he was in Gessur of Syria saying If our Lord wil bring me againe into Ierusalem I wil sacrifice to our Lord. †And king Dauid sayd to him Goe in peace And he arose and went into Hebron †And Absalom sent spies into al the tribes of Israel saying forthwith as you shal heare the sound of the trumpet sav ye Absalom reigneth in Hebron †Moreouer with Absalom there went two hundred men out of Ierusalem being called going with a simple hart and vtterly ignorant of the cause †Absalom also sent for Achitophel the Gilonite Dauids counseler from his citie Gilo And when he immolated victimes there was made a strong conspiracie and the people running together increased with Absalom †A messenger therefore came to Dauid saying Al Israel with al their hart foloweth Absalom †And Dauid said to his seruantes that were with him in Ierusalem Arise let vs flee for there wil be no escape for vs from the face of Absolom make hast to goe out lest coming perhaps he ouertake vs and force ruine vpon vs and strike the citie in the edge of the sword †And the kinges seruantes said to him al thinges whatsoeuer our lord the king shal command we thy seruantes wil gladly execute †The king therefore went forth and al his house on foote the king leift ten wemen his concubines to keepe the house †And the king going forth al Israel on their feete stoode farre from the house †and al his seruantes walked by him and the legions Cerethi and Phelethi and al the Getheites valiant warriers six hundred men which had folowed him from Geth footemen went before the king †And the king said to Ethai the Getheite Why comest thou with vs returne and dwel with the king because thou art a stranger and art come forth out of thy place †Yesterday thou camest and to day shalt thou be forced to goe forth with vs but I wil goe whither I shal goe returne and leade backe thy brethren with thee and our Lord wil doe with thee mercie and veritie because thou hast shewed grace and fidelitie †And Ethai answered the king saying The Lord liueth and my lord the king liueth for that in what place soeuer thou shalt be my lord king either in death or in life there wil thy seruant be †And Dauid said to Ethai Come and passe And Ethai the Getheite passed and al the men that were with him and the rest of the multitude †And they al wept with alowd voice and al the people passed the king also went ouer the Torrent Cedron and al the people marched against the way that looketh to the
Whom Nabuzardan the General of the armie taking brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and â—lew them in Reblatha in the land of Emath and Iuda was transported out of their land †And he made Godolias the sonne of Ahicam the sonne of Saphan Gouernour ouer the people that was leift in the land of Iuda which Nabuchodonosor the king of Babylon had leift †Which when al the captaynes of the souldiars had heard they and the men that were with them to witte that the king of Babylon had appoynted Godolias there came to Godolias into Masp a 〈◊〉 the sonne of Mathanias and Iohanan the sonne of Câ—ée and the Saraia the sonne of Thanehumeth a Netophathiâ—e and Iezonias the sonne of Maachathi they and their felowes †And Godolias sware to them and to their companions saying Be not afrayd to serue the Caldees tarie in the countrie and serue the king of Babylon and it shal be wel with you †But it came to passe in the seuenth moneth there came Ismahel the sonne of Nathanias the sonne of Elisama of the kinges seede and ten men with him and stroke Godolias who also died yea the Iewes also the Chaldees that were with him in Maspha †And al the people rysing vp from litle to great the captaynes of the souldiars came into Aegypt fearing the Caldees †But it came to passe in the seuen and thirteth yeare of the Transmigration of Ioachin the king of Iuda in the twelfth moneth the seuen and twenteth day of the moneth Euilmerodach the king of Babylon in the yeare that he began to reigne lifted vp the head of Ioachin the king of Iuda out of prison †And he spake vnto him courteously and he sette his throne aboue the throne of the kinges that were with him in Babylon †And he changed his garmentes which he had in the prison and he did eate bread alwayes in his sight al the dayes of his life †A certayne prouision also he appointed for him without intermission which was also geuen him of the king day by day al the daies of his life THE ARGVMENT OF PARALIPOMENON PARALIPOMENON that is A supplement of thinges ommitted called by the Hebrewes Dibre haiamim The wordes of the dayes or Chronicle is an Abridgement briefly shewing besides diuers other genealogies from the beginning of the world the faith and religion both of the progenitors and ofspiring of the Patriarch Iacob whose progenie God chose and made his peculiar people and in that nation more particularly recounting the Actes of king Dauid and other kinges of his line til they were led captiue into Babylon A booke of such and so great importance sayeth S. Hierom. as whosoeuer without it arrogateth the knowledge of Scriptures may mocke himselfe The author is vncertaine but probably it semeth to be gathered by Esdras out of other bookes and traditions for the perfecting of the old Testament and is vndoubtedly canonical Scripture In hebrew it is al one booke but being large is with the Greekes and Latines parted into two And the first booke may be diuided into three principal partes The first nine chapters conteyne diuers genealogies first by the only right line from Adam to Noe then by diuers lines of Noes progenie but most specially of Iacobs twelue sonnes In the tenth chapter the reiection and death of king Saul is repeted The other ninetene chapters are al of Dauid to wit of his election to be king and inunction his vertues his faultes also and his special actes concerning Gods seruice gouernment of the people and prouision made for building Gods Temple THE FIRST BOOKE OF PARALIPOMENON IN HEBREW DIBRE HAIAMIM CHAP. I. The genealogie of Adam in the right line to Noe and his three sonnes Sem Cham and Iaphet 5. The generations of Iaphet 8. of Cham 17. and of Sem. 24. The right line of Sem to Abraham 26. Abrahams generations by the line of Ismael 32. by the sonnes of Cetura 34. and by the line of Isaac and his sonne Esau 43. with their kinges 51. and dukes ADAM Seth Enos †Cainan Malaleel lared †Henoch Mathusale Lamech †Noe Sem Cham and Iapheth †The sonnes of Iapheth Gomer and Magog Madai and Iauan Thubal Mosoch Thrias †Moreouer the sonnes of Gomer Ascenez and Riphath and Thogorma †And the sonnes of Iauan Elisa and Tharsis Cethim and Dodanim †The sonnes of Cham Chus and Mesraim and Phut Chanaan †And the sonnes of Chus Saba and Heuila Sabatha Regma and Sabathaca Moreouer the sonnes of Regma Saba and Dadan †And Chus begat Nemrod this begane to be mightie in the earth †But Mesraim begat Ludim and Anamim and Laabim Nephtuim †Phetrusim also and Casluim from whom came Philisthijm Caphthorim †But Chanaan begat Sidon his first-borne the Hetheite also †and the Iebuseite and the Amorrheite the Gergeseite †the Heueite and the Araceite and the Sineite †The Aradium also and the Samareite and the Hamatheite †The sonnes of Sem Aelam and Assur and Arphaxad Lud and Aram and Hus and Hul and Gether and Mosoch †And Arphaxad begat Sale who also begat Heber †Moreouer to Heber were borne two sonnes the name of one was Phaleg because in his daies the earth was diuided and the name of his brother Iectan †And Iectan begat Elmodad and Saleph Asarmoth and Iare †Adoram also and Vsal and Decla †Hebal also and Abimael and Saba moreouer †also Ophir and Heuila and Iobab Al these are the sonnes of Iactan †Sem Arphaxad Sale †Heber Phaleg Ragau †Serug Nachor Thare †Abram this is Abraham †And the sonnes of Abraham Isaac Ismael †And these are the generations of them The firstbegoten of Ismael Nabaioth and Cedar and Adbeel and Mabsam †and Masma and Duma Massa Hadad and Thema †Ietur Naphis Cedma. these are the sonnes of Ismahel †And the sonnes of Cetura Abrahams concubine which she bare Zamran Iecsan Madan Madian Iesboc and Sue Moreouer the sonnes of Iecsan Saba and Dadan And the sonnes of Dadan Assurim and Latussim and Laomim †And the sonnes of Madian Epha and Epher and Henoch and Abida and Eldaa Al these the sonnes of Cetura †And Abraham begat Isaac whose sonnes were Esau Israel †The sonnes of Esau Eliphaz Rahuel Iehus Ihelom and Core †The sonnes of Eliphaz Theman Omar Sephi Gathan Cenez Thamna Amalec †The sonnes of Rahuel Nahath Zara Samma Meza †The sonnes of Seir Lotan Sobal Sebeon Ana Dison Eser Disan †The sonnes of Lotan Hori Homam And the sister of Lotan was Thamna †The sonnes of Sobal Alian and Manahath and Ebal Sephi Onam The sonnes of Sebeon Ais Ana. The sonnes of Ana Dison †The sonnes of Dison Hamram and Eseban and Iethran and Charan †The sonnes of Eser Balaan
our Lord and put them in his temple †But the rest of the wordes of Ioakim and of his abominations which he wrought and the thinges that were found in him are contayned in the Booke of the kinges of Iuda and Israel And Ioachin his sonne reigned for him †Eight yeares old was Ioachin when he began to reigne and he reigned three monethes and ten dayes in Ierusalem and he did euil in the sight of our Lord. †And when the compasse of a yeare was come about Nabuchodonosor the king sent some that brought him in to Babylon the most precious vessels of the house of our Lord being caried away withal But he made Sedecias his vncle king ouer Iuda and Ierusalem †One twentie yeares old was Sedecias when he began to reigne he reigned eleuen yeares in Ierusalem †And he did euil in the eies of our Lord his God neither did he reuerence the face of Ieremie the prophet speaking to him from the mouth of our Lord †He reuolted also from king Nabuchodonosor who had adiured him by God he hardened his necke his hart that he would not returne to our Lord the God of Israel †Yea al the chiefe of the Priestes and the people transgresled vnlawfully according to al the abominations of the Gentiles and they polluted the house of our Lord which he had sanctified to him in Ierusalem †And our Lord the God of their fathers sent to them by the hand of his messengers rysing by night and daily admonishing them for that he spared his people and his habitation †But they mocked the messengers of God and litle estemed his wordes and scorned the prophetes vntil the furie of our Lord ascended vpon his people and there was no amendment †For he brought vpon them the king of the Chaldees and slewe their yong men with the sword in the house of his sanctuarie he pitied not yong man and virgin and old man no neither him that stouped for age but he deliuered al into his handes †And al the vessels of the house of our Lord as wel greater as lesser and the treasures of the temple and of the king and the princes he transported into Babylon †The enemies set fyre on the house of God and destroyed the wal of Ierusalem al the towres they burnt and what soeuer was pretious they destroyed †If anie man escaped the sword being led into Babylon he serued the king and his sonnes til the king of the Persians reigned †That the word of our Lord by the mouth of Ieremie might be accomplished and the land might celebrate their Sabbathes for al the daies of the desolation she kept a Sabbath til the seuentie yeares were expyred †But in the first yeare of Cyrus king of Persians to fulfil the word of our Lord which he had spoken by the mouth of Ieremie our Lord raysed vp the spirit of Cyrus king of the Persians who commanded to be proclaymed in al his kingdom yea by writing saying †Thus sayth Cyrus king of the Persians Al kingdomes of the earth hath the Lord the God of heauen geuen me and he hath commanded me that I should build him a house in Ierusalem which is in Iewrie who of you is there in al his people The Lord his God be with him and let him goe vp THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FIFTH AGE From the fundation of the Temple to the captiuitie in Babylon The space of 430. yeares ALBEIT there were greater Schismes Heresies and more reuoltes from Gods law and seruice in this fifth age then in the former Yet the true Church and Religion continued stil and were no lesse conspicuous then before VVhich being clere and euident touching manie principal Articles we wil here only remitte the reader to some special places for confirmation therof neither wil we be prolixe in declaring other pointes denied or called into controuersie at this time by the impugners of Catholique Religion Beleefe in one God appeareth plainly in building adorning dedicating the Temple with so great solemnitie of the Priestes Leuites and al the Tribes and particularly by king Salomons prayer 3. Reg. 7. 8. 2. Paral. 2. c. Also Prouerb 8. Eccle. 12. Isaie 41. 44. 45. The Mysterie of the B. Trinitie Prouer. 12. Isaiae 6. 48. 49. Ose 11. Ioel. 2. Of Christ our Redemer Isaie 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee 6. 11. 14. Ioel. 2. Sophon 2. Aggoei 2. Zachar. 2. c. Sacrifices Sacramentes other Rites the same as before But more frequent Prophecies that they should be changed into better and perfecter by Christ Prou. 9. Isai 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes the effect of penitential workes is often recorded For example wicked Achab by hairecloth fasting and other humiliation escaped part of his deserued punishment 3. Reg. 21. Manasses recouered Gods fauoure and his temporal kingdom 2. Par. 33. VVho yet was punished in his posteritie 4. Reg. 23. And the Niniuites by such penance auoided destruction Ione 3. Yea nothing is more frequent in the Prophetes then preaching of penance Isa 1. 2. 3. 30. Iere. 3. 18. c. and others al ascribing the cause of plagues and afflictions to the want of repentance And false Prophetes condemned of errour and false doctrine for promising the people peace and securitie in their sinnes Ierem. 14. Lamen 2. Besides abstinence from diuers sortes of meates counted vncleane Isaiae 66. and ordinarie fastes according to the law other fastes were appointed sometimes vpon occasions requiring not only to subdue and mortifie the flesh but also to obtaine mercie at Gods handes in special distresses 2. Par. 20. Ioel. 1. 2. Ione 3. Elias fasting fourtie dayes 3. Reg. 19. prefigured Christs fast VVhich the Church imitateth in Lent of fourtie daies according to humane habilitie for the fastes of Christ Elias and Moyses were miraculous To the Feastes instituted before was added the Dedication of the Temple 3. Reg. 7. 2 Par. 3. Which was built in Mount Moria 2. Par. 3. the special place designed long before for this purpose when Abraham was directed thither by God was there readie to sacrifice his sonne Isaac Gen. 22. where Dauid also offered sacrifice 2. Reg. 24. 1. Par. 21. This being the onlie ordinarie place for Sacrifice there were for other vses of daylie prayer reading preaching and hearing the word of God other Synagogues built as it were Parish churches in great number in Ierusalem it self foure hundred and foure score and manie more in the whole kingdom as the Hebrew Traditions testifie Of al which places especially of the Temple there was venerable respect had For which cause when Ioiada the High Priest gaue order to kil Athalia he suffered it not to be donne in
al the princes and to his seruantes for the coniunction and mariage of Esther And he gaue rest to al the prouinces and bestowed giftes according to princely magnificence †And when virgins were sought the second time and gathered together Mardocheus taried at the kings gate †neither had Esther as yet vttered her countrie people according to his coÌ„mandment For what soeuer he commanded Esther obserued and she did al thinges so as she was wont at that time when he nourished her a litle one †At that time therfore when Mardocheus abode at the kings gate Bagathan and Thares were angrie two of the kings eunuches that were porters and were chiefe in the first entrie of the palace and they would make insurrection against the king and kil him †Wherof Mardocheus gotte notice and immediatly he told it to queene Esther and she to the king in the name of Mardocheus who had reported the thing vnto her †It was examined and found and they were both hanged on a gibbet And it was put in the histories and registred in the cronicles before the king CHAP. III. Aman aduanced by the king is much offended that Mardocheus doth not adore him 6. and therfore procureth the kings decree to destroy the whole nation of Iewes AFTER these things king Assuerus aduanced Aman the sonne of Amadathi which was of the stocke of Agag he put his throne aboue al the princes which he had †And al the kings seruantes that were in the doores of his pallace bowed their knees and adored Aman for so the emperour had commanded them onlie Mardocheus did not bowe his knee nor adore him †To whom the kings seruantes that were chiefe at the doores of the pallace said Why doest thou aboue the rest not obserue the kings commandment †And when they said this often and he would not heare they told Aman desirous to know whether he would perseuere in his sentence for he had told them that he was a Iew. †Which when Aman had heard and had proued by experience that Mardocheus bowed not his knee vnto him nor adored him he was angrie excedingly †And he counted it a matter of nothing to lay his handes vpon Mardocheus alone for he had heard that he was of the nation of the Iewes and he would rather destroy al the nation of the Iewes that were in the kingdom of Assuerus †The first moneth which is called Nisan in the twelfth yeare of the reigne of Assuerus the lot was cast into a potte which in Hebrew is called Phur before Aman in what day and what moneth the nation of the Iewes should be slayne and there came forth the twelfth moneth which is called Adar †And Aman said to king Assuerus There is a people dispersed through al the prouinces of thy kingdom and separated one from an other vsing new lawes and ceremonies moreouer also contemning the kings ordinances And thou knowest very wel that it is not expedient for thy kingdom that they waxe insolent by libertie †If it please thee decree that they may perish and I wil pay ten thousand talentes to the cofferers of thy treasure †The king therfore tooke the ring that he vsed from his hand and gaue it to Aman the sonne of Amadathi of the progenie of Agag the enemie of the Iewes †and he said to him The siluer which thou doest promise be it thine but concerning the people doe that which pleaseth thee †And the kings scribes were called in the first moneth Nisan the thirtenth day of the same moneth and there was written as Aman had commanded to al the kings lieuftenantes and iudges of the prouinces and of diuers nations as euerie nation could read and heare according to the varietie of languages in the name of king Assuerus and the letters signed with his ring †were sent by the kings postes to al prouinces that they should kil and destroy al the Iewes from boy vnto old man children and wemen in one day that is in the thirtenth of the twelth monerh which is called Adar and should spoyle them of their goodes †And the content of the letters was this that al prouinces might know prepare them selues against the day aforesayd †The postes that were sent made hast to fulfil the kings coÌ„mandment And immediatly the edict hong in Susan the king and Aman feasting and al the Iewes that were in the citie weeping CHAP. IIII. Al the Iewes lament their imminent danger 5. Mardocheus willeth Esther to intreate the king for their â—afiie 11. She fearing to goe to the king contrarie to his law vncalled 15. yet they al fasting and praying for her she doth it VVHICH things when Mardocheus had heard he rent his garmentes and was clothed with sackcloth sprinkling ashes on his head and in the streat of the middes of the citie he cried with a lowed voyce shewing the anguish of his mind †and with this wayling going euen to the doores of the pallace for it was not lawful for one clothed with sackcloth to enter the kings court †In al prouinces also townes and places to which the kings cruel decree was come there was great mourning with the Iewes fasting howling and weeping manie vsing sackcloth and ashes for their couch †And Esthers maides and the eunuches went in and told her Which she hearing was astonyed and she sent a garment that the sackcloth being taken away they should put it on him which he would not take †And calling for Athach the eunuch whom the king had geuen her for a seruant to Mardocheus commanded him to goe and to learne of him why he did this †And Athach going forth went to Mardocheus standing in the streate of the citie before the palace doore †who told him al thinges that had chanced how Aman had promised that he would bring siluer into the kings treasures for the slaughter of the Iewes †He gaue him also a copie of the edict which hong in Susan that he should shew it to the queene and should admonish her to enter in to the king and to intreate him for her people †Athach returning told Ester al things that Mardocheus had sayd †Who answered him and bad that he should say to Mardocheus †Al the kings seruantes and al the prouinces that are vnder his dominion know that whether man or woman not called shal enter in to the kings inner court he must immediatly be slayne without al delay vulesse perhaps the king stretch forth a golden rod vnto him for a signe of clemencie and so he may liue I therfore how can I enter in to the king which now these thirtie daies haue not bene called vnto him †Which when Mardocheus had heard †he sent word to Esther agayne saying Thincke not that thou mayst deliuer thy owne life only because thou art in the kings house aboue al the Iewes †for if thou
he hath gathered riches and not in iudgement in the middes of his dayes he shal leaue them and in his latter end he shal be a foole †A throne of glorie of height from the beginning the place of our sanctification †O Lord the expectation of Israel al that forsake thee shal be confounded they that depart from thee shal be written in the earth because they haue forsaken the vaine of liuing waters our Lord. †Heale me ô Lord and I shal be healed saue me and I shal be saued because thou art my praise †Behold they say to me Where is the word of our Lord let it come †And I am not trubled folowing thee the pastour and the day of man I haue not desired thou knowest That which hath proceeded out of my lippes hath bene right in thy sight †Be not thou a terrour vnto me thou art mine hope in the day of affliction †Let them be confounded that persecute me and let not me be confounded let them be afrayd and let not me be afrayd bring vpon them the day of affliction and with duble destruction destroy them †Thus saith our Lord to me Goe and stand in the gate of the children of the people by which the kinges of Iuda come in and goe out and in al the gates of Ierusalem †and thou shalt say to them Heare the word of our Lord ye kinges of Iuda and al Iuda and al the inhabitants of Ierusalem that enter in by these gates †Thus saith our Lord Take heede to your soules and carie not burdens on the Sabbath day neither bring them in by the gates of Ierusalem †And cast not forth burdens out of your houses on the Sabbath day and al worke you shal not doe sanctifie the Sabbath day as I commanded your fathers †And they heard not nor inclined their eare but hardned their necke that they would not heare me and that they would not take discipline †And it shal be if you wil heare me saith our Lord that you bring not burdens in by the gates of this citie on the Sabbath day and if you wil sanctifie the Sabbath day that you doe not al workes therein †there shal enter in by the gates of this citie kinges and princes sitting vpon the throne of Dauid and mounting on chariotes and horses they and their princes the men of Iuda and the inhabiters of Ierusalem and this citie shal be inhabited for euer †And they shal come from the cities of Iuda and from round about Ierusalem and from the land of Beniamin and from the champaine countries from the mountaines and from the South carying holocaust and victime and sacrifice and frankincense and they shal bring in oblation into the house of our Lord. †But if you wil not heare me to sanctifie the Sabbath day not to carie burden and not to bring in by the gates of Ierusalem on the Sabbath day I wil kindle a fire in the gates thereof and it shal deuoure the houses of Ierusalem and it shal not be quenched CHAP. XVIII As clay in the hand of a potter so is Israel in Gods hand 8. He pardoneth penitents 10. and punisheth the obstinate 18. They conspire against Ieremie for which he denounceth miseries hanging ouer them THE word that was made to Ieremie from our Lord saying †Arise and goe downe into the potters house and there thou shalt heare my wordes †And I went downe into the potters house and behold he made a worke vpon the wheele †And the vessel was broken which he made of clay with his handes and turning he made it an other vessel as it pleased in his eies to make it †And the word of our Lord was made to me saying †Why shal I not be able to doe vnto you as this potter ô house of Israel Behold saith our Lord as clay in the hand of the potter so are you in my hand ô house of Israel †I wil sodenly speake against nation and against kingdom to roote out and destroy and wast it †If that nation shal repent them of their euil against whom I haue spoken I also wil repent me of the euil that I haue thought to doe to it †And I wil sodenly speake of nation and of kingdom to build and plant it †If it shal do euil in mine eies that it heare not my voice I wil repent me of the good that I haue spoken to do vnto it †Now therefore tel the man of Iuda and the inhabitantes of Ierusalem saying Thus saith our Lord Behold I forge euil against you and deuise a deuice against you let euerie man returne from his euil way and direct ye your waies and your studies †Who said We are desperate for we wil goe after our cogitations and we wil do euerie one the peruersitie of his euil hart †Therefore thus saith our Lord Aske the Nations Who hath heard such horrible thinges as the virgine of Israel hath done exceedingly †Why shal the snow of Libanus faile from the rocke of the field or can the cold waters gushing forth and runing downe be drawen out †Because my people hath forgotten me sacrificing in vaine and stumbling in their waies in the pathes of the world that they might walke by them in a way not trodden †that their land might be made into desolation and into an euerlasting hisse euerie one that shal passe by it shal be astonied and wagge his head †As the burning winde wil I disperse them before the enemie the backe and not the face wil I shew them in the day of their perdition †And they said Come and let vs finde deuises against Ieremie for the law shal not perish from the priest nor counsel from the wise nor the word from the prophet come and let vs strike him with the tongue and let vs not attend to al his wordes †Attend ô Lord vnto me and heare the voice of mine aduersaries †Why is euil rendred for good because they haue digged a pitte for my soule Remember that I haue stood in the sight to speake good for them and to returne away their indignation from them †Therefore geue their children into famine and lead them into the handes of the sword let their wiues be made without children widowes and let the husbands be killed by death let their youngmen be pearced through with the sword in battel †Let a crie be heard out of their houses for thou shalt bring the robber vpon them sodenly because they haue digged a pitte to take me and haue hid snares for my feete †But thou ô Lord knowest al their counsel against me vnto death be not propicious to their iniquitie let not their sinne be cleane put out from thy face let them be made falling in thy sight in the time of thy furie deale with them CHAP. XIX The prophet holding an earthen bottel in his
excelses of Baal which are in the valley of the sonne of Ennom that they might consecrate their sonnes and their daughters to Moloch which I commanded them not neither hath it ascended into my hart that they should doe this abomination and bring Iuda into sinne †And now for these thinges thus saith our Lord the God of Israel to this citie whereof you say that it is deliuered into the handes of the king of Babylon in sword and in famine in pestilence †Behold I wil gather them together out of al landes to which I haue cast them out in my furie and in my wrath and in my great indignation and I wil bring them againe into this place and wil make them dwel confidently †And they shal be my people and I wil be their God †And I wil geue them one hart and one way that they may feare me al daies and it may be wel with them and with their children after them †And I wil make an euerlasting couenant with them and wil not cease to doe them good and I wil geue my feare in their hart that they reuolt not from me †And I wil reioyce vpon them when I shal doe them good and I wil plant them in this land in truth in my whole hart and in al my soule †Because thus saith our Lord As I haue brought vpon this people al this great euil so wil I bring vpon them al the good that I speake to them †And the fieldes shal be possessed in this land whereof you say that it is desolate because there is remayning no man nor beast and it is geuen into the handes of the Chaldees †The fieldes shal be bought for money and shal be written in a booke and the signe shal be stamped on and a witnes shal be taken in the land of Beniamin and round about Ierusalem in the cities of Iuda and in the cities on the mountaines and in the champaine cities and in the cities that are toward the South because I wil conuert their captiuitie saith our Lord. CHAP. XXXIII God promiseth remission of sinnes 10. reduction from captiuitie manie other benefites 14. He wil geue iudgement and iustice in Dauid Christ whose throne the Church 19. shal be glorious 24. and permanent AND the word of our Lord was made to Ieremie the second time when as yet he was shut vp in the court of the prison saying †Thus saith our Lord that wil doe and wil forme it and prepare it the Lord is his name †Crie vnto me and I wil heare thee and I wil tel thee great thinges and and firme thinges which thou knowest not †Because thus saith our Lord the God of Israel to the houses of this citie and to the houses of king of Iuda which are destroyed and to the munitions and to the sword †of them that come to fight with the Chaldees and to fil them with the carcasses of the men whom I haue striken in my furie and in myne indignation hiding my face from this citie because of al their malice †Behold I wil bring to them a scarre and health and wil cure them and I wil reuele vnto them the prayer of peace and truth †And I wil conuert the conuersion of Iuda the conuersion of Ierusalem wil build them as from the beginning †And I wil cleanse them from al their iniquitie wherein they haue sinned to me I wil be propicious to al their iniquities wherein they haue sinned to me despised me †And it shal be to me a name a ioy and a praise and an exultation to al the nations of the earth that shal heare al the good thinges which I wil doe to them and they shal feare and be trubled in al the good thinges in al the peace that I wil make to them †Thus saith our Lord Yet there shal be heard in this place which you say is desolate because there is neither man nor beast in the cities of Iuda and without Ierusalem which are desolate without man and without inhabiter and without beast †the voice of ioy and the voice of gladnes the voice of the bridegroome and the voice of the bride the voice of them that say Confesse ye to the Lord of hostes because our Lord is good because his mercie is for euer and of them that carie vowes into the house of our Lord. For I wil bring backe the conuersion of the land as from the beginning saith our Lord. †Thus saith the Lord of hostes Yet there shal be in this desolate place without man and without beast and in al the cities thereof an habitation of pastours of the resting flockes †In the cities on the mountaines and in the champaine cities and in the cities that are toward the South and in the land of Beniamin and round about Ierusalem and in the cities of Iuda there shal yet passe flockes at the hand of him that numbreth them saith our Lord. †Behold the daies shal come saith our Lord and I wil raise vp the good word that I haue spoken to the house of Israel and to the house of Iuda †In those daies and in that time I wil make the spring of iustice to bud forth vnto Dauid and he shal doe iudgement and iustice in the earth †In those daies shal Iuda be saued and Ierusalem shal dwel confidently this is the name that they shal cal him The Lord of our iust one †Because thus saith our Lord There shal not faile of Dauid a man to sitte vpon the throne of the house of Israel †And of the Priestes and Leuites there shal not faile from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes al daies †And the word of our Lord was made to Ieremie saying †Thus saith our Lord If my couenant with the day can be made voide and my couenant with the night that there be not day and night in their time †also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuites and Priestes my ministers †Euen as the starres of heauen can not be numbred and the sand of the sea be measured so wil I multiplie the seede of Dauid my seruant and the Leuites my ministers †And the word of our Lord was made to Ieremie saying †Hast thou not seene what this people hath spoken saying The two kinreds which our Lord had chosen are cast of and they haue despised my people because it is no more a Nation before them †Thus saith our Lord If I haue not set my couenant betwen day and night and lawes to heauen and earth †surely I wil also cast of the seede of Iacob and of Dauid my seruant that I take not of his seede princes of the seede of Abraham
also varied on me †And I sayd I wil not feede you that which dieth let it dye and that which is cut of be it cut of and let the rest deuoure euerie one his neighbours flesh †I tooke my rod that was called beautie and I cut it of to make voyd my couenant which I made with al peoples †And it was made voyd in that day and so the poore of the slocke that keepe for me vnderstood that it is the word of the Lord †And I sayd to them If it be good in your eyes bring hither my hyre and if not be quiet And they weighed my hyre thirtie peeces of siluer †And our Lord sayd to me cast it forth to the statuarie a goodlie price that I was priced at by them And I tooke the thirtie peeces of siluer I threw them into the house of our Lord to the statuarie †And I cut of my second rod that was called Corde that I might dissolue the brotherhood betwen Iuda and Israel †And our Lord sayd to me As yet take to thee the vessels of a foolish pastour †Because loe I wil rayse vp a pastour in the land which shal not visite thinges forsaken the thing dispersed he shal not seeke and the broken he shal not heale that which standeth he shal not nourish and he shal eate the flesh of the fat ones and their hoofes he shal dissolue †O pastour and idol leauing the flocke the sword vpon his arme vpon his right eye his arme shal be dried with withering and his right eye waxing darke shal be obscured CHAP. XII The Iewes persecuting Christ and his Church shal be sore afflicted 6. The Church stil prospering 11. the incredulous shal be condemned THE burden of the word of our Lord vpon Israel Sayth our Lord extending the heauen founding the earth forming the spirit of man in him †Behold I wil make Ierusalem a lintel of surfet to al peoples round about yea Iuda shal be in the siege against Ierusalem †And it shal be In that day I wil make Ierusalem a stone of burden to al peoples al that shal lift it shal be torne with tearing and al the kingdoms of the earth shal de gathered agaynst her †In that day sayth our Lord I wil strike euerie horse into astonishment and his rider into madnes and vpon the house of Iuda I wil open mine eyes and euerie horse of the peoples I wil strike with blindnes †And the dukes of Iuda shal say in their hart Let the inhabitants of Ierusalem be strengthened for me in the Lord of hosts their God †In that day I wil make the dukes of Iuda as a furnace of fyre amongst stickes and as a brand of fire in hay and they shal deuoure to the right hand to the left al people round about and Ierusalem shal be inhabited agayne in her place in Ierusalem †And our Lord shal saue the tabernacles of Iuda as in the begynning that the house of Dauid glorie not magnifically and the glorie of them that inhabite Ierusalem agaynst Iuda †In that day shal our Lord protect the inhabitants of Ierusalem and he that offended of them in that day shal be as Dauid and the house of Dauid as of God as an Angel of our Lord in their sight †And it shal be in that day I wil seeke to destroy al Nations that come against Ierusalem †And I wil powre out vpon the house of Dauid vpon the inhabitants of Ierusalem the spirit of grace and of prayers and they shal looke toward me whom they pearced and they shal lament him with lamentation as it were vpon an only begotten and they shal sorow vpon him as the maner is to be sorowful in the death of the first begotten †In that day shal be great lamentation in Ierusalem as the lamentation of Adadremmon in the filde of Mageddon †And the land shal lament families and families apart the families of the house of Dauid apart and their wemen apart †the families of the house of Nathan apart and their wemen apart the families of the house of Leui apart and their wemen apart the families of Semei apart and their wemen apart †Al the rest of the families families and families apart and their wemen apart CHAP. XIII In the Church of Christ al idolatrie shal be abolished 6. In his passion his Apostles shal be dispersed and they and others shal be proued by tribulations IN that day shal be a fountayne lying open to the house of Dauid and to the inhabitants of Ierusalem for the ablution of the sinner and of the menstruous woman †And it shal be in that day sayth the Lord of hosts I wil destroy the names of idols our of the earth they shal be remembred no more and the false prophetes and the vncleane spirit I wil take away out of the earth †And it shal be when any man shal prophecie any more his father his mother that begot him shal say to him Thou shalt not liue because thou hast spoken a lie in the name of our Lord. And his father his mother his parents shal strike him when he shal prophecie †And it shal be in that day the prophets shal be confounded euerie one by his owne vision when he shal prophecie neither shal they be couered with cloke of sackcloth to lie †But he shal say I am no prophet an husbandman am I because Adam my example from my youth †And it shal be sayd to him What are these wounds in the middes of thy handes And he shal say With these was I wounded in the house of them that loued me †Sword be thou raysed vp vpon my pastour and vpon the man that cleaueth to me sayth the Lord of hosts Strike the pastour and the sheepe shal be dispersed and I wil turne my hand to the litle ones †And there shal be in al the earth sayth our Lord two parts in it shal be destroyed and shal fayle and the third part shal be left in it †And I wil bring the third part through fyre and wil burne them as siluer is burnt and I wil trie them as gold is tried They shal cal my name and I wil heare them I wil say Thou art my people and they shal say Our Lord my God CHAP. XIIII Ierusalem shal be destroyed manie Iewes slaine the rest made captiues 3. Christs Church shal florish 8. especially in the Gentils 12. Persecuters shal be finally punished 20. and the godlie procede in grace BEHOLD the dayes of our Lord shal come and thy spoyles shal be diuided in the middes of thee †And I wil gather together al nations to Ierusalem into battel and the citie shal be taken and the houses shal be wasted and the wemen shal be defiled
holie law of God they were murdered †and there was made great wrath vpon the people excedingly CHAP. II. Mathathias with his fiue sonnes lamenteth the calamities of the people 8. and prophanation of holie thinges 15. resisteth the kings wicked decrees 23. killeth an idolater and the kings commissioner so flyeth into the mountaines with others 31. Manie are slaine not resisting in battel on the sabbath dayes 40. Vpon further consideration the rest defend themselues in the sabbath 45. kil their enimies and destroy idolatrie 49. Mathathias dying exhorteth his sonnes to be zelous in the law 65. appoynting Simon their counseler and Iudas their capitaine IN those dayes arose Mathathias the sonne of Iohn the sonne of Simeon priest of the sonnes of Ioarib from Ierusalem and he sate in the mountayne of Modin †and he had fiue sonnes Iohn who was surnamed Gaddis †and Simon who was surnamed Thasi †and Iudas who was called Machabeus †and Eleazar who was surnamed Abaron and Ionathan who was surnamed Apphus †These saw the euils that were done in the people of Iuda and in Ierusalem †And Mathathias sayd Wo is me wherfore was I borne to see the affliction of my people and the affliction of the holie citie and to sitte there when it is geuen in the handes of the enemies †The holie places are come into the hand of strangers the temple therof as an ignoble man †The vessels of her glorie are caried away captiue her old men are murdered in the streets and her youngmen are fallen by the sword of the enemies †What nation hath not inherited her kingdom and hath not obteyned her spoiles †Al her beautie is taken away She that was free is made a seruant †And loe our holies and out beautie and our glorie is desolate and the Nations haue defiled them †Whereto then is it for vs yet to liue †And Mathathias rent his garments his sonnes and they couered themselues with heareclothes and lamented excedingly †And there came thither they that were sent from king Antiochus to compel them that were fled into the citie of Modin to immolate and to burne frankincense and to depart from the law of God †And manie of the people of Israel consenting came to them but Mathathias and his sonnes stood constantly †And they that were sent from Antiochus answering sayd to Mathathias Thou art the prince and most honorable and great in this citie and adorned with sonnes and bretheren †Therfore come thou first and doe the kings commandement as al Nations haue done and the men of Iuda and they that are remayning in Ierusalem thou shalt be and thy sonnes among the kings frends amplified with gold and siluer and manie giftes †And Mathathias answered sayd with a lowde voice Although al Nations obey king Antiochus that euerie man reuolt from the seruice of the law of his fathers and consent to his commandements †I and my sonnes and my bretheren wil obey the law of our fathers †God be merciful vnto vs it is not profitable for vs to forsake the law and the iustices of God †we wil not heare the wordes of king Antiochus neither wil we sacrifice transgressing the commandments of our law to go an other way †And as he ceased to speake these words there came a certayne lewe in the eyes of al to sacrifice to the idols vpon the altar in the citie of Modin according to the kings commandment †And Mathathias saw and was sorie and his reynes trembled and his furie was kindled according to the iudgement of the law and flying vpon him he slew him vpon the altar †yea and the man whom king Antiochus had sent which compelled them to immolate he slewe in that verie time and destroyed the altar †and zeled the law as did Phinees to Zamri the sonne of Salomi †And Mathathias cried out with a lowde voice in the citie saying Euerie one that hath zele of the law establishing his testament let him comeforth after me †And he fled himself and his sonnes into the mountaynes and left al thinges whatsoeuer they had in the citie †Then came downe manie seeking iudgement and iustice into the desert †and they sate there them selues and their children and their wiues and their cattel because the euils ouerflowed vpon them †And it was reported to the kings men and to the armie that was in Ierusalem in the citie of Dauid that certayne men which dissipated the kings commandment were departed into secrete places in the desert and manie were gone after them †And forthwith they went forwards towards them and set battel against them in the day of the Sabbaths †and they sayd to them Doe you resist now also as yet comeforth and doe accordidg to the word of king Antiochus and you shal liue †And they sayd We wil not come forth neither wil we doe the kings word to pollute the day of the Sabbaths †And they hastened battel against them †And they answered them not neither did they cast a stone at them nor stopped the secrete places †saying Let vs dye al in our simplicitie and heauen and earth shal be witnesses vpon vs that you vniustly destroy vs. †And they gaue them battel on the Sabbaths and there died they their wiues their children and their cattel euen to a thousand soules of men †And Mathathias vnderstood it and his freinds and they had lamentation vpon them excedingly †And euerie man sayd to his neighbour If we shal al doe as our bretheren haue done and shal not fight against the heathen for our liues and our iustifications now wil they quickly destroy vs from the earth †And they thought in that day saying Euerie man whosoeuer shal come vnto vs in battel on the day of the Sabbaths let vs fight against him and we wil not al dye as our bretheren died in secrete places †Then was there gathered to them the synagoge of the Asside ans strong of force out of Israel euerie voluntarie in the law †and al that fled from the euils were added to them were made a strength to them †And they gathered an armie and stroke the sinners in their wrath and the wicked men in their indignation and the rest fled to the nations to escape †And Mathathias went round about and his freindes and they destroyed the altars †and they circumcided the vncircumcised children as manie as they found in the costs of Israel and in strength †And they persecuted the children of pride and the worke prospered in their handes †and they obteyned the law out of the handes of the nations and out of the handes of the kinges they gaue not the horne to the sinner †And the dayes of Mathathias approched to dye he sayd to his sonnes Now is pride strengthned and chastisement and the time of
