The Douay–Rheims Bible, the Douay portion

The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes ... By the English College of Doway
Bible. O.T. English. Douai.
1609-1610
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The holie Bible faithfully translated into English, out of the authentical Latin. Diligently conferred with the Hebrew, Greeke, and other editions in diuers languages. With arguments of the bookes, and chapters: annotations. tables: and other helpes ... By the English College of Doway
Bible. O.T. English. Douai.
Martin, Gregory, d. 1582.
2v. ([20], 1115, [1]; 1004, [1], 1002-1124, [4] p.)
By Laurence Kellam, at the signe of the holie Lambe,
Printed at Doway :
M.DC.IX. [1609-1610]
The Douai version, translated largely by Gregory Martin.
Old Testament and Apocrypha only; the New Testament had appeared at Rheims in 1582.
With errata slip to vol. 1, and a final errata leaf in vol. 2.
The last leaf in vol. 2 is blank.
Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
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THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH, OVT OF THE AVTHENTICAL LATIN.
Diligently conferred with the Hebrew, Greeke, and other Editions in diuers languages.
With ARGVMENTS of the Bookes, and Chapters: ANNOTATIONS. TABLES: and other helpes, for better vnderſtanding of the text: for diſcouerie of CORRVPTIONS in ſome late tranſlations: and for clearing CONTROVERSIES in Religion.
BY THE ENGLISH COLLEGE OF DOWAY.
Haurietis aquas in gaudio de fontibus Saluatoris.
Iſaiae. 12.
You shal draw waters in ioy out of the Sauiours fountaines.
Printed at Doway by LAVRENCE KELLAM, at the ſigne of the holie Lambe.
M. DC. IX.
APPROBATIO.
NOs infraſcripti, in alma Duacenſi vniuerſitate Sacrae Theologiae Doctores & Profeſſores, hanc Anglicanam Veteris Teſtamenti tranſlationem, quam tres diuerſi eius nationis eruditiſſimi Theologi, non ſolum fidelem, ſed propter diuerſa quae ei ſunt adiuncta, valde vtilem fidei Catholicae propagandae ac tuendae, & bonis moribus promouendis, ſunt teſtati: quorum teſtimonia ipſorum ſyngraphis munita vidimus; cuius item Tranſlationis, & Annotationum auctores nobis de fidei integritate, & eruditionis praeſtantia probè ſunt noti: his rebus adducti & nixi, fructuoſe euulgari poſſe cenſuimus. Duaci. 8. Nouembris. 1609.
GVILIELMVS ESTIVS Sacrae Theologiae Doctor, & in Academia Duacenſi Profeſſor.
BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor, & in Vniuerſitate Duacenſi Profeſſor.
GEORGIVS COLVENERIVS S. Theologiae Doctor, & eiuſdem in Academia Duacena Profeſſor.
TO THE RIGHT VVELBELOVED ENGLISH READER GRACE AND GLORIE IN IESVS CHRIST EVERLASTING.
AT LAST through Gods goodnes (moſt dearly beloued) we ſend you here the greater part of the Old Teſtament: as long ſince you receiued the New; faithfully tranſlated into English. The reſidue is in hād to be finished: and your deſire therof shal not now (God proſpering ourThe cauſe of delay in ſetting forth this English Bible. intention) be long fruſtrate. As for the impediments, which hitherto haue hindered this vvorke, they al proceded (as manie do know) of one general cauſe, our poore eſtate in banishment. VVherin expecting better meanes, greatter difficulties rather enſued. Neuertheles you wil hereby the more perceiue our feruent good wil, euer to ſerue you, in that we haue brought forth this Tome, in theſe hardeſt times, of aboue fourtie yeares, ſince this College was moſt happely begune. VVherfore we nothing doubt, but youAnno. 1568. our deareſt, for whom we haue dedicated our liues, wil both pardon the long delay, which we could not wel preuent, and accept now this fruict of our laboures, with like good affection, as we acknowlege them due, and offer the ſame vnto you.
If anie demand, why it is now allowed to haue the holieVVhy & how it is allowed to haue holie Scriptures in vulgar tongues. Scriptures in vulgar tongues, which generally is not permitted, but in the three ſacred only: for further declaration of this, & other like pointes we remite you to the Preface, before the New Teſtament. Only here, as by an Epitome,
we ſhal repete the ſumme of al, that is there more largely diſcuſſed. To this firſt queſtion therfore we anſwer, that both iuſt reaſon, & higheſt authoritie of the Church, iudge it not abſolutly neceſſarie, nor alwayes conuenient, thatScriptures being hard are not to be read of al. holie Scriptures ſhould be in vulgar tongues. For being as they are, hard to be vnderſtood, euen by the lerned, reaſon doth dictate to reaſonable men, that they were not written, nor ordayned to be read indifferently of al men. Experiēce alſo teacheth, that through ignorance, ioyned often withManie take harme by reading holi
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Scriptures. pride and preſumption, manie reading Scriptures haue erred groſly, by miſunderſtanding Gods word. VVhich though it be moſt pure in it ſelf, yet the ſenſe being adulterated
lib. de Preſcrip.
is as perilous (ſaith Tertullian) as the ſtile corrupted. S. Ambroſe obſerueth: that vvhere the text is true, the Arrians interpretation
lib. 2, ad Gratian. c. 1. Tract. 18 in Ioan.
hath errors. S. Auguſtin alſo teacheth, that here ſies and peruerſe doctrines entangling ſoules, and throvving them dovvne headlong into the depth, do not othervviſe ſpring vp, but vvhen good (or true) Scriptures are not vvel (and truly) vnderstood, and vvhen that vvhich in them is not vvel vnderſtood, is alſo rashly & boldly auouched. For the ſame cauſe, S. Ierom vtterly diſallowed,
Epiſt. 103. c. 6. that al ſortes of men & wemen, old & yong, preſumed to read: & talke of the Scriptures: wheras no articene, no tradſman dare preſume to teach anie facultie, vvhich he hath not firſt lerned. Seing therfore that dangers, & hurtes happen in manie, the careful chief Paſtores in Gods Church, haue alwaiesReading. of Scriptures moderated. moderated the reading of holie Scriptures, according to perſons, times, and other circumſtances; prohibiting ſome, and permitting ſome, to haue and read them, in their mother tongue. So S. Cryſoſtom trāſlated the Pſalmes & ſome other partes of holie Scriptures for the Armenians,Scriptures tranſlated into diuers tongues. when he was there in banishment. The SlauoniansBibl. Sanct. lib. 4. and Gothes ſay they haue the Bible in their languages. It was tranſlated into Italian by an Archbyſhop of Genua. Into French in the time of king Charles the fift: eſpecially becauſe the waldenſian heretikes had corruptly tranſlated
it, to maintaine their errors. VVe had ſome partes in EngliſhLib. 1. Hiſt. c. 47 Linvvod lib. 1. tranſlated by Venerable Bede: as Malmesburie witneſſeth. And Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford, ſtraictly ordayned, that no heretical tranſlation ſet forth by wicliffe, and his complices, nor anie other vulgar Edition should be ſuffered, til it were approued by the Ordinarie of the Dioceſe: alleaging S. leroms iudgement of the difficultie & danger in tranſlating holie Scriptures out of one tongue into an other. And therfore it muſt nedes be much more dangerous, when ignorant people read alſo corrupted tranſlations. Now ſince Luther, and his folowers haue pretended, that the CatholiqueA calumnious ſuggeſtion of Lutheranes. Romane faith and doctrine, should be contrarie to Gods written word, & that the Scriptures were not ſuffered in vulgar languages, leſt the people ſhould ſee the truth, & vvithal theſe new maiſters corruptly turning the Scriptures into diuers tongues, as might beſt ſerue their owne opinions: againſt this falſe ſuggeſtion, and practiſe, Catholique Paſtores haue, for one eſpecial remedie, ſet forth true and ſincere Tranſlations in moſt languages of the Latin Church. But ſo, that people muſt read them with licence of their ſpiritual ſuperior, as in former times they were in like ſort limited. Such alſo of the Laitie, yea & of the meaner lerned Clergie, as were permitted to read holie Scriptures, did not preſume to interprete hard places, nor high Myſteries, much leſſe to diſpute and contend, but leauing the diſcuſſion therof to the more lerned, ſearched rather,VVhat part of Scriptures be moſt conuenient for vulgar readers. and noted the godlie and imitable examples of good life, and ſo lerned more humilitie, obedience, hatred of ſinne, feare of God, zele of Religion, and other vertues. And thus holie Scriptures may be rightly vſed in anie tongue, to teach, to argue, to correct, to inſtruct in iuſtice, that the man of
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Tim 3.