translate the Latin text rather then the Hebrew or Greke which Protestantes preferre as the fountaine tongues wherin holie Scriptures were first written To this we answer that if in dede those first pure Editions were now extant or if such as be extant were more pure then the Latin we would also preferre such fountaines before the riuers in whatsoeuer they should be found to disagree But the ancient best lerned Fathers Doctors of the Church do much complaine and testifie to vs that both the Hebrew and Greke Editions are fouly corrupted by Iewes and Heretikes since the Latin was truly translated out of them whiles they were more pure And that the same Latin hath bene farre better conserued from corruptions So that the old Vulgate Latin Edition hath bene preferred and vsed for most authentical aboue a thousand and three hundered yeares For by this verie terme S. Ierom calleth that Version the vulgate or common which he conferred with the Hebrew of the old Testament and with the Greke of the New which he also purged from faultes committed by writers rather amending then translating it Though in regard of this amending S. Gregorie calleth it the nevv versioÌ„ of S. Ierom who neuertheles in an other place calleth the self same the old Latin Edition iudging it most worthy to be folowed S. Augustin calleth it the Italian S. Isidorus witnesseth that S. Ierom version was receiued and approued by al Christian Churches Sophronius also a most lerned man seing S. Ieroms Edition so much estemed not only of the Latines but also of the Grecians turned the Psalter Prophetes out of the same Latin into Greke Of latter times what shal we nede to recite other most lerned men S. Bede S. Anselme S. Bernard S. Thomas S. Bonauenture the rest VVho al vniformly allege this only text as authentical In so much that al other Latin Editions which S. Ierom saith were in his time almost innumerable are as it were fallen out of al Diuines handes and growne out of credite and vse If moreouer we consider S. Ieroms lerning pâ—etie diligence and sinceritie together with the commodities he had of best copies in al languages then extant and of other lerned men with whom he conferred and if we so coÌ„are the same with the best meanes that hath bene since surely no man of indifferent iudgement wil match anie other Edition with S. Ieroms but easely acknowlege with the whole Church Gods particular prouideÌ„ce in this great Doctor as wel for expounding as most especialy for the true text and Edition of Holie Scriptures Neither do we flee vnto this old Latin text for more aduantage For besides that it is free from partialitie as being most ancient of al Latin copies and long before the particular Controuersies of these dayes beganne the Hebrew also the Greke when they are truly translated yea and Erasmus his Latin in sundrie places proue more plainly the Catholique Romaine doctrine then this which we relie vpon So that Beza his folowers take also exception against the Greke when Catholiques allege it against them Yea the same Beza preferreth the old Latin Version before al others freely testifieth that the old Interpreter translated religiously VVhat then do our countriemen that refuse this Latin but depriue themselues of the best and yet al this while haue set forth none that is allowed by al Protestantes for good or sufficient How wel this is donne the lerned may iudge when by mature conference they shal haue made trial therof And if anie thing be mistaken we wil as stil we promise gladly correct it Those that traÌ„slated it about thirtie yeares since were wel knowen to the world to haue bene excellent in the tongues sincere men and great Diuines Only one thing we haue donne touching the text wherof we are especially to geue notice That whereas heretofore in the best Latin Editions there remained manie places differing in wordes some also in sense as in long processe of time the writers erred in their copies now lately by the care diligence of the Church those diuers readings were maturely and iuditiously examined and conferred with sundrie the best written and printed bookes so resolued vpon that al which before were leift in the margent are either restored into the text or els omitted so that now none such remaine in the margent For which cause we haue againe conferred this English translation and conformed it to the most perfect Latin Edition VVhere yet by the way we must geue the vulgar reader to vnderstand that very few or none of the former varieties touched Controuersies of this time So that this Recognition is no way suspicious of partialtie but is merely donne for the more secure conseruation of the true text and more ease and satisfaction of such as otherwise should haue remained more doubtful Now for the strictnes obserued in translating some wordes or rather the not translating of some which is in more danger to be disliked we doubt not but the discrete lerned reader deepely weighing and considering the importance of sacred wordes and how easely the translatour may misse the sense of the Holie Ghost wil hold that which is here donne for reasonable and necessarie VVe haue also the example of the Latin and Greke where some wordes are not translated but left in Hebrew as they were first spoken written which seeing they could not or were not conuenient to be translated into Latin or Greke how much lesse could they or was it reason to turne them into English S. Augustin also yeldeth à reason exemplifying in the wordes Amen and Alleluia for the more sacred authoritie therof which doubtles is the cause why some names of solemne Feastes Sacrifices other holie thinges are reserued in sacred tongues Hebrew Greke or Latin Againe for necessitie English not hauing à name or sufficient terme we either kepe the word as we find it or only turne it to our English termination because it would otherwise require manie wordes in English to signifie one word of an other tongue In which cases we commonly put the explication in the margent Briefly our Apologie is easie against English Protestantes because they also reserue some wordes in the original tongues not translated into English as Sabbath Ephod Pentecost Proselyte and some others The sense wherof is in dede as soone lerned as if they were turned so nere as is possible into English And why then may we not say Prepuce Phase or Pasch Azimes Breades of Proposition Holocaust and the like rather then as Protestantes translate them Foreskinne Passeouer The feast of svvete breades Shevv breades Burnt offerings c. By which termes whether they be truly translated into English or no we wil passe ouer Sure it is an English man is stil to seke what they meane as if they remained
fiction of the author That is If anie error could be committed by the authores of Scriptures either through ignorance obliuion or anie other humane frailtie what soeuer were produced exception might be taken and question made whether the author had eâ—red or no True it is that some of these bookes as we shal particularly discusse in their places were sometimes doubted of by some Catholiques and called Apochrypal in that sense as the word properly signifieth hidden or not apparent So S. Ierom in his Prologue before the Latin Bible calleth diuers bookes Apochryphal being not so euident whether they were Diuine scripture because they were not in the lewes Canon nor at first in the Churches Canon but were neuer reiected as false or erronious In which sense the Prayer of Manasses the third booke of Esdras and third of Machabees are yet called Apochryphal As for the fourth of Esdras and fourth of Machabees there is more doubt But diuers others as the booke ascribed to Enoch the Gospels of S. Andrew S. Thomas S. Bartholmew and the like recited by S. Gelasius Decreto de libris Ecclesiasticis dist 15. Can. Sancta Romana S. Innocentius the first Epist. 3. S. Ierom Ep ad Laetam S. Augustin li. 15. cap. 23. de ciuit Dei Origen homis 2. in Cantica are in a worse sense called Apochryphal are reiected as conteyning manifest errors or fained by Heretikes Neither can a Christian Catholique he otherwise assured Which Bookes are Diuine and Canonical Scriptures but by declaration of the Catholique Church which without interruption succedeth the Apostles to whom our Sauiour promised and sent the Holie Ghost to teach al truth For if in anie thing more then others assuredly one chief and most necessarie point is to know and declare which Bookes are Gods holie Word being of most singular importance THE SVMME OF THE OLD TESTAment as it is distinguished from the new Not withstanding the subiect general argument of both Testaments is one the same in substance as is already said yet they differ in time in maner of vttering of Mysteries in varietie of precepts promises also in meanes to obserue the thinges exacted to attayne to the end proposed In regard wherof S. Ierome saith Lex Moysi omne vetus instrumentum elementa mundi intelliguntur quibus quasi elementis Religionis exordijs Deum discimus The law of Moyses and al the old Testament are vnderstood the elements of the world by which as by first rudiments beginnings we lerne to know God For that in it we haue first the Law of nature and asterwards a law written with promises of temporal rewardes as long life land flowiug with milke honie the like but it brought nothing to perfection as S. Paul saith when giftes hostes were offered which could not according to conscience make the obseruer perfect For the helpes of that time were but infirma egena elemeÌ„ta Weake poore elements Likewise in general touching the punishments that sometimes happened to the people of the old Testament when they transgressed the same Apostle affirmeth that al the same chanced to them in figure are written for our correption vpon whom the ends of the world are come so that the old Testament or Law was but our pedagogue in Christ Yet it setteth forth to vs the whole course of Gods Church for the space of foure thousand yeares that is from the beginning of the world vntil Christ our Redemer which Diuines diuide into six ages wherein was varietie change of her state three vnder the Law of nature and three others vnder the written Law The seuenth last age being this time of grace wherin we now are from Christ to the day of general Iudgement as the world was made in six dayes and in the seuenth God is said to haue rested and therfore sanctified it in other sort then the former six The eight wil be after the Resurrection during for al eternitie VVhich six ages of the ancient Church old Testament are thus distributed The first from the Creation to Noes floud conteyning the space of 1656. yeares The second from the floud to the going of Abraham out of his countrie 368. or counting Cainan Gen. 11. iuxta 72. Luc. 3. 398. yeares The third from Abraham his going forth of his countrie to the parting of the children of Israel out of Aegypt VVhich-some count to haue continued 720. yeares others whom we folow but 430. And thus farre in the law of nature before the written law The fourth age dured 480. yeares from the deliuerie of the children of Israel forth of Aegypt to the fundation of the Temple in Ierusalem The fifth age was from the fundation of the Temple to the captiuitie transmigration of the Iewes into Babylon about 430. yeares And the sixth age dured about 640. yeares from the Captiuitie of Babylon to Christ In al which times God was acknowledged and rightly serued by a continual visible Church with true Religion the same no other which now that Church holdeth that is called and knowen by she name of Catholique As we intend by Gods assistance to shew by briefe Annotations concerning diuers particular points now in Controuersie as the holie Text geueth occasion And especially by way of Recapitulation after euerie one of the six ages when we come to those passages in the Historie where the same are ended OF MOYSES THE AVTHOR OF THE fiue first bookes MOyses so called because he was taken from the water as the name signifieth was borne in Aegypt the sonne of Amram the sonne of Caath the sonne of Leui the Patriarch and so of Iacob Isaac and Abraham His maruelous deliuerie from drowning his education excellent forme singular wisdome heroical vertues rare dexteritie in al affayres whole life most admirable are gathered out of holie Scriptures by S. Gregorie Bishop of Nissen into a briefe Summe most worthie to be read but to large for this place He was borne about the yeare of the world two thousand foure hundred long before al prophane writers yea before manie of the Painimes false goddes as S. Augustin declareth in diuers places of his most excellent booke intituled of the Citie of God He liued in this world 120. yeares Of which 40. were in Pharaos court as the adopted sonne of Pharaos daughter fourtie in banishment from Aegypt in Madian and fourtie more he gouerned the people of Israel His singular prayses are also briefly touched in the last chapter of Deuteromie added by Iosue and in the booke of Ecclesiâ—sticus He died in the desert and was buried in the vaâ—le of Moab so secretly that no mortal man knew his sepulchre lest the Iewes who were very prone to Idolatrie should haue adored his bodie with diuine honour for the greatnes and multitude of his miracles and for the singular estimation they had of
with Protestantes al sinnes are mortal But Heretikes arguments are like to that the Poëts feyne of Sisyphus laboring to earie a great stone to the toppe of an high hil which when he hath brought almost to the height it stil falleth from him tumbleth againe to the bottome Euen so their arguments that make greatest shew of prouing their opinions are nothing but vaine traueling when they come to be tried by the true sense of holy Scripture In this place Moyses describeth the enormitie of sinne that reigned in the world before the floud for which God sent that destruction For it was haynous in deede and that especially in foure respects First the malice and wickednes was general which is signified by those wordes al flesh hath corrupted his vvay vpon earth SecoÌ„dly it was great malice signified by the words much and al the cogitations of their hart is bent to euil For they committed al maner of wickednes in hautines of pride in al lasciuiousnes of the flesh in al crueltie of robbing sacking murthering in al impietie against God man Thirdly it was of long continuance and dayly iterated For Cain once fallen into damnable sinne neuer repented and al his progenie was exceding wicked and after that Adam and Seth were dead and Enoch translated manie of the faithful fel to the wicked sorte and became worse and worse omni tempore alwaies or euerie day Fourthly they were obstinate and obdurate not repenting when Noe built the arke and preached iustice as S. Peter testifieth and therfore God saued him and his familie bringing in the deluge vpon the vvorld of the impious Al which maketh nothing at al for Luther For although the malice of man and corruption of flesh was then verie genaral great of long continuance obstinate yet was it not so vniuersal but that God him selfe excepted Noe saying to him I haue found thee iust in my sight in this generation whereby it is clere that these general termes al cogitation and al flesh haue exceptions As likewise other as general propositions in this same chapter concerning the punishment threatned comprehend not absolutly al and euerie one but almost al very few excepted I vvil cleane take avvay or destroy man vvhom I haue created from the face of the earth The end of al flesh is come before me againe that I may destroy al flesh vvherein is breath of life vnder heauen These are very general speaches that al should be destroyed and yet eight persons of mankind that had the same natural flesh and amongst other liuing creatures that had breath diuers payres were saued aliue So that this place nor anie other in holie Scripture wil not proue that Protestants paradox that al mens actions are mortal sinnes or that no man in this life is or can be iust but manie scriptures tel vs plainly that some men were iust as Noe Iob Daniel Zacharias Elisabeth Simeon and others Of Noe see more in the next annotation 9. Noe vvas a iust and perfect man Here Noe is not onlie called iust but also perfect The hebrew word tamim of the verbe tamam which signifieth to finish or accomplish sheweth that Noe was a perfect or complete man doing al that he was commanded and performing the offices of al vertues that pertained to him and that not in a vulgar and meane sorte but in a high degree heroical maner as sundrie ancient Fathers haue gathered vpon this place VVe shal cite some few of their sayings for example S. Hierom Tradit Hebraic in Gen. distinguishing betwen consummate iustice of the next life iustice of this generation or transitorie life saith Noe the iust man vvas perfect in his generations Noe did vvalke vvith God that is did folovv his steppes S. August li. 15. ciuit c. 26. saith the like that Noe vvas called iust in his generation tovvit not as the citizens of Gods citie are to be perfected in that immortalitie in vvhich they shal be equal to Angels but as they may be perfect in this pilgramage And in his booke de perfectione contra Caelestium he describeth him to be a perfect man that runneth vvithout blame tovvards perfection voide of damnable sinnes and is not negligent to cleanse venial sinnes by almes prayers and other good workes S. Ambrose also testifieth li. de Noe arca c. 4. that albeit the world was verie wicked yet some were iust saying By the grace or fauoure vvhich Noe found is shevved that other nens offence doth not obscure the iust man vvho is prayâ—ed not by the nobilitie of his birth but by the merit of his iustice and perfection S. Chrisost most largely ho. 23. in Gen setteth forth the iustice and perfection of Noe. VVhere after he hath shewed that Noe deserued in deede the name of a man because he by flying vices and folowing vertues conserued the image of man when others like beastes were ledde away and ruled by their wicked lustes proceedeth thus in his commendation Behold saith he an other kind of praise Noe is called iust which denomination comprehendeth al vertue For this name iust we vse to pronounce of them that exercise al maner of vertue And that you may lerne how he ariued to the very toppe which was then also required of our nature the Scripture saith he vvas iust being perfect in his generation He petformed what thinges soeuer it behoueth one to doe that embraceth vertue for such a one is perfect he intermitted nothing he halted in nothing he did not wel in this thing and sinned in that thing but was perfect in euerie vertue which was requisite for him to haue Moreouer to make also this iust man more conspicuous to vs in regard of the time and by comparing him with others the Scripture saith he vvas perfect in his generation in that time in that peruerse generation which declined vnto euil which would not so much as pretend anie resemblance of vertue In that generation therefore in those times that iust man not only pretended but arriued to that height of vertue that he became perfect and in al thinges absolute And that which I said before to doe wel amongst the enimies of vertue amongst them that forbid vertue doth alwaies testifie a greater poyse of vertue so by this occasion the iust man got greater prayses Neither doth diuine Scripture here make an end of praising him but further sheweth the excellencie of his vertue and that he was approued by Gods owne censure for besides saying He vvas perfect in his generation it addeth that Noe pleased God So great was the renowme of his vertue that he deserued to be praysed of God For Noe pleased God saith the Scripture that you may know that he was approued of God He pleased that eye that can not be deceiued by his good workes Thus farre S. Chrisostom and much more to the same effect S. Gregorie the great in his fifth booke of
Iare †and Aduram and Vzal and Decla †and Ebal and Abimael Saba †and Ophir and Heuila and Iobab al these were the children of Iectan †And their dwelling was from Messa as we goe on as far as Sephar a mountaine in the east †These are the children of Sem according to their kinred and tongues and countries in their nations †These are the families of Noe according to their peoples nations Of these were 〈◊〉 the nations diuided on the earth after the floud ANNOTATIONS CHAP. X. 8. Nemrod To this Nemrod the sonne of Chus first builder and king of Babylon Iosephus S. Epiphanius S. Hierom S. Augustin and generally al ancient writers ascribe the first tyrannie and first setting vp of an earthlie citie opposite to the Citie of God after the floud He was a Valiant or rather a Violâ—nt hunter a giant hunter saith S. Augustin according to the seuentie Interpreters who by falshood and force brought manie vnder his dominion For he sturred vp pride saith Iosephus and contempt of God in men auoching that they were not beholding to God for present felicitie but to their owne vertue and so supposing men would fal from God to him if he offered him selfe a leader and helper against a new floud by litle and litle drew al to tyrannie He was otherwise called Saturnus and was at length amongst others accounted a god After him his sonne Belus Iupiter as most authors affirme raigned 65 yeares And then succeded Ninus the first king of the Assirians 11. Assur builded Niniue Here is great difficultie and much dispute amongst writers who this Assuris Briefly we may either say with Iosephus and S. Augustin that Assur the sonne of Sem built a citie which afterwards Ninus of Chams race enlarged enriched and changing the name called it Ninum or els that this word Assur here signifieth as 4. Reg. 15. Psal 82. Esaiae 10. 31. the king of Assirians to wit Ninus the sonne of Belus who as al histories greeke and barbarous reporte saith S Hierom was the first that raigned ouer al Asia among the Assirians built Ninum a citie of his owne name which the Hebrewes cal Niniue He set vp the Monarchie of the Assirians called the golden kingdom which stood 1240. yeares And made his father Belus to be honored for a god To whom the Babilonians as Plinie testifieth first erected statuas altares temples Of this Belus or Bel of Babylon were also deriued other false goddes as Belial the god of Libertines or without yoke Beelphegor god of the Moabites Beelzebub of the Acharonites Baal in Samaria Baalim amongst the Philistims and the like in other nations 32. The Nations How manie Nations and tongues were in the world immediatly after the towre of Babylon is more coÌ„monly supposed then clerly shewed by old or late writers Only it semeth certaine and euident that there were iust as manie tongues as Nations But to finde precisly as the common opinion holdeth 72 is hard For in this chapter where they would count this number are not mentioned so manie Neuertheles if we adde certaine that begane distinct Nations afterwards til Iacob with his children went into Aegypt in whom only the Hebrew Nation and Tongue continued to Christs time the number wil come right Of Iapheth were borne 7. sonnes chiefe of Nations Againe of Gomer besides his supposed successor who can not be counted beginner of an other distinct nation came 2. other heades Likwise of Iauan besides his first sonne rose 3. more nations Of Cham by his first sonne Chus were 6. nephewes princes of nations Againe of Regma besides his successor came one more And Nemrod besides his kingdom of Babylon raysed vp other 6. By his second sonne Mesraim came 8. nations Chams third sonne Phut made ouly one nation And Chanaan his sonnes made 11. more Of Sem last mentioned for better connecting the maine Historie and succession of the Church came the chife and principal Nation the Hebrewes descending from him by Arphaxad Sale Heber and so directly to Iacob Of Sem also were borne 4. other sonnes beginners of â—ations Againe of Aram besides his first sonne were 3. fathers of nations Likwise of Heber besides the Hebrewes descending by Phaleg were borne to his other sonne Iectan 13. heades of nations These are al that are named in this place to wit of Iapheth 12. of Cham 33. and of Sem 21. which make in al 66. wherunto if we adioyne Nachor Abrahams brother Moab and Ammon Lots sonnes also Ismael Abrahams eldest sonne and his issue by Cetura and finally Esau Iacobs brother who made 6. more distinct nations the whole number is 72. This probable collection with the rest we submit to better iudgement CHAP. XI God hindereth the vaine purpose of building a hiegh towre 7. by confounding mens tongues 9. wherof it is called Babel 10. The genealogie of Sem to Abram AND the earth was of one tongue and al one speach †And when they remoued from the east they found a plaine in the land of Sennaar and dwelt in it †And eech one said to his neighboure Come let vs make bricke and bake them with fire And they had bricke in steed of stone and bitume in steed of morter †and they said Come “ let vs make vs a citie and a towre the toppe wherof may reach to heauen and let vs renowne our name before we be dispersed into al lands †And our Lord descended to see the citie and the towre which the children of Adam builded †and he said Behold it is one people and one tongue is to al and they haue begunne to doe this neyther wil they leaue of from their determinations til they accomplish them indede †Come ye therfore “ let vs goe downe and there confound their tongue that none may heare is neighbours voice †And so our Lord dispersed them from that place into al lands and they ceased to build the citie †And therfore the name therof was called Babel because there the tongue of the whole earth was confounded and from thence our Lord dispersed them vpon the face of al countries †These are the generations of Sem Sem was an hundred yeares old when he begat Arphaxad two years after the floud †And Sem liued after he begat Arphaxad fiue hundred yeares and begat sonnes and daughters †Moreouer Arphaxad liued thirtie fiue yeares and “ begat Sale †And Arphaxad liued after he begat Sale three hundred three yeares and begat sonnes and daughters †Sale also liued thirtie yeares and begat Heber †And Sale liued after he begat Heber foure hundred three yeares and begat sonnes and daughters †And Heber liued thirtie foure yeares and begat Phaleg †And Heber liued after he begat Phaleg foure hundred thirtie yeares and begat sonnes and daughters †Phaleg also liued thirtie yeares and begat Reu. †And Phaleg liued
restored vntouched 14. with great giftes 17. and Abraham praying Abimelechs house is cured ABRAHAM remoued from thence into the south countrie and dwelt betwene Cades and Sur and he liued as a pilgrime in Gerara †And he said of Sara his wife She is my sister Abimelech therfore the king of Gerara sent and tooke her †And God came to Abimelech in a dreame by night and said to him Loe thou shalt dye for the woman that thou hast taken for she hath a husband †But Abimelech had not touched her and he said Lord wilt thou kil a nation that is ignorant and iust †Did not he say to me She is my sister and she say He is my brother in simplicitie of my hart and cleanenes of my hands haue I done this †And God said to him And I do know that thou didest it with a sincere hart and therfore I kept thee that thou shouldest not sinne against me and I permitted not that thou shouldest touch her †Now therfore restore the wife to her husband because he is a prophet and he shal pray for thee and thou shalt liue but if thou wilt not restore her know thou that dying thou shalt dye thou and al things that are thine †And Abimelech forth with rising vp in the night called al his seruantes and he spake al these words to their eares and al the men were sore afraid †And Abimelech called also for Abraham and said to him What hast thou done to vs what haue we offended against thee that thou hast brought vpon me and vpon my kingdom a great sinne that which thou oughtest not to doe thou hast done to vs. †And again expostulating he said What sawest thou that thou didest this †Abraham answered I thought with my selfe saying Perhaps there is not the feare of God in this place and they wil kil me for my wife †howbeit otherwise also in verie deed she is my sister the daughter of my father and not the daughter of my mother and I tooke her to wife †And after that God brought me out of my fathers house I said to her This mercie thou shalt doe with me In euerie place which we shal come vnto thou shalt say that I am thy brother †Therfore Abimelech tooke shepe oxen and seruants and handmayds and gaue to Abraham and restored to him Sara his wife †and said The land is before you dwel whersoeuer it shal please thee †And to Sara he said Behold I haue geuen thy brother a thousand peeces of siluer this shal serue thee for a veile of thine eyes to al that are with thee and whither soeuer thou shalt goe remenber also thou wast taken †And Abraham praying God healed Abimelech and his wife and his handmaids and they bare children for our Lord had closed vp euerie matrice of the house of Abimelech for Sara Abrahams wife CHAP. XXI Isaac is borne 4. circumcised 8. and weaned 9. Agar and Ismael are put forth of Abrahams house 15. but after desolation are nourished and prosper in the desert 22. King Abimelech and Abraham make a league confirming it with oath AND our Lord visited Sara as he had promised and fulfilled the things which he spake †And she conceaued and bare a sonne in her old age at the time that God had foretold her †And Abraham called the name of his sonne which Sara bare him Isaac †and he circumcised him the eight day as God had commanded him †when he was an hundred yeares old for at this age of his father was Isaac borne †And Sara said Laughter God hath made to me whosoeuer shal heare of it wil laugh with me †And again she said Who that shal heare of it would beleue Abraham that Sara gaue sucke to a sonne which she bare him now being an old man †The child therfore grewe and was weined and Abraham made a great feast in the day of his weining †And when Sara had senne the sonne of Agar the Aegyptian playing with Isaac her sonne she said to Abraham †Cast out this handmaid and her sonne for the sonne of the handmaid shal not be heire with my sonne Isaac †Abraham tooke this greuously for his sonne †To whom God said Let it not sâ—me greuous to thee for the boy and for thy handmaid al things that Sara shal say to thee heare her voice because in Isaac shal seed de called to thee †But the sonne also of the handmaid I wil make into a great nation because he is thy seede †Abraham therfore rose vp in the morning and taking bread and a bottle of water put it vpon her shoulder and deliuered the boy and dismist her Who went away and wandred in the wildernesse of Bersabee †And when the water in the bottle was spent she cast the boy vnder one of the trees that were there †And she went her way and sate ouer against a great way of as farre as a bowe can cast for she said I wil no see the child dying and sitting ouer against she lifted vp her voice and wept †And God heard the voice of the boy and an angel of God called Agar from heauen saying What doest thou Agar feare not for God hath heard the voice of the boy from the place wherin he is †Arise take vp the boy and hold his hand for into a great nation wil I make him †And God opened her eyes who seing a wel of water went and filled the bottle and gaue the boy to drinke †And God was with him who grew and abode in the wildernes and became a young man archer †And he dwelt in the wildernes of Pharan and his mother tooke a wife for him out of the land of Aegypt †The same time said Abimelech and Phicol the general of his armie to Abraham God is with thee in al things which thou doest †Sweare therfore by God not to hurt me and my posteritie and my stocke but according to the mercie that I haue done thee thou shalt doe to me and to the land wherin thou hast liued a stranger †And Abraham said I wil sweare †And he rebuked Abimelech for the wel of water which his seruants had taken away by force †And Abimelech answered I knew not who did this thing yea and thy selfe didest not tel me and I heard not of it but to day †Abraham therfore tooke sheepe and oxen and gaue to Abimelech and both of them made a league †And Abraham set seuen ewe lambes of the flocke apart †To whom Abimelech said What meane these seuen ewe lambes which thou hast made to stand apart †But he said Seuen ewe lambes shalt thou take at my hand that they may be a testimonie for me that I digged this wel †Therfor was that place called Bersabee because there both did sweare †And they made a league for the wel
into the land of Chanaan †At that time Laban was gone to sheare his sheepe and Rachel â—â—ole the “ idols of her father †And Iacob would not confesse to his father in lawe that he fled †And when he was gone as wel him selfe as al things that were his right and hauing passed the riuer was marching on to Mount Galaad †it was told Laban the third day that Iacob fled †Who taking his brethren vnto him pursued him seuen dayes and he ouertoke him in the Mount Galaad †And he saw in his sleepe God saying vnto him Take hede thou speake not roughly anie thing against Iacob †And Iacob had now pitched his tent in the mountaine and when he with his brethren had ouertaken him he pitched his tent in the same Mount Galaad †And he said to Iacob Why didest thou so that vnwitting to me thou wouldest carie away my daughters as captiues with the sword †Why wouldest thou flee without my knowledge and not tel me that I might haue brought thee on the way with ioy and songues and timbrels and eithernes †Thou hast not suffred me to kisse my sonnes and daughters thou hast donne foolishly now also in dede †my hand is able to requite thee euil but the God of your father said vnto me yesterday Take hede thou speake not any thing against Iacob roughly †Suppose thou diddest desire to goe to thy freinds and hadest a longing to thy fathers house why didest thou steale my goods †Iacob answered In that I departed vnwitting to thee I feared lest thou wouldest take away thy daughters by force †But wheras thou chargest me with theft with whom soeuer thou shalt find thy goddes let him be slaine before our brethen search what soeuer of thy things thou shalt finde with me and take away Saying this he knew not that Rachel had stollen the idols †Laban therfore hauing gone into the tent of Iacob and of Lia and of both the hand-maides found them not And when he was entred into Rachels tent †she in hast hid the idols vnder the camels litter and satte therupon and when he had sought al the tent and found nothing †she said Let not my lord be angrie that I can not rise vp before thee because according to the custome of wemen it is now chanced to me so his carefulnes in seeking was deluded †And Iacob being angrie said in chiding maner For what fault of myne and for what offence of my part hast thou so chaffed after me †and searched al my houshould stuffe What hast thou found of al the sabstance of thy house lay it here before my brethren and thy brethren and let them iudge betwen me thee †Haue I therfore bene with thee twentie yeares thy ewes and goates were not barren the wethers of thy flocke I did not eate †neyther that which the beast had caught did I shew to thee I made good al the damage whatsoeuer perished by theft thou didest exact it of me †day and night was I parched with heate and with frost and sleepe did flye from myne eyes †And in this sorte haue I serued thee in thy house twentie yeares fourtene for thy daughters and six for thy flockes thou hast changed also my wages tenne times †Vnles the God of my father Abraham and the feare of Isaac had holpe me peraduenture now thou hâ—â—â—â—st sent me away naked God beheld my aâ—â—â—iction and the laboure of my hands and rebuked thee yesterday †Laban answered him The daughters are mine and the children and thy flockes and al things that thou seest are mine what can I do to my daughters and nephews †Come therfore let vs enter in league that it may be for a testimonie betwen me and thee †Iacob therfore tooke a stone and erected it for a title †and he said to his brethren Being hither stones Who gethering them 〈…〉 mâ—â—e a heape and they did eate vpon it †Which Laban called The witnesse heape and Iacob called The hillock of testimonie either of them according to the proprietie of his language †And Laban said This heape shal be a witnes betwen me and thee this day and therfore the name therof was called Galaad that is The witnes heape †Our Lord behold and iudge betwen vs when we shal be departed one from the other †if thou shalt afflict my daughters and if thou bring in other wiues ouer them none is witnes of our talke but God who is present and beholdeth †And he said againe to Iacob Behold this heape and the stone which I haue erected betwen me and thee †shal be a witnes this heape I say and the stone be they for a testimonie if either I shal passe beyond it going towards thee or thou shalt passe beyond it thinking harme to me †The God of Abraham and the God of Nachor iudge betwen vs the God of their father Iacob therfore sware by the feare of his father Isaac †and after he had offred victimes in the mountaine he called his brethren to eate bread Who when they had eaten lodged there †but Laban arising in the night kissed his sonnes and daughters and blessed them and returned vnto his place ANNOTATIONS CHAP. XXXI 19. Idâ—ls Images of false goddes as these were are most properly called idols And so the hebrew word Teraphim is here rightly translated idols which in other places signifieth other things As The statua which Michol put in Dauids bed couering the head therof with a hearie goates skinne to deceiue Saules seriants who sought Dauids death is called Teraphim and may there be translated a statua image or similitude but not an idol Againe Osee the Prophet fortelling the lamentable state of the Israelites sayeth they shal be long without King prince sacrifice altar ephod and Teraphim which last word in the Protestants English Bibles remaineth vntranslated VVhere if they had translated Images as here they doe it would proue that some images pertaine to true religion the want wherof is lamented among other principal things These idol Rachel stole from her father to withdraw him from idolatrie as S. Basil in lib. Prouerb S. Gregorie Nazianzen orat de Paschaâ—e and Theodoret q. 89. in Gen. expound it And in this saith Theodoret she was a right figure of the Catholique Church which depriueth idolaters of their idols It is probable also by her base vsing of them that she held them not for goddes when she put them vnder the camels litter and sate vpon them Finally that she reserued them and did not cast them away nor burne nor burie them argueth that they were perhaps of precious mettal or other matter which she might turne to profite and that lawfully in part of recompence that she and her sister had no other dowrie but rather were sold toâ—acob VVho also had suffered much iniurie at their fathers handes CHAP. XXXII Angels mete Iacob by
Isaac and the God of Iacob Moyses hid his face for he durst nor looke against God †To whom our Lord said I haue sene the affliction of my people in Aegypt and I haue heard their crye because of their rigour that ouersee the workes †and knowing their sorow I am descended to deliuer them out of the handes of the Aegyptians and to bring them out of that land into a land good and large into a land that floweth with milke and honie to the places of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite †Therfore the crye of the children of Israel is come vnto me and I haue sene their affliction wherwith they are oppressed by the Aegyptians †But come and I wil send thee to Pharao that thou mayest being forth my people the children of Israel out of Aegypt †And moyses said to God Who am I that I shal â—oe to Pharao and bring forth the children of Israel out of Aegypt †Who said to him I wil be with thee and this thou shalt haue for a signe that I haue sent thee When thou shalt haue brought my people out of Aegypt thou shalt sacrifice to God vpon this mountaine †Moyses said to God Loe I shal goe to the children of Israel and say to them The God of your fathers hath sent me to you If they shal say to me What is his name What shal I say to them †God said to Moyses I AM WHICH AM. He said Thus shalt thou say to the children of Israel HE WHICH IS hath sent me to you †And God said againe to Moyses These thinges shalt thou say to the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me to you this is my name for euer and this is my memorial into generation and to generation †Goe and geather together the ancients of Israel and thou shalt say to them The Lord God of your fathers hath appeared to me the God of Abraham the God of Isaac and the God of Iacob saying Visiting I haue visited you and I haue sene al thinges that haue chanced to you in Aegypt †and I haue said the word to bring you forth out of the affliction of Aegypt into the land of the Chananeite and Hetheite and Amorrheite and Pherezeite and Heueite and Iebuseite to a Land that floweth with milke honie †And they shal heare thy voice and thou shalt enter in thou and the ancientes of Israel to the king of Aegypt and thou shalt say to him The Lord God of the Hebrewes hath called vs We wil goe three dayes iourney into the wildernes to sacrifice vnto the Lord our God †But I know that the king of Aegypt wil not dismisse you to goe but by mightie hand †For I wil stretch forth my hand and wil strike Aegypt in al my marueils which I wil doe in the middes of them after these he wil dismisse you †And I wil geue grace to this people in the sight of the Aegyptians and when you shal goe forth you shal not depart emptie †but ech woman shal aske of her neighbour and of her that is in house with her vessels of siluer and of gold and rayment and you shal lay it vpon your sonnes and daughters and shal spoyle Aegypt ANNOTATIONS CHAP. III. 1. Our Lord appeared S Steuen reciting this vision saieth an Angel appeared to Moyses and so it is in the Hebrew text in the Chaldee Paraphrasis and in the Septuagiâ—t Interpreters Neither is the latin Edition reading Lord contrarie to the other which reade Angel no more then one place of holie Scripture is contrarie to an other in the same language but very consonant in sense sometimes attributing the same apparitions and other workes to God as the author and principal Agent and sometimes to Angels the next and immediate ministers of God For so not only S. Steuen in the place alleaged but also S. Paul saith plainly Gal. 3. that the Lavv vvas deliuered by Angels And in his Epistle to the Hebrewes proueth the excellencie of Christs Law aboue the old law by the difference of the persons by whom both were geuen affirming that the former vvas sâ—â—â—en by Angels the other declared by our Lord Iesus Christ VVherof S. Cyril of Alexandria discourseth largely li. 8. c. 2. Thesau shewing that in deede Angels deliuered the law yet not by their owne authoritie but as seruants and legates of God And before him S. Dionyse of Ariopagite li. coelest Hietar c. 4. taught the very same the lavv sayeth he as holie vvrittes testifie vvas geuen to vs by Angels yea al apparitions made to the ancient fathers before the law and after it were made by Angels A litle after obiecting to himselfe that diuine Scriptures also testifie that the law was geuen and granted to Moyses by God to teach vs that in deede it hath the forme of sacred and diuine law answereth eam Angelorum ad nos opera peruenisse that it came to vs from God by the meanes of Angels In like maner S. Iustinus Martyr inexplic qq necess q. 142. saieth al those Angels which haue appeared in Gods place or haue spoken with men haue also benne called by the name of God as he that spoke with Iob and with Moyses S. Augustin after a large discourse of this matter in his second third and fourth bookes de Trinitate hath these wordes li. 4. c. vlti If it be demanded of me how either the voices or sensible formes and shewes were made before the incarnation of the vvord of God which prefigured the same I answer that God wrought them by Angels which also I suppose I haue sufficiently shewed by testimonies of holie Scriptures Likwise S. Gregorie Prefat in Iob. c. 2 saith plainly that an Angel appeared to Moyses in the firie bush yet is called God because he was the legate of God and therfore spoke as if God himselfe had spoke in diuine Person explicating the same by two examples Dauid saied My people attend my lavv yet neither the people nor law was Dauids but Gods And the reader dayly amiddes the people proclameth I am the God of Abraham the God of Isaac and the God of Iacob Neither doth he truly say that he is God nor by that he sayeth doth he goe from the rule of truth He also confiâ—meth the same doctrin li. 28. Moral ca. 5. And further teacheth that Angels protect men and prouinces and execute Gods wil in this infeâ—ior world And so do the other Doctors of the Church S. Gregorie Nazianzen orat ad 150. Epistop orat 2. de Theologia in sine vtriusque S. Basil li. 3. cont Funom S Athanasius ser 4. cont Arian longius a princ Epist de senten Dioniâ—ij Alexan. in sine S. Ambrose ser 1. in Psal 118. S. Chrysost ho. 6. and S.