God may be perfect, and (as S. Paul addeth) inſtructed to euerie good vvorke, when men laboure rather to be doers of Gods
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ac. 1. wil & vvord, then readers or hearers only, deceiuing themſelues.
But here an other queſtion may be propoſed: VVhy weVVhy we tranſlate the old Latin text. tranſlate the Latin text, rather then the Hebrew, or Greke, which Proteſtantes preferre, as the fountaine tongues, wherin holie Scriptures were firſt written? To this we anſwer, that if in dede thoſe firſt pure Editions were nowMore pure then the Hebrew or Greke now extant. extant, or if ſuch as be extant, were more pure then the Latin, we would alſo preferre ſuch fountaines before the riuers, in whatſoeuer they should be found to diſagree. But the ancient beſt lerned Fathers, & Doctors of the Church,Tertulliā li. 5. cont Marcion S. Ambroſe. li. 3 deSpirit. San. c. 11 S. Ieron: li. 1. con. Iouiniā. do much complaine, and teſtifie to vs, that both the Hebrew and Greke Editions are fouly corrupted by Iewes, and Heretikes, ſince the Latin was truly tranſlated out of them, whiles they were more pure. And that the ſame Latin hath bene farre better conſerued from corruptions. So that the old Vulgate Latin Edition hath bene preferred, and vſed for moſt authentical aboue a thouſand and three hundered yeares. For by this verie terme S. Ierom calleth that Verſion the vulgate or common, which he conferred within 49. Iſaiae. the Hebrew of the old Teſtament, and with the Greke of the New; which he alſo purged from faultes committed by writers, rather amending then tranſlating it. Though inli. 20. c. 24 mora. Epiſt. dedicat. ad Leandr. li. 2. Doct Chriſt. c. 14. lib. 6. Etymol. c. 5. & li. 1 de Diuin offic. c. 12. regard of this amending, S. Gregorie calleth it the nevv verſiō of S. Ierom: who neuertheles in an other place calleth the ſelf ſame, the old Latin Edition, iudging it moſt worthy to be folowed. S. Auguſtin calleth it the Italian. S. Iſidorus witneſſethReceiued by al Churches. that S. Ierom; verſion was receiued and approued by al Chriſtian Churches. Sophronius alſo a moſt lerned man,Turned into Greke. ſeing S. Ieroms Edition ſo much eſtemed, not only of the Latines, but alſo of the Grecians, turned the Pſalter & Prophetes, out of the ſame Latin into Greke. Of latter times what shal we nede to recite other moſt lerned men? S. Bede S. Anſelme, S. Bernard, S. Thomas, S. Bonauenture, & the reſt? VVho al vniformly allege this only text as authentical. In ſo much that al other Latin Editions, which S. IeromPrefat. in Ioſue. ſaith were in his time almoſt innumerable, are as it were
fallen out of al Diuines handes, and growne out of crediteAl others growne out of vſe. S. Ierom excelled al other Doctors in tranſlating & expounding holie Scriptures. and vſe. If moreouer we conſider S. Ieroms lerning, p
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etie, diligence, and ſinceritie, together with the commodities he had of beſt copies, in al languages then extant, and of other lerned men, with whom he conferred: and if we ſo cōare the ſame with the beſt meanes that hath bene ſince, ſurely no man of indifferent iudgement, wil match anie other Edition with S. Ieroms: but eaſely acknowlege with the whole Church Gods particular prouidēce in this great Doctor, as wel for expounding, as moſt eſpecialy for theHis Edition free from. partialitie. true text and Edition of Holie Scriptures. Neither do we flee vnto this old Latin text, for more aduantage. For beſides that it is free from partialitie, as being moſt ancient of al Latin copies, and long before the particular Controuerſies of theſe dayes beganne; the Hebrew alſo & the Greke when they are truly tranſlated, yea and Eraſmus his Latin, in ſundrie places, proue more plainly the Catholique RomainePreferred before al other Editions by Beza. doctrine, then this which we relie vpon. So thatLuc. 22. v. 20. Prefat. Noui. Teſtam. Anno. 1556. Luc. 1. v. 1. Beza & his folowers take alſo exception againſt the Greke, when Catholiques allege it againſt them. Yea the ſame Beza preferreth the old Latin Verſion before al others, & freely teſtifieth, that the old Interpreter tranſlated religiouſly. VVhat then do our countriemen, that refuſe thisNone yet in England allowed for ſufficient. Latin, but depriue themſelues of the beſt, and yet al this while, haue ſet forth none, that is allowed by al Proteſtantes, for good or ſufficient.
How wel this is donne the lerned may iudge, when by mature conference, they ſhal haue made trial therof. And ifVVhat is done in this Edition anie thing be miſtaken, we wil (as ſtil we promiſe) gladlyPreface before the nevv Teſtam. correct it. Thoſe that trāſlated it about thirtie yeares ſince, were wel knowen to the world, to haue bene excellent in the tongues, ſincere men, and great Diuines. Only oneDiuers readinges reſolued vpon, & none leift in the margent. thing we haue donne touching the text, wherof we are eſpecially to geue notice. That whereas heretofore in the beſt Latin Editions, there remained manie places differing
in wordes, ſome alſo in ſenſe, as in long proceſſe of time, the writers erred in their copies; now lately by the care & diligence of the Church, thoſe diuers readings were maturely, and iuditiouſly examined, and conferred with ſundrie the beſt written and printed bookes, & ſo reſolued vpon, that al which before were leift in the margent, are either reſtored into the text, or els omitted; ſo that now none ſuch remaine in the margent. For which cauſe, we haue againe conferred this Engliſh tranſlation, and conformedThey touched not preſent controuerſies. it to the moſt perfect Latin Edition. VVhere yet by the way we muſt geue the vulgar reader to vnderſtand, that very few or none of the former varieties, touched Controuerſies of this time. So that this Recognition is no way ſuſpicious of partialtie, but is merely donne for the more ſecure conſeruation of the true text; and more eaſe, and ſatisfaction of ſuch, as otherwiſe ſhould haue remained more doubtful.
Now for the ſtrictnes obſerued in tranſlating ſomeVVhy ſome vvordes are not tranſlated into vulgar English. wordes, or rather the not tranſlating of ſome, which is in more danger to be diſliked, we doubt not but the diſcrete lerned reader, deepely weighing and conſidering the importance of ſacred wordes, and how eaſely the translatour may miſſe the ſenſe of the Holie Ghoſt, wil hold that which is here donne for reaſonable and neceſſarie. VVe haue alſo the example of the Latin, and Greke, where ſome wordesSome Hebrew wordes not tranſlated into Latin, nor Greke. are not tranſlated, but left in Hebrew, as they were firſt ſpoken & written; which ſeeing they could not, or were not conuenient to be tranſlated into Latin or Greke, how much leſſe could they, or was it reaſon to turne them into English? S. Auguſtin alſo yeldeth à reaſon, exemplifying in theli 2 Doct. Chriſt. cap. 11. wordes Amen and Alleluia, for the more ſacred authoritie therof.