as to one Lord if I haue found grace in thy sight goe not past thy seruant and by and by as to manie VVash yee your feete In like maner Moyses sometimes speaketh plurally as of manie There appeared to him three men they saied VVhere is Sara sometimes singularly He said I wil come So Lot Gen. 19. spake to two Angels representing the Sonne of God and the Holie Ghost one God with the Father first as to manie I besech you my Lordes turne into the house of your seruant after as to one I besech thee my Lord because thy seruant hath found grace before thee VVho likewise answered as one only I haue heard thy prayer Againe Moyses sheweth distinction of Persons in God saying v. 24. Our Lord rained from our Lord. Ioâ— also who liued in this age and his frendes professed and serued the same one God auouching him to be the onlie God and Lord that geueth and taketh away Chap. 1. 2. He the maker and peculiar Keeper of men He that taketh away sinne and iniquitie c. 7. He that doth great things incomprehensible and meruelous wherof there is no number c. 9. And that with termes appropriated to the three diuine Persons c. 26. In his strength sodainly the seas are gathered togeather and with his wisedom he stroke the proud man His Spirite hath adorned the heauens The same Mysterie of pluralitie of Persons in one God is more clere by the Hebrevv text chap. 30. v. 11. and 35. v. 10. where the same actions are ascribed to God as to one and as to manie But most euident are the promises figures and prophecies of Christ our Redemer For besides present abundance of riches promise of great progenie and that the same should possesse the fruitful Lâ—ad of Chanaan three special blessings of the old Testament God promised Abraham a farre greater thing Gen. 12. that in his seede al nations and kindreds of the earth should be blessed In confirmation whereof God also changed his name Abram high or noble father into Abraham Father of manie nations Gen. 17. And so he was natural father of foure great Kingdomes Ismaelites Madianites Idumeans and Israelites but spiritual father of manie more to wit of al that beleue in Christ Iewes and Gentiles from that time to the worlds end The same promises of possessing Chaanan and of Christ vvere renevved and confirmed to Isaac Gen. 26. in like sorte to Iacob 28. for they pertained not to Ismael nor to the other sonnes of Abraham nor to Esau Moreouer Christ our Redemer and deliuerer from sinne and captiuitie of the diuel was prefigured by Abraham at last deliuering those from captiuitie who otherwise endeuoring to shake of the yoke of Cordorlahomor fel further into subiection and bondage Gen. 14. Also Melchisedech King and Priest of vnknowen generation extraordinarie vocation without predecessor or successor prefigured Christ King and Priest for euer who not by successors but by Priests his vicars perpetually exerciseth al Priestlie functions Likewise Isaac borne aboue the common course of nature Gen. 21 singularly beloued of his father carying wood on his back for the sacrificing of himselfe 22. Iacob flying his brother Esau 27. hardly treated by Laban 31. yet alwayes inuincible against his aduersaries 32. Ioseph hated of his brethren sold and deliuered to Gentiles 37. By them also persecuted 39. but afterwardes aduanced and called the Sauiour of the world 41. Iust Iob vehemently afflicted Moyses hidden for a while then exposed to danger and thence deliuered afterwards manifesting him selfe to his brethren by them reiected bewrayed and flying from Pharao Exo. 2. returning againe Exod. 3. 4. c. and at last deliuering the Israelites from bondage of Aegypt Exo 14 And manie other things as the ramme sacrificed in place of Isaac Gen. 22. the ladder of Iacob Gen 28. Iosephs scepter 47. Aarons rodde Exo. 7. Paschal lambe 12. prefigured Christ borne of a Virgin the onlie Sonne of God sometimes hidden other times conuersant with men hated persecuted sold betraied who caried his ovvne crosse was sacrificed vanquished al his enimies aduanced and acknowledged the true Sauiour of the world Redemer and deliuerer of mankind from seruitude slauerie thraldome and bondage of sinne death and the diuel Againe Abraham prophecied that of his seede Christ our Sauiour should be borne when he saied to his seruant Gen. 24. Put thy hand vnder my thigh that I may adiure thee by our Lord God of heauen earth that is by Christ who should come of his loynes as S. Hierom Tradit Heb. in Gen. et explic Psal 44. S. Ambrose li. 1. c. 9. de Abraham and S. Augustin q. 62. in Gen. et li. 16. c. 33. ciuit expound it More euidently Iacob Gen. 49. The scepter shal not be taken away from Iudas and a duke of his thigh til he do come that is to be sent and the same shal be the expectation of the Gentiles Iob as planely I know that my redemer liueth Moyses foreknowing that Christ the true Redemer and chiefe Lawgiuer should be sent praied God to hasten his mission saying I besech thee Lord send whom thou wilt send Exod. 4. External Sacrifice was frequent and solemne as the soueraigne homage to God And manie Altares erected by Abraham for that purpose Gen. 12. 13. 15. 22. Vnbloudie in bread and wine by Melchisdech Gen. 14. other liquide sacrifices Gen. 35. v. 14 offered by Iacob with dedication of the place called Bethel the house of God which he also before hand promised by vow Gen 28. Diuers other Sacrifices offered by Isaac and Iacob Gen 26. 31. 33. 36. By Iob and his frends Iob. 1. 42. by Moyses Aaron and other ancients of Israel Exod. 12. Al which consequently shew Priesthood whose proper office is to offer Sacrifice though amongst al the aboue named onlie Melchisedech was called a Priest And among the gentiles we finde that Putiphar Gen. 41. and Iethro Ex. 3. whose daughters Ioseph and Moyses maried were called Priests or as the word Cohenim doth also signifie Princes for they were great and eminent men in their countries At least those that by special priuilege were exempted from selling their landes to Pharao and had not withstanding prouision of mantenance in time of dearth Gen. 47. were properly called Priests for such function as they had in seruing their idols For where vvas true and right Sacrifice there vvere also right Priests and vvhere Idololatrical sacrifice there were like Priests and vvhere no external sacrifice at al as amongst Protestants there are no Priests but ministers only In this age also long before Moyses the Sacrament of Circumcision vvas giuen to Abraham for distinction of Gods selected and peculiar people and for remedy of original sinne in the male sexe of Abrahams seede and others of his communitie In the other sexe and other generations former remedies of sacrifice or other
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sak◠because Abraham obeyed Gods voice kept his precepts cōmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
out of al Israel he appointed them princes of the people tribunes and centurions and quinquagenarians and deanes †Who iudged the people at al time and whatsoeuer was of greater difficultie they referred to him themselues iudging the easier cases only †And he dismissed his allied who returning went into his countrie CHAP. XIX Nere to mount sinai with commemoration of their deliuerie from Aegyptâ— the people are commanded to be sanctified â—6 and so our Lord coming in thunders and lightnings speaketh with Movses IN the third moneth of the depature of Israel out of the Land of Aegept this day they came into the wildernesle of Sinai †For departing out of Raphidim and coming to the desert of Sinai they camped in the same place and there Israel pitched their tentes ouer against the mountaine †And Moyses went vp to God and our Lord called him from the mountaine and said This shalt thou say to the house of Iacob and shalt tel the children of Israel †Your selues haue sene what I haue done to the Aegyptians how I haue carried you vpon the winges of eagles and haue taken you vnto me †If therfore you wil heare my voice and keepe my couenant you shal be my peculiar of al peoples for al the earth is myne †And you shal be vnto me a priestlie kingdome and a holie nation these are the wordes that thou shalt speake to the children of Israel †Moyses came and calling together the nations of the people he declared al the wordes which our Lord had commanded him †And al the people answered together Al thinges that our Lord hath spoken we wil doe And when Moyses had reported the peoples wordes to our Lord †our Lord said to him Now presently wil I come to thee in the darkenesse of a cloude that the people may heare me speaking to thee and may beleue thee for euer Moyses therfore told the peoples wordes to our Lord †Who said to him Goe to the people and sanctifie them to day and to morow and let them wash their garmentes †And let them be readie against the third day for in the third day the Lord wil descend in the sight of al the people vpon the mount Sinai †And thou shalt appoynt certaine limites to the people in circuite and shalt say to them Beware ye ascend not into the mount and that you touch not the endes therof euerie one that toucheth the mount dying shal dye †Handes shal not touch him but he shal be stoned to death or shal be shot through with arrowes whether it be beast or man it shal not liue When the trumpet shal beginne to sound then let them ascend into the mount †And Moyses came downe from the mount to the people and sanctified them And when they had washed their garments †he said to them Be readie against the third day and come not neere your wiues †And now the third day was come and the morning appeared and behold thunders deganne to be heard and lightenings to flash and a verie thicke cloude to couet the mount and the noyse of the trumpet sounded exceedingly and the people that was in the campe feared †And when Moyses had brought them forth to mete with God from the place of the campe they stoode at the botome of the mount †And al the mount Sinai smoked for because our Lord was descended vpon it in fyre and the smoke arose from it as out of a fornace and al the mount was terrible †And the sound of the trumpet grew lowder by litle and litle and was drawen out a length Moyses spake and God answered him †And our Lord descended vpon the mount Sinai in the very toppe of the mount and he called Moyses into the toppe therof Whither when he was ascended †he said vnto him Goe downe and charge the people lest perhaps they wil passe their limittes to see the Lord and a very great multitude of them perish †The priestes also that come to the Lord let them be sanctified lest he strike them †And Moyses said to our Lord The comon people can not ascend into the mount Sinai for thou didst charge and command saying Put limittes about the mount and sanctifie it †To whom our Lord said Goe gette thee downe and thou shalt come vp Aaron with thee but the priests and the people let them not passe the limittes nor ascend to the Lord lest perhappes he kil them †And Moyses went downe to the people and told them al. ANNOTATIONS CHAP. XIX 1. This day The first day of the third moneth the children of Israel came into the desert of Sinai so counting 16 dayes remaining of the first moneth when they parted from Aegypt al the second moneth of 〈◊〉 dayes this first day of the third moneth and three dayes more in which they were sanctified by washing and other ceremonies v. 10. the Law was geuen the fifteth day in figure of the Law of Christ promulgated on whitsunday the fifteth day after our Redemption VVherby we see meruelous correspondence of diuine Mysteries in the old and new Testament S. Augustin Epist 119 c. 16. CHAP. XX. Moyses receiueth the D cologue or tenne commandments of God for al the people 23. with repâ—â—tion that they â—â—al not make â—aâ—â— goddes nor make Altares but of earth or vnbeâ—ved stone and without slippes AND our Lord spake al these wordes †I am the Lord thy God which brought thee forth out of the Land of Aegypt out of the house of seruitude †Thou shalt not haue strange goddes before me †Thou shalt not make to thee a grauen thing noâ— any similitude that is in heauen aboue that is in the earth beneth neither of those thinges that are in the waters vnder the earth †Thou shalt not adore them nor serue them I am the Lord thy God mightie ielous visiting the iniquitie of the fathers vpon the children vpon the third and fourth generation of them that hate me †and doing mercie vpon thousandes to them that loue me and keepe my preceptes †Thou shalt not take the name of the Lord thy God in vaine for the Lord wil not hold him innocent that shal take the name of the Lord his God vainly †Remember that thou saâ—ctifâ—â— the sabbath day †Six dayes shalt thou worke and shalt doe al thy workes †But on the seuenth day is the sabbath of the Lord thy God thou shalt doe to worke in it thou and thy sonne and thy daughter thy man seruant and thy woman seruant thy beast and the stranger that is with in thy gates †For six dayes the Lord made heauen and earth and the sea and al thinges that are in in them and rested in the seuenth day therfore the Lord blessed the sabbath day and sanctified it †Honour thy father and thy mother that thou mayst be long liude vpon the earth
answer that the distinctioÌ„ of honour coÌ„sisteth not alwayes in the external action but in the intention of the mind For when we do such external actes of honour to God we intend therby to honour the Creator and Lord of al and so it is diuine honour but doing the same external actes to a Saint we conceiue of him as a glorious seruant of God and so we honour him as a sanctified and glorified creature Gods subiect and seruant VVithout this diuersitie of intentions in your mind you can not shew difference betwen the honour you do to God and that you do to the King by bowing kneeling and the like For it is the same external action yet no Christian doubteth but he honoreth God with diuine honour the King with ciuil Againe we answer that we do not al the external actions of honour to Sainctes which we doe to God For Sacrifice is donne only to God and to no Sainct and because Altares perteine to Sacrifice they are erected to God only though oftentimes in memorie of Saincts Both which answers S. Augustin gaue long since to Faustus the Manachie arguing that Catholiques by doing the same external actes worshipped Martyrs with diuine honour and so turned them into Idols as that heretike inferred VVherupon S. Augustin declareth that Christian people celebrate together the memories of Martyrs with Religious solemnitie to styr vp imitation to be partakers of their merites and to be holpen by their prayers Yet so that we erect not Altares because they are for Sacrifice to anie Martyr though in memorie of Martyrs but to God of Martyrs For who euer standing at the Altar in places of Sainctes bodies saide VVe offer to thee Peter or Paul or Cyprian but that which is offered is offered to God who crowned the Martyrs at their memories whom he crowned that by commonition of the very places greater affection may arise to inkindle charitie both towards them whom we may imitate and towards him by whose helpe we may VVe honour Martyrs with that worship of loue and societie wherwith holie men are worshipped in this life VVhose hart we perceiue is prepared to like sufferance for the Euangelical veritie but Martyrs more deuoutly by how much more securly after al vncertainties are ouercome and with how much more confident praise we preach them now victours in a more happie life then others yet fighting in this But with that worshippe which in greke is called Latria a eruâ—e property due to God which in Latin can not be expressed by one word we neither worship nor teach to be worshipped but one God And for so much as offering of Sacrifice perteineth to this worshippe wherof they are called Idolaters that offer sacrifice to anie Idols we by no meanes offer anie such thing nor teâ—ch to be offered either to anie Martyr or blessed soule or holie Angel Thus farre S. Augustin The same teacheth Theodoret li. 8. ad Grecos Our Lord hath depriued false goddes of the honour they had in Temples and in place of them caused his Martyrs to be honored yet not in the same maner for we neither bring hostes nor libaments to Martyrs but honour them as holie men and most deare freinds of God It would be to long to cite manie ancient Fathers testifying and teaching that Saincts are to be honored More compendiously we wil take our aduersaries confession the Magdeburgian Centuriators VVho Prof Cent. 6. holding that the Church was only pure from idolatrie the first hundred yeares of Christ and that it begane to faile in the second and third age more in the fourth and fifth and was vtterly perished in the sixth impute the cause of her ruine that the very chiefe men taught and practised the honour of Saincts First of al say they these horrible and pernicious darknes as certaine black cloudes couering the whole firmament rose vp in the verâ—e assemblie of teachers For that partly the very Doctors of the Church partly other supersticious men augmented ceremonies and humane worshippes in the Temples For sacred houses began to be built in al places with great coste altogether in heathnish maner not principally to the end Gods word might there be taught but that some honour might be exhibited to the Reliques of Saincts and that foolish people might there worship dead men And how pleasant eloquent is that Gregorie called the great how feruent when as from his three footed stoole he preached the maner of consecrating these houses And a litle after By this occasion dead creatures and bloudles half wormeaten bones began to be honored inuocated and worshipped with diuine honour Al which The Doctors oâ— the Church not only wincked at but also set forvvard Thus the reader seeth notwithstanding standing their lies scoffes and blasphemies Protestants do confesse that the Church and her chiefe pillers straight after the first hundred yeares of Christ fiue hundred next folowing honored Saincts and their Reliques Neither wante there autentical examples of holie Scriptures wherby the same is proued As. Gen. 32 48. Exodi 3. 32. Num. 22. Iosue 5. 3. Reg. 18. 4. Reg. 2. Psalm 98. and els vvhere 4. A grauen thing Here the same falsiâ—iers of Christian doctrin do not only peruert the sense of holie Scripture wresting that against Images which is spoken against Idols but also shamfully corrupt the text by translating grauen image neither folowing the Hebrew Greke nor Latin For the Hebrew word pesâ—l is the verie same that sculpâ—iâ—e in Latin that is a grauen or carued thing The Greke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idol So al Protestants English Bibles are false In the meane time til they correct their bookes they may please to remember that God shortly after this Exod. 25. commanded to make Images of Angels to wit Cherubins Likewise a brasen serpent Num. 21. Also oxen and Lions 3. Reg. 6. 7. Neither are Puritanes so precise but that they engraue carue print paint cast sow embrother and otherwise make and kepe Images puâ—tractes and pictures of men and other things As for worshipping of sacred Images the second concel of Nice Act. 4. The concel of Trent sess 25. S. Gregorie the great li. 7. â—p 5. 53. S. Damascen in diuers whole bookes and manie others and al Catholique Catechismes and Christian Instructions teach that the honour is not done to the Image for it self but at the presence of the Image to Christ or Sainct whose Image it is An other controuersie Caluin here maketh that from these wordes Thou shalt not make beginneth the second precept so counting foure precepts in the first table and six in the second But being no matter of faith how they are diuided so al the wordes and the number of tenne commandemens be acknowledged for holie Scripture calleth them tenne Exo 34. v. 28. Deut. 4. v. 13. 10. v. 4 we wil not contend but only as more reasonable we folow the
said There are six hundred thousand footemen of this people sayest thou I wil geue them flesh to eate a whole moneth †Why shal a multitude of sheepe and oxen be killed that it may suffise for meate or shal al the fishes of the sea be gathered togeather for to fil them †To whom our Lord answered Why is the hand of the Lord vnable Now presently thou shalt see whether my word shal be accomplished in deede †Moyses therfore came and told the people the wordes of our Lord assembling seuentie men of the ancientes of Israel whom he caused to stand about the tabernacle †And our Lord descended in a cloude and spake to him taking a way of the spirit that was in Moyses and geuing to the seuentie men And when the spirit had rested on them they prophecied neither ceased they any more †And there had remained in the campe two men of the which one was called Eldad and the other Medad vpon whom the spirit rested for they also had bene enrolled and were not gone forth to the tabernacle †And when they prophecied in the campe there ran a boy and told Moyses saying Eldad and Medad do prophecie in the campe †Forthwith Iosue the sonne of Nun the minister of Moyses and chosen of manie said My Lord Moyses forbid them †But he said Why hast thou emulation for me O that al the people might prophecie and that our Lord would geue them his spirit †And Moyses returned and the ancientes of Israel into the campe †And a winde coming forth from our Lord taking quailes ouer the sea brought them and let them fal into the campe the space of one daies iourney on euerie side of the campe round about and they did flie in the ayre two cubites high ouer the earth †The people therfore rising vp al that day and the night and the next day gathered togeather a multitude of qualies he that did least ten cores and they dried them round about the campe †As yet the flesh was in their teeth neither had that kind of meate failed and behold the furie of our Lord being prouoked against the people stroke them with an exceding great plague †And that place was called The Sepulchres of concupiscence for there they buried the people that had lusted And departing from the Sepulchres of concupiscence they came vnto Haseroth and taried there CHAP. XII Marie and Aaron murmur against Moyses 6. whom God praiseth aboue other prophetes 10. Marie being stricken with leprosie Aaron confesseth his fault 13. Moyses prayeth for her and after seuen daies separation from the campe she is restored AND Marie and Aaron spake against Moyses for his wife the Aethiopian †and they said hath our Lord spoken by Moyses onlie hath he not spoken to vs also in like manner Which when our Lord had heard †For Moyses was the mildest man aboue al men that dwelt vpon the earth †immediatly he spake to him and to Aaron and Marie Goe forth you three onlie to the tabernacle of couenant And when they were come forth †our Lord descended in the piller of a cloude and stoode in the entrie of the tabernacle calling Aaron and Marie Who going vnto him †he said to them Heare my wordes If there shal be among you a prophete of the Lord in vision wil I appeare to him or in sleepe I wil speake ho him †But my seruant Moyses is not such an one who in al my house is most faythful †for mouth to mouth I speake to him and plainely and not by riddels and figures doth he see the Lord. Why therfore did you not feare to detract from my seruant Moyses †And being wrath against them he went away †the cloude also departed that was ouer the tabernacle and behold Marie appeared white with leprosie as it were snow And when Aaron had looked on her and saw her wholy couered with leprosie †he said to Moyses I besech thee my Lord lay not vpon vs this sinne which we haue foolishly committed †let not this woman be as it were dead and as an abortiue that is cast forth of the mothers wombe Lo now the one halfe of her flesh is deuoured with the leprosie †And Moyses cried to our Lord saying God I besech thee heale her †To whom our Lord answered If her father had spitte vpon her face ought she not to haue bene ashamed seuen daies at the least Let her be separated seuen daies without the campe and afterwards she shal be called againe †Marie therfore was shut forth without the campe seuen daies and the people moued not from that place vntil Marie was called againe CHAP. XIII From the desert of Pharan Moyses sendeth twelue men of euerie tribe one to view the Land of Chanaan 17. changeth Osee his name into Iosue 18. instructeth them which way to goe and what to note in the land 22. which they performe 26. and after fourtie dayes returne bringing with them fruites in token of the landes fertilitie 29. but in other respects the rest besides Caleb and Iosue discoureging the people make them to murmur AND the people marched from Haseroth pitching their tentes in the desert of Pharan †And there our Lord spake to Moyses saying †Send men that may view the Land of Chanaan which I wil geue to the children of Israel one of euerie tribe of the princes †Moyses did that which our Lord had commanded from the desert of Pharan sending principal men whose names be these †Of the tribe of Ruben Samua the sonne of Zechur †Of the tribe of Simeon Saphat the sonne of Huri †Of the tribe of Iuda Caleb the sonne of Iephone †Of the tribe of Issachar Igal the sonne of Ioseph †Of the tribe of Ephraim Osee the sonne of Nun. †Of the tribe of Beniamin Phalâ—â— the sonne of Raphu †Of the tribe of Zabulon Geddiel the sonne of Sodi †Of the tribe of Ioseph of the scepter of Manasses Gaddi the sonne of Susi †Of the tribe of Dan Ammiel the sonne of Gemalli †Of the tribe of Aser Sthuâ— the sonne of Michael †Of the tribe of Nephthali Nahabi the sonne of Vapsi †Of the tribe of Gad Guel the sonne of Machi †These are the names of the men whom moyses sent to view the Land and he called Osee the sonne of Nun Iosue †Moyses therfore sent them to view the Land of Chanaan and said to them Goe vp by the south side And when you shal come to the mountaines †view the Land what it is and the people that are the inhabitantes therof whether they be strong or weake few in number or manie †the land it self whether it be good or badde what manner of cities walled or without walles †the ground fatte or barren wooddie or without trees Be of good courage and bring vs of the fruites of the Land And it was
and is made abominable before our Lord lest thou make thy Land to sinne which our Lord thy God shal deliuer thee to possesse †When a man hath lately taken a wife he shal not goe forth to battel neither shal any publique necessitie be inioyned him but he shal attend to his owne house without fault that one yeare he may reioyce with his wife †Thou shalt not take for a pledge the nether or the vpper milstone because he hath pledged his life to thee †If any man be taken soliciting his brother of the children of Israel and selling him take a price he shal be slaine and thou shalt take away the euil from the middes of thee †Obserue diligently that thou incurre not the plague of leprosie but thou shalt doe whatsoeuer the priestes of the Leuitical stocke shal teach thee according to that which I haue commanded them and fulfil thou it carefully †Remember what our Lord your God did to Marie in the way when you came out of Aegypt †When thou shalt require of thy neighbour any thing that he oweth thee thou shalt not enter into his house to take away a pledge †but thou shalt stand without and he shal bring forth to thee that which he hath †but if he be poore the pledge shal not lodge with thee that night †but forthwith thou shalt restore it to him before the going downe of the sunne that sleeping in his rayment he may blesse thee thou mayest haue iustice before our Lord thy God †Thou shalt not denie the hyre of the needie and poore man thy brother or the stranger that dwelleth with thee in the land and is within thy gates †but the same day thou shalt pay him the price of his labour before the going downe of the sunne because he is poore and there withal susteyneth his life lest he crie against thee to our Lord and it be reputed to thee for a sinne †The fathers shal not be slaine for the children nor the children for the fathers but cuerie one shal die for his owne sinne †Thou shalt not peruert the iudgement of the stranger and the pupil neither shalt thou take away the widowes rayment for a pledge †Remember that thou didst serue in Aegypt and our Lord thy God deliuered thee from thence Therfore I command thee that thou doe this thing †When thou hast reaped the corne in thy field and forgetting hast left a sheafe thou shalt not returne to take it away but thou shalt suffer the stranger and the pupil and the widow to take it away that our Lord thy God may blesse thee in al the worke of thy handes †If thou haue gathered the fruites of thy oliue trees whatsoeuer remaineth on the trees thou shalt not returne to gather it but shalt leaue it to the stranger the pupil and the widow †If thou make vintage of thy vineyard thou shalt not gather the clusters that remaine but they shal goe to the vses of the stranger the pupil and the widow †Remember that thou also didst serue in Aegypt and therfore I command thee that thou doe this thing ANNOTATIONS CHAP. XXIIII 1. Dimisse her VVhether this diuorce was tollerated as a lesse sinne to auoide a greater as S. Hierom. li. 1. in Mat. c. 5. li 3. in c. 19. S. Chrysostom ho. 12. in Mat. 5. and others teach or dispensed withal and so made lawful to the Iewes which is also probabtle for hat none of the holie Prophetes did euer reprehend it sure it is that Christ either by correcting a fault or by recalling a former dispensation restored the insolubilitie of mariage to the first institution saying Mat. 19. That vvhich God hath ioyned together let not man separate Further answering the Phareses concerning this law that Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so And albeit he alloweth separation of man and wife for fornication yet for no cause neither of them can marie againe so long as the other liueth As S. Augustin li. 1. de adulter coningijs c. 11. 12. by conference of three Euangelistes wordes touching this point plainly sheweth concluding that for so much as holie Scripture calleth him that taketh a woman so dimissed not a husband but an adulterer she is stil his vvife by vvhom for fornication she vvas dimissed Likewise he proueth by S. Paules doctrin Rom. 7. 1. Cor. 7. that though diuorce be made for adultrie yet neither the guiltie nor innocent partie can marie an other for the Apostle saieth a vvoman is vnder the lavv of her husband so long as he liueth if her husband be dead she is loosed from his lavv Therfore her husband liuing she shal be called an aduoutresse if she be vvith an other man If she part let her remaine vnmaried or be reconciled to her husband A vvoman is bond to the lavv so long time as her husband lieth c. These wordes of the Apostle sayeth he li. 2. c. 4. so often repeted so often incultated are true are liuclie are sound are plaine A woman beginneth not to be the wife of a later hushand except she cease to be the wife of the former And she caeseth to be the wife of the former if he die not if he or she committe adultrie Therfore a wife is lawfully dimissed for fornication but the bond of the former remaineth for which cause he is guiltie of adultrie that marieth her that is dimissed yea though it be for fornication Thus and much more sayeth S. Augustin in the same in other bookes And al the ancient fathers and lerned schoolmen teach vniformly that nothing but bodilie death can loose the band of Mariage consummate nor of vnconsummate but death or solemne vow in an approued rule of religion CHAP. XXV Punishment afflicted according to the fault but so that he which is beaten haue not aboue fourtie stripes 4. The oxes mouth not be mooseled that treadeth corne 5. A maried man dying without issue his brother must marie the widow 11. The wife that taketh her husbands aduersarie by priuities must lose her hand 13. no false weightes nor measures to be kept 17. Amelicites must be vtterly destroyed IF there be a controuersie betwen some and they cal vpon the iudges whom they shal perceiue to be iust to him they shal geue the price of iustice whom impious him they shal condemne of impietie †And if they see that the offender be worthie of stripes they shal cast him downe shal cause him to be beaten before them According to the measure of the sinne shal the measure also of the stripes be †yet so that they exceede not the number of fourtie lest thy brother depart fowly torne before thyne eies †Thou shalt not moosel the mouth of the oxe that treadeth out thy corne in the flore †When brethren shal dwel
together one of them die without children the wife of the deceased shal not marie to an oother but his brother shal take her and rayse vp the seede of his brother †and the first borne sonne of her he shal cal by his name that his name be not abolished out of Israel †But if he wil not take his brothers wife that by law is dew to him the woman shal goe to the gate of the citie and cal vpon the ancientes and say My husbandes brother wil not rayse vp his brothers seede in Israel nor take me to his wise †And sorthwith they shal cause him to be sent for and shal aske him If he answer I wil not take her to wife †the woman shal come to him before the ancientes and shal take of his shoe from his foote and spitte in his face and say So shal it be done to the man that buildeth not his brothers house †And his name shal be called in Israel The house of the vnshodde †If two men fal at wordes betwixt them selues and one beginne to brawle against the other and the wife of the one willing to deliuer her husband out of the hand of the stronget put forth her hand and take his priuities †thou shalt cutte of her hand neither shalt thou be moued with any pitie vpon her †Thou shalt not haue diuerse weightes in thy bagge a greater and a lesse †neither shal there be in thy house a greater bushel and a lesse †Thou shalt haue a weight iust and true and thy bushel shal be equal and true that thou mayest liue a long time vpon the Land which our Lord thy God shal geue thee †For thy Lord abhorreth him that doth these thinges and detesteth al iniustice †Remember what Amalec did to thee in the way when thou camest out of Aegypt †how he mette thee stroke the hindemost of thy armie which being wearie rested them selues when thou wast spent with famine and labour and he feared not God †Therfore when our Lord thy God shal geue thee rest and subdewe al nations round about in the Land which he hath promised thee thou shalt destroy his name vnder heauen Beware thou forget it not ANNOTATIONS CHAP. XXV 5. His brother shal take her This proueth euidently that the prohibition not to marie the brothers wife Leuit. 18. was a positiue law binding only when the first brother dying left issue For dying without issue his brother was bound by this law to marie the widow In default of the brother the next of kinne was to marie her and for default of neerer the more remote so Booz maried Ruth Neither was it contrarie but agreable to the law of nature to marie the brothers wife when he was dead without issue as is before noted Gen. 38. CHAP. XXVI First fruites must be offered in special place assigned to Gods seruice professing of gratitude for the land possessed according to Gods promise 12. Likewise tithes of the third yeare 16. with conclusion that the people promise to obserue al the preceptes of God and so doing he wil protect and prosper them AND when thou art entred into the Land which our Lord thy God wil geue thee to possesse and hast obteyned it and dwellest in it †thou shalt take first of al thy fruites and put them in a maunde and shalt goe to the place which our Lord thy God shal choose that his name may be inuocated there †and thou shalt goe to the priest that shal be in those daies and say to him I professe this day before our Lord thy God that I am entred into the Land for the which he sware to our fathers that he would geue it vs. †and the priest taking the maund at his hand shal sette it before the altar of our Lord thy God †and thou shalt speake in the sight of our Lord God The Syrian persecuted my father who descended into Aegypt and seiourned there in a verie smale number and grew into a nation greate and strong and of an infinite multitude †And the Aegyptians afflicted vs and persecuted vs laying on most grieuous burdens †and we cried to our Lord the God of our fathers who heard vs and respected our affliction and labour and distresse †and brought vs out of Aegypt in a strong hand a stretched out arme in great terrour in signes and wonders †and brought vs into this place and deliuered to vs this Land flowing with milke and honie †And therfore now I offer first fruites of the Land which our Lord hath geuen me And thou shalt leaue them in the sight of our Lord thy God adoring our Lord thy God †And thou shalt feast in al the good thinges which our Lord thy God hath geuen to thee and thy house thou and the Leuite and the stranger that is with thee †When thou hast finished the tithe of al thy fruites in the third yeare of tithes thou shalt geue to the Leuite and the stranger and the pupil and the widow that they may eate within thy gates and be filled †and thou shalt speake in the sight of our Lord thy God I haue brought that which is sanctified out of my house and haue geuen it to the Leuite and the stranger and the pupil and the widow as thou hast commanded me I haue not transgressed thy commandements nor forgotten thy preceptes †I haue not eaten of them in my mourning nor separated them in any vncleannes nor spent of them any thing in funerals I haue obeyed the voice of our Lord my God and haue done al thinges as thou didst command me †Looke from thy sanctuarie and thy high habitation of heauen and blesse thy people Israel and the Land which thou hast geuen vs as thou swarest to our fathers a land flowing with milke and honie †This day our Lord thy God hath commanded thee to doe these commandmentes and iudgementes that thou keepe and fulfil them with al thy hart and with al thy soule †Thou hast chosen our Lord this day to be thy God and to walke in his waies and keepe his ceremonies and preceptes and iudgementes and obey his commandement †And our Lord hath chosen thee this day that thou shouldest be his peculiar people as he hath spoken to thee and thou shouldest keepe al his commandementes †and make thee higher then al nations which he created to his prayse and name and glorie that thou mayest be a holie people of our Lord thy God as he hath spoken CHAP. XXVII Gods commandmentes must be written in plastred stones An Altar erected and Sacrifices offered 12. Obseruers of the commandments must be blessed and transgressors cursed 14. with the forme of cursing idolaters and diuers other enormious sinners AND Moyses and the ancientes of Israel commanded the people saying Keepe euerie commandment that I command you this day â€
of Israel for my priest that he might ascend to my altar and burne to me incense and might carie the ephod before me and I gaue to thy fathers house al thinges of the sacrifices of the children of Israel †Why haue you with your heele reiected my victime and my giftes which I commanded to be offered in the temple and hast rather honoured thy sonnes then me that you would eate the first fruites of euerie sacrifice of Israel my people †Therfore sayeth our Lord the God of Israel Speaking I speake that thy house and the house of thy father should minister in my sight for euer But now sayeth our Lord Be this farre from me but whosoeuer shal glorifie me I wil glorifie him and they that contemne me shal be base †Behold the daies come and I wil cut of thy arme and the arme of thy fathers house that there may not be an old man in thy house †And thou shalt see whom thou enuiest in the temple in al prosperities of Israel and there shal not be an old man in thy house for euer †Notwithstanding I wil not altogether take away a man of thee from myn altar but that thyne eyes may fayle and thy soule melt and a great part of thy house shal die when it is come to mans age †And this shal be a signe to thee which shal come vpon thy two sonnes Ophni and Phinees In one day they shal both die †And I wil rayse vp vnto me a faithful priest which shal doe according to my hart and my soule and I wil build him a faythful house and the same shal walke before my Christ al daies †And it shal come to passe that whosoeuer shal remayne in thy house shal come that he may be prayed for and shal offer a peece of siluer and a manchet of bread and shal say Leaue me I besech thee to one priestly part that I may eate a morsel of bread CHAP. III. Samuel thrise called vpon in sleepe by vision from God repaireth to Heli 10. the fourth time our Lord reueleth to him the euil that shal fall to Heli and his house 16. Which he being requested declateth to Heli. AND the childe Samuel ministred to our Lord before Heli and the word of our Lord was precious in those daies there was no vision manifest †It came to passe therfore on a certayne day Heli lay in his place and his eies were become dimme neither could he see †before the lampe of God was extinguished Samuel slept in the temple of our Lord where the arke of God was †And our Lord called Samuel Who answering said Loe here I am †And he ranne to Heli and said Loe here I am for thou didst cal me Who saied I did not cal thee returne and sleepe And he went and slept †And our Lord added againe to cal Samuel And Samuel rysing vp went to Heli and said Loe here I am because thou didst cal me Who answered I did not cal thee my sonne returne and sleepe †Moreouer Samuel did not yet know our Lord neither had the word of our Lord beene reueled to him †And our Lord added and called Samuel yet the third time Who rysing vp went to Heli †and said Loe here I am because thou didst cal me Heli therfore vnderstood that our Lord called the childe and said to Samuel Goe sleepe if he shal cal the hereafter thou shalt saie Speake Lord for thy seruant heareth Samuel therfore went slept in his place †And our Lord came and stoode and he called as he had called twise Samuel Samuel And Samuel sayd Speake Lord for thy seruant heareth †And our Lord said to Samuel Behold I doe a thing in Israel which whosoeuer shal heare both his eares shal tingle †In that day wil I rayse vp against Heli al thinges which I haue spoken touching his house I wil beginne and accomplish it †For I haue foretold him that I would iudge his house for euer because of iniquitie for that he knewe that his sonnes did wickedly and hath not corrected them †Therfore haue I sworne to the house of Heli that the iniquitie of his house can not be expiated with victimes and giftes for euer †And Samuel slept vntil morning and opened the doores of the house of our Lord. And Samuel feared to tel the vision vnto Heli. †Heli therfore called Samuel and said Samuel my sonne Who answering said Here I am †And he asked him What is the word that our Lord hath spoken to thee I besech thee conceale it not from me These thinges doe God to thee and these doe he adde if thou shalt hide from me a word of al the wordes which were said to thee †Samuel therfore told him al the wordes did not hide them from him And he answered It is our Lord let him doe that which is good in his eies †And Samuel grewe and our Lord was with him and there fel not of his wordes vpon the ground †And al Israel knewe from Dan to Bersabee that faithful Samuel was the prophet of our Lord. †And our Lord added to appeare in Silo because our Lord had bene reueled to Samuel in Silo according to the word of our Lord. And the word of Samuel came to passe to al Israel CHAP. IIII. The Israelites are beaten in batle by the Philisthijms 3. VVho for their better protection and comfort fetch the Arke of God into the campe 10. but are beaten againe the Arke taken and with manie others the two sonnes of Heli are slaine 13. Al which Heli vnderstanding falleth from his seate and breaketh his neck 19. also his daughter in law presently traueling of childe is deliuered of a sonne AND it came to passe in those daies the Philisthijms assembled together to fight and Israel went forth to meete the Philisthims into battle camped beside the Stone of helpe Moreouer the Philisthijms came into Aphec †and put their armie in aray against Israel And after they had ioyned battle Israel turned their backes to the Philisthims and there were slaine in the fight here and there through the fieldes as it were foure thousand men †And the people returned to the campe and the ancientes of Israel said Why hath our Lord stricken vs to day before the Philisthijms Let vs fetch vnto vs the arke of the couenant of our Lord from Silo and let it come into the middes of vs that it may saue vs from the hand of our enemies †The people therefore sent into Silo and they tooke from thence the arke of the couenant of the Lord of hostes sitting vpon the Cherubims and the two sonnes of Heli were with the arke of the couenant of God Ophni and Phinees †And when the arke of the couenant of our Lord was come into the campe al Israel made a shoute with a great crie and the earth sounded †And the
and specially in the cies of Saules seruantes †Moreouer when Dauid returned after he stroke the Philistian the wemen came forth from al the tribes of Israel singing and dancing to Saul the King in timbrels of ioy and in cornettes †And the wemen sang playing and saying Saul stroke a thousand and Dauid ten thousand †And Saul was exceding angrie and this word was displeasant in his eies and he sayd They haue geuen Dauid ten thousand and to me they haue geuen a thousand what remayneth for him but only the kingdom †Therefore Saul did not looke vpon Dauid with right eies from that day and afterward †And a day after the euil spirit of God inuaded Saul and he prophecied in the middes of his house And Dauid played with his hand as euery day And Saul held a speare †and threw it thinking that he could naile Dauid to the wal and Dauid declined from his face the second time †And Saul feared Dauid because our Lord was with him and was departed from himself †Saul therefore remoued him from him and made him a tribune ouer a thousand men and he went out and came in before al the people †Also in al his wayes Dauid delt wisely and our Lord was with him †Saul therefore saw that he was exceding wise and he beganne to beware of him †But al Israel and Iuda loued Dauid for he came in and went out before them †And Saul sayd to Dauid Behold my elder daughter Merob her wil I geue thee to wife only be thou a valyant man and fight the battels of our Lord. And Saul thought saying Be not my hand vpon him but let the handes of the Philistians be vpon him †And Dauid sayd to Saul What am I or what is my life or the kindred of my father in Israel that I should be made the sonne in lawe of the king †And it came to passe at what time Merob the daughter of Saul should haue beene geuen to Dauid she was geuen to Hadriel the Molathite to wife †But Dauid loued Michol the other daughter of Saul And it was told Saul and it pleased him †And Saul sayd I wil geue her to him that she may be a scandal vnto him and that the hand of the Philistians may be vpon him And Saul sayd to Dauid In two thinges thou shalt be my sonne in lawe this day †And Saul commanded his seruantes Speake to Dauid secretly out of my presence saying Behold thou pleasest the King and al his seruantes loue thee Now therefore be thou the kinges sonne in lawe †And the seruantes of Saul spake al these wordes in the eares of Dauid And Dauid sayd Doth it seme vnto you a smal matter to be the sonne in lawe of a King But I am a poore man and of smal ability †And the seruantes of Saul reported saying These maner of wordes hath Dauid spoken †And Saul sayd Speake thus to Dauid The king nedeth no dowrie but only an hundred prepuces of the Philistians that reuenge may be made of the kinges enemies Moreouer Saul thought to deliuet Dauid into the handes of the Philistians †And when his seruantes had reported to Dauid the wordes that Saul had sayd the word was liked in the eies of Dauid to be made the kings sonne in lawe †And after fewe days Dauid rising vp went with the men that were vnder him and he stroke of the Philistijms two hundred men and brought their prepuces and numbered them to the King that he might be his sonne in law Saul therefore gaue him Michol his daughter to wife †And Saul saw and vnderstood that our Lord was with Dauid And Michol the daughter of Saul loued him †And Saul began more to feare Dauid and Saul became enemie to Dauid al daies †And the princes of the Philistians went forth and from the beginning of their going forth Dauid behaued him self more wisely then al the seruantes of Saul and his name was made renowmed excedingly CHAP. XIX Saul intending to kil Dauid is pacified by Ionathas 9. Neuertheles attempteth agayn to kil him and missing his purpose 11. sendeth souldiars to take and bring him backe that he may be slaine but Michol his wife helpeth him away and excuseth her self to her father as if she had done it for feare 18. Dauid and Samuel flee into Naioth 20. Againe Saul sendeth souldiars after them three times and they al doe prophecie 22. then himself pursueth Dauid and also prophecieth AND Saul spake to Ionathas his sonne and to al his seruantes that they should kil Dauid Moreouer Ionathas the sonne of Saul loued Dauid excedingly †And Ionathas told Dauid saying Saul my father seeketh to kil thee wherefore looke to thy self I besech thee in the morning and thou shalt abide secretly and shalt be hid †But I going forth wil stand beside my father in the field wheresoeuer he shal be and I wil speake of thee to my father and whatsoeuer I shal see I wil tel thee †Ionathas therefore spake good wordes of Dauid to Saul his father and sayd to him Sinne not o King against thy seruant Dauid because he hath not sinned toward thee and his workes are very good for thee †And he put his life in his hand and stroke the Philistian and our Lord made great saluation to al Israel Thou hast seene didst reioice why therefore sinnest thou in innocent blood killing Dauid who is without fault †Which when Saul had heard being pacified with the voice of Ionathas he sware Our Lord liueth he shal not be slaine †Ionathas therefore called Dauid and shewed him al these wordes and Ionathas brought in Dauid to Saul and he was before him as he had bene yesterday and the day before †And there was battel raysed againe and Dauid going forth fought against the Philistijms and stroke them with a great slaughter and they fled from his face †And the euil spirit of our Lord came vpon Saul and he sate in his house and held a speare moreouer Dauid played with his hand †And Saul endeuoured to naile Dauid to the wal with his speare And Dauid declined from the face of Saul and the speare without making wound pearced the wal and Dauid fled and was saued that night †Saul therefore sent of his guarde into Dauids house that they should keepe him that he might be killed in the morning Which when Michol his wife had told Dauid saying Vnles thou saue thy self this night to morowe thou shalt die †she let him downe through a windowe moreouer he went and fled away and was saued †And Michol tooke a statua and put it vpon the bed and a hearie skinne of goates she layd at the head thereof and couered it with garmentes †And Saul sent serieantes that should take away Dauid by force and it was answered that he was sicke †And againe Saul sent messengers to see Dauid
Bethsabee therfore went in to the king in the chamber and the king was exceding old and Abisag the Sunamite ministred to him †Bethsabee bowed her self and adored the king To whom the king sayd What is thy wil quoth he †Who answering sayd My lord thou didst sweare to thy handmayd by our Lord thy God that Salomon thy sonne shal reigne after me and he shal sitte in my throne †And behold now Adonias reigneth thou my lord the king not knowing therof †He hath killed oxen al fatte thinges and manie rammes and called al the kinges sonnes Abiathar also the priest and Ioab the General of the warfarre but Salomon thy seruant he called not †Notwithstanding my lord king the eyes of al Israel looke vpon thee that thou wouldest shew them who shal sitte in thy throne my lord king after thee †And it shal be when my lord king sleepeth with his fathers I and my sonne Salomon shal be sinners †As she was yet speaking with the king Nathan the prophet came †And they told the king saying Nathan the prophete is here And when he was gone in to the king and had adored bowing to the earth †Nathan sayd My lord king didst thou say Let Adonias reigne after me and let him sitte vpon my throne †Because he is gone downe to day and hath immolated oxen and fattelinges and manie rammes and called al the kinges sonnes and the captaynes of the armie Abiathar also the priest and they eating and drinking before him and saying God saue the king Adonias †me thy seruant and Sadoc the priest and Banaias the sonne of Ioiada and Salomon thy seruant he called not †Is this word proceded from my lord the king and hast thou not told me thy seruant who should sitte vpon the throne of my lord the king after him †And king Dauid answered saying Cal vnto me Bethsabee Who when she was entered in to the king and stood before him †the king sware and sayd Our Lord liueth which hath deliuered my soule from al distresse †that as I sware to thee by our Lord the God of Israel saying Salomon thy sonne shal reigne after me and he shal sitte vpon my throne for me so wil I doe this day †And Bethsabee bowing her conâ—enance vnto the earth adored the king saying God saue my lord for euer †King Dauid also said Cal me Sadoc the priest and Nathan the prophet Banaias the sonne of Ioâ—adâ— Who when they were entred in before the king †he said to them Take with you the seruantes of your lord and sette Salomon my sonne vpon my mule and bring him into Gihon †And let Sadoc the priest anoint him there and Nathan the prophet to be king ouer Israel and you shal sound the trumpet and shal say God saue king Salomon †And you shal goe vp after him and he shal come and shal sitte vpon my throne and he shal reigne for me and I wil ordaine him that he be prince ouer Israel and ouer Iuda †And Banaias the sonne of Ioiada answered the king saying Amen so speake our Lord the God of my lord the king †As our Lord hath beene with my lord the king so be he with Salomon and make his throne higher then the throne of my lord king Dauid †Sadoc therfore the priest and Nathan the prophet went downe and Banaias the sonne of Ioiada and Cherethi and Phelethi and they set Salomon vpon the mule of king Dauid and brought him into Gihon †And Sadoc the priest tooke a horne of oile out of the tabernacle and annointed Salomon and they sounded the trumpet and al the people said God saue king Salomon †And al the multitude went vp after him and the people singing on shaulmes and reioysing with great gladnes and the earth sounded of their crie †And Adonias heard and al that were inuited of him and the feast was ended yea and Ioab hearing the voice of the trumpet said What meaneth the crie of the citie making a tumult †As he yet spake came Ionathas the sonne of Abiathar the priest to whom Adonias said Come in because thou art a stout man and bringest good newes †And Ionathas answered Adonias Not so for our lord king Dauid hath appointed Salomon king †and hath sent with him Sadoc the priest and Nathan the prophete and Banaias the sonne of Ioiada and Cerethi and Phelethi and they haue set him vpon the kinges mule †And Sadoc the priest and Nathan the prophete haue annointed him king in Gihon they are gone vp thence reioysing and the citie sounded this is the voice that you heard †Yea and Salomon sitteth vpon the throne of the kingdom †And the kinges seruantes entring in haue blessed our lord king Dauid saying God amplify the name of Salomon aboue thy name and magnifie his throne aboue thy throne And the king adored in his bed †and he hath thus spoken Blessed be our Lord the God of Israel who hath geuen this day one sitting in my throne mine eies seing it †They therfore were terrified and they al arose that had beene inuited of Adonias and euery man went his way †And Adonias fearing Salomon arose and went and held the horne of the altar †And they told Salomon saying Behold Adonias fearing king Salomon hath taken hold of the horne of the altar saying Let king Salomon sweare to me this day that he wil not kil his seruant with the sword †And Salomon sayd If he be a good man there shal not so much as one heare of his fal vpon the ground but if euil shal be found in him he shal die †King Salomon therfore sent and brought him out from the altar and going in he adored king Salomon and Salomon sayd to him Goe to thy house CHAP. II. Dauid geueth godlie preceptes to Salomon 5. willeth him to punish certaine offenders 10. and dieth 12. Salomon reigneth 13. Adonias by intercession of â—eâ—hsabee requesleth to haue Abisag to wife 22. but is put to death for demanding her 26. Abiathar the priest is banished and deposed for conspiring with Adonias 28. Ioab also for the same cause and former crimes is slaine 36. Semei is confined in Ierusalem 40. for transgressing his limites together with old faultes is likewise slaine AND the dayes of Dauid approched that he should die and he commanded his sonne Salomon saying †I enter into the way of al flesh take courage and play the man †And obserue the watches of our Lord thy God that thou walke in his waies and keepe his ceremonies and his preceptes and iudgementes and testimonies as is written in the law of Moyses that thou mayst vnderstand al thinges which thou doest and whithersoeuer thou shalt turne thy selfe †that our Lord may confirme his wordes which he hath spoken of me saying If thy children shal keepe their waies and shal walke before me in truth in al
prophetes about foure hundred men and he sayd to them Shal I goe into Ramoth Galaad to fight or sitte stil Who answered Goe vp and our Lord wil geue it into the kinges hand †And Iosaphat sayd Is there not here some prophete of our Lord that we may aske by him †And the king of Israel sayd to Iosaphat There is one man leaft by whom we may aske our Lord but I hate him because he doeth not prophecie vnto me good but euil Micheas the sonne of Iemla To whom Iosaphat sayd Speake not so ô king †The king of Israel therfore called a certaine eunuch and sayd to him Make hast and bring hither Micheas the sonne of Iemla †And the king of Israel and Iosaphat the king of Iuda sate eche in his throne clothed with royal attyre in a court beside the doore of the gate of Samaria and al the prophetes prophecied before them †Sedecias the sonne of Chanaana made him self hornes of yron and sayd Thus sayth our Lord With these shalt thou strike Syria til thou destroy it †And al the prophetes in like maner prophecied saying Ascend into Ramoth Galaad and goe prosperousely our Lord wil deliuer it into the Kinges handes †But the messenger that went to cal Micheas spake to him saying Behold the wordes of the prophetes with one mouth preach good thinges to the king let thy word therfore be like to theirs and speake good thinges †To whom Micheas sayd Our Lord liueth whatsoeuer our Lord shal tel me that wil I speake †He therfore came to the king and the king sayd to him Micheas shal we goe into Ramoth Galaad to sight or sitte stil To whom he answered Ascend and goe prosperousely and our Lord wil deliuer it into the kinges handes †But the king sayd to him I adiure thee agayne and agayne that thou speake not to me but that which is true in the name of our Lord. †And he sayd I saw al Israel dispersed in the mountaynes as sheepe not hauing a shepeheard and our Lord sayd These haue no maister let euerie man returne into his house in peace †Therfore the king of Israel sayd to Iosaphat Did I not tel thee that he doeth not prophecie me good but alwaies euil †But he adding sayd Therfore heare the word of our Lord I saw our Lord sitting vpon his throne and al the hoste of heauen assisting him on the right hand and on the left †and our Lord sayd Who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And one sayd these maner of wordes and an other otherwise †And there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord spake Wherein †And he sayd I wil goe forth and be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuayle goe forth and doe so †Now therfore behold our Lord hath geuen the spirite of lying in the mouth of al thy prophetes that are here and our Lord hath spoken euil agaynst thee †And Sedecias the sonne of Chananna came and smote Micheas on the cheeke and sayd Hath the Spirit of our Lord leaft me and hath it spoken to thee †And Micheas sayd Thou shalt see in that day when thou shalt enter into thy chamber within the chamber to be hid †And the king of Israel sayd Take Micheas and let him tarie with Amon the gouernour of the citie and with Ioab the sonne of Amelech †and tel them Thus sayth the king Cast this man into prison and feede him with bread of tribulation and water of distresse til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me And he sayd Heare al ye peoples †Therfore the king of Israel went vp and Iosaphat the king of Iuda into Ramoth Galaad †The king of Israel therfore sayd to Iosaphat Take armour and goe into the battel and put on thyne owne garmentes Moreouer the king of Israel changed his habite and went into the battel †And the king of Syria had commanded the princes of his chariotes thirtie and two saying You shal not fight agaynst any lesser or greater but agaynst the king of Israel onlie †When therfore the princes of the chariotes had seene Iosaphat they suspected that he was the king of Israel and making a violent assault they fought agaynst him Iosaphat cried out †And the princes of the chariotes perceiued that he was not the king of Israel and they ceased from him †And a certaine man bent his bow directing the arrow at al aduenture and by chance he stroke the king of Israel betwen the lunges and the stomacke But he sayd to his cochere Turne thy hand and carrie me out of the armie because I am greuousely wounded †The battel therfore was fought that day and the king of Israel stood in his chariote agaynst the Syrians and he died in the euening the bloud of the wound ranne into the middes of the chariote †and the herauld sounded in al the armie before the sunne sette saying Euerie man returne into his citie and into his countrie †And the king died and was carried into Samaria and they buried the king in Samaria †and washed his chariote in the poole of Samaria and the dogges licked his bloud and they washed the raynes of the bridle according to the word of our Lord which he had spoken †But the rest of the wordes of Achab and al that he did and the house of yuorie that he built and of al the cities that he built are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †Achab therfore slept with his fathers and Ochozias his sonne reigned for him †But Iosaphat the sonne of Asa began to reigne ouer Iuda the fourth yeare of Achab the king of Israel †Fiue and thirtie yeares old was he when he began to reigne and fiue and twentie yeares he reigned in Ierusalem the name of his mother was Azuba the daughter of Salai †And he walked in al the way of Asa his father and he declined not from it and he did that which was right in the sight of our Lord. †But yet he tooke not away the excelses for as yet the people did sacrifice and burnt incense in the excelses †And Iosaphat had peace with the king of Israel †But the rest of the wordes of Iosaphat and his workes which he did and his battels are not these thinges written in the Booke of the wordes of the daies of the kinges of Iuda †Yea and the remnant of the effeminate which remayned in the daies of Asa his father he tooke out of the land †Neither was there then a king appoynted in Edom. †But king Iosaphat had made nauies
24. The Syrians besiege Samaria 26. For extreme famine a mother eateth her child 31. And the king commandeth to kil Eliseus AND the children of the prophetes sayd to Eliseus Behold the place wherin we dwel before thee is streite for vs. †Let vs goe as far as Iotdan and take out of the wood euerie man some timber that we may build there a place to dwel in Who said Goe †And one of them sayd Come therfore thou also with thy seruantes He answered I wil come †And he went with them And when they were come to Iordan they cut wood †And it chanced that when one had cut downe timber the head of the axe fel into the water and he cried out and said Alas alas alas my lord this same also I did borow †And the man of God sayd where â—el it and he shewed him the place he therfore cut of a pece of wood and cast it thither and the yron did swimme †and he said Take it vp Who stretched forth his hand and tooke it †And the king of Syria fought against Israel and tooke counsel with his seruantes saying In that and that place let vs lay embushementes †Therfore the man of God sent to the king of Israel saying Beware thou passe not into such a place because the Syrians are there in embushementes †The king of Israel therfore sent to the place which the man of God had told him and preuented him and looked wel to himself there not once or twise †And the hart of the king of Syria was trubled for this thing And calling together his seruantes he sayd Why doe you not tel me who is the betraier of me to the king of Israel †And one of his seruantes sayd Not so my lord king but Eliseus the prophet which is in Israel telleth the king of Israel al wordes whatsoeuer thou shalt speake in thy priuy chamber †And he sayd to them Goe and see where he is that I may send and take him And they told him saying Behold in Dothan †He therfore sent thither horses and chariotes and the force of his armie who when they were come in the night they besette the citie †And the seruant of the man of God rising early went out and saw an armie round about the citie and horses and chariotes and he told him saying Alas alas alas my lord what shal we doe †But he answered Feare not for there are more with vs then with them †And when Eliseus had prayed he sayd Lord open the eies of this man that he may see And our Lord opened the eies of the seruant and he behold and loe the mountaine ful of horses and of firie chariotes round about Eliseus †But the enemies went downe to him moreouer Eliseus prayed to our Lord saying Strike I besech thee this people with blindenesse And our Lord smote them that they saw not according to the word of Eliseus †And Eliseus sayd to them This is not the way neither is this the citie folow me I wil shew you the man whom you seeke He therfore led them into Samaria †and when they were entered into Samaria Eliseus said Lord open the eies of these men that they may see And our Lord opened their eies and they saw them selues to be in the middes of Samaria †And the king of Israel said to Eliseus when he had sene them Shal I strike them my father †And he said Thou shalt not strike them for thou didst not take them with thy sword and thy bow that thou mayst strike them but set bread and water before them that they may eate and drinke and goe to their maister †And a great preparation of meates was sette before them and they did eate and drinke and he dismissed them and they went away to their maister and the robbers of Syria came no more into the Land of Israel †And it came to passe after these thinges Benadad the king of Syria gathered together al his armie and went vp and besieged Samaria †And there was a great famine in Samaria and so long it was besieged til the head of an asse was sold for foure score siluer peeces the fourth part of a cabe of pigeons dung for fiue siluer peeces †And when the king of Israel passed by the wall a certayne woman cried out to him saying Saue me my lord king †Who sayd No our Lord saue thee how can I saue thee of the floore or of the presse And the king sayd to her What ayleth thee Who answered †This woman sayd to me Geue thy sonne that we may eate him to day my sonne we wil eate to morrow †We therfore boyled my sonne and did eate him And I sayd to her the next day Geue thy sonne that we may eate him Who hath hid her sonne †Which when the king had heard he rent his garmentes and passed by the wal And al the people saw the hearecloth which he ware next vpon his flesh †And the king sayd These thinges doe God to me and these adde he if the head of Eliseus the sonne of Saphat shal stand vpon him this day †But Eliseus sate in his house and the ancientes sate with him He therfore sent a man before and before that messenger came he sayd to the ancientes Doe you know that this murderers sonne hath sent to cut of my head See therfore when the messenger shal come shut the doore and suffer him not to enter in for behold the sound of his maisters feete is behinde him †Whiles he was yet speaking to them the messenger appeared which came to him And he sayd Behold this so great euil is of our Lord what shal I looke for more of our Lord CHAP. VII Eliseus prophecieth plentie of corne the next day and death to a chief man that wil not beleue it 3. Foure Lepers going to yeld themselues to the Syrians 6. who by Gods prouidence are frighted and fled away 9. bring newes therof to Samaria 12. which by trial is found true 16. And so there is plentie of corne and the incredulous nobleman is trod to death with presse of multitude in the gate as the prophet fortold AND Eliseus sayd Heare ye the word of our Lord Thus sayth our Lord At this time to morow a bushel of floure shal be at one stater and two bushels of barley at one stater in the gate of Samaria †One of the Dukes vpon whose hand the king leaned answearing the man of God sayd If our Lord shal make fludgates in heauen can that possibly be which thou speakest Who sayd Thou shalt see it with thine eies and shalt not eate therof †There were therfore foure men lepers beside the entrance of the gate who sayd one to an other What meane we to be here til we die †Whether we enter into the citie we shal die for famine or whether we tarie
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
Our Lord increase his people an hundred fold more then they are are they not my lord king al thy seruantes why doth my lord seeke this which may be reputed for a sinne to Israel †But the kinges word preuailed more and Ioab went forth and went about al Israel and returned to Ierusalem †And he gaue Dauid the number of them whom he had surueyed and al the number of Israel was found a thousand thousand and an hundred thousand men that drew sword and of Iuda foure hundred seuentie thousand men of warre †For Leui and Beniamin he numbred not because Ioab vnwillingly executed the kings commandement †And that which was commanded displeased God and he stroke Israel †And Dauid sayd to God I haue sinned excedingly in that I would doe this I besech thee take away the iniquitie of thy seruant because I haue done foolishly †And our Lord spake to Gad the Seer of Dauid saying †Goe and speake to Dauid and tel him Thus sayth our Lord I geue thee the choyse of three thinges choose one which thou wilt and I wil doe it to thee †And when Gad was come to Dauid he sayd to him Thus sayth our Lord Choose which thou wilt †either three yeares famine or three monethes to flee from thine enemies and not to be able to escape their sword or three dayes the sword of our Lord and pestilence to be in the land and the Angel of our Lord to kil in al the costes of Israel now therfore see what I shal answer him that sent me †And Dauid sayd to Gad I am on euerie side in great distresse but it is better that I fal into the handes of our Lord because his mercies be manie then into the handes of men †Our Lord therfore sent the pestilence in Israel and there fel of Israel seuentie thousand men †He sent also an Angel into Ierusalem to strike it and when it was striken our Lord saw and had compassion vpon the greatenesse of the euil and commanded the Angel that smote It is sufficient now let thy hand cease Moreouer the Angel of our Lord stoode beside the floore of Ornan the Iebuseite †And Dauid lifting vp his eies saw the Angel of our Lord standing betwen heauen and earth and a sword drawen in his hand turned agaynst Ierusalem they fel as wel he as the ancientes clothed in heare clothes flatte on the earth †And Dauid sayd to God Am not I he that commanded the people to be mumbred It is I that haue sinned it is I that haue done the euil this flocke what hath it deserued Lord my God let thy hand be turned I besech thee vpon me and vpon my fathers house and let not thy people be striken †And the Angel of our Lord commanded Gad to tel Dauid that he should goe vp and build an altar to our Lord God in the floore of Ornan the Iebuseite †Dauid therfore went vp according to the word of Gad which he had spoken to him in the name of our Lord. †Moreouer Ornan when he had looked vp and sene the Angel and his foure sonnes with him they hid themselues for at that time he threshed wheat in the floore †Therfore when Dauid came to Ornan Ornan beheld him went forth to mete him out of the floore and adored him flatte on the ground †And Dauid sayd to him Geue me the place of thy floore that I may build therein an altar to our Lord so that thou take as much siluer as it is worth and the plague may cease from the people †And Ornan sayd to Dauid Take it and let my lord the king doe whatsoeuer pleaseth him yea the oxen also I geue for holocaust and the dreyes for wood and wheat for sacrifice I wil giue al thinges willingly †And king Dauid sayd to him It shal not be so but I wil geue thee siluer as much as it is worth for I may not take it from thee and so offer to our Lord holocaustes geuen gratis †Dauid therfore gaue Ornan for the place six hundred sicles of gold of most iust weight †And he built there an altar to our Lord and he offered holocaustes and pacifiques and he inuocated our Lord he heard him in fyre from heauen vpon the altar of holocauste †And our Lord commanded the Angel and he turned his sword into the scabbard †Dauid therfore forthwith seing that our Lord had heard him in the floore of Ornan the Iebuseite immolated victimes there †But the tabernacle of our Lord. which Moyses made in the desert and the altar of holocaustes was at that time in the excelse of Gabaon †And Dauid could not goe to the altar to pray God there for he had bene frighted with exceding feare seing the sword of the Angel of our Lord. CHAP. XXII VVorkemen and al necessaries being prepared 6. Dauid commandeth Salomon to build the Temple for so God hath appoynted 13. exhorteth him to serue God 17. and other principal men to assist him AND Dauid sayd This is the house of God and this is an altar for holocauste to Israel †And he commanded that the proselytes of the land of Israel should be gathered to gether and he appoynted of them masons to hewe stones and polish them that the house of God might be built †Dauid prepared also verie much yron for the nayles of the gates and for the ioyninges and ioynctures and of brasse an inmumerable weight †The cedar trees also could not be estemed which the Sidonians and Tyrians brought downe to Dauid †And Dauid sayd Salomon my sonne is yet a litle child and delicate and the house which I would haue to be builded to our Lord must be such as may be renowned in al countries I therfore wil prepare him necessaries And for this cause before his death he prepared al the expenses †And he called Salomon his sonne and commanded him that he should build a house to our Lord the God of Israel †And Dauid sayd to Salomon My sonne it was my wil to haue built a house to the name of our Lord my God †But the word of our Lord was made to me saying Thou hast shed much bloud and fought verie manie battels thou canst not build a house to my name so much bloud being shed before me †the sonne which shal be borne to thee shal be a most quiet man for I wil make him rest from al his enemies round about and for this cause he shal be called Peaceable and I wil geue peace and quietnesse in Israel al his dayes †He shal build a house to my name he shal be to me for a sonne and I wil be to him for a father and I wil establih the throne of his kingdom ouer Israel for euer †Now therfore my sonne Our Lord be with thee and doe thou prosper and build the house to our Lord thy
and the vessels of the house of the forest of Libanus of most pure gold For siluer in those daies was reputed for nothing †For the kinges shippes went into Tharsis with the seruantes of Hâ—ram once in three yeares and they brought from thence gold and siluer and yuorie and apes and pecockes †Salomon therfore was magnified aboue al the kinges of the earth for riches and glorie †And al the kinges of the earth desired to see Salomons face that they might heare the wisedom which God had geuen in his hart †And they brought him giftes vessels of siluer and gold and garmentes and armour and spices horses and mules euerie yeare †Salomon also had fourtie thousand horses in the stables and of chariotes and horsemen twelue thousand and he placed them in the cities of the chariotes and where the king was in Ierusalem †He exercised also authoritie ouer al the kinges from the riuer Euphrates vnto the land of the Philisthines and vnto the borders of Aegypt †And he made so great plentie of siluer in Ierusalem as it were of stones and of cedres so great a multitude as of sicomores which grow in the champayne †And horses were brought him out of Aegypt and al countries †But the rest of of the workes of Salomon the first and the last are writen in the wordes of Nathan the Prophet and in the bookes of Ahias the Silonite in the Vision also of Addo the Seer agayast Ieroboam the sonne of Nabat †And Salomon reigned in Ierusalem ouer al Israel fourtie yeares †And he slept with his fathers and they buried him in the citie of Dauid and Roboam his sonne reigned for him CHAP. X. Roboam requested by Ieroboam and the people to lighten their yoke of seruice 6. leauing the counsel of the ancient and folowing young counsellers threatneth to presse the people 16. Wherupen manie reuolt from him AND Roboam went forth into Sichem for thither al Israel was assembled to make him king †Which when Ieraboam the sonne of Nabat had heard who was in Aegypt for he was fled thither from Salomon forthwith he returned †And they called him he came with al Israel spake to Roboam saying †Thy father pressed vs with a most hard yoke do thou command lighter thinges then thy father who layd vpon vs a heauie seruitude and ease thou a litle of the burden that we may serue thee †Who sayd After three daies returne ye to me And when the people was gone †he tooke counsel with the Ancientes which stoode before his father Salomon whiles he yet liued saying What counsel geue you that I may answer the people †Who sayd to him If thou wilt please this people and pacific them with wordes of clemencie they wil serue thee at al times †But he forsooke the counsel of the Ancientes and began to treat with yongmen that had beene brought vp with him and were in his trayne †And he sayd to them What semeth to you or what shal I answer this people which hath sayd to me Ease the yoke which thy father layd vpon vs †But they answered as yongmen and brought vp with him in delicanesse and sayd Thus shalt thou speake to the people that sayd to thee Thy father aggrauated our yoke doe thou ease it and thus shalt thou answer them My least finger is thicker then the loynes of my father †My father layd vpon yow an heauie yoke and I wil adde a greater weight my father bette you with scourges but I wil beate you with scorpions †Ieroboam therfore came and al the people to Roboam the third day as he had commanded them †And the king answered rough wordes leauing the counsel of the Ancientes †and he spake according to the yongmens wil My father layd vpon you a heauie yoke which I wil make heauier my father bette you with scourges but I wil beate you with scorpions †And he condescended not to the peoples requestes for it was the wil of God that his word should be accomplished which he had spoken by the hand of Ahias the Silonite to Ieroboam the sonne of Nabat †And al the people when the king spake rough wordes sayd thus vnto him We haue no part in Dauid nor inheritance in the sonne of Isai Returne into thy tabernacles ô Israel and do thou feede thy house Dauid And Israel went into their tabernacles †But ouer the children of Israel that dwelt in the cities of Iuda Roboam reigned †And king Roboam sent Aduram who was ouer the tributes and the children of Israel stoned him and he died moreouer king Roboam made hast to get vp into his chariote and fled into Ierusalem †And Israel reuolted from the house of Dauid vntil this day CHAP. XI Roboam intending by force to reduce â—l Israel to his subiection is Warned by a Prophet to cease from that enterprise 5. He maketh Walles about diuers cities 11. â—urnisheth them With Victuals and munition 13. Priestes Leuites and manie others repaire to Ierusalem because Ieroboam maketh a new religion and new priestes 18. Roboam taketâ— manie Wiues and concubines 22. preferreth Aâ—ias aboue al his other sonnes AND Roboam came into Ierusalem and called together al the house of Iuda and Beniamin an hundred fourescore thousand chosen men and warriers to fight agaynst Israel and to conuert his kingdom vnto him †And the word of our Lord came to Semeias the man of God saying †Speake to Roboam the sonne of Salomon the king of Iuda and to al Israel that is in Iuda and Beniamin †Thus sayth our Lord You shal not goe vp neither shal you fight agaynst your brethren let euerie man returne into his house because this thing is done by my wil. Who when they had heard the word of our Lord returned neither went they forward agaynst Ieroboam †And Roboam dwelt in Ierusalem and built walled cities in Iuda †And he built Bethlehem and Etam and Thecue †Bethsur also and Socho Odollam †moreouer also Geth and Maresa and Ziph †yea and Aduram and Lachis and Azeca †Saraa also and Aialon and Hebron which were in Iuda and Beniamin most fensed cities †And when he had inclosed them with walles he put in them princes and store houses of victuals that is of oile and wine †Yea and in euerie citie he made armories of shieldes and speares and he strengthened them with great diligence and reigned ouer Iuda and Beniamin †And the Priestes and Leuites that were in al Israel came to him out of al their seates †leauing their suburbes and their possessious and passing to Iuda and Ierusalem because Ieroboam had cast them of and their posteritie that they should not execute the priesthood of our Lord. †Who made vnto him selfe priestes of the excelses and of diuels and of the calues which he had made †Yea and of al the tribes of Israel
gathered together of the prophetes four hundred men and sayd to them Shal we goe into Ramoth Galaad to fight or sitte stil But they sayd Goe vp say they and God wil deliuer it into thy hand †And Iosaphat sayd Is there not here a prophete of our Lord that we may enquire also of him †And the king of Israel sayd to Iosaphat There is one man of whom we may aske wil of our Lord but I hate him because he doth not prophecie me good but euil at al times and it is Micheas the sonne of Iemla And Iosaphat sayd Speake not in this maner ô king †The king of Israel therfore called one of the Eunuches and sayd to him Cal quickly Micheas the sonne of Iemla †Moreouer the king of Israel and Iosaphat the king of Iuda sate in their thrones clothed with kinglie attyre and they sate in the court beside the gate of Samaria and al the prophetes before them †But Sedecias the sonne of Chanaana made him hornes of yron and sayd Thus sayth our Lord With these shalâ— thou strike Syria til thou destroy it †And al the prophetes in like manner prophecied and sayd Goe vp into Ramoth Galaad and thou shalt prosper and our Lord wil deliuer them into the kinges hand †And the messenger that went to cal Micheas sayd to him Behold the wordes of al the prophetes with one mouth tel the king good thinges I besech thee therfore that thy word also dissent not from them and that thou speake prosperous thinges †To whom Micheas answered Our Lord liueth whatsoeuer my God shal say to me that wil I speake †He therfore came to the king To whom the king sayd Micheas shal we goe into Ramoth Galaad to fight or sit stil To whom he answered Goe ye vp for al thinges shal fal out prosperous and the enemies shal be deliuered into your handes †And the king sayd Agayne and agayne I adiure thee that thou speake not to me but that which is true in the name of our Lord. †But he sayd I saw al Israel disperst in the mountaynes as sheepe without a shepheard and our Lord sayd These haue no maisters let euerie man returne into his house in peace †And the king of Israel sayd to Iosaphat did I not tel thee that this man did not prophecie me anie good but these thinges that be euil †But he sayd Heare ye therfore the word of our Lord I saw our Lord sitting in his throne and al the host of heauen assisting him on the right hand on the left †And our Lord sayd who shal deceiue Achab the king of Israel that he may goe vp and fal in Ramoth Galaad And when one sayd in this maner and an other otherwise †there came forth a spirit and stood before our Lord and sayd I wil deceiue him To whom our Lord sayd wherin wilt thou deceiue him †But he answered I wil goe forth and wil be a lying spirit in the mouth of al his prophetes And our Lord sayd Thou shalt deceiue and shalt preuaile goe forth and doe so †Now therfore behold our Lord hath geuen the spirit of lying in the mouth of al thy prophetes and our Lord hath spoken of thee euil thinges †And Sedecias the sonne of Chanaana came and stroke the cheeke of Micheas and sayd which way passed the spirit of our Lord from me that it should speake to thee †And Micheas sayd Thou thy self shalt see in that day when thou shalt enter into chamber out of chamber to be hid †And the king of Israel commanded saying Take Micheas and lead him to Amon the gouernour of the citie and to Ioab the sonne of Amelech †And you shal say Thus sayth the king Cast this felow into prison and giue him a litle bread and a litle water til I returne in peace †And Micheas sayd If thou returne in peace our Lord hath not spoken in me he sayd Heare al ye peoples †Therfore the king of Israel and Iosaphat the king of Iuda went vp into Ramoth Galaad †And the king of Israel sayd to Iosaphat I wil change my habite and so I wil goe to the fight but be thou clothed with thine owne garmentes And the king of Israel changing his habit came to the battel †And the king of Syria had commanded the captaynes of his horsemen saying Fight not agaynst the least or agaynst the greatest but agaynst the king of Israel only †Therfore when the princes of the horsemen saw Iosaphat they sayd This is the king of Israel And they compassed him fighting but he cried to our Lord and he holpe him and turned them away from him †For when the captaynes of the horsemen saw that is was not the king of Israel they leaâ—t him †And it chanced that one of the people shot an arrow at aduenture and stroke the king of Israel betwen the necke and the shoulders and he sayd to his cocher Turne thy hand and carie me out of the battel because I am wounded †And the fight was ended in that day moreouer the king of Israel stood in his chariote agaynst the Syrians vntil euening and died at the sunne sette CHAP. XIX Iosaphat being reproued by a prophet for yelding help to Achab 5. appoynteth Iudges in seueral cities admonishing them to doe iustice 8. exhorteth Priestes and Leuites to execute their sunctious carefully 11. Amarias High Priest directing and ruling in thinges belonging to God Zabedias general captayne gouerneth the kinges affayres AND Iosaphat the king of Iuda returned into his house peaceably into Ierusalem †Whom Iehu the sonne of Hanani the Seer mette and sayd to him To the impious man thou geuest ayde and to them that hate our Lord thou art ioyned in frendship and therfore thou didst deserue in deed the wrath of our Lord †but good workes are found in thee for that thou hast taken away the groues out of the land of Iuda and hast prepared thy hart to seeke our Lord the God of thy fathers †Iosaphat therfore dwelt in Ierusalem and he went forth to the people agayne from Bersabee vnto mount Ephraim and recalled them to our Lord the God of their fathers †And he appoynted iudges of the land in al the fensed cities of Iuda in euerie place †and commanding the iudges he sayd Take heede what you doe for you exercise not the iudgement of man but of our Lord and whatsoeuer you shal iudge it shal redound to you †Let the feare of our Lord be with you and with diligence doe al thinges for there is no iniquitie with the Lord our God nor acception of personnes nor desyre of giftes †In Ierusalem also Iosaphat appoynted Leuites and Priestes and princes of families of Israel that they should iudge the iudgement and cause of our Lord to the inhabitantes therof †And he commanded them saying Thus shal you doe in the feare of our Lord
the children of Herem Eliezer Iosue Melchias Semeias Simeon †Beniamin Maloch Samarias †And of the children of Hasom Mathanai Mathatha Zabad Eliphelet Iermai Manasse Semei †Of the children of Bani Maaddi Amram and Vel †Baneas and Badaias Chelia◠†Vania Marimuth and Eliasib †Mathanias Mathanai and Iasi †and Bani and Bennui Semei †and Salmias and Nathan and Adaias †and Mechnedebai Sisai Sarai †Ezrel and Selemiau Semeria †Sellum Amaria Ioseph †Of the children of Nebo Iehiel Mathathias Zabad Zabina Ieddu and Ioel. and Banaia †Al these had taken strangers to wife and there were of them that had borne children THE ARGVMENT OF THE BOOKE OF NEHEMIAS THIS booke beareth Title both of the author Nehemias who writ it and of the second booke of Esdras who in the former writ the historie of the Israelites after theyr relaxation from captiuitie to the building againe of the Temple with other thinges done the same time VVhereunto Nehemias ioyneth thinges succeding especially the new erection of walles and towers about the citie of Ierusalem And it may be diuided into three partes In the two first chapters he sheweth his compassion of his countries misserie and his coÌ„ming to assist them In the tenne folowing he reciteth the good effectes in repayring and strengthning the citie with wallâ—s and people In the last chapter the correction of errors euil maners which he found amongst them THE BOOKE OF NEHEMIAS which also is called THE SECOND OF ESDRAS CHAP. I. Nehemias hearing the miserable state of his countrie men in Iurie 4. lamenteth fasteth and prayeth God for their relief THE wordes of Nehemias the sonne of Helchias And it came to passe in the moneth of Casleu the twenteth yeare and I was in Susis the castel †And Hanani one of my brethren came him selse and men of Iuda and I asked them of the Iewes that remayned and were left aliue of the captiuitie and of Ierusalem †And they sayd to me They that remayned and are left of the captiuitie there in the prouince are in great affliction and in reproche and the wal of Ierusalem is broken downe and the gates therof are burnt with fire †And when I had heard these maner of wordes I sate and wept and mourned many dayes and fasted and prayed before the face of the God of heauen †And I sayd I besech thee Lord God of heauen strong great and terrible which keepest couenant mercie with them that loue thee and keepe thy coÌ„mandmentes †let thine eares be harkning and thine eyes open to heare the prayer of thy seruant which I pray before thee this day night day for the children of Israel thy seruantes and I confesse for the sinnes of the children of Israel in which they haue sinned to thee I my fathers house haue sinned †we haue bene seduced with vanitie and haue not kept thy commandments and cerimonies and iudgement which thou hast commanded to Moyses thy seruant †Remember the word that thou didst command vnto Moyses thy seruant saying When you shal transgresse I will depresse you into peoples †and if you returne to me and keepe my precepts and doe them although you shal be led away to the vttermost partes of heauen thence wil I gather you and bring you backe into the place which I haue chosen that my name should dwel there †And they are thy seruantes and thy people whom thou hast redemed in thy great strength and in thy mighty hand †I besech thee Lord let thine eare be attent to the prayer of thy seruant and to the prayer of thy seruants which will feare thy name and direct thy seruant this day and giue him mercy before this man for I was the kings cupbearer CHAP. II. Nehemias obtaining commission from king Artaxerxes cometh to Ierusalem 11. secretty vieweth the broken walles and ruines of the citie 17. and exhorteth al the Iewes to the reedifying therof AND it came to passe in the moneth of Nisan the twentith yeare of Artaxerxes the king and there was wine before him and I lifted vp the wine and gaue to the king and I was as it were languishing before his face †And the king sayd to me Why is thy countenance sad whereas I doe not see thee sicke this is not without cause but some euil I know not what is in thy hart And I was very much and excedingly afrayd †and I sayd to the king O king for euer mayst thou liue why should not my countenance be heauie because the citie of the house of the sepulchres of my fathers is desolate and the gates therof are burnt with fire †And the king sayd to me For what thing makest thou request And I prayed the God of heauen †and I sayd to the king If it seme good to the king and if thy seruant do please before thy face thou send me into Iewrie to the citie of the sepulchre of my father and I wil build it †And the king sayd to me and the Queene that â—ate by him Vnto what time wil thy iourney be and when wilt thou returne And it pleased before the king and he sent me and I appoynted him a time †And I sayd to the king If it seme good to the king let him geue me letters to the gouernours of the country beyond the Riuer that they conduct me til I come into Iewrie †and a letter to Asaph the keeper of the kings forest to geue me timber that I may couer the gates of the towre of the house and the walles of the citie and the house that I shal enter into And the king gaue according to the good hand of my God with me †And I came to the dukes of the countrie beyond the Riuer and gaue them the kings letters And the king had sent with me captaynes of soldiers and horsemen †And Sanaballat an Horonite and Tobias a seruant an Ammonite heard it and were greiued with great affliction that a man was come which sought the prosperitie of the children of Israel †And I came to Ierusalem and was there three dayes †and I arose in the night I and a few men with me and I told not anie man what God had put in my hart to doe in Ierusalem and there was no beast with me but the beast wheron I sate †And I went out by the gate of the valley by night and before the fountayne of the dragon and to the gate of the dung and I viewed the wal of Ierusalem broken downe and the gates therof consumed with fire †And I passed to the gate of the fountayne and to the kinges conduite and there was no place for the beast where on I sat to passe †And I went vp by the torrent in the night and viewed the wal and going backe I came to the gate of the valley and returned †But the magistrastes knew