More authoritie in ſacred tongues. which doubtles is the cauſe why ſome names of ſolemne Feaſtes, Sacrifices, & other holie thinges are reſerued in ſacred tongues, Hebrew, Greke, or Latin. Againe for neceſſitie, English not hauing à name, or ſufficient terme, we either
kepe the word, as we find it, or only turne it to our EnglishSome vvordes can not be turned into English: termination, becauſe it would otherwiſe require manie wordes in English, to ſignifie one word of an other tongue. In which caſes, we commonly put the explication in the margent. Briefly our Apologie is eaſie againſt English Proteſtantes; becauſe they alſo reſerue ſome wordes inProteſtantes leaue ſome vvordes vntranſlated. the original tongues, not tranſlated into Engliſh: as Sabbath, Ephod, Pentecoſt, Proſelyte, and ſome others. The ſenſe wherof is in dede as ſoone lerned, as if they were turned ſo nere as is poſſible into Engliſh. And why then may we not ſay Prepuce, Phaſe or Paſch, Azimes, Breades of Propoſition, Holocauſt, and the like? rather then as Proteſtantes tranſlate them: Foreskinne, Paſſeouer, The feaſt of ſvvete breades, Shevv breades, Burnt offerings: &c. By which termes, whether they be truly tranſlated into Engliſh or no, we wil paſſe ouer. Sure it is an Engliſh man is ſtil to ſeke, what they meane, as if they remained in Hebrew, or Greke. It more importeth, that nothing be wittingly and falſly tranſlated, for aduantage of doctrine in matter of faith. VVherein as we dare boldly auouch the ſinceritie of this Tranſlation, and that nothing is here either vntruly, or obſcurely donne of purpoſe, in fauour of Catholique Romane Religion: ſo we can not but complaine, and chalenge Engliſh Proteſtantes,Corruptions in Proteſtantes Tranſlations of holie Scriptures. for corrupting the text, cōtrarie to the Hebrew, & Greke, which they profeſſe to tranſlate, for the more shew, and mainteyning of their peculiar opinions againſt Catholiques. As is proued in the Diſcouerie of manifold corruptiōs. For example we shal put the reader in memorie of one or two. Gen. 4. v. 7. whereas (God ſpeaking to Cain) the Hebrew wordes in Grammatical conſtruction may be tranſlated either thus: Vnto thee alſo perteyneth the luſt THEROF, & thou shalt haue dominion ouer IT: or thus; Alſo vnto thee HIS deſire
Of purpoſe againſt Catholique doctrine
shal be ſubiect, & thou shalt rule ouer HIM: though the coherēce of the text requireth the former, & in the Bibles printed 1552. and. 1577. Proteſtantes did ſo tranſlate it: yet in
the yeare 1579. and 1603. they tranſlate it the other way,Againſt▪ free wil. rather ſaying, that Abel was ſubiect to Cain, and that Cain by Gods ordinance, had dominion ouer his brother Abel, then that concupiſcence or luſt of ſinne is ſubiect to mans wil, or that man hath powre of free wil, to reſiſt (by Gods grace) tentation of ſinne. But as we heare in a new Edition (which we haue not yet ſene) they trāſlate it almoſt as in theAgainſt Melchiſedechs ſacrifice. firſt in like ſorte Gen. 14. v. 18. The Hebrew particle VAV, which S. Ierom, and al Antiquitie tranſlated ENIM (FOR) Proteſtants wil by no meanes admitte it, becauſe (beſides other argumentes) we proue therby Melchiſedechs Sacrifice. And yet themſelues tranſlate the ſame, as S. Ierom doth, Gen. 20. v. 3. ſaying: FOR she is a mans vvife. &c.And againſt holie Images. Againe Gen. 31. v. 19. the English Bibles. 1552. and 1577. translate Theraphim, IMAGES. VVhich the Edition of 1603▪ correcting, tranſlateth IDOLES. And the marginal Annotation wel proueth, that it ought to be ſo tranſlated.
VVith this then we wil conclude moſt deare (we ſpeakeThis Edition dedicated to al that vnderſtand English. to you al, that vnderſtand our tongue, whether you be of contrarie opinions in faith, or of mundane feare participate with an other Congregation; or profeſſe with vs the ſame Catholique Religion) to you al we preſent this worke: dayly beſeching God Almightie, the Diuine VViſedom, Eternal Goodnes, to create, illuminate, and replenish your ſpirites, with his Grace, that you may attaine eternal Glorie. Euerie one in his meaſure, in thoſe manie Manſions, prepared and promiſed by our Sauiour in his Fathers houſe. Not only to thoſe which firſt receiued, & folowed his Diuine doctrine, but to al that should afterwardes beleue in him, & kepe the ſame preceptes. For there is one God, one alſo Mediatour of God and men: Man Chriſt Ieſus. VVho gaue himſelf a Redemption for al. VVherby appeareth his wil, that al should be ſaued. VVhy then are not al ſaued? The Apoſtle addeth: that they muſt firſt come to the knowlegeChriſt redeemed al, but al are not ſaued. of the truth. Becauſe without faith it is impoſſible to pleaſe
God. This ground worke therfore of our creation in ChriſtTrue faith firſt neceſſarie. by true faith, S. Paul labored moſt ſeriouſly by word and writing, to eſtablish in the hartes of al men. In this he confirmed the Romanes by his Epiſtle, cōmending their faith, as already receiued, and renowmed in the whole world. He preached the ſame faith to manie Nations. Amongſt others to the lerned Athenians. VVhere it ſemed to ſome, as abſurde, as ſtrange; in ſo much that they ſcornfully called him avvord-ſovver, and Preacher of new gods. But S. Auguſtin
Act. 17. v. 18. Ser. 42. de Sanct.
alloweth the terme for good, which was reprochfully ſpoken of the ignorant. And ſo diſtinguiſhing betwen Reapers, and Sovvers in Gods Church, he teacheth, thatThe twelue Apoſtles were firſt Reapers, before they were Sowers▪ S. Paul at firſt a Sower, or Seminarie Apoſtle. wheras the other Apoſtles reaped in the Iewes, that which their Patriarches and Prophetes had ſowne; S. Paul ſowed the ſeede of Chriſtian Religion in the Gentiles. And ſo in reſpect of the Iſraelites, to whom they were firſt ſent, calleth the other Apoſtles Meſſores, Reapers, and S. Paul, being ſpecially ſent to the Gentiles, Seminatorem a Sovver, or Seminarie Apoſtle. VVhich two ſortes of Gods workmen are ſtil in the Church, with diſtinct offices of Paſtoral cures, and Apoſtolical miſſions; the one for perpetual gouernment ofPaſtoral cures and Apoſtolical miſſions. Catholique countries: the other for conuerſion of ſuch, as either haue not receiued Chriſtian Religion, or are relapſed. As at this time in our country, for the diuers ſortes of pretended religions, theſe diuers ſpiritual workes are neceſſary, to teach and feede al Britan people. Becauſe ſome in error of opinions preach an other Goſpel, wheras in veritieNew doctrine is falſly called the Goſpel. there is no other Goſpel. They preach in dede new doctrines,S. Aug. de v
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lit crede 1. c. Mat. 15. which can not ſaue. Others folow them beleuing falshood. But vvhen the blinde lead the blinde (not the oneThe ſeduced, & externally conformable are punished with the authors of iniquitie▪
only, but) both fal into the ditch. Others conforme themſelues, in external shew, fearing them that can punish, and kil the bodie. But our Lord vvil bring ſuch as decline into (vniuſt)Pſalmo. 124.