the Ammanite his neighbour sayd Let them build if a fox come vp he shal leape ouer their stone wal †Heare our God because we are had in dispise turne the reproch vpon their head and giue them into dispite in a Land of captiuitie †Couer not their iniquitie and let not their sinne be put out before thy face because they haue mocked thy builders †Therfore we built the wal and ioyned together the whole vnto the halfe part and the hart of the people was prouoked to worke †And it came to passe when Sanaballat had heard and Tobias and the Arabians and the Ammanites and the Azotians that the breach of the wal of Ierusalem was closed vp and the gates began to be stopped they were wrath excedingly †And they were al assembled together to come and to fight against Ierusalem and to prepare embushments †And we prayed our God and set watchmen vpon the wal day and night against them †And Iudas sayd The strength of him that carrieth is weakened the morter is very much and we shal not be able to build the wal †And our enimies sayd Let them not know and let them be ignorant til we come into the midest of them and kil them and make their worke to cease †And it came to passe the Iewes that dwelt beside them coming and telling vs ten times out of al places from whence they came to vs †I sette the people in a place behind the wal round about in order with their swordes and speares and bowes †And I looked and rose vp I sayd to the princes and magistrates and to the rest of the common people Be not afrayd at their face Remember our Lord great and terrible and fight for your bretheren your sonnes and your daughters and your wiues and your houses †And it came to passe when our enimies had heard that it was told vs God defeted their counsel And we returned al to the walles euery man to his worke †And it came to passe from that day the halfe part of their yongmen did the worke and halfe was ready to battel and speares sheilds and bowes and cotes of mayle and the princes behind them in al the house of Iuda †of them that built in the wal and that carried burdens and that laded them with one of his hands he did the worke with the other he held a sword †for euery one of the builders was girded with a sword about his reynes And they builded and sounded with the trumpet nere me †And I sayd to the princes and to the magistrates to the rest of the common people The worke is great and broad and we are seperated in the wal one far from an other †in what place soeuer you shal heare the sound of the trumpet thither runne together vnto vs our God wil fight for vs. †And let vs our selues doe the worke and let the halfe part of vs hold speares from the rysing of the morning til the starres appeare †At that time also I sayd to the people Let euery man with his seruant tarry in the middes of Ierusalem and let there be courses among vs by day and night to worke †And I and my bretheren and my seruants and the watchmen that were behinde me did not put of our clothes euery man was made bare only to washing CHAP. V. Nehemias blameth couetous richmen for oppressing the poore 14. himselfe geueth largely of his owne to the needie AND there was a great crie of the people and of their wiues against their brethren the Iewes †And there were that said Our sonnes and our daughters are verie manie let vs take corne for the price of them and let vs eate and liue †And there were that sayd Let vs pledge our fieldes and vineyardes and our houses and let vs take corne in famine †And others sayd Let vs borow money for the kings tributes and let vs giue our fields and vineyardes †and now as the flesh of our bretheren so is our flesh and as their children so also our children behold we subdew our sonnes and our daughters into bondage and our daughters there are bond we men neither haue we where with they may be redemed and our fieldes and our vineyardes other men doe possesse †And I was exceding angrie when I had heard their crie according to these wordes †And my hart thought with my selfe and I rebuked the princes and magistrates and sayd to them Do you euery one exact vsuries of your brethen and I gathered against them a great assemblie †and I sayd to them We as you know haue redemed our bretheren the Iewes that were sold to the gentiles according to our abilitie and wil you therfore sel your bretheren and shal we redeme them And they held their peace neither did they find what to answer †And I sayd to them The thing is not good which you doe why walke you not in the feare of our God lest we be vpbrayded with al the gentiles our enimies †I also and my bretheren and my seruantes haue lent money and corne to very manie let vs not aske this againe in common let vs remitte them the debt that is dewe to vs. †Restore ye to them their fieldes this day and their vineyards and their oliuets and their houses yea the hundreth part also of money corne wine and oyle which you were wont to exact of them giue it rather for them †And they sayd We wil restore and we wil seeke nothing of them and we wil do so as thou speakest And I called the Priestes and adiured them to do according to that which I had sayd †Moreouer I shooke my bosome and sayd God so shake euery man that shal not accomplish this word out of his house and out of his labours so be he shaken out and made emptie And al the multitude sayd Amen And they praysed God And the people did as it was sayd †And from that day wherin the king commended me to the duke in the land of Iuda from the twenteth yeare til the two thirteth yeare of Artaxerxes the king for twelue yearees I and my bretheren did not eate the yearly allowance that was dewe to the dukes †But the former dukes that had bene before me burdened the people and tooke of them in bread and wine and money euery day fourtie sicles yea and their officers oppressed the people But I did not so for the feare of God †Yea I builded rather in the worke of the wal and field I bought not and al my seruantes were gathered together to the worke †Tke Iewes also and the magistrates an hundred fiftie men and they that came to vs out of the nations that were round about vs were at the table †And there was prepared for me day by day one oxe six chosen rammes beside foules and within ten dayes diuers wines
and began to pray with teares †saying Thou art iust ô Lord al thy iudgementes are iust and al thy waies mercie truth and iudgement †And now Lord be mindful of me and take not reuenge of my sinnes neither remember the sinnes of me or of my parentes †Because we haue not obeyed thy commandmentes therfore we are deliuered in spoile and captiuitie and death and into a fable and into reproch to al nations in which thou hast dispersed vs. †And now Lord great are thy iudgementes because we haue not done according to thy preceptes haue not walked sincerely before thee †and now Lord according to thy wil do with me command my spirite to be receiued in peace for it is expedient for me to die rather then to liue †The verie same day therfore it chanced that Sara the daughter of Raguel in Rages a citie of the Medes she also heard reproch of one of her fathers handmaydes †because she had beene deliuered to seuen husbandes the diuel named Asmodeus had killed them forth with as they were entred in vnto her †Therfore when she rebuked the wench for her fault she answered her saying Let vs no more see sonne of thee or daughter vpon the earth thou murderer of thy husbandes †What wilt thou kil me also as thou hast now killed seuen husbandes At this voice she went into an higher chamber of her house and three dayes and three nightes did not eate nor drinke †but continewing in prayer with teares besought God that he would deliuer her from this reproch †And it came to passe the third day whiles she accomplished her prayer blessing our Lord †she sayd Blessed is thy name ô God of our fathers who when thou hast bene angrie wilt doe mercie in the time of tribulation forgeuest them their sinnes that inuocate thee †To thee ô Lord I turne my face to thee I direct myne eyes †I desire Lord that thou loose me from the bond of this reproch or els take me away from the earth †Thou knowest Lord that I neuer coueted a husband and haue kept my soule cleane from al concupiscence †Neuer haue I companied my self with sporters neither haue I made my selfe partaker with them that walke in lightnesse †But a husband I consented to take with thy feare not with my lust †And either I was vnworthie of them or they perhaps were not worthie for me because perhaps thou hast kept me for an other man †For thy counsel is not in mans power †But this hath euerie one for certayne that worshippeth thee that his life if it be in probation shal be crowned and if it be in tribulation it shal be deliuered and if it be in correction it shal be lawful to come to thy mercie †For thou art not delighted in our perditions because after a tempest thou makest a calme and after teares and weeping thou powrest in ioyfulnesse †Be thy name God of Israel blessed foreuer †At that time the prayers of both were heard in the sight of the glorie of the high God †and the holie Angel of our Lord Raphael was sent to cure them both whose prayers at one time were recited in the sight of our Lord. CHAP. IIII. Tobias thincking he shal dye geueth his sonne godlie admonitions 7. especially exhorteth him to geue almes diligently 13. to flee al fornication pride and fraude 21. And telleth him of money lent to a friend THERFORE when Tobias thought his prayer to be heard that he might haue died he called to him Tobias his sonne †and sayd to him Heare my sonne the wordes of my mouth lay them as a foundation in thy hart †When God shal take my soule * burie my bodie and thou shalt doe * honour to thy mother al the dayes of her life †for thou must be mindful what perils and how great she suffered for thee in her wombe †And when she also shal haue accomplished the time of her life burie her beside me †And al the dayes of thy life * haue God in thy mind and beware thou consent not to sinne at anie time and pretermitte the preceptes of our Lord God †* Of thy substance geue almes and turne not away thy face from anie poore person for so it shal come to passe that neither the face of our Lord shal be turned from thee †As thou shalt be able so be merciful †If thou haue much geue aboundantly if thou haue litle studie to impert also a litle willingly †For thou dost treasure vp to thy self a good reward in the day of necessitie †because almes deliuereth from al sinne and from death wil not suffer the soule to goe into darkenesse †Great confidence before God most high shal almes be to al them that doe it †* Take heed to thy self my sonne of al fornication beside thy wife neuer abide to know crime †* Neuer permitte pryde to rule in thy word for in it al perdition tooke his beginning †* Whosoeuer hath wrought anie thing for thee pay him his hyre immediatly and let not the hyre of thy hyred seruant remayne with thee at al. †* That which thou hatest to be done to thee by an other see thou doe it not to an other at anie time †Eate thy bread with the hungrie needie and of thy garmentes couer the naked †* Set thy bread and thy wine vpon the burial of a iust man and doe not eate and drinke therof with sinners †Seeke counsel alwaies of a wiseman †At al time blesse God and desire of him that he direct thy waies and that al thy counsels remayne in him †I tel thee also my sonne that I gaue tenne talentes of siluer whiles thou wast yet a child to Gabelus in Rages a citie of the Medes and I haue a bil of his hand with me †and therfore enquire how thou maist come to him and receiue of him the foresayd weight of siluer and restore him the bil of his hand †Feare not my sonne we leade in dede a poore life but we shal haue many good thinges if we feare God and depart from al sinne and doe wel CHAP. V. Yong Tobias seeking a guide for his iourney Raphael the Angel in shape of a man presenteth himself and vndertaketh this office 23. The mother lamenteth the abscence and danger of her sonne THEN Tobias answered his father and sayd I wil doe al things father whatsoeuer thou hast commanded me †But how I shal require this money I can nor tel he knoweth not me and I know not him what token shal I geue him Yea neither the way which leadeth thither did I euer know †Then his father answered him and sayd I haue the bil of his hand with me which when thou shalt
to Anna his wife How like is this yongman to my sisters sonne †And when he had spoken these wordes he sayd Whence are you ye yongmen our brethren †But they sayd We are of the tribe of Nephthali of the captiuitie of Niniue †And Raguel sayd to them Know you Tobias my brother Who sayd We know him †And when he spake much good of him the Angel sayd to Raguel Tobias of whom thou askest is this mans father †And Raguel put forth him selfe and with teares kissed him and weeping vpon his necke sayd Blessing haue thou my sonne because thou art the sonne of a good and most vertuous man †And Anna his wife and Sara theyr daughter wept †And after they had talked Raguel commanded a wether to be killed and a banket to be prepared And when he desired them to sitte downe to dinner †Tobias said I wil not eate nor drinke here this day vnlesse thou first assure my petition and promise to geue me Sara thy daughter †Which word Raguel hearing was sore afrayd knowing what had chanced to those seuen husbands which went in vnto her and he began to feare lest perhaps it might chance to him also in like maner and when he doubted and gaue no answer to him demanding †the Angel sayd to him Feare not to geue her to this man for to him fearing God is thy daughter dewe to be his wife therfore an other could not haue her †Then sayd Raguel I doubt not but God hath admitted my prayers and teares in his sight †And I beleue that therfore he hath made you come to me that this mayde might be ioyned to her kinred according to the law of Moyses and now haue no doubt but I wil deliuer her to thee †And taking his daughter by the right hand gaue it into the right hand of Tobias saying The God of Abraham and the God of Isaac and the God of Iacob be with you and he ioyne you together and fulfil his blessing in you †And taking paper they made a writing of the mariage †And after these things they made merie blessing God †And Raguel called to him Anna his wife and commanded her to prepare an other chamber †And she brought Sara her daughter in thither and she wept †And she sayd to her Be of good cheere my daughter our Lord of heauen geue thee ioy for the tediousnesse which thou hast suffered CHAP. VIII Tobias bruling part of the fishes liuer Raphael bindeth the diuel 4. Tobias and Sara pray 11. Raguel fearing that Tobias is dead maketh a graue for him but vnderstanding that he is wel filleth it vp againe 21. prepareth a feast geueth the half of his goodes presently for Saraes dawrie the other halfe after her parents death AND after they had supped they brought in the yong man to her †Tobias therfore remembring the Angels word brought forth out of his bag part of the liuer and layd it vpon liue coales †Then Raphael the Angel tooke the diuel and bound him in the desert of higher Aegypt †Then Tobias exhorted the virgin sayd to her Sara arise and let vs pray to God to day and to morow and the next morow because these three nights we are ioyned to God and when the third night is past we wil be in our wedlocke †For we are the children of holie men we may not be ioyned together as gentiles that know not God †And they rising together prayed both together that health might be geuen them †And Tobias sayd Lord God of our fathers the heauens the earth and the sea fountaynes and riuers and al thy creatures that are in them blesse thee †Thou madest Adam of the slime of the earth gauest him Eue an helper †And now Lord thou knowest that not for fleshlie lust doe I take my sister to wife but only for the loue of posteritie in the which thy name may be blessed for euer euer †Sara also sayd Haue mercie on vs Lord haue mercie vpon vs and let vs grow old both together in health †And it came to passe about the cock crowing Raguel bad his seruantes to be called for they went with him together to digge a graue †For he sayd Lest perhaps it may chance to him as also to the other seuen husbandes that went in vnto her †And when they had prepared the pitte Raguel returning to his wife sayd to her †Send one of thy handmaydes and let her see if he be dead that I may burie him before it be day †But she sent one of her handmaydes who going into the chamber found them safe and sound sleeping both together †And returning she brought good tydings and they blessed our Lord to witte Raguel Anna his wife †and sayd We blesse thee Lord God of Israel because it hath not chanced as we thought †For thou hast done thy metcie with vs hast excluded from vs the enemie that persecuted vs. †And thou hast taken pitie vpon two the only children Make them Lord blesse thee more fully and to offer vp to thee a sacrifice of thy prayse and of their health that al nations may know that thou art God onlie in al the earth †And forth with Raguel commanded his seruantes that they should fil vp the pitte which they had made before it were day †And he bad his wife make readie a feast and prepare al thinges that for victuals were necessarie to them that goe a iourney †He caused also two fatte kyne and foure wethers to be killed and great chere to be prepared for al his neighbours and al his freindes †And Raguel adiured Tobias that he should abide with him two weekes †And of al thinges which Raguel possessed he gaue the halfe part to Tobias and made this writing that the halfe part which was remayning after their decease should come to the dominion of Tobias CHAP. IX The Angel Raphael goeth to Gabelus receiueth the money and bringeth him to the mariage 8. They salute ech other and Gabelus wisheth al prosperitie to yong Tobias and his spouse THEN Tobias called the Angel to him whom he thought to be a man and he sayd to him Brother Azarias I pray thee harken to my wordes †If I should deliuer my self to be thy seruant I shal not deserue thy prouidence †Howbeit I besech thee that thou take vnto thee beastes and seruantes and goe to Gabelus into Rages the citie of Medes render him his handwriting and receiue of him the money and desire him to come to my mariage †For thyself knowest that my father numbreth the dayes and if I slacke one day more his soule is made sorowful †And surely thou sâ—est how Raguel hath adiured me whose adiuring I can not dispise †Then Raphael taking foure of Raguels seruantes two camels went into Rages the citie of Medes
and cleane stone shal al the streates therof be paued and in the streates therof Alleluia shal be song †Blessed be our Lord which hath exalted it and his kingdom be for euer and euer ouer it Amen CHAP. XIIII Old Tobias dieth at the age of an hundred and two yeares 5. exhorteth his sonne and nephewes to pietie forshewing that Niniue shal be destroyed and Ierusalâ—m reedified 14. yonger Tobias returneth with his familie to Raguel and dieth happely as he had liued AND the wordes of Tobias were ended And after that Tobias was restored to his sight he liued two and fourtie yeares and saw the children of his nephewes †Therfore an hundred and two yeares being accomplished he was buried honorably in Niniue †For being six and fiftie yeares old he lost the sight of his eies and being threescore he receiued it agayne †And the rest of his life was in ioy and with great increase of the feare of God he went forward in peace †And at the houre of his death he called vnto him Tobias his sonne and his seuen yong sonnes his nephewes and sayd to them †The destruction of Niniue is neere for the word of our Lord fayleth not and our brethren which are dispersed from the land of Israel shal returne to it †And al the desert land therof shal be replenished and the house of God which is burnt in it shal agayne be reedefied and thither shal al returne that feare God †and the Gentiles shal forsake their idols and shal come into Ierusalem and shal inhabite in it †and al the kings of the earth shal reioyce in it adoring the king of Israel †Heare ye therfore my children your father serue our Lord in truth and seeke to doe the thinges that please him †and command your children that they doe iustices and almes deedes that they be mindeful of God and blesse him at al time in truth and in al their power †Now therfore children heare me and doe not tarie here but what day soeuer you shal burie your mother by me in one sepulchre from thenceforth directe your steppes to depart hence †for I see that the iniquitie therof wil giue it an end †And it came to passe after the death of his mother Tobias departed out of Niniue with his wife and children and childrens children and returned to his father and mother in law †And he found them in health in good old age and he tooke care of them and he closed their eies and al the inheritance of Raguels house he receiued he saw the fifth generation his childrens children †And nintie nine yeares being accomplished in the feare of our Lord with ioy they buried him †And al his kinred and al his generation continewed in good life and in holie conuersation so that they were acceptable both to God and to men and to al the inhabitantes in in the land THE ARGVMENT OF THE BOOKE OF IVDITH S. Ierom sometime supposed this booke not to be canonical but after warde finding that the Councel of Nice accounted it in the number of holie Scriptures he so estemed it and therupon not only translated it into Latin out of the Chaldeetongue wherin it was first written but also as occasion required alleaged the same as diuine Scripture and sufficient to conuince matters of faith in controuersie For otherwise his opposing the authoritie of the Nicen Councel should proue nothing at al against the Iewes seing they also acknowledge this booke amongst Agiographa or holie writtes but lesse fitte say they to streingthen those thinges which come into contention wherby is clere that S. Ierom thenceforth held it for diuine Scripture As further appeareth in his commentaries in Isai 14. more expresly Epist ad Principiam he counted it in ranke with other Scriptures wherof none doubteth saying Ruth Esther Iudith were of so great renoume that they gaue the names to sacred volumes And in this Preface doubted not to say that the rewarder of Iudithes chastitie God himself gaue her for imitation not only to wemen but also to men gaue her such vertue that she ouerthrew him whom none could ouercome and conquered the inuincible Also Before the Councel Origen in c. 14. Iudith Tertullian de Monogamia c. vlt. And diuers whom S. Hilarie citeth and dissenteth not from them Prologo in Psalmos held this booke for Canonical Manie more writes likwise about the time of the same Councel and after so account it Prudentius in Phychomachia prudicitiae libidinis Chromatius in c. 6. Mat. Paulinus in Natali 10. S. Chrysostom hom 10. in Math. S. Ambrose li. 3. Offic. c. 13. Epist. 82. et li. de viduis S. Augustin or some other good author written two sermons of Iudith 228. 229. Cassiodorus diuini lect c. 6. Fulgentius Epist 2. de statu viduarum Ferrandus Carthaginensis ad RegiuÌ„ de re militati Iumiâ—us Africanus li. 1. de partibus diuine lâ—gis Sulpitius in hisstoriâ— S. Beda de sex aetatibus Alredus writing the life of S. Edward our king More are not necessarie to reasonablâ—men Conâ—erning the time and author it sâ—mâ—th most probable thaâ— these thinges happened when Manasses king of Iuda was eâ—t er in prison in Babylon or newly restored to his kingdom who as it semeth permitted the gouerment to the high Priest Eliachim Chap 4 otherwise called â—oachim ch 15 〈◊〉 also writte this booke as â—hilos Chronologie li. 2. reporteth From which time they had no warâ—es â—ilth reigne of Ioachoz about 80 yeares conformable to the long peaâ—â— mentioned chap. 6. v 30. In summe we haue her not a poetical Comedie as Martin Luther shameth â—ot to cal it in Simposâ—acâ—s c. 29 and in his German Preface of Iudith but a sacred Historie as al â—forâ—mentione estemed it and the Iewes confesse of a most valiant Matrons fact deliuering the people of God from persecution of a cruel Tyranne The first three chapters shew the occasion of this danger the next foure describe the difâ—â—culties distresses therof other seuen with part of the 15. how Iudith deliuered them from it In the rest Iudith is much praysed and she with the whole people praise God THE BOOKE OF IVDITH CHAP. I. Nabuchodonosor king of Assyrians ouercometh Arphaxad king of the Medes 7. summoneth manie other nations to submitte themselues to his Empyre 11. which they refusing he threatneth reuenge ARPHAXAD therfore king of the Medes had subdued manie nations to his empire he built a most mightie citie which he called Ecbatanis †Of stone squared and hewed he made walles therof in height seuentie cubites and in breadth thirtie cubites and the towers therof he made in height an hundred cubites †But each side of them was in foure square twentie foote long and he made the gates therof according to the height of the towers †and he gloried as mightie in the force of his
principal cause efficient of al good mens workes and men the secondarie cause of the same Moreouer Iobs singular patience and other vertues are likewise commended in other holie Scriptures by ancient Doctores Tobiae 2. God permitted tentation to happen vnto Tobias that example might be geuen to his folowers of his patience as of holie Iob S. Iames c. 5. exhorting to patience sayth You haue heard the suffering of Iob and you haue sene the end of our Lord. Tertullian li. de patientia admiring Iobs patience exclameth thus ô most happie man whom neither the driuing away of his flockes of catle nor consuming of the rest with â—ire nor the losse of his children nor terments of his bâ—diâ— could drive â—â—â—m patience but he stood immoueable in the seruice of God for example to vs that we fall not for anie wordlie damage losse of dearest friendes or corporal afflictions blessed be God by whose blessing we may now yâ—ô happie English Catholiques that patiently suffer the very same kindes of tribulation though not in so great a degree in our time S Cyprian li debâ—no patientie Iob examined proued by the vertue of patience was aduanced to the very height of prayse a rich lord in possession a more rich father in children sudainly was neither lord nor father was also most greuously afflicted in his flesh and that no tentation might be wanting the diuel armed his wife against him yet was he not moued but by victorious patience thanked God for al In like sorre other holie fathers for encoregement and consolation of the afflicted write much of holie Iobs inuincible patience Aboue al S. Gregorie our Apostle dilateth most excellently in thirtie and fine whole bookes describing proposing his so great vertues to be imitated by al Christianes first of al li. 1. c 5. obseruing how great a prayse it is to be good in such a place in the middes of a crooâ—ed and peruerse nation shining as a light in the vvorld dwelling in the gentiles vvhere vvas the seate of Satan a lillie amongst thornes 5 Offered holocaustes for euerie one Albeit the vertue of Sacrifice as wel of Holocaust in the old Testament as especially of Christs Sacrifice in the New is of infinite valure in it selfe yet the application therof to particular persons and purposes is limited and therfore holie Iob offered not only once for al his children but manie times seuerally for euerie one VVherof see Cardinal Allan li. 2 de Eucharist Sacrific c. 35. CHAP. II. Satan by Gods permission 7. striketh Iob with sâ—res from the sole of his foote to the toppe of his head 9. His wife also insulteth against him but he sinneth not 11. Three freindes coming to visite and conforte him sitte siâ—â—nâ— by him seuen dayes AND it came to passe when on a certaine day the sonnes of God were come and stood before our Lord and Satan came among them and stood in his sight †that our Lord sayd to Satan From whence comest thou who answering sayd I haue gone round about the earth and walked through it †And our Lord sayd to Satan Hast thou considered my seruant Iob that there is not the like to him in the earth a man simple and right and fearing God and departing from euil and yet reteyning innocencie But thou hast moued me against him that I should afflict him in vaine †To whom Satan answering said Skinne for skinne al thinges that a man hath he wil geue for his life †otherwise put thy hand and touch his bone and flesh and then shalt thou see that he wil blesse thee in the â—ace †Our Lord therfore sayd to Satan Behold he is in thy hand but yet saue his life †Satan therfore going out from the face of our Lord stroke Iob with a verie sore boile from the sole of the foote euen to the toppe of his head †who with a shel scraped the corruption sitting on a dunghil †And his wife sayd to him Doest thou yet continue in thy simplicitie blesse God and die †Who sayd to her Thou hast spoken like one of the foolish wemen if we haue receiued good things of the hand of God euil thinges why should we not receiue In al these things Iob sinned not with his lippes †Therfore “ Iobs three frendes hearing al the euil that had changed to him came euerie one out of their place Elephaz a Themanite and Baldad a Suhite and Sophar a Naamathite For they had appointed that coming together they would visite him and confort him †And when they had lifted vp their eies a far of they knew him not and crying out they wept and renting their clothes sprinkled dust ouer their head toward heauen †And they sate with him on the ground seuen daies and seuen nightes and no man spake to him a word for they saw the payne to be vehement ANNNOTATIONS CHAP. II. 11. Iobs three freindes For better intelligence of these conflictes betwen holie Iob and his freindes it may here be obserued that they were in dede his freindes as the text simply calleth them that they beleued rightly in God Almightie and were not idolaters that they came of freindly good affection to comforth him though they fel into vvordes of reprouing him as S. Gregorie teacheth they alleaged also manie excellent diuine sentences very truly which therfore Iob reproued not But they erred in their illations against Iob and that of ignorance rather then of sette malice concluding that Iob was guiltie of some enormious sinnes because they saw him so greuously punished and heard him complaine therof his owne conscience knowen to him and hid to them wherof they rashly iudged testifying that he was innocent in respect of so great crimes And in this their particular error though they were not heretikes being not obstinate after that the truth was sufficiently reueled vnto them yet they prefigured heretikes endeuouring by one truth to destroy an other and by arrogating knowlege which they had not promising also â—evv thinges vnheard of rather to drovv others to admire them then to edification CHAP. III. Iob lamenteth describing his owne and the general calamities of man 13. and shearing hoâ—â—â— theâ— escape manie miseries which either are neuer bornt or dye presently after their birth AFTER these things Iob opened his mouth and cursed his day †and spake †Perish may the day wherin I was borne and the night wherin it was sayd A man is concâ—â—â—ed †Be that day turned into darkenesse God require it not from aboue and let it not be lightened with light †Let darkenes and the shadow of death obscure it let a mist possesse it and be it wrapped in bitternesse †A darkesome hurle wind possesse that night be it not counted in the daâ—es of the yeare not numbred in the monethes †Be that night 〈◊〉 not prayse worthie †Let them curse it which
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice ◠Net leaue my 〈◊〉 in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patr◠is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie †The “ prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes †From thy countenanee let my iudgement procede let thine eies see equities †Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me †That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes †Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me ◠God incline thyne eare to me and heare my wordes †Make thy mercies meruelous which sauest them that hope in thee †From them that resist thy right hand keepe me as the apple of the eie †Vnder the shadowe of thy winges protect me †from the face of the impious that haue afflicted me Mine enemies haue compassed my soule †they haue shut vp their fatte their mouth hath spoken pride †Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth †They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places †Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword †from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones †But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimie◠22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies †Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength †Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer †Praysing I wil inuocate our Lord and I shal be saued from mine enemies †The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me †In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares †The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them †Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him †He bowed the heauens and descended and darkenesse vnder his feete †And he ascended vpon the cherubs and flew he flew vpon the wings of windes †And he put darkenesse his couert his tabernacle is round about
the time of death 9 He vvil not be angrie alvvayes Origen misunderstood this place and some other like holding an erronius opinion that al euen the most wicked sinners both men and dâ—uels shal at last be saued and not eternally damned which is a condemned heresie contrarie to euident places of holie Scriptures Psal 9 v 6. The impious hath perished their name thou hast destroyed for euer for euer euer Mat. 2â— The wicked shal goe into fire euerlasting into euerlasting punishment Apoc. 20. The beast and the false prophet and the same reason is for al the vvicked shal be tormented day and night for euer and euer Neither are theâ—e vvordes God vvil not be angrie alvvayes spoken vniuersally touching al sinners vvhosoeuer but are limited v 13 17 to those that seare him and kepe his testament vvheras al those that dye in mortal sinne are stil oâ—â—â—â—naâ—e in malice and can neuer rightly repent nor rightly feare God nor kepe his commandments PSALME CIII The Psalmist inuiteth himself and others to praise God for his meruelous workes in the heauens 5. the earth and water 9. limiting their bondes producing al thinges necessarie for al liuing creatures in conuenient seasons 27. With continual prouidence of al. †To Dauid him self MY soule blesse thou our Lord ô Lord my God thou art magnified excedingly †Thou hast put on confession and beautie being clothed with light as with a garment Stretching out the heauen as a skinne †which couerest the higher partes therof with waters Which makest the cloude for thee to ascend on which walkest vpon the winges of windes †Which makest spirites thine Angels and thy ministers a burning fyre †Which hast founded the earth vpon the stabilitie therof it shal not be inclined for euer and euer †The depth as a garment is his clothing vpon the mountaines shal waters stand †At thy reprehention they shal flee at the voice of thy thunder they shal feare †The mountaines ascend and the plaine fildes descend into the place which thou hast founded for them †Thou hast set a bound which they shal not passe ouer neither shal they returne to couer the earth †Which sendestforth fontaines in the valles betwen the middest of mountaines shal waters passe †Al the beastes of the filde shal drinke the wilde asses shal expect in their thirst †Ouer them shal the foules of the ayre inhabite out of the middes of rockes they shal geueforth voices †Watering the mountaines from his higher places of the fruite of thy worke shal the earth be filled †Bringing forth grasse for beastes and herbe for the seruice of men That thou mayst bring forth bread out of the earth †and wine may make the hart of man ioyful That he may make the face chereful with oile and bread may confirme the hart of man †The trees of the silde shal be filled and the ceders of Libanus which he hath planted †there sparowes shal make their nest The house of the hearne is the leader of them †the high mountaines for hartes the rocke a refuge for the Irchins †He made the moone for seasons the sunne knoweth his going downe †Thou didst appoint darkenes and night was made in it shal al the beastes of the wood passe †The whelpes of lions roaring to rauen and to seeke of God meate for themselues †The sunne is risen and they are gathered together and in their couches they shal be placed †Man shal goe forth to his worke and to his working vntil euening †How magnified are thy workes ô Lord thou hast made al thinges in wisedom the earth is filled with thy possession †This great sea and very large there are creeping beastes wherof there is no number Litle beastes with great †there shippes shal passe This dragon whom thou madest to delude †al expect of thee that thou geue them meate in season †Thou geuing vnto them they shal gather it thou opening thy hand al shal be filled with bountie †But thou turning away the face they shal be trubled thou shalt take away their spirite and they shal faile and shal returne into their dust †Thou shalt sendforth thy spirit and they shal be created and thou shalt renewe the face of the earth †Be the glorie of our Lord for euer our Lord wil reioice in his workes †Who looketh vpon the earth maketh it to tremble who toucheth the mountaines and they smoke †I wil chaunte to our Lord in my life I wil sing to my God as long as I am †Let my speach be acceptable to him but I wil take delight in our Lord. †Let sinners faile from the earth and the vniust so that they be not my soule blesse thou our Lord. PSALME CIIII. The Israelites are exhorted to sing praises to God 5. for his meruelous benefites towards Abraham Isaac and Iacob 11. whose particular familie being then smal went from Chanaan into Aegypt 17. Whither Ioseph by Gods prouidence was caried before there increased in number was persecuted 26. deliuered by Moyses and Aaron working manie great miracles 36. protected and fedde in the desert 44. and finally possessed Chanaan Alleluia CONFESSE ye to our Lord and inuocate his name shewforth his workes among the Gentiles †Chaunt to him and sing to him tel ye al his meruelous workes †Prayse ye him in his holie name let the hart of them reioice that seeke our Lord. †Seeke ye our Lord and be confirmed seeke his face alwayes †Remember ye his meruelous workes which he hath done his wonders and the iudgments of his mouth †The seede of Abraham his seruantes the children of Iacob his elect †He is the Lord our God in al the earth are his iudgementes †He hath bene mindeful for euer of his testament of the word which he commanded vnto a thousand generations †Which he disposed to Abraham and of his oath to Isaac †And he appointed it to Iacob for a precept and to Israel for an eternal testament †Saying To thee wil I geue the land of Chanaan the corde of your inheritance †When they were of smal number very few and seiourners therof †And they passed from nation into nation from kingdom to an other people †He leift not a man to hurt them and he rebuked kings for their sake †Touch not my annointed and toward my prophetes be not malignant †And he called a famine vpon the land and he desstroyed al the strength of bread †He sent a man before them Ioseph was sold to be a seruant †They humbled his feete in fetters yron passed through his soule †vntil his word came The word of our Lord inflamed him †the king sent and
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
not returne neithet shal they apprehend the pathes of life †That thou mayst walke in a good way and mayst keepe the pathes of the iust †For they that are right shal dwel in the earth and the simple shal continue in it †But the impious shal be destroyed from the earth and they that doe vniustly shal be taken away from it ANNOTATIONS CHAP. II. 13. VVho leaue the right vvay Generally this description of wicked men agreeth to al that committe and persist in mortal sinne whether they walked right at anie time before or no but most especially sheweth the properties of heretikes who forsake and leaue the direct ancient beaten knovvne vvay of the Catholique Church and teach nevv obscure doctrines not heard of or not approued in our forefathers time Secondly v. 14 they glorie in their ovvne deuises and reioyce in most vvicked thinges as in seducing multitude of peoples to rebel against their Catholique Princes and other Superiors spiritual and temporal in breaking vovves in despising good vvorkes trusting to only faith and that not the Catholique faith of al true Christians but euerie one his particular persvvasion that himself is iust shal be saued vvhich by their ovvne doctrin none is bond to beleue of an others state but of his owne only In so much that the chiefest point of a Protestants imagined faith is not a general Article which al do or should beleue but a most particular and singular phantasie which each one must conceiue of himself or herself Thirdly v. 16. Heresie called here the strange and forrene woman tempereth her vvordes to please the itching eares of her auditorie framing her doctrine to the humour of those vvhom she seeketh to peruert The same vvich the Apostle saith in other vvordes by svvere speaches and benedictions they seduce the hartes of innocents Fourthly v. 19. Those that do enter into error of heresie shal not returne that is very hardly and rarely returne into the right vvay of life the reason whereof the same Apostle yeldeth because an heretike is condemned by his ovvne iudgement For being in error and admitting no iudge but himself he parteth from the Church excludeth the meanes of better iustruction through his erronious iudgement remaineth in damnable opinion and so in the state of damnation CHAP. III. Wisdom exhorteth to kepe Gods law geuing long life to obserue mercie and truth 5. to confide in God 7. to feare 9. and honour him 11. to take his correction gladly 13. for al good thinges folow wisdom 27. to releue the needie without delay 30. not to contend with the wicked nor to imitate them 33. The euil shal faile and the godlie shal prosper MY sonne forget not my law and let thy hart keepe my precepts †For they shal adde to thee length of dayes and yeares of life and peace †Let not mercie and truth leaue thee put them about thy throte and write them in the tables of thy hart †and thou shalt finde grace and good discipline before God and men †Haue confidence in our Lord with al thy hart and leane not vpon thyne owne prudence †In al thy wayes thinke on him and he wil direct thy steppes †Be not wise in thyne owne conceipte feare God and depart from euil †for it shal be health to thy nauil and watering of thy bones †Honour our Lord with thy substance and geue to him of the first of al thy fruites †and thy barnes shal be replenished with fulnes and thy presses shal runouer with wine †My sonne cast not away the discipline of our Lord neither doe thou faint when thou art chasteâ—â—d of him †for whom our Lord loueth he chasticeth and as a father in the sonne he pleaseth himself †Blessed is the man that findeth wisdom and floweth with prudence †better is the purchasing therof then marchandise of siluer and her fruite then chiefe and the purest gold †she is more precious then al riches and al thinges that are desired are not able to be compared with her †Length of dayes in her right hand in her left hand riches and glorie †Her wayes are beautiful wayes and al her pathes peaceable †She is a tree of life to them that shal apprehend her and he that shal hold her is blessed †Our Lord by wisdom founded the earth established the heauens by prudence †By his wisdom the depthes haue broken forth and the cloudes waxe thicke with dew †My sonne let not these thinges depart from thyne eies kepe the law counsel †and there shal be life to thy soule and grace to thy iawes †Then shalt thou walke confidently in thy way and thy foote shal not stumble †if thou sleepe thou shalt not feare thou shalt rest and thy sleepe shal be sweete †Dread not at soden terrour and the power of the impious falling vpon thee †For our Lord wil be at thy side and wil keepe thy foote that thou be not taken †Doe not prohibite him to doe good that is able if thou be able thy selfe also doe good †Say not to thy frend goe and returne and tomorow I wil geue to thee wheras thou mayest geue forth with †Practise not euil against thy freind when he hath affiance in thee †Contend not against man without cause wheras he hath done thee no euil †Doe not enuie an vniust man nor imitate his waies †because euerie deluder is an abomination of our Lord and his communication is with the simple †There is pouertie from our Lord in the house of the impious but the habitations of the iust shal be blessed †He shal delude the deluders and to the milde he wil geue grace †The wise shal possesse glorie the exaltation of fooles ignominie CHAP. IIII. The wiseman exhorteth others by his owne example to seeke wisdom 14. to decline from the wicked and to imitate the iust 23. to guide wel the hart mouth and feete CHILDREN heare ye the fathers discipline and attend that you may knowe prudence †I wil geue you a good gift forsake not my law †For I also was the sonne of my father tender and as onlie begotten in my mothers sight †and he taught me sayd Let thy hart receiue my wordes kepe my preceptes and thou shalt liue †Possesse wisedom possesse prudence forget not neither decline from the wordes of my mouth †Leaue her not and she wil keepe thee loue her and she wil preserue thee †The beginning of wisdom possesse wisdom and in al thy possession purchase prudence †take quickly and she wil exalt thee thou shalt be glorified of her when thou shalt embrace her †She wil geue to thy head increase of graces and with a noble crowne she wil protect thee †Heare my sonne and receiue my wordes that yeares of life may be multiplied to
vpon hote coales that his soales be not burnt †so he that goeth in vnto his neighbours wife shal not be cleane when he shal touche her †It is no greate fault when a man shal haue stollen for he stealeth to fil his hungrie soule †also being taken he shal restore seuenfold and shal geue vp al the substance of his house †But he that is an aduouterer for penurie of harr shal destroy his owne soule †shame and ignominie he gethereth to himsefe his reproch shal not be blotted out †Because the zele and furie of the husband wil not spare in the day of reuenge †neither wil he yeld to any mans prayers neither wil he take for redemption verie many giftes CHAP. VII He further exhorteth youngmen to seke wisdom 5. especially to flee from the intisements of harlots largely describing the same 22. and the ruine of them that are so deluded MY sonne keepe my wordes and my preceptes hide with thee Sonne †keepe my commandmentes and thou shalt liue and my law as the apple of thine eie †binde it on thy fingers write it in the tables of thy hart †Say to wisdom thou art my sister cal prudence thy freind †that she may keepe thee from the strange woman and from the forenrer which maketh her wordes sweete †For out of the window of my house I looked out through the lattise †and I see litle ones I behold a foolish youngman †which passeth through the streates by the corner and goeth nigh the way of her house †in the darke the day being toward euening in the darkenes of the night and dimnes †And behold the woman meeteth him in harlotes atyre prepared to deceiue soules babling and wandering †impatient of rest nor able to consist in the house on her feete †now abrode now in the streates now lying in wayte neere the corners †And taking the youngman she kisseth him and with malepert countenance speaketh fayre saying †I vowed victimes for welfare this day I haue payed my vowes †Therfore I am come forth to meete thee desirous to see thee and I haue found thee †I haue wouen my bed with cordes I haue adorned it with tapestrie pictured out of Aegypt †I haue sprinkled my bed with myrâ—he aloes and cinamome †Come let vs be inebriated with brestes and let vs enioy desired embracings til the day appeare †For my husband is not at home he is gone a very long iourney †he caried with him a bagge of money in the day of the ful moone he wil returne to his house †She intangled him with many wordes and with flatterie of lippes drewe him †Immediatly he foloweth her as an oxe led to be a victime as a lambe playing the wanton and not knowing that he is drawen as a foole to bondes †til the arow pearse his liuer as if a birde should make haste to the snare and knoweth not that his life is in danger †Now therfore my sonne heare me and attend to the wordes of my mouth †Let not thy mind be drawen away in her wayes neither be thou deceiued with her pathes †For she hath cast downe manie wounded and al the most strong are slaine by her †Her house the wayes of hel penetrating to the inner partes of death CHAP. VIII Wisdom is preached in conspicious and most frequented places that none may pretend wante of admonition 7. her doctrin is true godlie profitable necessarie to al sortes of men 12. wisdom increated which is God himselfe is eternal 32. and bringeth eternal happines DOTH not wisdom crie and prudence geue her voice †Standing in the high loftie toppes ouer the way in the middes of the pathes †beside the gates of the citie in the verie doores she speaketh saying †O men to you I crie and my voice is to the children of men †O litle ones vnderstand subtiltie and ye vnwise marke †Heare ye because I wil speake of great thinges and my lippes shal be opened to preach right thinges †My throte shal meditate truth and my lippes shal detest the impious †Al my wordes are iust there is no wicked nor peruerse thing in them †They are right to them that vnderstand and iust to them that finde knowlege †Receiue ye discipline not money choose doctrine rather then gold †For wisdom is better then al most precious riches and whatsoeuer is to be desired can not be compared to it †I wisdome dwel in counsel and am present in lerned cogitations †The feare of our Lord hateth euil arrogancie and pride and wicked way and a duble toungued mouth I doe detest †Myne is counsel equitie prudence is mine strength is mine †By me kinges doe reigne and the makers of law decree iust thinges †By me princes rule and the mightie decree iustice †I loue them that loue me and they that watch toward me shal finde me †With me are riches and glorie glorious riches and iustice †For my fruite is better then gold and precious stone and my blosomes then chosen siluer †I Walke in the wayes of iustice in the middes of the pathes of iudgement †that I may enriche them that loue me and may replenish their treasures †Our Lord possessed me in the beginning of his wayes before he had made any thing from the beginning †From eternitie I was ordayned of old before the earth was made †The depthes were not as yet and I was now conceiued neither had the fountaines of waters as yet gushed forth †the mountaines with heauie hugenesse stoode not as yet before the litle hilles I was brought forth †he had not yet made the earth and the riuers and the poles of the round world †When he prepared the heauens I was present when with a certaine law and circuite he compassed the depthes †When he established the firmament aboue poysed the fountaines of waters †when he compassed the sea with her limites and set a law to the waters that they should not passe their boundes when he hanged the foundations of the earth †I was with him framing al thinges and was delighted euetie day playing before him at al time †playing in the world my delights to be with the children of men †Now therfore children heare me blessed are they that keepe my wayes †Heare ye discipline and be wise and reiect it not †Blessed is the man that heareth me that watcheth at my doores dayly wayteth at the postes of my doore †He that shal finde me shal finde life and shal draw saluation of our Lord †but he that shal sinne against me shal hurt his owne soule Al that hate me loue death CHAP. IX Wisdom hauing built her house with seuen pillers inuiteth al to a prepared banquette 11. promising to multiplie ioyful dayes 13. Folie
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
in heauen and thou vpon the earth therfore let thy wordes be few †Dreames do folow manie cares and in manie wordes follie wil be found †If thou hast vowed anie thing to God differre not to pay it for an vnfaithful and foolish promise displeaseth him But what soeuer thou hast vowed pay it †and it is much better not to vow then after a vow not to performe the thinges promised †Geue not thy mouth to make thy flesh to sinne neither say thou before the Angel There is no prouidence lest perhaps God being wrath against thy wordes dissipate al the workes of thy handes †Where manie dreames are there are manie vanities and wordes innumerable but do thou feare God †If thou shalt see the oppressions of the poore and violent iudgements and iustice to be subuerted in the prouince meruel not at this matter because there is an other higher then the high and ouer these also there are others more eminent †and besides the king of al the earth reigneth ouer his seruant †A couetous man shal not be filled with money and he that loueth riches shal take no fruite of them and this therfore is vanitie †Where great riches are there are also manie that eate them And what doth it profite the owner but that he seeth the riches with his eyes †Sleepe is swete to him that worketh whether he eate much or litle but the sarietie of the rich doth not suffer him to sleepe †There is also an other very il infirmitie which I haue sene vnder the sunne riches kept to the hurt of the owner †For they perish in very euil affliction he hath begotten a sonne which shal be in great pouertie †As he came forth naked from his mothers wombe so shal he returne and shal take nothing away with him of his labour †An infirmitie vtterly miserable as he came so shal he returne What doth it then profite him that he hath labored into the winde †Al the dayes of his life he eateth in darknes and in miserie and in heauines †This therfore hath semed good to me that a man eate and drinke and take ioy of his labour wherwith he hath labored vnder the sunne the number of the dayes of his life which God hath geuen him and this is his portion †And to euerie man vnto whom God hath geuen riches and substance and hath geuen him powre to eate of them and to enioy his portion and to reioyce of his labour this is the gift of God †For he shal not greatly remember the dayes of his life because God doth occupie his hart with delightes CHAP. VI. Riches make not men happie because manie dye shortly 3. and manie rich men wil not vse their riches 8. Likewise studie to know al secrete thinges is vanitie not felicitie THERE is also an other euil which I haue sene vnder the sunne and that frequent with men †A man to whom God hath geuen riches and substance and honour and nothing is lacking to his soule of al thinges which he desireth neither doth God geue him powre to eate therof but a strange man shal eate it vp This is vanitie and great miserie †If a man shal begette an hundred children and shal liue manie yeares and haue manie dayes of age and his soule vse not the goods of his substance and he lacke burial of this man I pronounce shat the vntimely borne is better then he †For he came in vaine and passeth to darknes and his name shal be cleane forgotten †He hath not sene the sunne nor knowen the distance of good and euil †although he liued two thousand yeares and hath not enioyed good thinges do not al thinges hasten to one place †Al the labour of man is in his mouth but his soule shal not be filled †What hath the wiseman more then the foole and what the poore man but to passe thither where life is †Better it is to see that which thou maist couere then to desire that which thou canst not know But this also is vanitie and presumption of spirite †He that shal be his name is already called and it is knowne that he is a man and can not contend in iudgement against a stronger then himself †There be manie wordes that haue much vanitie in disputing CHAP. VII It is in vaine to seke and vnpossible to know al natural thinges 2. It importeth to leade this shorte life in mortification 4. paenance 8. and patience 12. seeking wisdom with competent temporal meanes 15. prouiding for the next world 24. not yelding to concupiscence VVHAT nedeth a man to seke thinges greater then himself wheras he is ignorant what is profitable for him in his life in the number of the dayes of his peregrination and the time that passeth as a shadow Or who can tel him what shal be after him vnder the sunne †Better is a good name then precious ointments and the day of death then the day of natiuitie †It is better to goe to the house of mourning then to the house of banketing for in that the end of al men is signified and he that liueth thinketh what shal be †Anger is better then laughter because by sadnes of the countenance the mind of the offender is corrected †The hart of wisemen where sadnes is and the hart of fooles where mirth †It is better to be rebuked of a wiseman then to be deceiued with the flaterie of fooles †Because as the sound of thornes burning vnder a potte so the laughter of a foole but this also is vanitie †Oppression trubleth the wise and shal destroy the streingth of his hart †Better is the end of a speach then the beginning Better is the patient man then the arrogant †Be not quickly angrie because anger resteth in the bosom of a foole †Say not What is the cause thinkest thou that the former times were better then they are now for this maner of question is foolish †Wisdom with riches is more profitable and doth more profite them that see the sunne †For as wisdom protecteth so money protecteth But lerning and wisdom haue this much more that they geue life to their owner †Consider the workes of God that no man can correct whom he hath despised †In the good day enioy good thinges and beware before of the euil day For as this so that also hath God made that man finde not against him iust complants †These thinges also I saw in the dayes of my vanitie The iust man perisheth in his iustice and the impious liueth a long time in his malice †Be not iust too much neither be more wise then is necessarie lest thou be come more dul †Doe not impiously much and be not foolish lest thou dye not in thy time †It is good that thou hold vp the iust yea
wil haue pittie vpon the inchanter stricking of a serpent or of anie that come nere to beastes so also he that kepeth companie with a wicked man and is wrapped in his sinnes †For one houre he wil tarie with thee but if thou decline he wil not abide it †In his lippes the enimie speaketh swetely and in his hart he lyeth in wayte that he may ouerthrow thee into the pitte †In his eyes the enimie weepeth and if he may finde a time he wil not be satisfied with bloud †and if euils happen to thee thou shalt finde him there first †In his eyes the enimie weepeth and as it were helping thee he wil vndermine thy feete †He wil shake his head and clappe his hand and whispering manie thinges he wil change his countenance CHAP. XIII Conuersation with the proud rich and potent is dangerous 9. Relie vpon Gods helpe 11. Beware of pusillanimitie of presumption 19. A meane is necessarie and the companie of equals is most secure HE that toucheth pitch shal be defiled with it and he that communicateth with the proud shal put on pride †He shal take a burden vpon him that communicateth with one more honorable then himself And be not companion with one richer then thyself †What societie shal the caudron haue with the earthen potte for when they shal knock one against the other it shal be broken †The rich man hath done vniustly and he wil fume but the poore man being hurt wil hold his peace †If thou geue he wil take thee and if thou haue not he wil forsake thee †If thou haue he wil liue with thee and wil emptie thee and he wil not be sorie for thee †If thou be necessarie for him he wil supplant thee and smiling wil put thee in hope telling thee good thinges and wil say What wantest thou †And he wil confound thee in his meates til he emptie thee twise thrise and at the last he wil mocke thee and afterward seeing he wil forsake thee and wil shake his head at thee †Humble thyself to God and expect his handes †Take heede lest seduced into follie thou be humbled †Be not humble in thy wisdom lest hmbled thou be seduced into follie †Being called of the mightier depart for by this he wil cal thee the more †Be not importune lest thou be reiected and be not farre from him lest thou goe into obliuion †Stay not to speake felowlike with him neither credite his manie wordes For by much talke he wil proue thee and smiling wil examine thee of thy secretes †His cruel mind wil kepe thy wordes and he wil not spare for malice and for bandes †Take heede to thyself and attend diligently to thyn hearing because thou walkest with thy subuersion †But hearing those thinges see as it were in sleepe and thou shalt watch †Loue God al thy life and inuocate him for thy saluation †Euerie beast loueth the like to it self so also euerie man the nerest to himself †Al flesh wil match with the like to itself and euerie man wil associate himself to his like †If the woolfshal at anie time communicate with the lambe so the sinner with the iust †What fellowshippe hath an holy man with a dogge or what part hath the riche with the poore †The wilde asse in the deserte is the lyons pray so the poore are also the pastures of the riche †And as humilitie is abomination to the proude so also the poore man is the execration of the riche †The riche man being moued is confirmed by his frendes but the humble when he is fallen shal be thrust out euen of his familiars †To the rich deceeued there are many recouerers he hath spoken proud wordes and they haue iustified him †The humble was deceiued he moreouer is rebuked also he hath spoken wisely and place was not geuen vnto him †The rich man spake and al helde their peace and they wil carry his worde euen to the cloudes †The poore man spake and they say Who is this and if he stumble they wil ouerthrowe him †Substance is good to him that hath no sinne in his conscience and pouertie is most wicked in the mouth of the impious †The hart of a man altereth his countenance either into good or into euil †The token of a good hart and a good countenance thou shalt hardly finde and with labour CHAP. XIIII Offence of the tongue is a frequent and dangerous sinne 3. Riches are hurtful to a couetous and to an enuious mind 11. workes of mercie necessarie 22. and perseuerance in wisdom BLESSED is the man that hath not offended in a worde out of his mouth and is not pricked with the sorrow of sinne †Happie is he that hath not had heauines of his minde and hath not fallen from his hope †Substance is without reason to the couetous man and niggard and for the spiteful enuious man to what purpose is gold †He that heapeth together from his hart vniustly gathereth for others and in his goodes an other wil kepe riote †He that is wicked to himselfe to what other man wil he be good and he shal haue no pleasure in his goodes †He that enuieth himselfe nothing is worse then he and this is the reward of his malice †and if he doe good he doth yt ignorantly and not willing and at the last he manifesteth his malice †The eye of the enuious is wicked and turneth away his face and despiseth his owne soule †The eye of the couteous man insatiable in a portion of iniquitie wil not be satisfied til he consume his owne soule withering it †An euil eye is towards euil thinges he shal haue his fil of bread needie in heauines shal he be at his table †Sonne if thou haue it doe good to thyselfe and offer to God worthie oblations †Be mindful that death slacketh not and that the couenant of hel hath beene shewed thee for the couenant of this world shal dye the death †Before death do good to thy freind and according to thine abilitie stretching out thy hand geue to the poore †Be not defrauded of thy good day and let not a litle portion of a good gift ouerpasse the. †Shalt thou not leaue to others thy sorrowes labours in the deuision of the lotte †Geue and take and iustifie thy soule †Before thy death worke iustice for in hel there can not meat be found †Al flesh shal waxe olde as grasse and as the leafe fructifying on a greene tree †Some grow and some are shaken of so the generation of flesh and bloude one is ended and an other is borne †Al corruptible worke shal faile in the end and he that worketh it shal goe therwith †And euerie excellent worke shal be iustified and he that
princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a saâ—â—e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so saâ—re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iustâ—â—â— that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Salâ—ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned †O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation †At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed †And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof †Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice †And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure †Behold they that see shal crie without the angels of peace shal weepe bitterly †The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men †The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel †Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp †You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you †And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre †Heare ye that are far of what thinges I haue done and ye that are neere know my strength †The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates †He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil †This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful †His eies shal see the king in his beautie they shal see the land farre of †Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones †The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome †Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken †because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby †For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs †Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile †Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dumeâ— 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof †Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter †Their slaine shal be cast forth and out of their carcasâ—es shal rise a stinche the mountaines shal melt with their bloud †And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree †Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement †The sword of
approche to iudgement together †Who hath raysed the iust from the East hath called him that he should folow him he shal geue the Gentiles in his sight and he shal obteyne kinges he shal geue them as it were dust to his sword as stubble taken violently with with the winde to his bow †He shal pursew them he shal passe in peace there shal no path appeare after his feete †Who hath wrought and done these thinges calling the generations from the begynning I the Lord the first and the last I am †The ilands haue seene and haue bene afrayd the ends of the earth haue beene astonied they haue approched and come neere †Euerie one shal helpe his neighbour and shal say to his brother Be strong †The coppersmith striking with the hammer encouraged him that forged at that time saying It is good for sodering and he strengthened it with nailes that it should not be moued †And thou Israel my seruant Iocob whom I haue chosen the seede of Abraham my frend †in whom I haue taken thee from the ends of the earth and from the fat parts therof haue called thee and sayd to thee Thou art my seruant I haue chosen thee and haue not cast thee away †Feare not because I am with thee decline not because I am thy God I haue strengthened thee and haue holpen thee and the right hand of my iust one hath susteyned thee †Behold al that fight against thee shal be confounded and ashamed they shal be as if they were not and the men shal perish that gaynesay thee †Thou shalt seeke them and shalt not find the men thy rebelles they shal be as if they were not and as consumption the men that warre agaynst thee †Because I am the Lord thy God taking thy hand and saying to thee Feare not I haue holpen thee †Feare not thou worme of Iacob ye that are dead of Israel I haue holpen thee sayth our Lord and thy redemer the holie one of Israel †I haue made thee as a new threshing wayne hauing teeth like a saw thou shalt thresh the mountaynes and breake them in peeces and shalt make the litle hilles as dust †Thou shalt fanne them and the wind shal take them away and the whirle wind shal disperse them and thou shal reioyce in the Lord in the holie one of Israel thou shalt be ioyful †The needie and the poore seeke for waters and there are none their tongue hath bene drie with thirst I the Lord wil heare them I the God of Israel wil not forsake them †I wil open riuers in the high hilles and fountaynes in the middes of plaine fildes I wil make the desert into pooles of waters and the land not passable into riuers of waters †I wil geue into the wildernes the cedar and the thorne and the myrlte and the oliue tree I wil set in the desert the firretree the elme and the box tree together †That they may see and know and recount and vnderstand together that the hand of the Lord hath done this and the holie one of Israel hath created it †Make your iudgement approche sayth the Lord bring hither if perhaps you haue any thing sayd the king of Iacob †Let them come and tel vs what thinges so euer are to come tel the former thinges what they haue bene and we wil set our hart and shal know the later ends of them and tel vs the thinges that are to come †Shew what thinges are to come hereafter and we shal know that ye are goddes Doe ye also good or euil if you can and let vs speake and see together †Behold you are of nothing and your worke of that which is not he is abomination that hath chosen you †I haue raysed vp from the North and he shal come from the rising of the sunne he shal cal vpon my name and shal bring the magistrates as myre and as the plasterer treading claie †Who hath shewed from the beginning that we may know and from the beginning that we may say Art thou iust There is neyther that sheweth nor telleth before nor heareth your wordes †The first shal say to Sion Loe I am present and to Ierusalem I wil geue an euangelist †And I saw and neither of these was there any that would consult and being asked would answer a word †Behold al are vniust and their workes vayne their idols are wind and vanitie CHAP. XLII God the Father is wel pleased with his Sonne 6. whom he sendeth into this world to teach iustice whereby men are iustified 11. Manie Gentiles shal be conuerted 25. Iewes and other obstinate infidels shal be seuerely punished BEHOLD my seruant I wil receiue him mine elect my soule hath pleased itself in him I haue geuen my spirit vpon him he shal bring forth iudgement to the Gentiles †He shal not crie nor accept person neither shal his voice be heard abrode †The bruised reede he shal not breake and smoking flaxe he shal not quench he shal bring forth iudgement in truth †He shal not be sad nor turbulent til he set iudgement in the earth and the ilands shal expect his law †Thus sayth the Lord God that created the heauens and stretched them out that established the earth the thinges that spring therof that geueth breath to the people that is vpon it and spirit to them that tread therevpon †I the Lord haue called thee in iustice and taken thy hand and preserued thee And I haue geuen thee for a couenant of the people for a light of the Gentiles †That thou mightest open the eyes of the blind and bring forth the prisoner out of prison them that sitte in darknes out of the prison house †I the Lord this is my name I wil not geue my glorie to an other and my praise to grauen thinges †The thinges that were first loe they are come new thinges also I do shew◠before they come forth I wil make you heare them †Sing ye to the Lord a new song his prayse is from the endes of the earth ye that goe downe to the sea and you the fulnes therof ye ilands and inhabitants of the same †Let the desert be exalted and the cities therof Cedar shal dwel in houses ye inhabitants of the Rocke geue prayse they shal crye from the toppe of the mountaines †They shal geue glorie to the Lord and shal declare his praise in the ilands †The Lord shal goe forth as a strong man as a man of warre shal he raise vp zele he shal shoute and crie ouer his enemies he shal be strengthened †I haue alwayes held my peace I haue kepte silence I haue bene patient I wil speake as a trauailing woman I wil dissipate and swallow vp together †I wil make mountaynes and litle hilles desolate and wil make al their grasse to
Depart from me approch not to me because thou art vncleane these shal be smoke in my furie a fyre burning al the day †Behold it is written before me I wil not hold my peace but I wil render and repay into their bosome †your iniquities and the iniquities of your fathers together sayth our Lord that haue sacrificed vpon the mountaines and vpon the litle hilles haue reproched me I wil remeasure their first worke in their bosome †Thus saith our Lord As if a berrie be found in a cluster and it be said Destroy it not because it is a blessing so wil I doe for my seruants sake that I destroy not the whole †And I wil bring forth seede out of Iacob out of Iuda a possessour of my mountaines and mine elect shal inherite it and my seruants shal inhabite there †And the champaine countries shal be into foldes of flockes and the valley of Achor for the couche of heardes vnto my people that haue sought after me †And you that haue forsaken the Lord that haue forgotten my holie mount that sette a table to Fortune and offer libaments vpon it †I wil number you in the sword and you shal al fal by slaughter because I called and you haue not answered I spake and you haue not heard and you did euil in mine eies and you haue chosen the thinges that I would not †For this cause thus sayth our Lord God Behold my seruants shal eate and you shal be hungrie behold my seruants shal drinke and you shal be thirstie †Behold my seruants shal reioyce and you shal be confounded behold my seruants shal prayse for ioyfulnes of hart and you shal crie for sorow of hart and for contrition of spirit you shal howle †And you shal leaue your name for an othe to mine elect and the Lord God shal kil thee and wil cal his seruants by an other name †In which he that is blessed vpon the earth shal be blessed in God amen he that sweareth in the earth shal sweare by God amen because the former distresses are forgotten and because they are hid from myne eyes †For behold I create new heauens and a new earth and the former thinges shal not be in memorie and they shal not ascend vpon the hart †But you shal be glad and reioyce for euer in these thinges which I create because loe I create Ierusalem exultation and the people therof ioy †And I wil reioyce in Ierusalem and be glad in my people and there shal no more be heard in it the voice of weeping and the voice of crying †There shal no more be a childe of daies and an old man that shal not fil vp his dayes because the childe of an hundred yeares shal die and the sinner of an hundred yeares shal be accurst †And they shal build cities and inhabite and they shal plant vineyardes and eate the fruites therof †They shal not build and an others shal dwel they shal not plant and an other shal eate for according to the daies of the tree shal be the dayes of my people and they shal make old the workes of their handes †Myne elect shal not labour in vayne nor ingender in conturbation because it is the seede of the blessed of the Lord and their posteritie with them †And it shal be before they cal I wil heare as they are yet speaking I wil heare †The wulfe and the lambe shal feede together the lion and the oxe shal eate straw to the serpent dust shal be his bread they shal not hurt nor kil in al my holie mountaine sayth our Lord. CHAP. LXVI God who filleth heauen and earth wil dwel in the hart of the humble 3. For the sinnes of the Iewes Ierusalem shal be destroyed 5. The faith of Christ shal be propagated by the preaching of the Apostles 15. And Christ coming to iudge 19. al shal receiue according to their desertes THVS sayth our Lord “ Heauen is my seate and the earth my foote stoole what is this house that you wil build to me and what is this place of my rest †My hand hath made al these thinges al these thinges haue bene done sayth our Lord. But to whom shal I haue respect but to the poore litle one and the contrite of spirit and him that trembleth at my wordes †He that immolateth an oxe is as he that should stay a man he that killeth a sheepe in sacrifice as he that should braine a dog he that offereth oblation as he that should offer swines bloud he that remembreth frankincense as he that should blesse an idol Al these thinges haue they chosen in their wayes and in their abominations their soule is delighted †Wherfore I also wil choose their delusions and the thinges that they feared I wil bring to them because I called and there was none that would answer I haue spoken and they heard not and they haue done euil in mine eies and haue chosen the thinges that I would not †Heare the word of our Lord ye that tremble at his word your brethren that hate you and reiect you for my name sake haue sayd Let the Lord be glorified we shal see in your ioy but they shal be counfounded †A voice of people from the citie a voice from the temple the voice of our Lord repaying retribution to his enemies †Before she traueled she brought forth before her time came to be deliuered she brought forth a man childe †Who euer heard such a thing and who hath sene the like to this why shal the earth trauel in one day or shal a nation be brought forth together because Sion hath traueled and brought forth her children †Shal not I that make others to bring forth children my self bring forth saith the Lord shal I that geue generation to others be barren sayth the Lord thy God †Reioyce with Ierusalem and be ioyful in her al ye that loue her be glad with her in gladnes al ye that mourne vpon her †that you may sucke and be filled of the breast of her consolation that you may milke and flow with delightes in al maner of her glorie †Because thus saith our Lord Behold I wil decline vpon her as it were a floud of peace and as a torrent ouerflowing the glorie of the Gentiles which you shal sucke at the breasts you shal be caried vpon the knees they shal speake you fayre †As if the mother would speake one fayre so wil I comfort you and in Ierusalem you shal be comforted †You shal see and your hart shal reioyce and your bones shal spring as an herbe and the hand of our Lord shal be knowen to his seruants and he shal be wrath with his enemies †Because loe our Lord wil come in fyre and his chariotes as
fathers that I would geue them a land flowing with milke hunnie as is this day And I answered said Amen Lord. †And our Lord said to me Crie aloude al these wordes in the cities of Iuda and without Ierusalem saying Heare ye the wordes of this couenant and do them †because contesting I did contest your fathers in the day that I brought them out of the Land of Aegypt euen to this day arising early I contested and said Heare ye my voice †and they heard not nor inclined their eare but went euerie one in the peruersitie of his owne wicked hart I brought vpon them al the wordes of this couenant which I commanded them to doe and they did not †And our Lord said to me Conspiracie is found in the men of Iuda and in the inhabitants of the men of Ierusalem †They are returned to the former iniquities of their fathers which would not heare my wordes and these therfore haue gone after strange goddes to serue them the house of Israel and the house of Iuda hath made voide my couenant which I made with their fathers †For which thing thus saith our Lord Behold I wil bring in euils vpon them out of which they shal not be able to goeforth and they shal crie to me and I wil not heare them †And the cities of Iuda and the inhabitants of Ierusalem shal goe and crie to goddes vnto whom they sacrificed and they shal not saue them in the time of their affliction †For according to the number of thy cities were thy goddes ô Iuda and according to the number of the waies of Ierusalem thou didst set altars of confusion altars to sacrifice to Baalim †Thou therefore pray not for this people and take not to thee praise and prayer for them because I wil no◠heare in the time of their crie vnto me in the time of their affliction †What is it that my beloued hath in my house done much wickednes shal the holie flesh take away from thee thy malices in which thou hast bosted †The Lord hath called thy name a plentiful oliue tree faire fruiteful beautiful at the voice of a word a great fire flamed vp in it and the shrubbes thereof are burnt †And the Lord of hostes that planted thee hath spoken euil vpon thee for the euils of the house of Israel and of the house of Iuda which they haue done to themselues to prouoke me in offering to Baalim †But thou Lord hast shewed me and I haue knowen thou hast shewed me their studies †And I as a milde lambe that is caried to a victim and I knew not that they deuised counsels against me saying Let vs cast wood on his bread and rase him out of the land of the liuing and let his name be mentioned no more †But thou ô Lord of Sabaoth which iudgest iustly and prouest the reynes and the hartes let me see thy reuenge of them for to thee I haue reueled my cause †Therefore thus saith the Lord to the men of Anathoth which seeke thy life and say Thou shalt not prophecie in the name of our Lord and thou shalt not die in our handes †Therefore thus saith the Lord of hostes Behold I wil visite vpon them their yong men shal die by the sword their sonnes and their daughters shal die in famine †And there shal be no remaines of them for I wil bring in euil vpon the men of Anathoth the yeare of their visitation CHAP. XII It semeth strange that the wicked prosper 5. The Iewes heretofore afflicted by weaker enimies shal be more oppressed by the Babylonians 10. Euil pastors shal be punished 14. and forraine enimies destroyed THOV in deede ô Lord art iust if I dispute with thee but yet I wil speake iust thinges to thee Why doth the way of the impious prosper why is it wel with al that transgresse and doe wickedly †Thou hast planted them and they haue taken roote they prosper and bring forth fruite thou art nigh to their mouth and farre from their reynes †And thou Lord hast knowen me thou hast sene me and proued my hart with thee gather them together as a flocke to the victime and sanctifie them in the day of slaughter †How long shal the land mourne and the herbe of euerie fielde be withered for malice of the inhabitants therein Beast is consumed and foule because they haue saied He shal not see our later endes †If running with footemen thou hast laboured how canst thou contend with horses And whereas in a land of peace thou hast bene secure what wilt thou doe in the pride of Iordan †For euen thy bretheren the house of thy father they also haue fought against thee and haue cried after thee with ful voice beleue them not when they shal speake good thinges vnto thee †I haue forsaken my house I haue left mine inheritance I haue geuen my beloued soule into the hand of her enemies †Myne inheritance is become vnto me as a lion in the wood it hath vttered a voice against me therefore haue I hated it †Why is myne inheritance vnto me as a bird of diuers coulors is it as a birde died through out come assemble yourselues al ye beastes of the land make haste to deuoure †Manie pastours haue destroyed my vineyard they haue troden downe my portion they haue made my portion that was worthie to be desired into a desert of desolation †They haue laied it into dissipation and it hath mourned vpon me With desolation is al the land made desolate because there is none that considereth in the hart †Vpon al the wayes of the desert the wasters are come because the sword of our Lord shal deuoure from one end of the land to the other end thereof there is no peace to al flesh †They haue sowen wheate and reaped thornes they haue taken an inheritance and it shal not profite them you shal be ashamed of your fruites for the wrath of the furie of our Lord. †Thus saith the Lord against al my most wicked neighbours which touche the inheritance that I haue distributed to my people of Israel Behold I wil plucke them out of their land the house of Iuda I wil plucke out of the middes of them †And when I shal haue plucked them out I wil returne and haue mercie on them and wil bring them backe euerie man to his inheritance and euerie man into his land †And it shal be if being taught they wil learne the waies of my people that they sweare in my name Our Lord liueth as they haue taught my people to sweare by Baal they shal be built in the middes of my people †But if they wil not heare I wil plucke out that nation with plucking vp and with destruction saith our Lord. CHAP. XIII By a girdle first vsed and after leaft of 8. is
thy pastores thy louers shal goe into captiuitie and then shalt thou be confounded and ashamed of al thy malice †Thou that sittest in Libanus and makest thy neste in the ceders how hast thou mourned together when sorowes came to thee as the sorowes of a woman in trauel †I liue saith our Lord that if Iechonias the sonne of Ioakim the king of Iuda shal be a ring on my right hand thence wil I pluck him of †And I wil geue thee into the hand of them that seeke thy life and into the hand of them whose face thou fearest and into the hand of Nabuchodonosor king of Babylon and into the hand of the Chaldees †And I wil send thee and thy mother that bare thee into a strange countrie in the which you were not borne and there you shal dye †and into the land wherto they lift vp their minde to returne thither they shal not returne †Why is this man Iechonias an earthen and broken vessel is he a vessel without al pleasure why are they cast away he and his seede are cast forth into a land which they know not †Earth earth earth heare the word of our Lord. †Thus saith our Lord Write this man barren a man that in his daies shal not prosper for neither shal there be a man of his seede that shal sitte vpon the throne of Dauid and haue power anie more in Iuda CHAP. XXIII God reproueth the euil gouerners promising to reduce the reliques of the people from dispersion 4. to send good pastors and Christ the chiefe Pastor 9. Falseprophetes are threatned 16. The people warned not to heare them preaching without mission 27. against Gods wil 33. and calling Gods word a burden VVOE to the pastors that destroy and teare the flocke of my pasture saith our Lord. †Therefore thus saith our Lord the God of Israel to the pastours that feede my people You haue scattered my flocke and cast them out and haue not visited them Behold I wil visite vpon you the malice of your studies saith our Lord. †And I wil gather together the remnant of my flocke out of al landes into which I shal haue cast them out and I wil make them returne to their fieldes and they shal increase and be multiplied †And I wil raise vp pastors ouer them and they shal feede them they shal feare no more and they shal not dread and none shal be to seeke of the number saith our Lord. †Behold the daies come saith our Lord I wil rayse vp to Dauid a iust branch and he shal reigne a king and shal be wise and he shal doe iudgement and iustice in the earth †In those daies shal Iuda be saued and Israel shal dwel confidently and this is the name that they shal cal him The Lord our iust one †For this cause behold the daies come saith our Lord and they shal say no more Our Lord liueth that brought forth the children of Israel out of the Land of Aegypt †but Our Lord liueth that hath brought forth and brought hither the seede of the house of Israel from the Land of the North and out of al the landes to which I had cast them out they shal dwel in their owne land †To the prophets My hart is broken in the middes of me al my bones haue trembled I am become as a drunken man and as a man wette with wine at the presence of our Lord and at the presence of his holie wordes †Because the land is replenished with aduouterers because the land hath mourned by reason of malediction the fieldes of the desert are withered and their course is become euil their strength vnlike †For the prophet and the priest are polluted and in my house I haue found their euil saith our Lord. †Therefore their way shal be as slipper ground in the darke for they shal be driuen forth and fal therein for I wil bring euils vpon them the yeare of their visitation saith our Lord. †And in the prophetes of Samaria I haue seene foolishnes They prophecied in Baal and deceiued my people Israel †And in the prophetes of Ierusalem I saw the similitude of adulterers and the way of lying and they strengthned the handes of the most wicked that no man would returne from his malice they are al become vnto me as Sodoma and the inhabitants thereof as Gomorrha †Therefore thus saith the Lord of hostes to the prophets Behold I wil feede them with wormewood and wil geue them galle to drinke for from the prophetes of Ierusalem is pollution gone forth vpon al the land †Thus saith the Lord of hostes He are not the wordes of the prophets that prophecie vnto you and deceiue you they speake the vision of their owne hart not from the mouth of the Lord. †They say to them that blaspheme me Our Lord hath spoken Peace shal be to you and to euerie one that walketh in the peruersitie of his owne hart they haue said There shal no euil come vpon you †For who hath bene present in the counsel of our Lord and hath seene and heard his word Who hath considered his word and heard it †Behold the whirlewind of the Lords indignation shal come forth and a tempest breaking out it shal come vpon the head of the impious †The furie of the Lord shal not returne til he doe it and vntil he accomplish the cogitation of his hart in the later daies you shal vnderstand his counsel †I sent not the prophetes and they ranne I spake not to them and they prophecied †If they had stood in my counsel and made my wordes knowen to my people I had verely turned them from their euil way and from their most wicked cogitations †Am I God neere hand thinkest thou saith our Lord and not God farre of †Shal a man be hid in secretes and shal not I see him saith our Lord Why doe not I fil heauen and earth saith our Lord †I haue heard what the prophets haue said prophecying in my name lies and saying I haue dreamed I haue dreamed †How long is this in the hart of the prophetes prophecying lies and prophecying the seductions of their owne hart †Who wil make my people to forget my name through their dreames which euerie one telleth to his neighbour as their fathers forgot my name for Baal †The prophet that hath a dreame let him tel the dreame and he that hath my word let him speake my word truly what hath the chaâ—e to doe with the wheate saith our Lord †Why are not my wordes as fire saith our Lord and as a hammer breaking a rocke †Therefore behold I to the prophetes saith our Lord which steale my wordes euerie one from his neighbour †Behold I to the prophetes saith our Lord which take their tongues and say Our Lord saith it â€