obligations, vvith them that vvorke iniquitie. The Reliques and ſmal flock of Catholiques in our country, haue
great ſadnes, and ſorow of hart; not ſo much for our owne affliction, for that is comfortable, but for you our brethren, and kinſemen in fleſh and bloud. VVishing with our owne temporal damage whatſoeuer, your ſaluation. Now-. Cor. 6. is the acceptable time, now are the dayes of ſaluation, theGrace in the new Teſtamēt more abundant then in the old. time of Grace by Chriſt, whoſe dayes manie Kinges & Prophetes deſired to ſee: they ſaw them (in ſpirite) and reioyced.Luc. 10. But we are made partakers of Chriſt, and his Myſteries; ſo that our ſelues neglect not his heauenly riches: if we receiue & kepe the beginning of his ſubſtance, firme vnto the end; that is, the true Catholique faith; building theron good workes by his grace; without which we can not thinke a good thought, by which we can do al thinges neceſſarie to ſaluation. But if we hold not faſt this ground, al the building fayleth. Or if confeſſing to know God in wordes, weTit. 1. denie him in deedes, committing workes of darknes;Both wicked workes, and omiſſion of good workes are damnable. or omitting workes of mercie, when we may doe them toMat. 25. our diſtreſſed neighbours; brifly if we haue not charitie, the1. Cor.
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3. forme and perfection of al vertues, al is loſt, and nothing worth. But if we builde vpon firme grounde, gold, ſiluer, and precious ſtones, ſuch building shal abide, and make1. Pet. 1. our vocation ſure by good workes. as S. Peter ſpeaketh. Theſe (ſaith S. Paul) are the heyres of God, coheyres ofInnumerable ſaued by Chriſt. Chriſt. Neither is the number of Chriſts bleſſed childrenApoc. 7. coūted, as of the Iewes, an hundred fourtie foure thouſand, of euerie tribe of Iſrael twelue thouſand ſigned; but a moſt great multitude of Catholique Chriſtians, which no man can number, of al nations, and tribes, and peoples, and tongues, ſtanding before the throne of the lambe, clothed in white robes, and palmes (of triumph) in their handes: hauing ouercome tentations in the vertuous race of good life. Much more thoſe which alſo indure perſecution forThey are more happie that ſuffer perſecution for the truth. the truthes ſake, shal receiue moſt copious great rewardes in heauen. For albeit the paſſions of this time (in themſelues) are notVvorthie, or comparable in dignitie. condigne, to the glorie to come, that shal be reueled
in vs: yet our tribulation, which preſently is momentanie,2. Cor. 4. and light, worketh (through grace) aboue meaſure excedingly an eternal weight of glorie. VVhat shal we therfore meditate of the eſpecial prerogatiue of English Catholiques at this time? For to you it is geuen for Chriſt, not only that you beleue in him, but alſo that you ſuffer forEnglish Catholiques moſt happie in this age. him. A litle now, if you muſt be made penſiue in diuers1. Pet. 1. tentations, that the probation of your faith, much more precious then gold, which is proued by the fire, may be found vnto praiſe, and glorie, and honour, in the reuelation of Ieſus Chriſt. Manie of you haue ſuſteyned the ſpoile of your goodes with ioy, knowing that you haue a better and a permanent ſubſtance. Others haue benne depriued of your children, fathers, mothers, brothers, ſiſters, and nereſt frendes, in readie reſolution alſo, ſome with ſentence of death, to loſe your owne liues. Others haue had trial of reproches, mockeries, and ſtripes. Others of bandes, priſons, and banishmentes. The innumerable renowmed late English Martyres, & Confeſſors, whoſe happie ſoulesThe due praiſe of Martyres, and other glorious Sainctes excedeth mortal tongues. for confeſſing true faith before men, are now moſt glorious in heauen, we paſſe here with ſilence; becauſe their due praiſe, requiring longer diſcourſe, yea rather Angels, then Engliſh tongues, farre ſurpaſſeth the reach of our conceiptes. And ſo we leaue it to your deuout meditation. They now ſecure for themſelues, and ſolicitous for vs their deareſt clientes, inceſſantly (we are wel aſſured) intercede before Chriſts Diuine Maieſtie, for our happie conſummation, with the conuerſion of our whole countrie. To you therfore (deareſt frendes mortal) we direct this ſpeach: admonishing ourſelues & you, in the Apoſtles wordes, that for ſo much as we haue not yet reſiſted tentations to (laſt)Patience neceſſarie to the end of mans life. bloud (and death itſelf) patience is ſtil neceſſarie for vs, that doing the wil of God, we may receiue the promiſe. So we repine not in tribulation, but euer loue them that hate vs, pittying their caſe, and reioycing in our owne. For
neither can we ſee during this life, how much good theyPerſecution profitable. do vs; nor know how manie of them shal be (as we hartely deſire they al may be) ſaued: our Lord and Sauiour hauing paide the ſame price by his death, for them and for vs. Loue al therefore, pray for al. Do not loſe your confidence, which hath a great remuneration. For yet a litle, and a very litle while, he that is to come, wil come, and he wil not ſlacke. Now the iuſt liueth by faith, beleeuing withRom 10. Heb. 10. hart to iuſtice, and confeſſing with mouth to ſaluation. ButConfeſſion of faith before men neceſſarie to ſaluation. he that withdraweth himſelf shal not pleaſe Chriſts ſoule. Attend to your ſaluation, deareſt countriemen. You that are farre of, draw nere, put on Chriſt. And you that are within Chriſts fold, kepe your ſtanding, perſeuere in him to the end. His grace dwel and remaine in you, that glorious crownes may be geuen you.
AMEN.
From the English College in Doway, the Octaues of AL SAINCTES. 1609.
The God of patience and comfort geue you to be of one mind, one tovvards another in IESVS Chriſt; that of one mind, vvith one mouth you may glorifie God.
THE SVMME AND PARTITION OF THE HOLIE BIBLE.
With a brife note of the Canonical and Apochryphal Bookes.
By the vniforme conſent of al learned Diuines, the holie Bible,S. Ierom. Epiſt. ad Paulin. de omnib S. Scipt. libris. S. Aug. prefat in ſpecul. li. 2. dc doct chriſt. ca. 9. li. I. de Gen. cō
tra Manich. ca. 4. li. de catechiz rudib. c. 3. & 4. l. 2. qq. ſu per Exod q. 73. li. 15. cont. Fauſt. Manich. cap. 2. li 18. ciuit. ca 54. de vera relig. c. 27. li. 4. cōt. Fauſt. ca. 2. S. Greg. h
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. 6. in Ezech. I.
How the holie Scriptures conteine al knowlege neceſlarie to ſaluation. The old and the new Teſtament shew the ſame God, Chriſt, Church and other Myſteries of Religion. The old more obſcurely, with leſle helpes. The new more expreſly and yeldeth more grace. or written word of God, conteyneth Expreſſed orimplied, al thinges that man is to beleue, to obſerue, & to auoid, for obtayning of aeternal ſaluation. That is, al matters of faith & maners, by which we may know and ſerue God, and ſo be ſpiritually ioyned with him, in this life, & in eternitie. For both the old & new Teſtament propoſe and teſtifie vnto vs, one and the ſame God, the ſame Chriſt, the ſame Church, and other Myſteries of our beleefe, not differing in ſubſtance, but in maner of vttering; the old more obſcurely in figures and prophecies foretelling thoſe thinges, which the New declareth (in great part) as donne and performed. VVherupon ſaith S. Auguſtin: In the Old Teſtament the New lieth hidden: & in the New the Old lieth open. And touching their names, wherein appareth difference, the one (ſaith the ſame Doctor) is called the old Teſtament, either becauſe it propofeth promiſes of temporal thinges (VVherwith our old corruptnes is allured) Or in reſpect of the New, by which it is fulfilled, and in ſome part abolished. The other is called the New, becauſe by it man is renewed, and hath promiſe of eternal life: VVhich shal neuer waxe old nor decay. Likewiſe S. Gregorie the great teſtifieth this conformitie, and correſpondence betwen the Old and New Teſtament, affirming that the ſame is ſignified by the prophet Eſccbiels viſion of an hcele, which had foure faces, or apparence of foure whiles, the shape whereof was, as it were, a wheele in the middes of a wheele. What is this ſaith he, niſi quod in Teſtamenti veteris litera Teſtamentum nouum latuit per Allegoriam? but that in the letter of the old Teſtament, the New lay hidden by an Allegorie?
In both Teſtaments, are foure ſortes of Bookes.
And as the ſame is the ſumme and ſubject of both Teſtaments: ſo both are diuided (for the more principal partes therof) into foure ſortes of Bookes: Legal, Hiſtorical, Sapiential, & Prophetical. The Legal bookes of the old Teſtament are the fiue Bookes of Moiſes; Geneſis, Exodus, Leuiticus,Legal.
Numeri, & Deuteronomie; whereto anſwer in the new Testament, the foure Goſpels of S. Matthew, S. Marke, S. Luke, & S. Iohn. Historical bookes of the old Teſtament, are the Bookes of Ioſue, Iudges,Hiſtorical. Ruth, foure bookes of Kinges, two of Paralipomenon, Eſdras with Nehemias, Tobias, Iudith, Heſter, Iob, & two of the Machabees; vnto which, in the new Teſtament, anſwer the Actes of the Apoſtles.Sapiential. Sapiential, of the old Teſtament, are the Prouerbes, Eccleſiaſtes, Canticles, Booke of wiſdome, & Eccleſiaſticus; and of like ſorte are in the new Teſtament, the Epiſtles of S. Paul & of other Apoſtles. Prophetical
Prophetical bookes are Dauids Pſalter (which is alſo Sapiential, yea like wiſe Legal and Hiſtorical) the Bookes of Iſaias, Ieremias with Baruch, Ezechiel, Daniel, the twelue leſſe Prophetes, Oſea, Ioel, Amos, Abdias, Ionas, Michaeas, Nahum, Abacuc, Sophonias, Aggaeus, Zacharias, Malachias. And in the new Teſtament, the Apocalips of S. Iohn the Apoſtle.
Al theſe Bookes are vndoubtedly Canonical, as the Authores cited inAl theſe books recited are Canonical, and of infallible truth.
Cone. Carth. An. Dni 419. Conc. Laodic cap. 59. Florent Inſtruct. Armen. decret. 7. Trident Seſſ. 4. S. Atha. in Synop. S. Aug. li. 2. doct Chriſt c. 8 Iſider. li. 6. Elymol c. I. & alibi. Nicep. li. li. 4. cap. 15. Euſeb li. 5. c. 8. the inner margent teſtifie. And conſequently al, and al the partes therof; are of infallible truth. For otherwiſe as S. Auguſtin teacheth, if anie part were falſe, or doubtful, al were vncertaine. once admittiug falſehood (ſaith he, Epiſt, 8. ad Ieroni) in ſuch ſoueraigne authoritie, no parcel of theſe bookes should remaine, which anie way should ſeme hard to maners, or incredible to beleue, but it might by this moſt pernicious rule be turned to an officious fiction of the author. That is: If anie error could be committed by the authores of Scriptures, either through ignorance, obliuion, or anie other humane frailtie, what ſoeuer were produced, exception might be taken, and queſtion made, whether the author had e
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red, or no? True it is, that ſome of theſe bookes (as we shal particularlyApochryphal of two ſortes. 1. Not declared canonical. 2. Reiected as erronious. diſcuſſe in their places) were ſometimes doubted of by ſome Catholiques, and called Apochrypal, in that ſenſe, as the word properly ſignifieth hidden, or not apparent. So S. Ierom (in his Prologue before the Latin Bible) calleth diuers bookes Apochryphal, being not ſo euident, whether they were Diuine scripture, becauſe they were not in the lewes Canon, nor at firſt in the Churches Canon, but were neuer reiected, as falſe or erronious. In which ſenſe the Prayer of Manaſſes, the third booke of Eſdras, and third of Machabees are yet called Apochryphal. As for the fourth of Eſdras, and fourth of Machabees there is more doubt. But diuers others, as the booke aſcribed to Enoch, the Goſpels of S. Andrew, S. Thomas, S. Bartholmew, and the like recited by S. Gelaſius (Decreto de libris Eccleſiaſticis dist. 15. Can. Sancta Romana) S. Innocentius the first (Epist. 3.) S. Ierom, Ep ad Laetam, S. Augustin li. 15. cap. 23. de ciuit. Dei. Origen homiſ. 2. in Cantica. are in a worſe ſenſe called Apochryphal, & are reiected as
conteyning manifeſt errors, or fained by Heretikes. Neither can a ChristianThe Holie Ghoſt declareth by the Church which Bookes are Diuine Scriptures. Catholique he otherwiſe aſsured, Which Bookes are Diuine and Canonical Scriptures, but by declaration of the Catholique Church, which without interruptionMat. 28. Ioan. 14. 16. Act. 2. 20 1. Tim. 3. ſuccedeth the Apoſtles, to whom our Sauiour promiſed, and ſent the Holie Ghoſt, to teach al truth. For if in anie thing more then others, aſſuredly one chief and moſt neceſſarie point is, to know and declare, which Bookes are Gods holie Word: being of moſt ſingular importance.
THE SVMME OF THE OLD TESTAment, as it is diſtinguished from the new.
Not withſtanding the ſubiect, & general argument of both TeſtamentsThe old and new Teſtament differ in time. In maner of vttering. Varietie of Precepss. Promiſes. Meanes. is one & the ſame in ſubſtance, as is already ſaid, yet they differ in time, in maner of vttering of Myſteries, in varietie of precepts, & promiſes, alſo in meanes to obſerue the thinges exacted, & to attayne to the end propoſed,Temo. 3. queſt. 10 Algaſiae. In regard wherof S. Ierome ſaith: Lex Moyſi & omne vetus inſtrumentum elementa mundi intelliguntur, quibus quaſi elementis, & Religionis exordijs Deum diſcimus. The law of Moyſes and al the old Teſtament are vnderſtood the elements of the world, by which, as by firſt rudiments & beginnings, we lerne to know God. For that in it we haue firſt the Law of nature: and aſterwards a law written, with promiſes of temporal rewardes; as long life, land flowiug with milke & honie, & the like; but it brought nothingHeb. 7. 9. 10. Gal. 4. to perfection, as S. Paul ſaith, when giftes & hoſtes were offered, which could not according to conſcience, make the obſeruer perfect. For the helpes of that time, were but infirma & egena elemēta: Weake & poore elements. Likewiſe in general, touching the punishmentsThe old Teſtament conteyneth figures of the new. A continual viſible Church from the beginning of the world to Chriſt. The ſame Myſtical bodie, but different in ſtate. Diuided into ſix ages. The firſt age continued. 1656. yeares. that ſometimes happened to the people of the old Teſtament, when they tranſgreſſed, the ſame Apoſtle affirmeth, that al the ſame chanced to1. Cor. 10 them in figure, & are written for our correption, vpon whom the ends of the world are come. so that the old Teſtament, or Law wasGal. 3: but our pedagogue in Chriſt. Yet it ſetteth forth to vs the whole courſe of Gods Church, for the ſpace of foure thouſand yeares, that is, from the beginning of the world vntil Chriſt our Redemer. which Diuines diuide into ſix ages, wherein was varietie & change of her ſtate, three vnder the Law of nature, and three others vnder the written Law. The ſeuenth & laſt age being this time of grace (wherin we now are) from Chriſt, to the day of general Iudgement: as the world was made in ſix dayes, and in the ſeuenth God is ſaid to haue reſted, and therfore ſanctified it, in other ſort, then the former ſix. The eight wil be after the Reſurrection, during for al eternitie.