furie at my hand thou shalt drinke thereof to al nations vnto the which I shal send thee †And they shal drinke and be trubled and be madde at the face of the sword which I shal send among them †And I tooke the cuppe at the hand of our Lord and I dranke to al the nations to which our Lord sent me †to Ierusalem and the cities of â—uda and to the kinges thereof princes thereof that I would geue them into desolation and into astonishment and into hissing and into malediction as is this day †To Pharao the king of Aegypt and to his seruants and his princes al his people †and to al generally to al the kinges of the land of Ausitis and to al the kinges of the land of the Philisthijms and of Ascalon and of Gaza and of Accaron and to the remnant of Azotus †and of Idumea and of Moab and to the children of Ammon †And to al the kinges of Tyre and to al the kinges of Sidon and to the kinges of the land of the iles who are beyond the Sea †And to Dedan and Thema and Buz and to al that haue their heare powled †And to al the kinges of Arabia and to al the kinges of the West that dwel in the desert †And to al the kinges of Zambri and to al the kinges of Elam and to al the kinges of the Medes †also to al the kinges of the North from neere and from a farre of to euerie one against his brother and to al the kingdomes of the earth which are vpon the face thereof and the king of Sesac shal drinke after them †And thou shalt say to them Thus saith the Lord of hostes the God of Israel Drinke ye and be drunken vomite and fal and rise not at the face of the sword which I shal send among you †And when they shal not take the cuppe of thy hand to drinke thou shalt say to them Thus saith the Lord of hostes Drinking you shal drinke †because loe in the citie wherein my name is inuocated wil I beginne to afflict and shal you be as innocent and scape free you shal not scape free for I cal the sword vpon al the inhabitants of the earth saith the Lord of hostes †And thou shalt prophecie vnto them al these wordes and shalt say to them Our Lord from on high shal roare and from his holie habitation shal geue his voice roaring he shal roare vpon his beautie the crie as it were of them that tread grapes shal be sung against al the inhabitants of the earth †The sound is come euen to the endes of the earth because there is iudgement to our Lord with the Nations he entreth iudgement with al flesh the impious I haue deliuered to the sword saith our Lord. †Thus saith the Lord of hostes Behold affliction shal go forth from nation to nation a great whirlewind shal goe forth from the endes of the earth †And the slaine of our Lord shal be in that day from the one end of the earth euen to the other end thereof they shal not be mourned and they shal not be gathered vp nor buried as a dunghil shal they lie vpon the face of the earth †Howle ye pastoures and crie and sprinkle your selues with ashes ye leaders of the flocke because your daies are accomplished to be slaine and your dissipations and you shal fal as precious vessels †And flight shal faile from the pastours and saluation from the principals of the flocke †A voice of the crie of the pastoures and an bowling of the principals of the flocke because our Lord hath wasted their pastures †And the fieldes of peace haue bene silent at the presence of the wrath of the furie of our Lord. †He hath as a lyon forsaken his couert because their land is made into desolation at the presence of the wrath of the doue and at the presence of the wrath of the furie of our Lord. CHAP. XXVI The prophet for preaching Gods commination 7. is apprehended by the priestes and false prophetes 10. but deliuered from death by the ancientes of the people 18. alleaging the examples of Michaeas 20. and Vrias prophecying the same before IN THE beginning of the kingdom of Ioakim the sonne of Iosias king of Iuda came this word from our Lord saying †Thus saith our Lord Stand in the court of the house of our Lord and thou shalt speake to al the cities of Iuda out of the which they come to adore in the house of our Lord al the wordes which I haue commanded thee to speake vnto them withdraw not a word †if perhaps they wil heare and be conuerted euerie one from his euil way and it may repent me of the euil that I thinke to doe to them for the malice of their studies †And thou shalt say to them Thus saith our Lord If you wil not heare me to walke in my law which I haue geuen you †that you heare the wordes of my seruants the prophetes which I sent to you in the night rising and directing and you heard not †I wil geue this house as Silo and this citie I wil geue into malediction to al the nations of the earth †And the priestes and prophetes and al the people heard Ieremie speaking these wordes in the house of our Lord. †And when Ieremie had ended speaking al thinges that our Lord had commanded him to speake vnto al the people the priestes and prophetes and al the people apprehended him saying Let him dye the death †Why hath he prophecied in the name of our Lord saying This house shal be as Silo and this citie shal be made desolate for that there is no inhabitant And al the people was gathered together against Ieremie in the house of our Lord. †And the princes of Iuda heard these wordes and they went vp from the kings house into the house of our Lord and saâ—e in the entrie of the new gate of the house of our Lord. †And the priestes and the prophetes spake to the princes and to al the people saying The iudgement of death is to this man because he hath prophecied against this citie as you haue heard with your eares †And Ieremie spake to al the princes and to al the people saying Our Lord sent me that I should prophecie to this house to this citie al the wordes that you haue heard †Now therfore make your waies good and your studies heare the voice of our Lord your God and our Lord wil repent him of the euil that he hath spoken against you †But I loe am in your handes doe vnto me that which is good and right in your eyes †Howbeit know ye and vnderstand that if you kil me you shal betray innocent bloud against your selues and against this citie and the
builded not houses to inhabite and vineyard and filde and seede we haue not had †but we haue dwelt in tabarnacles and haue bene obedient according to al thinges that Ionadab our father commanded vs. †But when Nabuchodonosor the king of Babylon was come vp to our Land we said Come and let vs goe into Ierusalem from the face of the host of the Chaldees and from the face of the host of Syria and we haue taried in Ierusalem †And the word of our Lord was made to Ieremie saying †Thus saith the Lord of hostes the God of Israel Goe say to the men of Iuda and to the inhabitants of Ierusalem Why wil you not receiue discipline to obey my wordes saith our Lord †The wordes of Ionadab the sonne of Rechab haue preuailed which he commanded his sonnes not to drincke wine and they haue not drunke vntil this day because they haue obeyed the commandment of their father but I haue spoken to you early rysing and speakeing and you haue not obeyed me †And I haue sent to you al my seruants the prophetes rising early and sending and saying Returne ye euerie one from his most wicked way and make your studies good and folow not strange goddes nor worship them and you shal dwel in the land which I gaue you and your fathers and you haue not inclined your eare nor heard me †The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father which he commanded them but this people hath not obeyed me †Therefore thus saith the Lord of hostes the God of Israel Behold I wil bring vpon Iuda and vpon al the inhabitants of Ierusalem al the affliction which I haue spoken against them because I haue spoken to them and they haue not heard I haue called them and they haue not answered me †But to the house of the Rechabites Ieremie said Thus saith the Lord of hostes the God of Israel For that you haue obeyed the commandment of Ionadab your father and haue kept al his commandments and haue done al thinges that he commanded you †Therefore thus saith the Lord of hostes the God of Israel There shal not want a man of the stocke of Ionadab the sonne of Rechab standing in my sight al daies ANNOTATIONS CHAP. XXXV 1. The house of Rechabites VVe haue here according to the state of Gods Church in the old Testament a cleare example of religious life by professing and performing good workes of supererogation not commanded by God but piously instituted by a holie man called Ionadab VVhich not only himself and his proper children but also their posteritie manie ages after him voluntarily obserued by a prescript Rule Not to builde houses nor dwel in anie but in tentes not to sow seede nor to plant nor haue vinyardes nor to drinke wine A like rule but not the same in al pointes was prescribed by God himself Num 6 for such as would voluntarily embrace it And Elias and Elizens with then disciples obserued an other forme of religious life as appeareth 4. Reg. 1. 2. c. Al which vvere figures of more perfect Religious Orders in the Church of Christ consisting in three essential vowes of voluntarie Pouertie Chastitie and Obedience not commanded but commended and for the better attayning to perfection counseled by our Sauiour vvherof they are called Euangelical Counsels observed by the Apostles leauing al their worldlie substance and al desire of hauing anie proper possessions such also as had wiues leauing them the rest noâ— marying al renouncing their owne willes subiected the same to Christs wil folovving him VVhose example others imitating this holie maner of life hath stil continued in the Church as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules nor were called by the same titles For as in the time of Moyses law some were called Nazareites some the Children of the Prophetes and some Rechabites after the name of their founders father Rechab a renowmed godlie man so now some are called Eremites some Monkes some Freares and some Religious Clerkes And of ech of these kindes diuers sortes are distinguished by varietie of rules habites special functions and titles either of their first Institutors or of the Institutes themselues or of the places or other occasions As Carmelites Augustines as wel Monkes as Canons Regular Benedictins Bernardins Carthusians Dominicans Fraâ—c scans Iesuiâ—es Theatines Capuchines and the like As also manie distinct Orders of Nunnes But none of them al differ from the rest nor from other Catholique Christians in pointes of faith nor make anie Sectes of Religion as Heretikes ridiculously obiect For al beleue and confesse the self same Catholique Faith in al the Articles therof al vse and acknowlege the same and no other holie Sacraments and al are vnited in one vniuersal Church vnder one visible Head Euerie Order good and holie in their profession al together excellently aâ—oâ—ing the whole bodie with sacred semelie varieties make the same vniuersal Church more glorious CHAP. XXXVI Ieremie in prison sendeth Baruch by Gods commandment to read a booke of comminations before the people 7. exhorting them to repent 9. which being read in a porch of the Temple 11. Micheas reporteth it to the Nobles in the court 14. whither Baruch being called readeth the same before them 20. they informe the king 21. who hearing part therof causeth the booke to be burned 26. and commandeth to apprehend Baruch and Ieremie 27. The booke is write againe by them with addition of more AND it came to passe in the fourth yeare of Ioakim the sonne of Iosias king of Iuda this word was made to Ieremie from our Lord saying †Take a volume of a booke and thou shalt write in it al the wordes that I haue spoken to thee against Israel and Iuda against al Nations since the day that I spake to thee from the daies of Iosias euen to this day †If perhaps the house of Iuda hearing al the euils that I meane to doe vnto them let euerie man returne from his most wicked way and I wil be propicious to their iniquitie and to their sinne †Ieremie therefore called Baruch the sonne of Nerias and Baruch wrote from the mouth of Ieremie al the wordes of our Lord which he spake to him in the volume of the booke †And Ieremie commanded Baruch saying I am shut vp neither am I able to goe into the house of our Lord. †Goe thou in therefore and read out of the volume wherein thou hast written from my mouth the wordes of our Lord in the hearing of al the people in the house of our Lord on the fasting day moreouer also in the hearing of al Iuda which come out of their cities thou shalt read it to them †if perhaps their prayer may fal in the sight of our
I WIL BRING MY SERVANT THE ORIENT †Because loe the stone that I layd before Iesus vpon one stone there be seuen eyes behold I wil graue the grauing therof sayth the Lord of hosts I wil take away the iniquitie of that land in one day †In that day sayth the Lord of hosts euerie man shal cal his frende vnder the vine and vnder the figtree CHAP. IIII. In a vision of a candlestike and candles 3. and of two oliue trees is prophecied the vocation of the Gentils 11. and lastly of the Iewes AND the Angel returned that spake in me and he raysed me vp as a man that is raysed out of his sleepe †And he sayd to me What seest thou And I sayd I saw and loe a candlesticke al of gold and the lampe therof vpon the head of it and the seuen lights therof vpon it and seuen funnels for the lights that were vpon the head therof †And tow oliue trees vpon it one on the right hand of the lampe and one on the left hand therof †And I answered and I sayd to the Angel that spake in me saying What are these thinges my Lord †And the Angel that spake in me answered and sayd to me Why knowest thou not what these thinges are And I sayd No my Lord. †And he answered and sayd to me saying This is the word of our Lord to Zorobabel saying Not in an host nor in strength but in my spirit sayth the Lord of hosts †Who art thou ô great mountayne before Zorobabel into a plaine and he wil bring forth the principal stone and wil make grace equal to the grace therof †And the word of our Lord was made to me saying †The handes of Zorobabel haue founded this house and his handes shal perfite it and you shal know that the Lord of hosts hath sent me to you †For who hath despised litle dayes and they shal reioyce and shal see the stone of tinne in the hand of Zorobabel These are the seuen eyes of our Lord that runne through out the whole earth †And I answered and sayd to him What are these two oliuetrees on the right hand of the candlestike and on the left hand therof †And I answered the second time and sayd to him What are the two branches of oliuetrees that are beside the two beaks of gold in which are the funnels of gold †And he sayd to me saying Why knowest thou not what these are And I sayd No my Lord. †And he sayd These are two sonnes of oyle which assist the dominatour of the whole earth CHAP. V. In a vision of a flying booke theeues and sweares are threatned 5. in an other vision is foreshewed that the Iewes shal be blind and obdurate AND I turned and lifted vp myne eyes and I saw and behold a volume flying †And he sayd to me What seest thou And I sayd I see a volume flying the length therof of twentie cubits and the breadth therof of ten cubits †And he sayd to me This is the malediction that goeth forth vpon the face of the earth because euerie theefe as is there written shal be iudged and euerie swearer by it in like maner shal be iudged †I wil bring it forth sayth the Lord of hosts and it shal come to the house of the theefe and to the house of him that sweareth by my name falsly it shal abide in the middes of his house and shal consume it and the timber therof and the stones therof †And the Angel went out that spake in me and he sayd to me Lift vp thine eyes and see what is this that goeth forth †And I sayd What is it And he sayd This is an amphore going forth And he sayd This is their eye in al the earth †And behold a talent of lead was caried and loe one woman sitting in the middes of the amphore †And he sayd This is impietie And he threw her in the middes of the amphore and cast a lumpe of lead vpon the mouth therof †And I lifted vp mine eyes and saw and behold two wemen coming forth and spirit in the winges of them and they had winges as the winges of a kite and they lifted vp the amphore betwen the earth and the heauen †And I sayd to the Angel that spake in me Whither do these carie the amphore †And he sayd to me That a house may be built for it in the land of Sennaar and it may be established and set there vpon the foundation therof CHAP. VI. In a vision of chariots is foreshewed the succession of foure monarchies 11. In crownes set on the high priests head the Kingdom and Priesthood of Christ 15. and the rewards of them that receiue him AND I turned and lifted vp mine eyes and saw and behold foure chariots coming forth from the middes of two mountaines the mountaines mountaines of brasse †In the first chariot red horses in the second chariot blacke horses †and in the third chariot white horses and in the fourth chariot speckled horses strong †And I answered and sayd to the Angel that spake in me What are these thinges my Lord †And the Angel answered and sayd to me These are the foure windes of heauen which goeforth to stand before the Dominatour of al the earth †That in which were the blacke horses went forth into the land of the North and the white went forth after them and the speckled went forth to the land of the South †But they that were strongest went out and sought to goe and to runne about through out al the earth And he sayd Goe walke through out the earth and they walked through out the earth †And he called me and spake to me saying Behold they that goe forth into the land of the North haue made my spirit to rest in the land of the North. †And the word of our Lord was made to me saying †Take of the transmigration of Holdai and of Tobias and of Idaias and thou shalt come in that day and shalt enter into the house of Iosias the sonne of Sophonias who came out of Babylon †And thou shalt take gold and siluer shalt make crownes and thou shalt set on the head of Iesus the sonne of Iosedec the grand priest †and thou shalt speake to him saying Thus sayth the Lord of hosts saying BEHOLD A MAN ORIENT IS HIS NAME and vnder him shal spring vp and shal build a temple to our Lord. †And he shal build a temple to our Lord and shal beare glorie and shal sit and rule vpon his throne and he shal be a priest vpon his throne and the counsel of peace shal be betwen them two †And the crownes shal be to Helem and Tobias and Idaias and Hem the sonne of Sophonias a memorial in the
our Lord in iustice †And the sacrifice of Iuda and Ierusalem shal please our Lord as the dayes of the world and as the yeares of old †And I wil come to you in iudgement and wil be a swift witnes to sorcerers and aduouterers and to the periured and them that calumniate the hyre of the hyred man the widowes and pupils and oppresse the stranger nor haue feared me sayth the Lord of hosts †For I the Lord and I am not changed and ye sonnes of Iacob are not consumed †For from the dayes of your fathers you haue departed from mine ordinances and haue not kept them Returne to me and I wil returne to you sayth the Lord of hosts And you haue sayd Wherin shal we returne †Shal man fasten God because you do fasten me And you haue sayd Wherein do we fasten thee In tithes and in first fruites †And in penurie you are accursed and you your whole nation fasten me †Bring in al the tithe into the barne and let there be meare in my house and proue me vpon this sayth our Lord if I open not vnto you the fludgates of heauen and powre you out blessing euen to abundance †and I wil rebuke for you the deuourer and he shal not corrupt the fruite of your land neither shal the vine in the filde be barren sayth the Lord of hosts †And al Nations shal cal you blessed for you shal be a land worthie to be desired sayth the Lord of hosts †Your wordes haue bene forcible vpon me sayth the Lord. †And you sayd What haue we spoken against thee You haue sayd He is vayne that serueth God and what profite is it that we haue kept his precepts and that we haue walked sorowful before the Lord of host †Therfore now we cal the arrogant blessed for they that doe impietie are builded and they haue tempted God and are made safe †Then spake they that feared our Lord euerie one with his neighbour and our Lord attended and heard and a booke of monument was writen before him for them that feare our Lord and thinke on his name †And they shal be to me saith the Lord of hosts in the day that I doe to my peculiat and I wil spare them as a man spareth his sonne seruing him †And you shal conuert and shal see what is betwen the iust and the impious and betwen him that serueth God and serueth him not CHAP. IIII. In the terrible day of iudgement the wicked shal be condemned and the iust eternally rewarded 5. Before which time Elias shal returne and conuert the Iewes to Christ FOR behold the day shal come kindled as a furnace and al the proude and al that doe impietie shal be stubble and the day coming shal inflame them sayth the Lord of hosts which shal not leaue them roote and spring †And there shal rise to you that feare my name the Sunne of iustice and health in his winges and you shal goe forth and shal leape as calues of the heard †And you shal treade the impious when they shal be ashes vnder the sole of your feete in the day that I doe sayth the Lord of hosts †Remember ye the law of Moyses my seruant which I commanded him in Horeb to al Israel precepts iudgements †Behold I wil send you Elias the prophete before the day of our Lord come great and dreadful †And he shal conuert the hart of the fathers to the children the hart of the children to their fathers lest perhaps I come and strike the earth with anathema The end of the Prophetical Bookes THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT The argument of the bookes of Machabees with other prooemial Annotations BEFORE we declare the contents the reader perhaps wil require to know why they are called the Bookes of MACHABEES how manie they be who writ them in what language especially whether al or anie or which of them are Canonical Scripture For satisfaction of al which demandes distinguishing betwen certaine and vncertaine we shal briefly shew that which semeth more probable in the doubtful pointes and the assured certaintie of that which is decided by the Catholique Church of Christ Concerning therefore the name and inscription S. Ierom very probably supposeth that these Bookes haue their title of Iudas MACHABEVS the narration of whose heroical vertues and noble Actâ—s occupieth the greatest part of this whole historie And this surname Machabeus signifying valient of streingth or by an vsual hebrew contraction Mobi more explicated Milchamach Coach bihuda that is Force of battel or Streingth in Iuda was geuen him by his father Mathathias when before his death disposing of his sonnes exhorting them he sayd to them al You my sonnes take corege and doe manfully in the law because in it you shal be glorious And behold Simon your brother I know that he is a man of counsel heare ye him alwayes and he shal be father to you Next headdeth And Iudas Machabeus valient of streingth from his youth let him be to you the prince of warfayre and he shal manage the battel of the people And from him this name was also ascribed to his bretheren and to al the rest that ioyned with them either in the holie warres or otherwise shewed their valure professing Gods law in spiritual combate euen to death As Nicetas writeth in Orat. 22. S. Greg. Nazian VVherupon old Eleazarus and the seuen young bretheren with their mother are also called Machabees There be in al foure bookes called Machabees The first S. Ierom found in Hebrew the second in Greke as he testifieth Epist 106. The third is also extant in Greke and Latin in Biblijs Complutensibus The fourth semeth to be that which is mentioned in the end of the first booke And either the same or an other vnder that title is also extant in Greke as testifieth Sixtus Senensis li. 1. Bibliothecae VVho writte them is more vncertaine but most probable euerie one had a diuers auctor Neither are the two last approued for Canonical by anie authentical auctoritie It resteth therfore to speake of the two first which the Iewes and Protestants denie because they are not in the Hebrew Canon The Protestants further alleaging that they are not in the former Canon of the Church before S. Ieroms time Moreouer obiecting certaine places of these bookes which they say are contrarie to sound doctrine to the truth of other authentical histories or contradictorie in themselues None of which thinges can procede from the Holie Ghost the principal auctor of al Diuine Scriptures Al which textes we shal more conueniently explicate according to their true sense in their proper places As for the exception that these bookes are not in the Canon of the Iewes it is answered
that had bene at Rome an hostage and he reigned in the hundreth and seuen and thirteth yeare of the kingdom of the Greekes †In those dayes there went forth of Israel wicked children perswaded manie saying Let vs goe and make a couenant with the Gentils that are about vs because since we departed from them manie euils haue found vs. †And the talke semed good in their eyes †And some of the people determined and went to the king and he gaue them leaue to doe the iustice of the Gentils †And they built a schoole in Ierusalem according to the lawes of the Nations †and they made to them selues prepuces and reuolted from the holie testament and were ioyned to the Nations and were solde to doe euil †And the kingdom was prepared in the sight of Antiochus he begane to reigne in the land of Egypt that he might reigne ouer two kingdoms †And he entered into Aegypt with great multitude with chariots and elephants and horsemen and a copious multitude of shippes †And he made warre agaynst Ptolomee the king of Egypt and Ptolomee was afrayd at his presence and fled and manie fel wounded †And he tooke the fensed cities in the land of Aegypt and he tooke the spoiles of the land of Aegypt †And Antiochus turned after he strooke Aegypt in the hundreth and three and fourtith yeare and he went vp to Israel †and went vp to Ierusalem with a great multitude †And he entered into the sanctification with pride tooke the golden altar and the candlesticke of light and al the vessels therof and the table of proposition and the libatories and the phials and the litle morrers of gold and the vele and the crownes and the golden ornament that was in the face of the temple and he brake al into pâ—eces †And he tooke the siluer and gold and the desiderable vessels and he tooke the hidden treasures which he found and carying away he departed into his owne land †And he made a slaughter of men and spake in great pride †And great lamentation was made in Israel and in euerie place of theirs †and the princes and the ancients mourned and the youngmen and the virgins were weakned and the beautifulnes of the wemen was changed †Euerie husband tooke lamentation and the wemen that sate in the mariage bed mourned †and the land was moued vpon the inhabitants therein al the house of Iacob did put on confusion †And after two yeares of dayes the king sent a prince of tributes into the cities of Iuda he came to Ierusalem with a great multitude †And he spake vnto them peaceable wordes in guile and they beleued him †And he fel vpon the citie sodenly and stroke it with a great plague and destroyed much people in Israel †And he tooke the spoiles of the citie and burnt it with fyre and destroyed the houses therof and the walles therof round about †and they led the wemen captiue and the children and the cattel they possessed †And they built the citie of Dauid with a great wal and a strong and with firme towers and it was made a castel for them †and they placed there a sinful nation wicked men and they waxed strong therein And they layd armour and victuals and gathered together the spoiles of Ierusalem †and layd them vp there and they became a great snare †And this was made for an embushment of the sanctification and to be an il deuil in Israel †And they shed innocent bloud round about the sanctification and contaminated the sanctification †And the inhabitants of Ierusalem fled by reason of them and it became the habitation of strangers and she became stranger to her owne seede and her children forsooke her †Her sanctification was desolate as a wildernes her festiual dayes were turned into mourning her sabbaths into reproche her honours into naught †According to her glorie was her ignominie multiplied and her highnes was turned into mourning †And king Antiochus wrote to al his kingdom that al the people should be one and euerie one should leaue his owne law †And al Nations consented according to the word of king Antiochus †and manie of Israel consented to his seruice and they sacrificed to idols and defiled the sabbath †And the king sent bookes by the handes of messengers into Ierusalem into al the cities of Iuda that they should folow the law of the Nations of the earth †and should prohibite holocausts and sacrifices placations to be made in the temple of God †and should prohibite the sabbath to be celebrated and the solemne dayes †And he commanded the holie places to be defiled and the holie people of Israel †And he commanded altars to be built and temples and idols and swines flesh to be immolated and common beasts †and to leaue their children vncircumcised and their soules to be contaminated in al vncleannesses and abominations so that they should forget the law and should change al the iustifications of God †And whosoeuer had not done acording to the word of king Antiochus they should dye †According to al these words wrote he to al his kingdom and he appoynted princes ouer the people that should force these thinges to be done †And they commanded the cities of Iuda to sacrifice †And manie of the people were gathered to them they that had forsaken the law of our Lord and they did euils vpon the land †and they chased forth the people of Israel in hidden corners and in the secret places of fugitiues †The fiftenth day of the moneth Casleu the hundreth fiue and fourtith yeare king Antiochus built the abominable idol of desolation vpon the altar of God and through out al the cities of Iuda round about they builded altars †and before the gates of houses and in the stretes they burnt frankincense sacrificed †and the bookes of the law of God they burnt with fyre cutting them †and with whomsoeuer were found the bookes of the testament of our Lord and whosoeuer obserued the law of our Lord they murdered him according to the edict of the king †In their powre did they these thinges to the people of Israel that was found in euerie moneth and moneth in the cities †And the fiue and twentith day of the moneth they sacrificed vpon the altar that was agaynst the altar †And the wemen that circumcided their children were murdered according to the commandment of king Antiochus †and they hang vp the children by the necks through out al their houses and those that had circumcided them they murdered †And manie of the people of Israel determined with themselues that they would not eate the vncleane thinges they chose rather to dye then to be defiled with vncleane meates †they would not breake the
geue you spirit and soule and life and the members of euerie one I my selfe framed not †But in deede the Creator of the world that hath formed the natiuitie of man and that inuented the origine of al he wil restore againe with mercie vnto you spirit and life as now you despise your selues for his lawes †But Antiochus thinking himselfe contemned and withal despising the voice of the vpbrayder when the yonger was yet aliue he did not only exhort with wordes but also with oth he affirmed that he would make him rich happie and being turned from the lawes of his fathers he would account him a freind and geue him thinges necessarie †But when the yong man was not inclined to these thinges the king called the mother and counselled her to deale with the yong man to saue his life †And when he had exhorted her in manie wordes she promised that she would counsel her sonne †Therfore bending towards him mocking the cruel tyrant she sayd in her countrie language My sonne haue pitie on me which haue borne thee in my wombe nine moneths and gaue thee milke for three yeares and nourished thee and brought thee vnto this age †I beseech thee my sonne that thou looke to heauen and earth and to al thinges that are in them and vnderstand that God of nothing made them and mankinde †so shal it come to passe that thou wilt not feare this tormenter but being made a worthie partaker with thy bretheren take thou death that in that mercie I may receiue thee againe with thy bretheren †When she as yet was saying these thinges the yong man sayd For whom stay you I obey not the commandement of the king but the commandement of the law which was geuen vs by Moyses †But thou that art become the inuenter of al malice against the Hebrewes shal not escape the hand of God †For we for our sinnes doe suffer these thinges †And if the Lord our God hath bene angrie with vs a litle for rebuke correction yet he wil be reconciled againe to his seruants †But thou ô wicked and of al men most flagicious be not in vaine extolled with vaine hopes inflamed against his seruantes †For thou hast not yet escaped the iudgement of the almightie God and him that beholdeth al thinges †For my bretheren hauing now susteyned short payne are become vnder the testament of eternal life but thou by the iudgement of God shalt receiue iust punishment for thy pride †And I as also my brethren doe yeld my life and my bodie for the lawes of our fathets inuocating God to be propicious to our nation quickly and that thou with torments and stripes maist confesse that he onlie is God †But in me and in my brethren shal the wrath of the Almightie cease which hath iustly bene brought vpon al our stocke †Then the king incensed with anger raged against him more cruelly aboue al the rest taking it grieuously that he was mocked †And this same therfore died vnspotted wholy trusting in our Lord. †And last of al after the sonnes the mother also was consumed †Therfore of the sacrifices and of the exceeding cruelties there is ynough sayd CHAP. VIII Iudas Machabeus with six thousand men commendîng their cause to God 6. prospereth in battel 8. Philippe soliciting for more helpe Nicanor and Gorgias are sent with twentie thousand men against Iudas 12. whose men beginning to feare and some flying he encoregeth the rest 19. reciting manie examples of Gods assistance 22. disposeth his armie and prâ—uayleth 30. killing manie of Timothees and Bacchideâ— men 34. The principal hardly escaping by flight acknowlege that God protecteth the lewes BVT Iudas Machabeus and they that were with him went in secretely into the townes and calling together their kinsemen and taking vnto them those that continewed in Iudaisme they brought out to them six thousand men †And they inuocated our Lord that he would haue respect vnto his people that was troden of al and would haue mercie on the temple that was cotaminated of the impious †he would haue pitie also vpon the destruction of the citie which was forth with to be made flat with the ground and would heare the voice of the bloud crying to him †he would remember also the most vniust deathes of innocent children and the blasphemies done to his name and would take indignation for them †But Machabeus hauing gathered a multitude became intolerable to the heathen for the wrath of our Lord was turned into mercie †And coming vpon the castels and cities vnlooked for he burnt them taking commodious places he made not few slaughters of the enemies †and especially in the nightes he was caried to such excursions and the fame of his manlines was spred abrode euerie where †But Philip seing the man to come forward by litle and litle and that thinges for the more part succeeded with him prosperously wrote to Ptolomee the gouernour of Coelesyria and Phoenicia to geue ayde to the kinges affaires †And he with spede sent Nicanor the sonne of Patroclus of the principals of his freindes geuing him of the nations mingled together no lesse then twentie thousand armed men to destroy vtterly al the stocke of the Iewes adioyning also vnto him Gorgias a man of warre and in martial affayres of very great experience †And Nicanor appointed that he would supplie vnto the king the tribute that was to be geuen to the Romanes two thousand talents out of the captiuitie of the Iewes †and forthwith he sent to the cities by the sea side calling men together to the buying of the Iewish slaues promising that he would sel ninetie slaues for a talent not looking to the vengeance which was to folow him from the Almightie †But Iudas when he vnderstood it shewed to those Iewes that were with him the coming of Nicanor †Of whom certaine fearing and not crediting the iustice of God fled away †and others if they had any thing left sold it withal be sought our Lord that he would deliuer them from the impious Nicanor who had sold them before he came neere them †and if not for them yet for the testament that was with their fathers and for the inuocation of his holie magnifical name vpon them †But Machabeus calling together seuen thousand that were with him desired that they would not be reconciled to the enemies nor feare the multitude of the enemies coming against them vniustly but would fight manfully †hauing before their eyes the contume lie that was vniustly done by them to the holie place and moreouer the iniurie also of the citie being made a laughing stocke besides also the ordinances of the ancesters broken †For they in dede trust to their weapons sayd he and to their boldnes also but we trust in the Almightie Lord who can vtterly destroy
celebrated the Phase and the festiual day of Azymes for seuen dayes †and there was not celebrated such a Phase in Israel from the times of Samuel the prophet †and al the kinges of Israel did not celebrate such a Phase as Iosias did and the Priestes and the Leuites and the Iewes and al Israel that were found in their abode at Ierusalem †In the eightenth yeare Iosias reigning was the Phase celebrated †And the workes of Iosias were directed in the sight of his Lord in a hart ful of feare †and the thinges concerning him are writen in the ancient times touching them that sinned and were irreligious against our Lord aboue al nations and that sought not the wordes of our Lord vpon Israel †And after al this fact of Iosias came vp Pharao the king of Aegypt comming in Charcamis from the way vpon Euphrates and Iosias went forth to meete him †And the king of Aegypt sent to Iosias saying What is there betwen me thee king of Iuda †I was not sent of the Lord to fight against thee for my battel is vpon Euphrates goe downe in hast †And Iosias did not returne vpon his chariote but endeuoured to ouerthrow him not attending the word of the prophet from the mouth of our Lord †but he made battel against him in the field of Mageddo And princes went downe to king Iosias †And the king said to his seruantes Remoue me from the battel for I am weakned excedingly And forth with his seruantes remoued him out of the battel †And he went vp into his second chariote comming to Ierusalem dyed and was buried in his fathers se pulchre †And in al Iurie they mourned for Iosias the rulers with their wiues lamented him vntil this day And this was geuen out to be done alwayes vnto al the stocke of Israel †But these thinges were writen before in the booke of the histories of the kinges of Iuda and al the actes of the doing of Iosias and his glorie and his vnderstanding in the law of our Lord and the thinges that were done by him and that are not writen in the booke of the kinges of Israel and Iuda †And they that were of the nation taking Iechonias the sonne of Iosias made him king for Iosias his father when he was three and twentie yeares old †And he reigned ouer Israel three monethes And the king of Aegypt remoued him that he should not reigne in Ierusalem †and he put a taxe vpon the nation of siluer an hundred talentes and of gold one talent †And the king of Aegypt made Ioacim his brother king of Iuda and Ierusalem †and he bound the magistrates of Ioacim and Zaracel his brother and taking them brought them backe into Aegypt †Ioacim was fiue and twentie yeares old when he began to reigne in the land of Iuda and Ierusalem and he did euil in the sight of our Lord. †And after this man came vp Nabuchodonosor the king of Babylon and binding him with a bande of brasse brought him into Babylon †And Nabuchodonosor tooke the sacred vessels of our Lord and carried away and consecrated them in his temple in Babylon †For his vncleanes and lacke of religion is written in the booke of the times of the kinges †And Ioachin his sonne reigned for him And when he was made king he was eightene yeares old †And reigned three monethes and ten dayes in Ierusalem and did euil in the sight of our Lord †and after a yeare Nabuchodonosor sending transported him into Babylon together with the sacred vessels of our Lord. †And he made Sedecias king of Iuda and Ierusalem when he was one and twentie yeares old and he reigned eleuen yeares †And he did euil in the sight of our Lord and was not afraid of the wordes which were spoken by Ieremie the prophet from the mouth of our Lord †and being sworne of king Nabuchodonosor forsworne he did reuolt and his necke being hardened his hart he transgressed the ordinances of our Lord the God of Israel †And the princes of the people of our Lord did manie thinges wickedly and they did impiously aboue al the vncleannes of the nations and they polluted the temple of our Lord that was holie in Ierusalem †And the God of their fathers sent by his messenger to reclame them for that he would spare them and his tabernacle †But they scorned at his messengers and in the day that our Lord spake to them they were mocking his prophetes †Who was moued euen vnto wrath vpon his nation for their impietie and commanded the kinges of the Chaldees to come vp †These slewe their yong men with the sword round about their holie temple and spared not yong man and old man and virgin and youth †but al were deliuered into their handes taking al the sacred vessels of our Lord and the kinges treasures they caried them into Babylon †and burnt the house of our Lord and threwe downe the walles of Ierusalem and the towres therof they burnt with fire †and consumed al their honorable thinges and brought them to naught and those that were left of the sword they led into Babylon †And they were his seruants vntil the Persians reigned in the fulfilling of the word of our Lord by the mouth of Ieremie †as long as the land quietly kept her sabbathes al the time of her desolation she sabbathized in the application of seuentie yeares CHAP. II. Cyrus king of Persia permitteth the Iewes to returne into their countrie 10. and deliuereth to them the holie vessels which Nabuchodonosor had taken from the temple 16. Certaine aduersaries writing to king Artaxerxes hinder those that would repayre the ruines of Ierusalem CYRVS king of the Persians reigning for the accomplishment of the word of our Lord by the mouth of Ieremie †our Lord raysed vp the spirit of Cyrus king of the Persians and he proclaymed in al his kingdomes and that by writing †saying Thus sayth Cyrus king of the Persians The Lord of Israel the high Lord hath made me king ouer the whole earth †and hath signified to me to build him a house in Ierusalem which is in Iurie †If there be any of your kinred his Lord goe vp with him into Ierusalem †Whosoeuer therefore dwel about the places let them helpe them that are in the same place in gold and siluer †in giftes with horses and beastes and with other thinges which by vowes are added into the temple of our Lord which is in Ierusalem †And the princes of the tribes of the villages and of Iurie of the tribe of Beniamin the Priestes and the Leuites standing vp whom our Lord moued to goe vp and to build the house of our Lord which is in Ierusalem and they that were round about them †did helpe them with al their gold and siluer and beastes and
manie whose minde was stirred vp with many vowes †And Cyrus the king brought forth the sacred vessels of our Lord which Nabuchodonosor the king of Babylon transported out of Ierusalem and consecrated them to his Idol †And Cyrus the king of Persians bringing them forth deliuered them to Mithridatus who was ouer his treasures †And by him they were deliuered to Salmanasar president of Iurie †And of these this was the number Cuppes for libamentes of siluer two thousand foure hundred basens of siluer thirtie phials of gold thirtie also of siluer two thousand foure hundred and other vessels a thousand †and al the vessels of gold and siluer were fiue thousand eight hundred sixtie †And they were numbered to Salmanasar together with them that came out of the captiuite of Babylon into Ierusalem †But in the times of Artaxerxes king of the Persians there wrote to him of them that dwelt in Iurie and Ierusalem Balsamus and Mithridatus and Sabellius and Rathimus Balthemus Sabellius scribe and the rest dweling in Samaria and other places the epistle folowing to king Artaxerxes †SIR thy seruantes Rathimus ouer occurrentes and Sabellius the scribe and the other iudges of thy court in Caelesyria and Phenice †And now be it knowen to our Lord the king that Iewes came vp from you to vs coming into Ierusalem a rebellious very naughty citie do build the fornaces thereof and set vp the walles and rayse the temple †And if this citie and the walles shal be finished they wil not onlie not abyde to pay tributes but also wil resist the kinges †And because that is in doing about the temple we thought it should doe wel not to neglect this same thing †but to make it knowen to our Lord the king that if it shal seme good ô king it may be sought in the bookes of thy fathers †and thou shalt find in the recordes thinges writen of these and thou shalt know that this citie hath bene rebellious and trubling kinges and cities †and the Iewes rebelles making battels in it from time out of mind for the which cause this citie was made desolate †Now therfore we doe thee to vnderstand Lord king that if this citie shal be built and the walles therof shal be erected there wil be no comming downe for thee into Caelesyria Phenice †Then wrote the king to Rathimus the writer of the occurrentes and to Balthemus and to Sabellius the scribe and to the rest ioyned with them and to the dwellers in Syria and Phenice as foloweth †I haue read the epistle that you sent me I commanded therfore search to be made it was found that the same citie is from the beginning rebellious to kinges †and the men rebelles and making battels in it there were most valient kinges ruling in Ierusalem and exacting tributes in Caelesyria Phenice †Now therfore I haue geuen commandment to forbid those men to build the citie and to stay them that nothing be done more then is †and that they proceede not farder wherof are euils so that there may be truble brought vpon the kinges †Then these things being read which were writen of king Artaxerxes Rathimus and Sabellius the scribe and they that were apointed with them ioyning together in hast came to Ierusalem with a troupe of horsemen and multitude companie †and they begane to forbid the builders and they ceased from building of the temple in Ierusalem til in the second yeare of the reigne of Darius king of the Persians CHAP. III. After a solemne supper made to al the court and chief princes king Darius sleeping 4. three esquires of the bodie keeping watch proposed the question 10. Whether wine or a King or wemen or the truth doth excel 17. The first prayseth wine KING Darius made a great supper to al his domestical seruantes and to al the magistrates of Media and Persia †and to al that were purple and to the praetors and consuls and liuetenantes vnder him from India vnto Aethiopia an hundred twentie seuen prouinces †And when they had eaten and drunken and returned ful then Darius went vp into his chamber and slept and awaked †Then those three youngmen kepers of his bodie which garded the kings bodie sayd one to an other †Let euerie one of vs say a word that may excel whose word soeuer shal appeare wiser then the others to him wil king Darius geue great giftes †to be couered with purple to drinke in gold and to sleepe vpon gold a chariote with a bridle of gold a bonet of silke and a cheyne about his necke †and he shal sit in the second place next Darius for his wisdome And he shal be called the cosin of Darius †Then euerie one writing his word signed it and they put it vnder the pillow of Darius the king †and they sayd When the king shal rise we wil geue him our writinges and which soeuer of the three the king shal iudge and the magistrates of Persia that his word is the wiser to him shal the victorie be geuen as is writen †One wrote Wine is strong †An other wrote a King is stronger †The third wrote Wemen are more strong but aboue al thinges truth ouercometh †And when the king was risen they tooke their writinges and gaue him and he read †And sending he called al the Magistrates of the Persians and the Medes and them that weare purple and the pretors and the ouerseers †and they sate in the councel and the writinges were read before them †And he sayd Cal the youngmen and they shal declare their owne wordes And they were called and went in †And he sayd to them Declare vnto vs concerning these thinges which are writen And the first began he that had spoken of the strength of wine †and sayd O ye men how doth wine preuaile ouer al men that drinke it seduceth the minde †And also the mind of king and orphane it maketh vaine Also of the bondman and the free of the rich man and the poore †and euerie mind it turneth into securitie and pleasantnes and it remembreth not any sorow and dewtie †and al hartes it maketh honest and it remembreth not king nor magistrate and it maketh a man speake al thinges by talentes †And when they haue drunke they remember not frendship nor brotherhood yea and not long after they take swordes †And when they are recouered and risen from the wine they remember not what they haue done †O ye men doth not wine excel who thinketh to doe so And hauing sayd this he held his peace CHAP. IIII. The second prayseth the excellencie of a king 13. The third which is Zorobabel commendeth wemen 33. but preferreth truth aboue al 41. which is so approued and he is rewarded 42. The king moreouer at his request restoreth the holie vessels of the