VVhich ſix ages of the ancient Church, & old Teſtament, are thus diſtributed.Gen. 1. The firſt from the Creation to Noes floud, conteyning the ſpace of 1656.
yeares. The ſecond from the floud to the going of Abraham out of his countrie,The ſecond 368. or 398. The third. about. 4
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Gen. 8. Gen 12. Genebrard Chronolog. S. Aug. li. 15. c. 8. ciuit. Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Eſdiae 1. 368. or counting Cainan (Gen. 11. iuxta 72. & Luc. 3.) 398. yeares. The third from Abraham his going forth of his countrie, to the parting of the children of Iſrael out of Aegypt. VVhich-ſome count to haue continued 720. yeares, others (whom we folow) but 430. And thus farre in the law of nature before the written law. The fourth age dured, 480. yeares, fromThe fourth 480. the deliuerie of the children of Iſrael forth of Aegypt, to the fundation of the Temple in Ieruſalem. The fifth age was from the fundation of the Temple, toThe fifth 4
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0. The ſixth, nere 640. Al the time from the creation to Chriſt aboue. 4000. yeares. the captiuitie & tranſmigration of the Iewes into Babylon, about 430. yeares. And the ſixth age dured about 640. yeares, from the Captiuitie of Babylon to Chriſt. In al which times God was acknowledged and rightly ſerued, by a continual viſible Church, with true Religion; the ſame & no other, which now that Church holdeth, that is called and knowen by she name of Catholique. As we intend, by Gods aſsiſtance, to shew by briefe Annotations, concerning diuers particular points now in Controuerſie, as the holie Text geueth occaſion. And eſpecially by way of Recapitulation after euerie one of the ſix ages, when we come to thoſe paſſages in the Hiſtorie, where the ſame are ended.
OF MOYSES THE AVTHOR OF THE fiue firſt bookes.
MOyſes (ſo called becauſe he was taken from the water, as the nameMOYSES. ſignifieth, taken from the water.
Exod. 6. N
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m. 26. 1. Par. 6. Ioſeph li. 2 Antiq. cap. 9. S. Aug▪ ſer. 88. de temp. S. Greg. oratio. in laudem Baſilij magni. S. Aug. li. 18. ciuit. c. 39. ſignifieth) was borne in Aegypt, the ſonne of Amram, the ſonne of Caath, the ſonne of Leui the Patriarch, and ſo of Iacob, Iſaac, and Abraham. His maruelous deliuerie from drowning, his education, excellent forme, ſingular wiſdome, heroical vertues, rare dexteritie in al affayres, & whole life moſt admirable, are gathered out of holie Scriptures, by S. Gregorie Bishop of Niſſen, into a briefe Summe, moſt worthie to be read, but to large for this place. He was borne about the yeare of the world two thouſandThe excellencie of Moyſes foure hundred, long before al prophane writers, yea before manie of the Painimes falſe goddes, as S. Augustin declareth in diuers places of his moſt excellent booke intituled of the Citie of God. He liued in this world 120. yeares▪ Of which 40. were in Pharaos court, as the adopted ſonne of Pharaos daughter: fourtie in banishment from Aegypt in Madian: and fourtie more he gouerned the people of Iſrael. His ſingular prayſes are alſo briefly touched in the last chapter of Deuteromie, added by Ioſue. and in the booke ofDeut. 34. Eccli 45. Gloſ. ord Eccleſi
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ſticus. He died in the deſert, and was buried in the va
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le of Moab, ſoHis ſepulchre not knowen
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o anie man. ſecretly that no mortal man knew his ſepulchre, lest the Iewes, who were very prone to Idolatrie, should haue adored his bodie with diuine honour, for the greatnes and multitude of his miracles, and for the ſingular eſtimation, they had of him for the ſame.
THE ARGVMENT OF THE BOOKE OF GENESIS.
THIS firſt Booke of holie Sripture, called Geneſis, which ſignifiethGeneſis written by Moyſes Alwayes authentical. So knowen by Tradition, confirmed by Chriſt. Alleaged alſo by the Apoſtles. Religion reueled to ſpecial perſons, and ſo obſerued by Traditions.
birth or beginning, was written by Moyſes, when he was deſigned by God, to inſtruct & rule the children of Iſrael. As alſo the other foure bookes folowing. The Author and authoritie of al which fiue bookes, were euer acknowledged by the faithful, both of the old and new Teſtament: and ſo accounted and eſtemed by tradition, til Chriſt and his Apoſtles: who alſoMat. 19. Heb. 11. Iacob. 2. 1. Pet. 2. 2. Pet. 2. confirmed them by their teſtimonies, and allegations of the ſame, as of holie Scriptures. From the creation vntil Moyſes writ (which was aboue two thouſand and foure hundred yeares) the Church exerciſed Religion by Reuelations made to certaine Patriarches, and by Traditions from man to man, without anie Scriptures or Law written. But the peculiar people of God being more viſibly ſeparated from other nations, & manie errors abunding in theS. Aug. queſt. vet & noui Teſtam. cap. 3. world, God would for correction & confutation therof, haue his wil made fu
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her knowen to his children, and ſo remaine amongſt them in writtenVVhy Scripture was written. VVhat Moyſes ſpecially sheweth in this booke. record, by his faithful ſeruant and Prophet Moyſes. VVho therfore declareth the Author and beginning of al thinges, that is, How al creatures were made by God, and of him haue their being, and by him only are conſerued. He teacheth expreſly that there is one onlie God, againſt thoſe that imagined and brought into the phantaſies of men manie goddes. That the whole or vniuerſal ſubſtance of heauen and earth, with their ornaments and accidents, were made in time; against thoſe that thought the firſt fundation therof had euer benne. That God doth gouerne the ſame; againſt thoſe that ſay, al is ruled by d
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ſtenie or by the ſtarres, and not by the continual prouidence of God. That God is a rewarder of the good, and a punisher of euil; which ſinners ſeme either not to know, or groſly to forgete. And that God created al for mans vſe and benefite, which should make vs grateful. VVherforeMan moſt particularly deſcribed: The right line from Adam to Noe. holie Moyſes more particularly deſcribeth the beginning of man; what he was at firſt; how he fel; how al mankind is come of one man: deducing the Genealogie of Adam, eſpecially to Noe. Then how men being more and more defiled vpon the earth, with wicked, eſpecially carnal ſinnes, were by Gods iuſt wrath drowned with an vniuerſal floud.
Againe how a few reſerued perſons multiplied the world a new. But this of spring alſo falling into manie ſinnes, eſpecially Idolatrie and ſpiritual fornication, as thoſe of the firſt age did to carnal offences, God ſtil conſerued ſome faithful & true ſeruants▪ Of which Moyſes ſpecially purſuethThe principal Patriarches from Noe to the 12. ſonnes of I
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cael. the line of Noe by Sem his firſt begotten ſonne. Then deſcribeth the particularGen. 10. vocations, liues, maners, notable ſayings, and noble factes, with ſincere religion of Abraham, Iſaac, Iacob, Ioſeph, & other holie Patriarches: who liued before the written lavv. Likevviſe vpon vvhat occaſion, & in vvhat
mane
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, Iacob otherwiſe called Iſrael, with al his progenie, deſcended from the Land of Canaan into Aegypt, and were there entertayned. So this bookeThis booke diuided into eight partes▪
contayneth the hiſtorie of two thouſand three hundred & odde yeares. And it may be diuided into eight partes. The first contayneth the Creation of1. Heauen and Earth, & other Creatures, and laſtly of Man chap. 1. & 2. The ſecond part is of the trangreſsion & fal of man, & his caſting out of2. Paradiſe, of multiplication of m
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n, and of ſinne, though ſtil ſome were iuſt, of the general floud, that drowned al except eight perſons, & few other liuing creatures of the earth. from the third chap. to the 8. The third part is3. of the new increaſe, & multiplication of the ſame. from the 8. chap. to the 11. The fourth, of the confuſion of tongues, & the diuiſion of nations. in4. 5. the 11. chap. The fift relateth Abrahams going forth of his countrie, Gods promiſe, that in his ſeede al Nations should be bleſſed, & the commandment of Circumciſion, from the 12. chap. to the 21. The ſixth part recounteth the6. progenie, and other bleſsings, eſpecially the great vertues of Abraham, Iſaac, and Ia
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ob. from the 21. chap. to the 37. The ſeuenth part reporteth the felling7. of Ioſeph into Aegypt, and his aduancement there. from the 37. chap. to the 46. The eight and laſt part is of Iacob, and his progenies going into8. Aegypt, their intertainment there, and of Iacobs, and finally of Ioſephs death. in the fiue laſt cahpters.
The ſignification of the markes here vſed, for direction of the reader.
The numbers in the argumentes of chapters point to the verſe, where the matter mentioned beginneth.
This forme of croſſe [†] in the text, sheweth the beginning of euerie verſe.
The numbers in the inner margent ouer againſt the croſſe, shew the number of verſes in the ſame chapter.
This marke▪ ſignifieth that there foloweth an Annotation after the chapter, vpon the word, or wordes, wherto it is adioyned. The number alſo of the ſame verſe is prefixed to the Annotation.
Theſe foure prickes :: shew that there is an Annotation in the margent, vpon that place. And when manie occurre, the firſt anſwereth to the firſt marcke, the ſecond to the ſecond, and ſo forth. In like maner the citations of places in the inner margent, are applied to the authores alleaged.
But when there be more ſuch marginal annotations, then may eaſely be applied, we vſe the letters of the Alphabete for direction.
This forme of a ſtarre [*] in the text or annotations, pointeth to the explication of ſome word or wordes, in the margent.
Sometimes we put the Concordance of other Scriptures in the inner margent of the text.
VVe haue alſo noted in the margent, when the Bookes of holie Scripture (or partes thereof) are read in the Churches Seruice. For their ſakes, that deſire to re
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d the ſame, in order of the Eccleſiaſtical Office.
THE BOOKE OF GENESIS, IN HEBREW BERESITH.
CHAP. 1. God createth heauen and earth, and al things therin; diſtinguishing andThe firſt part. Of the creatiō of al things. bevvtyfying the ſame; 26. laſt of al the ſixth day he createth man: to vvhom he ſubiecteth al corporal things of this inferior vvorld.The Church readeth this booke in her Office from Septuageſima til Paſſion Sunday. Alſo this firſt chapter & beginning of the ſecond on Eaſter Eue before Maſſe.
N▪ THE beginning GOD created heauen and earth. † And the earth was
Act. 14, 15. 17, 24. Pſalm. 32, 6. 135, 5. Eccli. 10, 1.
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eb. 11, 3. voide & vacant, and darkenes was vpon the face of the deapth: and▪ the Spirite of God moued ouer the waters. † And God ſaid: Be light made. And light was made. † And God ſaw the light that it was good: & he diuided the light from the darkenes. † And he called the light, Day, and the darkenes, Night: and there was euening & morning, that made one day. † God alſo ſaid: Be The firmament is al the ſpace from the earth to the hiegheſt ſtarres. the loweſt part diuideth betwene the waters on the earth and the waters in the ayer. S. Aug. li. II. de Gen. ad lit. c. 4 a firmament made amidſt the waters: and let it diuide betwene waters & waters. † And God made a firmament, and diuided
Iob. 38. Ier. 10, 13. the waters, that were vnder the firmament, from thoſe, that were aboue the firmament. And it was ſo done. † And God called the firmament, Likewiſe heauē is al the ſpace aboue the earth. in whoſe loweſt part are birdes and waters, in the higher part ſtarres. the hiegheſt is the Empyrial heauen. Eſa. 66. Heauen: and there was euening & morning that made the ſecond day. † God alſo ſaid: Let the waters that are vnder the heauen, be gathered together into one place: and let the drie land appeare. And it was ſo done. † And God called the drie land, Earth: and the gathering of waters together, he called Seas. And God ſawe that it was good. † And ſaid: Let the earth ſhootforth grene herbes, and ſuch as may ſeede, & fruite trees yelding fruit after his kinde, ſuch as may haue ſeede in it ſelfe vpon the earth. And it was ſo done. † And the earth brought forth
grene herbe, ſuch as ſeedeth according to his kinde, & tree that beareth fruite, hauing ſeede eche one according to his kinde. And God ſaw that it was good. † And there was euening & morning that made the third day. † Againe God ſaid: Be there lightes made in the firmament of heauen, to diuide the day & the night, and let them be The lights made the firſt day, are diſpoſed the fourth day in their proper courſes for more diſtinction of times. S. Dionyſ. ca. 4. de diuin▪ nom. S. Tho. p. 1. q. 67. a. 4. & q. 70. a. 2. for ſignes & ſeaſons, and dayes and yeares: † to ſhine in the firmament of heauen, & to giue light vpon the earth. And it was ſo done. † And God made▪ two The Sūne & Moone: for though the moone be the leaſt viſible ſtarre except Mercurie, yet it geueth more light on the earth by reaſon it is nerer, and ſo Moyſes ſpeaketh according to the vulgar capacitie and vſe of things. S. Aug. li. 2. de Gen. ad lit. ca. 16. great lights: a greater light, to gouerne the day: and a leſſer light to gouerne the night: and ſtarres. † And he ſet them in the firmament of heauen, to ſhine vpon the earth. † and to gouerne the day & the night, and to diuide the light & the darkenes. And God ſawe that it was good. † And there was euening and morning that made the fourth day. † God alſo ſaid: Let the waters bring forth creeping creature hauing life, and flying foule, ouer the earth vnder the firmament of heauen. † And God created huge Whales, and al liuing & mouing creature, that the waters brought forth, according to eche ſorte, & al foule according to their kinde. And God ſawe that it was good. † And he “ bleſſed them ſaying: Increaſe and multiplie, and repleniſh the waters of the ſea: and let the birds be multiplied vpon the earth. † And there was euening & morning that made the fifth day. † God ſaid moreouer: Let the earth bring forth liuing creature, in his kind, cattle, & ſuch as creepe, & beaſtes of the earth according to their kindes: and it was ſo done. † And God made the beaſtes of the earth according to their kindes, and cattle, & al that crepeth on the earth in his kind.