things indifferent bind in conscience Temporal punishment due after sinne is remitted Death due to al for Original sinne Yea to infants who haue no other sinne Also other penalties insticted vpon infants Math. 9 Luc. 10. S. Epiph. in compeÌ„ fâ—dei Cat. S. Aug. epist 80. Caluin l. 3. inst c. 4 parag 31. 32. Rom. 5. lib. 13. de ciuit c 6. lib. 2. de pec mer. remis c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral c. 2. The second part Of the fal of man and propagation of man and of sinne :: SerpeÌ„ts most craftie to escape harme when they hurt men so is the diuel 2. Cor. 11. 3. Eccl. 25. 1. Tim. 2 14. :: After sinne they were ashamed not before S. Chris :: Al this curse perteineth to the diuel that spake in the serpeÌ„t S Aug l. 2. de Gen. ad lit cap. 36. S. Beda in hunc locum :: Earthlie or worldlie and carnal men S. Greg. in Psal 101. :: Though good men resist tentations at the first assaults and so bruise the serpeÌ„ts head yet he â—â—â—â—oâ—eth stil to deceiue especially in the end of mans life signified by the â—eele S Gre. in cap. 1. Iob. 1. Cor. 14. :: Al men trauel one way or other such as suffer wides to ouergrowe in their souls shal after this life either sustaine the fyre of Purgatorie or eternal paine S. Aug. li 2. c. 20 de Gen. coÌ„ Man :: She was mother rather of al the dying but in figure of our B. Lady who is mother of Christ life it selfe she is called mother of the liuing S. Epiph. her 78. Sinne entred among men by the enuie craft of the diuel man coÌ„senting to his suggestions Eue first sined in thought then in words last in deedes Cap. 2. 24. Ioan. 8 44. S. Aug. lib. 14. deciuit c. 11. Rupert li. de Trinit operibus eius c. 4. Bad sequels of sinne Lib. de vera Religione c. 14. Lib. 1. Retract c. 13. No sinne can be without freewil ConcupisceÌ„ce no sinne but the effect and occasion of sinne Also occasion of merite S Aug. lib. 1. de nupt con c. 23. Gal. 5. 2 Tim. 2. The Latin text defended against Kemnisius and other Protestants See Card. Bellarmin li. 2. c. 12. de verbo Dei Both readings veld the same sense As Adam was the cause and â—â—e an occasion of mans captiuitie so Christ is the true cause and his mother an occasion of our restauration * S â—â—eneus li 3. c. 33. lib. 5. circa med S. Epiph Haer. 78. S. Ieron ep 22. ad Eustoch S. Aug. or S. Fulgent ser 18 de Sanctis de fide Symb. de Agone Christiano Ser. 2. super Missus est Our B. Ladie resisted al euil suggestions Iob 42. Esai 58. Ierem. 6. Ionae 3. Mat. 11. The ceremonie of ashes on Ashwenesday Gods prouidence concurreth with mans free wil. de grat liber arb c. 6. de corrept grat ad art falso impos Paradise defended by Angels and by fire sworde God destroyeth not nature Good Angels hinder diuels of their desires S. Aug. lib. 11. de Gen ad lit c. 40. :: A figure of the Lambe that was slaine from the beginning of the world Apoc. 13 v. 8. Heb. 11. Sap. 10. â— 10. 3. :: VVilful murther is one of the sinnes that crie to God for reuenge :: By the increase of AbrahaÌ„s seede by the line onlie of Isaac and Iacob besides the issues of Ismael and Esau in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes Num. 1. it appeareth that Caines progenie in as manie yeates might suffice to people a citie yea a whole countrie S. Aug. l. 15 ciuit c. 8. :: This Lamech of Cains issue is the first that is noted in Scripture to haue taken two wiues External Sacrifice due to God in euerie Law Lib 10. de ciuit â— 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. Sacrifice due to God onlie and to no creature Lib. 10. ciuit cap. 4. Aristot li. 2 Meta his â—tl iâ— 9. Polit. 7. c. 8. To. 3. q. 4. Quaest. Hebraie Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 Abels Sacrifice declared acceptable not Cains by some external signe Reward and punishment according to our workes Mat. 16. Rom. 2. Freewil in maÌ„ also after his falle Heretical traÌ„slation Bible 1579. â—b 15. c. 7. ciuit Quaest Hebraic in Gen. The Hebrew also Greeke text proue freewil in Cain Freewil testified by antiquitie vniuersalitie and consent of lerned reasonable persons Luther abhor red the name of freewil S. Augustin li. de vâ—ra Rel. ca. 14. lib. de seruo arbitrio Caluin also misliketh the word freewil lib. 2. c. 2. par 8. lib. 2. aduers Iouinian VVhere is necessitie there is nether reward not punishment due 1. Ioan. 2. Tract de Zelo liuore Going forth of the Church a marke of Heretikes 1. Ioan. 3. lib. de Pastore c. 8. c. 20. Scripture hard Tom. 3. ad 1. quaest Damasâ— A probable sense according to the Hebrewes Tradition S. Chris ho. 20. in Gen. Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. Mystical sense Suidas vocabulo Seth. Ioseph l. 1. Antâ— S. Aug. epist 99. ad Euod Publike prayer besides Sacrifice in the Church of God Sap. 2 24. Eccli 17 1. :: This Hebrew phrase vvalked vvith God signifieth that he liued wel pleased God :: The seuentie two Interpreters say God translated him And so doth S. Paul Heb. 11. :: This is the longest life of al here recited But if we consider that Adam was as strong of bodie the first day he was ere ated as these others were at the age of 60. yeares before which none are said no haue begot children and so subsract 60. yeares from Mathusala then Adam liued in mans state longer then he by 21. yeares a The second prophecie before Male on Easter Eue. S. Aug. li. 15. ciuit c. 20. The coÌ„tinual succession of Gods Church and interruption of other communities How maÌ„ died the day that he sinned 2. R. 14. ho. 37. in Euangel Psal 89. S. Ireneus li. 5. aduer Heret Cicero li. de Senec. q 1. Tuscul Al time is short in respect of eternitie Enoch Elias yet liuing in bodie li. 20. ciuit c 29. lib. 2. de gratia Christi c. 23. tract 4. in IoaÌ„ Manifest Scripture that Elias yet liueth and shal be slaine an other with him Likewise that Enoch did not see death Malac. 4 Apo. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccli 44 Heb. 11. These Scriptures speake of temporal not of spiritual death ho. 21. in Gen. lib. 1. de pec mer. c. 2. 3. l. 9. de GeÌ„ ad lit c. 6. S. Tho. in c. 11. ad Hebreos The Fathers proue by the scriptures that Enoch is not dead Causes why Enoch Elias are reserued aliue
and not these schismatikes were called and sent by God to gouerne his people :: Aaron being already established high Priest God againe confirmeth in â—leâ—zar the progenie of priestlie succession in Aarons stock and noâ— in other Leuites S. Aug q. 30. in â—um :: This multitude did only in wordes fauour schismaâ—â—kes what iudgemeÌ„t then remaineth to those which 〈◊〉 external acâ—â—â— participat◠〈◊〉 heretiâ—â—â— This historie â—others others were writteÌ„ for our admonition 1. Cor. 10. Core and his câ—plices were not heretikes but only schismatikes God accepteth not sacrifice done against his ordinance God by â—pre 〈…〉 hmeÌ„t preâ—â—nted heresâ—â— wherto al 〈…〉 tendeth Not only the authores of wickednes buâ— al that con â—nt much more that cooperate arâ— vvorthie of death Rom. â— :: For more satisfaction to the whole people God confirmeth Aarons authoritie by a new miracle v. 10. :: The rodde signified the B. Virgin mother and the * desormatâ— fully formed :: almondes Christ to wit the vâ—teâ— pill his humanitie the shel his crosse the kernel his diuinitie VVho pacified by the bloud of his crosse al thinges in earth and in heauen Collos 1. S. Aug. ser 3. de temp Example of one miracle proueth the possibilitie of an other :: Ozâ— was slaine for touching the arck â— Reg. 6. :: This couenant of first-fruites and other rights geuen to the Priests shal be perpetual as salt is in euerie sacrifice Leuit. 2. :: Punishable with death :: The same things saith S August q. 33. and Theodoret q. 36. in Num which were shadow ed and prefigured in the old Testament are reueled and manifested in the New And this special sacrifice prefigured diuers particular things in Christs PassioÌ„ a His bodie of Adam signifying redde earth b At the age of 33. yeares c Alwayes most pure from sinne d Free from al bondage e Crucified without the gate of Hierusalem f Al SacrameÌ„ts haue their vertue of Christs bloud g From the sole of his feet to the toppe of his head al wounded with the whippes crowne nailes c. h VVood of the crosse brought life to the world i Liuely heate of so infinite charitie dissolueth the coldnes of death k Christs suffering an exaÌ„ple that we must also sustaine afflictions l Those that procured oâ— cooperated to Christs death were polluted with sinne m Ioseph and Nicodemus buried Christ n His sepulcher was glorious o Those also that buried him neded cloansing by his Passion not for that work but for their sinnes p The old law did not remitte sinnes but the new q Baptisme in the name of the B. Trinitie r Without which no other SacrameÌ„t auaileth The Epistle on friday in the third weke of Lent :: The â—ock signified Christ the rodde his Crosse s. Aug. â— 35 in Num :: By this the crosse is more euidently signified which was made of two peeces of wood s. Aug. 〈…〉 :: Not doubting of Gods powre but supposing it vnmete that God shold stil worke miracles for so â—â—b borne a people they did not speake to the rock asthey were coÌ„manded but chiding the incredulous multitude spake to them ambiguously so by occasion of others sinne also offended and for the same were punished 〈…〉 Pâ—ut 1 v 〈◊〉 â— v. 16. 4 â— 2â— s. Aug q. 19. Theâ—â— q 38 in Xuâ— :: Mourning the dead was long before this obserued by tradition Gâ—â— 23. 50. :: God forbidding images of idols yet commandeth to make an image for a good purpose :: Christ expoundeth this erecting of the brasen serpent of him self to be cruâ—â—fied Ioan. 3. :: As the Aegyptians were drowned in the sea so the Amorrheites were oppressed by the rockes falling vpon them the waters caried their carcases into the valley of Moab :: He consulted his false god whom he serued called him the Lord not knowing our Lord God almightie Theodoret. q. 40. Prâ—copius in Num. :: God our Lord answered him not suffering the diuel to speake in this case :: Being sufficiently informed before for worldlie lucre he demandeth againe God for his punishment letteth him goe but suffereth him not to curse noâ— speake euil of the Israelites but coÌ„trariwise to prophecie much good which should come vnto them :: Nothing is here to be more merueled sayeth S. Augustin then that he was not afraide wheÌ„ he heard his asse speake vnto him But being accustomed to such monstruous things he replied familiarly nothing therwith astoonished :: Yet seing an Angel he fel downe terrified and adored him â— 48. in Num. :: Balaam knowing him to be an Angel that appeared neither adored him with diuine honour as God nor with ciuil as a mortal man but with religious honour lesse then diuine more then ciuil See Exod. 20. :: God sometimes maketh false prophetes to vtter a truth because preiudicate mindes do rather geue eare to such theÌ„ to true prophetes Theod. q. 45. in Num. :: Before the diuel would curse Gods people he required sacrifice which being offered yet he could not worke his malice For by Gods commandmeÌ„s saith S. Hierom de mans 42. Israel is blessed cursing turned into praise and Gods voice is heard sounding from a profaine mouth :: Heretikes other infidels desire sometimes to die in state of Catholiques though they wil not liue as they do S. Greg. li. 33. c. 27. Moral * â—ikneâ— of idâ—l :: VVhen Infidels can not draw others to false worship or cursing they are content that men professe no God nor religion at al. :: The spirite of prophecie came more vpon him but not grace iustifying M 〈…〉 do prophecie and cast out diuels and worke other miracles and yet be daÌ„ned Mat. 7. v. 22. :: In some â—oâ— this prophecie was fulfilled in King Dauid 2. Reg. 5. 8. seq but perfectly in Christ the bright and morniÌ„g starre Apoc. 22. To whom not anie one or manie but in general al nations are geueÌ„ for inheritaÌ„ce and the endes of the world in possession Psal 2. Act. â— v. 8. :: Not to his countrie but to his place of abode among the Madianites for there he was slaine shortly after chap. 31. v. 8. :: Balaam gaue this diuelish counsel to allure men by bellichere and lecherie vnto idolatrie chap. 31. v. 16. And euen so Heretikes drawe manie in these daies to heresie Sea Apoc. 2. v. 14. :: By assistance of the princes hang the idolaters v. 5. :: Either Phinees was one of the Iudges and so an example for such Magistrates to do iustice or he had a particular inspiration which is no warrant for priuate men to do the like For by Catholique doctrin killing of men is neither allowed nor excused but wheÌ„ it is done by publique authoritie or by mere casualitie against the killers wil. Catechis Rom. p. 3. c. 6. q. 5. D. Tâ—â— 2. 2. q. 60 a. 6. :: Gods wrath being pacified by extirpation of the old bad people the new progenie is numbered which shal possesse the
Gods commandments â—os â— f To him that vseth Gods grace wel more grace is continually geuen â—â—â—e 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌ„tiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inâ—â—exwiâ— powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâ—ne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan â—â— c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌ„firming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌ„gth and furie o health and saftie coÌ„meth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by â—â—â—â—as and the Septuagint â—iue thinges to be noted â—â— the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌ„st sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌ„ce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ— etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌ„meth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌ„nation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâ—h bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌ„t then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâ—alme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌ„ted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
are immaculate that walke in the law of God VVhere the holie Psalmist presupposeth that some can and do kepe the law of God and so are immaculate and blessed in the vvay of this life d Those that are immaculate are againe blessed by searching Gods testimonies that is his lavv testifying that the good shal be revvarded and the vvicked punished but searching these testimonies vvhiles one is contaminate vvith sinnes against Gods lavv maketh not blessed e neither doth euerie superficial careles search bring this blessing but searching vvith true affection of the hart f Contrarivvise they that vvorke iniquitie are not blessed g because they haue not vvalked in the vvayes of God to witte not kept his conmamdments and lavv vvhich are the vvay to happines h For mans ovvne good that he may come to true happines God hath most seriously commanded vs to kepe his commandments that is to obserue his Lavv commanded by most sufferaine diuine authoritie i Therfore the faithful seruant of God knovving his ovvne insufficiencie desireth that God by his grace vvil direct and streing then him k to kepe his lavv called Iustifications because therby man is made iust l They shal be safe from eternal confusion when they shal kepe not only part but al thy commandments because breach of â—nâ—e bringeth confusion m So shal I praise thee and render thankes n with sincere not fayned affection o for this great benefite that I haue lerned that thy law is according to most iust iudgement p I haue therfore a firme purpose do faithfully promise to kepe thy law which maketh the keper therof iust q Albeit thou suffer me sometimes to be in tribulation or in tentation yet forsake me not wholy The Psalmist knew wel saith S. Gregorie that he might be profitably leift a while who prayed that he should not be wholy forsaken li. 20. c. 21. Mer. a In this second Octonarie as also in al the rest the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection happines Here by way of interrogation as it were demanding how a youngman that is euerie man prone to worldlie pleasure slow in Gods seruice shal beginne to correct his course b VVherto the same Holie Ghost answereth that he must kepe Gods law called here his wordes For al the wordes which God vttereth are lawes to his seruants * sermones c The Psalmist now speaketh in the person of perfect iust men or of the whole Church in general VVhose common spirite seeketh God intyrely d And considering that this perfect good wil is the gift of God prayeth that he wil conserue the same and not suffer it to be altered or to erre from his commandments e An other sincere profession of a resolute good purpose not to sinne * eloquia f A gratful aspiration praising God g Againe the iust prayeth to be more and more instructed in iustifications that which S. Iohn exhorteth vnto He that is iust let him yet be iustified Apoc. 22. h Gods law is also called his Iudgements because sitting in iudgement he geueth sentence according to his Law i As the iust professeth by mouth so he delighteth in hart k practiseth in worke l and diligently meditateth Gods law * sermones a O Lord liberally geue me that which I here craue b quicken me with spiritual life thy grace c so I shal kepe thy law which otherwise I can not * sermones d Illuminate myn vnderstanding by thy grace e that I may be able to see the meruelous great and iust reasons of thy law instructing al threatning the peruerse encoreging the wel disposed punishing the wicked rewarding the good doing right to al. f I that haue but a smal time in this world g desire to be instructed in thy law what is therein commanded h I consider that thou ô God dost sharply reproue the prowd contemners of thy commandments i laying curses vpon them for declining from thyn obedience k Though persecutors were very potent l yet the faithful seruant of God perseuered in his seruice m In time of persecution and tentation we must thincke and meditate that Gods law testifieth eternal revvard or punishment n and in our deliberation or consultation we must consider that keping Gods law maketh iust and consequently meriteth reward a This also is vttered in the person of the just who is often brought to great distresse as it were euen nere to death b in which case he confidently prayeth to be reliued according to Gods word law and promise c Being in so great anxietie that my minde is almost distracted or ouercome d I cal to thee ô God that thou wilt conserue me that I stil kepe thy law vttered by thy vvordes e Protect me that I fal not to iniquitie f And of thy'mercie conserue me in state of grace g Suffer me not to be confounded h Man is able and doth runne in the right vvay of Gods commandments i yet not of himselfe but vvhen God replenisheth his hart vvith grace a Impresse ô God thy lavv in myn affection make me to loue it and to desire to be iustified b so shal I hartely and alvvayes seeke it c After thou hast geuen me a desire to kepe thy lavv geue me also vnderstanding d then shal I fruictfully search it For this is the right order as before in the first and second verses first to loue Gods lavve to be iustified and to become immaculate and then to search to knovv the lavve and so it is more eâ—sily lerned e Gods grace first dravveth and leadeth f then freevvil inflamed vvith desire effectually concurreth g Stil the Prophet inculcateth the necessitie of Gods grace as vvel to make vs desire that is good h as to flee from euil i It is necessarie also to pray that God vvil take avvay occasions vvhich might moue to sinne k and stil to grant his helping grace in progresse of vertue l Againe the iust prayeth for confirmation in grace to be established in the feare of God * eloquiuÌ„ m To be deliuered also from al the effectes of former sinnes n for sinne is therfore reprochful and odious because it is contrarie to Gods lavv and true iudgements vvhich are most pleasant o Being thus affected vvith desire to kepe the commandments the soule prayeth to be stil quickned more and more vvith good spirite and so to perseuere to the end a Againe considering that vvithout Gods grace preuenting man can not do anie good thing the prophet renevveth his prayer requesting Gods mercie b and his helpe freely promised to al that aske it * eloquiuÌ„ c VVhervvith being assisted and streingthned he that before vvas vveake vvil boldly ansvver al calumniators that reprochfully say God wil not helpe him d that in dede he hath not in vaine trusted in Gods promised helpe * sermoâ—ibus e He also prayeth though he be sometimes fearful that God vvil not
pittied and not affliction added to the afflicted :: Foure execrable vices Ingratitude Hypocrisie Insolencie Oppression of the poore CoÌ„cupiscence of the flesh of the eyes :: â—â—uâ—e Luxurie Auarice Ambition :: Dishonour of parents shal be senerely punished :: Youngmen folowing carnal appetite can no more geue account of their actioÌ„s then of the vvayes vvhich an eagle a serpent and a shippe haue passed :: By these examples are commended foure vertues Industrie Prudence Concord and Humilitie :: Other foure Fortitude Chastitie Order and Iustice :: Fooles ought not to gouerne :: Moderation is necessarie in al actions Some suppose one Agur to be auctor of this chapter But it semeth more probable that only Salomon is auctor of this whole booke VVhy he is called Gatherer VVhy God suffereth heresie to reigne :: VVordes perteining to Salomon spoken to him by his mother who here calleth him Lamuel signifying God vvith him :: Doctrine is most profitable to those that are modestly dumme more vvilling to heare then to speake :: The chief most proper office of a king is to do iustice :: A vvoman of such perfectioÌ„ as is here described is in dede rare yet possible to be found :: Flaxe on the distafe signifieth purpose to do good workes yarne on the spindle the vvorke vvel begune which geueth confidence in God that the same shal be perfect and haue due revvard :: They make and sel cloth which lerning and obseruing Gods lavv do teach it others :: External comelines is not durable but the feare of God is more vvorthie of praise :: Good vvorkes shal be revvarded :: at the tribunal seate of iudgement The praise of a right vvise woman vvritten in verse in order of the Alphabet Proem lament Psal 11â— v. 104. The Church hath al good properties requisite A faithful soule hath them at least in desire Rare and excellent wemen both in the old and nevv testament This booke called Ecclesiastes teacheth to contemne this vvorld Because felicitie consisteth not in anie temporal thing but in the eternal sight of God Diuided into three parts The first part of this Sermon sheweth that Felicitie consisteth not in anie temporal thing :: In the end of this world the earth shal be purified so remaine for euer :: Mens soules dayly created are of the same kind as Adams soule other creatures either were in their kindes from the beginning of the vvorld or are procreated of diuers kindes preexisting S. Tho. pa. 1. q. 73. a. 1. ad 3 :: Al natural thinges are insufficient meanes to attaine felicitie :: VVisdom is the best thing in this vvorld yet is not perfect selicitie but the meanes to attaine it VVisdom maketh men to be angrie with sinne to feare God and to proceede in vertue :: A vvordlie man may obiect that seing vvisdom bringeth not felicitie in this life it semeth best to take his pleasure ease not to labour for it :: But the wiseman coÌ„futeth this conceipt Because wordlie ioy is short vncertaine neither is anie ioy that men haue in this life true ioy of the blessed but only a consolation in miseries :: Consideration is the directorie of al good workes :: The conceit of worldlie men not considering the life to come :: It is better to vse that is honestly gotten for our necessitie then to be stil solicitous to get more :: Generation Corruption Alteration perteine only to thinges of this world vnder heauen often here described by the terme Vnder the sunne For spiritual substances are not comprehended in time nor place S. Ierom in hunc locum to 7. :: Al this sheweth that nothing of this world is perpetual but to be vsed interchangeably in due time place maner and order For disorder maketh confusion :: God suffereth the innocent to be afflicted for a time of his special prouidence because they therby merite a great reward Psal 72. It is in dede better not to be at al then to be in eternal miserie Mat. 26. v. 24. but temporal affliction which the iust suffer is not miserie as wordlie men estemeit but a special meane to attaine eternal felicitie :: True charitie not contaminate with enuie by how much it is increased in number so much it increaseth in streingth S. Iero. 1. Reg. 15. Osee 6. Man without Christs helpe can neither resist tentations nor rise from sinne Prou. 24. v. 16. And without mans free consent Christ wil not stay him nor raise him vp Ioan. 13. v. 27. * In purgatorie :: Because no man is able to attaine perfect knowlege of God it behoueth al to speake and thinke so berly of him :: Vow or promise once made must be fulfilled Deut. 23. :: The proper Angel which associateth euerie man Iob. â—â— :: As temporal riches â—e often the occasion of their owners â—uine so vaine philosophie and heresie auaile not heretikes not their folowers but as they came naked from their mothers wombe the peruerse Church so shal both such masters and scolars depart without comforth into the wrath which they prepare to themselues S. Ierom. in â—une locum :: Al this shevveth euidently ha◠〈…〉 e consisteth not in riches :: It is plainly preached saith S. Iero. of the coming of Christ vvhose name was geuen and knovven before he vvas borne in flesh None can perfectly knovv the nature of al thinges present of to come The 2. part True felicitie is procured by good life and consisteth in the eternal sight of God Anger rightly vsed is commendable beneficial to correcte our owne faultes and others Prou. 22. :: But hastie or immoderate anger is sinful and hartful :: Likewise moderate riches profite the seruants of God so that they â—ette not their mind vpon them 3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. * The preacher :: Mans reason which is the superior part of his soule rarely thinketh good :: Sensualitie stil inclineth to euil :: God made man right he of his owne wil â—el from God Sec S. Aug li. 14. c. 11 ciuit * The obscure thing :: As probable coniecture of a mans inward disposition is made by his exteriour countenance so his good workes shining before men are good signe of internal vertues which in dede are right and meritorious when the intention is sincere referring al to Gods glorie edification of others without desire of vaine praise in the world :: By this terme vanitie is ful vnderstood that fell citie is not in prosperous thinges of this world neither are al men miserable that suffer aduersitie * 〈◊〉 〈…〉 ing :: Mortal men suffering calamities knovv not vvhether thâ— same be inâ—â—â—ted for their proofe and merite as in Iâ—b and Tobie or for their sinnes only as in Pharao the Aegyptians but shal know in the indgement after their death :: A sinner in this life may amend if he wil become inst but aâ—ter death he can not repent chap. 11. v. â—
that Asa made this lake when he built Maspha 3 Râ—g 15. v. 22. :: This Iohanan and his felowes rose vp against Ismahel lest otherwise they might haue bene iudged to haue bene of the same conspiracie against Godolias being fugitiues as Ismael was :: This consultation was piously begune seeking to know Gods wil by his prophet but the same people erred greuously in not folowing his direction as he forsaw they would not v. 21 And he further recordeth that they rebelliously opposed against him ch 43. v. 2. * the thing :: VVhether it seme to bring prosperitie or aduersitie :: An othe of execration as Isa 65. v. 15. :: It was a dul le fault in that they neither obeyed God speaking by his prophet not stood to their owne promise v. 5. :: Sinful people are easily changed to worse and worse from their good motions For this insolent calumniation is farre from their promise ch 42. v. 5. 6. :: The obstinate people forced also Ieremie and Baruch to goe vvith them into Aegypt :: Vvhere both by wordes and other signes he prophecieth that the king of Babylon wil build his palace in the chief citie of Aegypt and in signe therof layeth great stones as the fundation of the same As els where he prophecied by factes ch 19. v. 10 c. 27. v. 2. c. 32 v. 7. :: It is a very couenient motiue ought to be effectual vnto sinful natio â—s to see their neighboures fallen into Heresie Turâ—isme or Paganisme for their obstinacie in other sinnes Amos 9. :: Not al absolutely but the greatest part and wel nere al for some shal flee from thence v 14. 28. Ch. 42. v 18. :: They reputed the moone as queene and the sunne as king of the starres more peculiarly men did sacrifice to the sunne and wemen to the moone but so that al did cooperate in both For the children gathered stickes the fathers kindled the fire and the vvemen tempered the dough and made cakes vnto the queene of heauen ch 7. v. 18. 4. Reg. 23. v. 5. :: Baruch seing the people much afflicted and vnderstanding by Ieremies prophecie that they should yet be more punished lamented the same :: God granted not his prayer for the people but for himself only :: As partly before so more especially in the chapters folowing the prophet foresheweth the punishment of diuers gentils which were the chiefest enimies to the Iewes :: It is the common maner of Prophetes to speake in the pretertence of thinges to come for the infallible certaintie therof :: Aegypt accounted itself inuincible and so the prophet ironiously calleth it the virgin daughter as in this whole passage he speaketh by the same figure ironia willing them to doe those thinges which should nothing helpe nor profite them as appea reth by the next wordes Thou doest in vaine multiplie medicines or remedies and v. 5. 10. 16. * as â—h 25. v. 38. :: Seing God wil reduce the Aegyptians from captiuitie much lesse nede the Israelites to feare Gods promise that he wil restore them being his owne peculiar people Iâ—a 43. 44. Iere 30. Isa 14. 21. :: Babylon which is northward from Palestina Isa 15. 16. :: Nabo a chief citie of Moab as also Medaba Isa 15. and Cariathaim Hesebon Oronaim and the rest v. 18 c. shal be destroyed Iere. â—â— :: A great idol of the Moabites Num 21. v. 29. 3. Reg. 11. v. 7 33 44. Reg. 23. v. 13. shal be ouerthrowne to shew the vanitie in trusting to false goddes :: The kingdom of the tenne tribes trusted as vainly in their calf sette vp by Ieroboam in Bethel 3. Reg. 12. :: Moabites descending from Lot Abrahams nephew derided their kinred in miseries and are therfore more seuerely punished :: Men that bragge of more strength then they haue are resembled to an earthen wall v. 36. Isa 16. Isa 15. Ezech. 7. :: Amongst the Iewes and others in those partes cutting of their heare was a signe of mourning but with the Romanes contrariewise mourners suffered their heare grow long Cicero Orat. pro Pub-Sestio pro On. Plancio Isa 34. Num. 21 :: Al Nations shal be conuerted to the Church of Christ For other conuersion of Moab Ammon Aelam or the like is not recorded in holie scripture nor other historie :: VVhen the tenne tribes were caried into captiuitie the Ammo â—ites possessed the inheritance of Gad by intrusion as next neighboures and of their kinred as though al the Israelires had bene vtterly destroyed :: And therfore God expostulateth this iniurie and absurditie that the people of Melchom the idol of the Ammonites 4. Reg. 23. should inuade the inheritance of his owne people :: The Idumeans were worldly wise but became foolish in the way of serning God Abdiâ— v. 1. Abd. v. 4. :: As excessiue merueling at strange and vnexpected euents maketh men to be astonied so if the same do please them they hisse therat signifiying contempt Termes often vsed by this prophet Gen. 19. Iere. 50. Iob. 41. :: This prophecie perteineth to Syria whereof Damascus is the chief citie Isa 7. v. 8. :: Cedar was one of Ismaels sonnes and Aâ—or the chief citie of the Agarens to whom this prophecie perteineth :: The Aelamites inhabiting in a part of Persia did assist the Chaldees against the Iewes and therfore were punished :: This and the like prophecies are vnderstood of the conuersion of the Gentiles to Christ begune to be fulfilled when the Holie Ghost descended Act 2 v. 7. :: Babylonians and other Chaldees the greatest enimies of the Iewes were at last ouerthrowne by the Medes and Persians Isa 13. 21. :: Bel and Merodoch greatest idols of the Chaldees could neither saue their â—henâ—s nor them selues :: The Iewes Returning from captiuirie wept for ioy as Ioseph did seing his bretheren Gen. 42. 43. 45. :: The Medes and Persians dwelling on the North to Babylon ouerthrew al Chaldea :: The whole countrie of Chaldea is made a praye to the spoylers :: God resembled to a doue in meeknes is seuere when he punisheth enormious sinners ch 25. v 38 46. v. 16. Or the king of Babylon is resembled to a doue for his swiftnes :: The Assirians ledde the tenne tribes into captiuitie 4. Reg. 18. and the Chaldees the two tribes 4. Reg. 25. :: Al the Iewes of both kingdomes being holden captiues in strong handes :: VVere redemed by a stronger arme by God him self Gen. 19. :: As the king of Babylon like a lion destroyed and deuoured others so at last others destroyed him and al his forces coÌ„ming sodenly vpon him :: As when â—oâ—dâ—â— swelling ouerfloweth the land Iob. 4â— Apoc. 16. :: In al this chapter the prophet amplifieth the same he writte in the chapter precedent of the vtter destruction of Babylon * a coate of male 2. Cor. 6. Isa 21. Apoc. 14. Amos. 6. :: Cal together al nations by publique proclamation to fight against
c 11. â—â—it manie others testifie the same d Although about 20 yeares before there vvas no prophet in Iurie ch 3. v. 38. yet novv this Habacuc vvas indued vvith the spirit of prophecie As for Habacuc the eight in order of the lesse prophetes he prophecied before the captiuitie yea before the Chaldees became a Monarchie As appeareth Hab. 1. v 6. S. Iero. Prologo li. Reg. S. Aug. li. c. 18. c. 29. ciuit Theod Isidorus Foure are called the greater prophetes and twelue the lesse Al these and manie others vvere as properly prophetes as the chiefest Epist ad Paulm Of these 12. six prophecied before the captiuitie of the 10. tribes In Osee 1. Other three also before the captiuitie of the two tribes three after the relaxation Special names signifying the kingdom of tvvo tribes Others signifying the tenne tribes Israel and Iacob ambiguously signifie both kingdomes Osee of the tribe of Issachar prophecieth the captiuitie of both kingdoms de vitâ— interâ—tu prophetar 4 Reg. 17. S. Iero. Ep. ad Paulâ—â— Their relaxation And coming of Christ a This Ieroboam king of Israel died 26 yeares before Ozias wberby appeareth that Osee prophecied before Isaie vvho begane nerer the end of Ozias reigne Isa 6. b Take a vvoman that hath bene a fornicatrixe * begette c and begette children vvhich vvil also be fornicators d The issue of Iehu now reigning solicited the to tribes called Iezrahel to idolatrie vvhich God here sayth he vvil reuenge 4. Reg. 19. e Amongst manie sinners some are the elected children of God vvhom he vvil cal to grace repentance f Al the faithful haue one head our Sauiour Christ a Ye people of Iudad Idâ—ine not to cal the tenne tribes the Gentiles your brethren and sisters For God wil make them also his people as appeareth in the Gospel more of the tenne tribes then of the other king dom beleued in Christ and aftervvards more of the Gentiles then of the Iewes b God vvil not vvithdraw his punishments til the sinners be penitent c Gods mercie preuenteth by his grace offered to sinners that they may â—oÌ„ueâ—t to him if they vvil d The Apostles S. Paul Rom. â— v. 25. and 5. Peter ep 1. c. 2. v. 10 expound this place of the conuersion of Gentiles to Christ a Notwithstanding sinners forsake God yet he offereth them nevv grace neuer hating the persons but their sinnes * â—â—â—gâ—t b The Iewes not beleeuing in Christ but expecting his coming and in the meane time abstayning from seruice of idols receiue of God temporal poore meanes to liue not 30. peeces of siluer three cores of vvheat that is beleeuing in the B. Trinitie keeping the tenne commandments they might possesse life euerlasting but halfe so much neither wheate but barley til nere the end of the world vvhen they shal be conuerted to Christ c Theraphim signifying images good or bad being here ioyned with king prince sacrifice altar ephod must nedes signifie law ful images such as were religiously vsed in the temple of God 3. Reg. 7. v. 36. a Children of Israel importe the vvhole people of the tenne tvvo tribes so he speaketh to al til v. 15. b Knovvlege of God includeth the keping of his coÌ„mandments For he that saith he knovveth God and kepeth not his commandments is a lyer 1. Ioan. 2. v. 4. c Function of priests vvhich is properly sacrifice being taken away al spiritual offices decay thervvith d The hostes offered for sinnes e Certaine sinnes more then others do obscure mans vnderstanding but spiritual fornication blindeth the hart aboue al other vices f It was a greater sinne in the kingdom of Iuda to commit idolatrie vvhere they had the publique true seruice of God in the temple then in Israel vvhere Ieroboam had set vp calues and forbid the people from going to Ierusalem :: There were no true priests in the tenne tribes 3. Reg. 12 but he calleth them by the title which they vsurped falsly pretending to do the offices of right Priestes :: The captiuitie is here described not only in bare vvordes but as in fact it shal happen vvith tumultes of vvare sounding of trumpets crying hovvling c. a God vvho punisheth is alvvayes readie to heale finners if they vvil repent b S Paul 1. Cot. 15. v. 4 not only teaching Christs Resur rection but also expresly saying the third day according to the Scriptures semeth to vnderstand this place vvhere in no other place the day is so deâ—ly expressed â—â—â— 9. v 13. a God punishing al the Ievves by diuiding their kingdom into two 3 Reg. 12. would haue cured them but Ieroboam king of the tenne tribes drevv al his people into grosser sinnes then before by making a schisme setting vp idols to be adored for God b Al the chief men of the tenne tribes consented to the schisme idolatrie of their nevy king Ieroboam c Became like to pagane idolaters d and impenitent e For al these sinnes they shal be seuerely punished :: The temple also in Ierusalem though not so sowne shal be destroyed :: But first the tenne tribes of Israel for their general idolatrie shal be caried into captiuitie by the Assyrians v. 9. 4. Reg. 17. :: The two tribes seing the miseries of the other tenne vvil not preuent the like by penance but thinke to escape by fortifying their cities :: Manie of the kingdom of Israel by reason of famine and other distresses vvil flee into Aegypt as both this place and the same wordes ch 8. v. 13. do foreshevv 8 Ierom. Theodoret. v. 6. :: Israel did foolishly prophecie al prosperity to them selues :: not inspired by God but replenished vvith furie of madnes Iudic. 19. 1. Reg. 8. 4. Reg. 9. :: The kingdom of Israel vvas as proud and insolent as Tyre Isai 23. Ezech. 26. 27. 28. :: By hovv much more greater benefites Israel receiued of God so much vvere they more vngratful :: The house of one of their calues which Ieroboam set vp for their God othervvise called Bethel Isa 2. Apoc. 6. :: From the time that the tribe of Dan adored an idol vvhich they tooke from Micheas lud 18. v. 14. which the other Isra clites reuenged not they haue very often either committed or suffered idolatrie vvhich they ought to haue hindered and therfore shal at last be punished Iere. 4. Iudic. 2. a Literally this is spoken of the people of Israel called Gods sonne Exo. 4 v. 23. vvhom he deliuered out of Aegypt but mystically is verified of Christ called out of Aegypt Mat 2 and is no lesse certaine the true mystical sense the Euangelist indued vvith the Holie Ghost so interpreting then is the literal sense of this or anie other place Mat. 2. Gen. 19. c Gods propertie is to haue mercie and to pardon d Man is prone to reuenge and punish b God draweth men by sweete inuitations by great manie benefites
caried captiue into Assiria the two tribes into Babylon both vvhich are northward not into the east nor vveast And therfore this prophecie is of al nations Iewes Gentils to be called to Christ fromal partes Ephes 4. v. 25. :: Not only the fast of the fift and seuenth monethes vvherof the question vvas proposed ch 7. v. 3. but also of the fourth tenth were to be leaft of in the times of ioy and festinitie a Preaching of true doctrine is at first vngratful to some hearers and stil to the incredulous but this burden becometh light to the faithful * acitie of Syria Isa 62. Mat 21. v. 5. Ioan. 1. v. 15. b Christ came often into IerusaleÌ„ but this last coming excelled al the rest vvhen he came to dye for redemption of mankinde c S. Ierom S. Cyril other fathers vnderstand this lake to be Limbus patrum from whence Christ deliuered the Sainctes of the old testaments d Christ is the grane of vvheat vvhich dying bringeth much fruite Ioan. 12. And of this vvheat that bread is made that came from heauen Ioan. 6. â— Ierom in hunc locum a Latevvard time is vvhen fruite vvaxeth ripe and so is here taken for the time of grace vvhich S. Paul calleth the acceptable time therfore this prophet exhorteth to aske this grace and al spiritual benefites of God b Not only the tvvo tribes c but also the tenne shal be conuerted at last to Christ d Christians are svvetely dravvne by internal inspiration vvithout clamorus and violent persvvasion of vvordes S. Cyril Isa 11. e VVhen the faithful are multiplied confirmed in religion their enimies can not hurt them a Ierusalem is called Libanus Isa 10. v. 34. in other places for the great beautie therof likewise the temple because it vvas built of the trees of Libanus as S. Ierom here Ezech. 17. expoundeth And so by this metaphore the destruction of the citie and temple by Titus is here prophecied The ceders also signifie the principal men of the Iewes b God the cretor and gouernor of al men calleth his general gouernmeÌ„t beautie because it is most semelie that al be vnder his rod. And his peculiar gouernment of the Ievves he calleth a Cord because it is limited to one people Iere. 15. v. 2. d Christ bought and sold for 30. pence Mat. 2â— e The Ievves are reiected * vnapâ— instruments f Antichrist a destroyer g shal be destroyed a VVhen the Church of Christ beganne in Ierusalem proceeding to al Iurie and Samaria and to other nations the other Ievves most earnestly persecuted Christians Act. 4. 5. c. b Iuda besieged Ierusalem when Ievves remayning in Iudaisme persecuted other Ievves beleuing in Christ for then brother deliuered brother to death the father the sonne c. Mat. 10. v 21. Ioan. 19. v. 3. c A towne nere to Iezrahel in the countrie of Mageddon vvhere Iosas vvas slaine 2. Baral 35. and great lamentation vvas made for him vvhich vvas a figure of the miserable calamitie of the obstinate in the day of iudgement S. Ieroâ— 2. Par. 35. a In the time of the new testament Christ is made an open fountaine of grace by his Incarnation Ioa. 4. v. 13. S. Greg hâ— 20. in Ezec li. 6. epist 186. Ezec. 3â— b False doctrine as idolatrie and heresie are punishable by death in the law of Christ c By svvord is vnderstood al sortes of persecution that fel vpon our Sauiour Mat. 26. Mar. 14. d The Apostles fleiÌ„g God recalled them and streingthned them with fortitude e Neither Ievves nor Gentiles remayning in their proper professions can be saued but Christian Catholikes liuing iustly which are Gods proper people distinct from the rest by his grace a In the armie of the Romaines were souldiars of manie nations at the last destructioÌ„ of Ierusalem Eâ—â— 14. b Amos. ch 1. maketh also mention of this earthquake and Iosephus li. 9. c. 11 Antiq. though it be not in the bookes of the Kinges nor Paralipomenon Amos. â— v. 1. c Christian doctrine of the Catholique Church vniuersal in al d places and e al times f It partly appeared already as S. Ierom noteth in the persecuting Emperors since in other examples but specially these calamities vvil fal vpon the vvicked nere the day of Iudgement as Luc. 21 v. 26. g In the meane time such as before persecuted the Church shal be conuerted vvith great deuotion vvil celebrate the festiuities and exercise religious rites to Gods honour and shal merite great revvardes h And the obstinate incredulous shal remaine barren vvithout grace and voide of eternal glorie In ca. 2. v. 7. â— 3. v. 7. Much is conteyned in this briefe Prophecie a Gods peculiar loue was first shewed to the Israelits in preferriÌ„g their progenitor Iacob and them his issue befor Esau his of spring though in them there vvas no difference at al the one neither deseruing more nor lesse then the other but of his mere mercie electing the one and iustly reiecting the other vvherof see the Annot. Rom. 9. Rom. 9. v. 1â— b Againe lastly the same special vndeserued loue vvas shevved in that the Idumeans subdued by the Chaldees remained in captiuitie but the Israelites were novv reduced into their countrie c Those that offer baâ—â— and contemptible thinges to God shew that they esteme litle of God and so by their â—ct dispise and contemne him d If you dare not offer your worse thinges to your temporal prince hovv dare you offer them to God Psal 11â— e Tvvo defectes vvere in their sacrifices they offered that vvhich they gotte by robberie or extorsion f and not the best but vvorse part therof Reiection of the Ievves and vocation of the Gentils Al old sacrifices abolished and the sacrifice of Christs bodie bloud prophecied Gal. 4 v. 9. Proued by the fathers And reasons deduced from the scriptures Deut. 16. a Priestes coueting scraping riches do greatly dishonour God diminish the estimation of holie Sacraments other rites as though they were â—em â—â—ral to be â—ought sold for money so do scandalize the weake Leui. 2â— Deut. 28. b Such are happie if God by suffering them to be spoyled recal them to repentance For otherwise they wil be depriued of eternal revvard as being payed their vvages already in this vvorld These our Sauiour calleth Hyrelinges not true pastors Ioa. 10. c The proper office of priests besides the administration of Sacraments is also to teach the people true doctrine d as being the Angel that is to say the messenger from God e VVhich holie functions priests not performing are made contemptible in this world and miserable in eternal torments Ip. â—ud v. 11. Mat. 2â— v. 9. Eph. 4. v. 5. Amos 5. v. 22. Ephes 4. v. 39. a S. Iohn Baptist is called an Angel or messenger because he vvas to be sent vvith special commission from â—od and for his puritie in Angelical life