And God ſaw that it was good, † and he ſaid “ Let vs make Man to our image, & likenes: and let him haue dominionCol. 3, 10. ouer the fiſhes of the ſea, and the foules of the ayre, and the beaſtes, and the whole earth, and al creeping creature, that moueth vpon the earth. † And God created man, to his owne image: to the image of God he created him, male &Mat. 19, 4. female he created them. † And God bleſſed them, and ſaith: “ Increaſe and multiplie, & repleniſh the earth, and ſubdew it, and rule ouer the fiſhes of the ſea, and foules of the ayre, & al liuing creatures, that moue vpon the earth. † And God ſaid: Behold I haue giuen you al maner of hearbe that ſeedeth vpon the earth, and al trees that haue in them ſelues
ſeede of their owne kinde, to be your meate: † and to al beaſtes of the earth, and to euerie foule of the ayre, & to al that moue vpon the earth, and wherein there is life, that they may haue to feede vpon. And it was ſo done. † And God ſawe al things that he had made, and Euerie creature in nature is good, but al conſidered together make the whole world perfect▪ moſt apt to mans vſe and Gods glorie. S. Aug. li. 1 de Gen. cont. Manich. ca. 21. they were very good. And there was euening & morning that made the ſixt day.
ANNOTATIONS. CHAP. 1.
1. In the beginning.] Holie Moyſes telleth what was done in the beginningThe Church had only Traditions & no Scripture aboue 2400. yeares. of the world, and ſo forward euen til his owne time, writing aboue two thouſand and foure hundreth yeares after the beginning. Al which being incomprehenſible by humaine witte or diſcourſe, he knew partly by Reuelations from God, for he had the gyft of Prophecie in moſt excellent ſorte: partly by Traditions from his elders, who lerned of their fathers. For vntil that time the Church had only Traditions of ſuch things, as were reueled to ſpecial men, wherby we ſee the great authoritie of Traditions, before there were Scriptures.Tradition
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neceſſarie for three cauſes. And ſince Scriptures were written they are alſo neceſſarie, for three ſpecial reaſons. Firſt for that we are only aſſured by Tradition of the Church, that thoſe bookes are in dede holie Scriptures, which are ſo accounted, and not by1 the Scripture it ſelfe, for that were to proue the ſame by the ſame, vntil we be aſſured of ſome part, that proueth ſome other partes. And this made S. Auguſtin to ſay plainly, that he could not beleue the Goſpel, except the Church told him
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. Epiſt.
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und. c.
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vvhich is the Goſpel. Secondly holie Scriptures being once knowen to be the2 word of God, and ſo of moſt eminent authoritie of al writings in the world,Scripture of moſt eminent authoritie. as S. Auguſtin S. Ierome, & al other Fathers agree, yet for the true vnderſtanding of the ſame, both the Scripture it ſelfe, and the ancient Fathers remitte vs to the Church, namely to thoſe in the Church, that are appointed by Gods ordinance, in the high place that he hath choſen. VVhich were the High Prieſts in the old Teſtament, as appeareth: Deut. 17. Mat. 23. Ioan. 11. And in the new Teſtament, S. Peter and his Succeſſors for whom Chriſt prayed that his faith ſhould not faile: and therfore commanded him to confirme his bretheren Luc. 22. Thirdly for things not expreſſed in particular in holie Scripture, the ScriptureLuc. 10, 16. Act. 15, 28. 2. Theſſ. 2. Origen. ſuper. Gen. c. 1. Aug. li. 2. de Gen. cont Manich. ca. 2. and Fathers do likewiſe remitte vs to Traditions, and to the iudgement
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and teſtimonie of the Church. Chriſt ſaying to his Apoſtles: he that heareth you heareth me. The Apoſtles doubted not to ſay: It ſemed good to the Holie Ghoſt and to vs. And S. Paul willed the Theſſalonians to hold the traditions, vvhich they had lerned, whether it were by word, or by his Epiſtle.
1. In the beginning God made heauen and earth.] Al writers ancient and laterScriptures hard. find ſuch difficulties in theſe firſt chapters, that ſome otherwiſe very lerned haue thought it not poſſible to vnderſtand the ſame according to the proper and vſual ſignification of the wordes, as the letter may ſeme to ſound, but expound al allegorically, as that by the waters aboue the firmament ſhould be vnderſtood the bleſſed Angels, by the waters vnder the firmament wicked ſpitites, and the like. So did Origen and diuers that folow him therein. Yea S. Auguſtin in his bookes vpon Geneſis againſt the Manichees, written
ſhortly after his conuerſion, when he could not find as he deſired a good and probable ſenſe agreable to the wordes, in their proper ſignification, expounded them myſtically, but afterwards in his other bookes de Geneſi ad literam,lib. 1. c. 18. & lib. 8. c. 2. he gratfully acknowledgeth that God had geuen him further ſight therin, and that now he ſuppoſed he could interprete al according to the proper ſignification of the wordes▪ yet ſo that he durſt not nor would not addict him ſelfe to one ſenſe, but that he was readie to imbrace an other, leſt by ſticking to his owne iudgement he might faile. So likewiſe S. Baſil, S. Chriſoſtom,Baſ. ho. 9. in Geneſ. Chriſoſt. epiſt. 44. Amb. & Beda in examen. Ieron. Epiſtol. ad Euſtoch. Gen. 1. v. 3. & 14. Exo. 20, 5. & 18, v. 20. Ioan. 8, 25. Rom.
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. S. Ambroſe, S. Ierome, S. Bede, and other greateſt Doctors found & confeſſed great difficulties in theſe firſt chapters, which they with much ſtudie endeuored to explicate. And therfore it is a wonder to ſee our Proteſtants & Puritans hold this Paradox, that Scriptures are eaſie to be vnderſtood. VVheras both by teſtimonie of thoſe that haue in deede ſtudied & laboured in them, and by awhy Scriptures are hard. litle due conſideration, the cōtrarie is moſt euident. For whoſoeuer wil looke into the holie Scriptures, ſhal find that ſome times in ſhew one place ſemeth contrarie to an other; ſome times the letter & phraſe are obſcure & ambiguous;Three ſpiritual ſenſes beſides the Literal. ſome times the ſentences vnperfect. Againe manie ſpeaches are prophetical, manie parabolical, metaphorical, and vttered vnder other tropes and figures, and that in the literal ſenſe. Moreouer there are three ſpiritual ſenſes beſides the literal, very frequent in holie Scripture. Allegorical pertayning to Chriſt and the Church; Moral pertayning to maners; and AnagogicalAllegorical Moral. Anagogical. pertayning to the next life. As this word Ieruſalem literally ſignifieth the head citie of Iewrie: Morally the ſoule of man: Allegorically the Church militant: and Anagogically the Church triumphant. And ſometimes this (and the like of others) metaphorically in the literal ſenſe ſignifieth the Church militant, and not the citie of Iewrie, as in the 12. chapter to the Hebrewes: and ſome
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times the Church triumphant, as in the 21. of the Apocalips.
2. The Spirite of God.] In the Hebrew it is ſignified, that the Spirite of God was on the waters to make them fertile, for that fiſhes and birdes were to be procreated therof; the word is merahepheth, incubabat, ſate vpon, to produce fruict (ſaith S. Ierom) from the waters, as a henne by her heate, producethIeron. Epiſtol. 8
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. ad Ocea. Tert. d
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Baptiſ. life in the egges. And the ſame S. Ierom, and before him Tertullian teach, that this was a figure of Baptiſme, which conſiſteth of water and the Holie Ghoſt.A figure of Baptiſme. For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghoſt to produce liuing creatures: ſo alſo Baptiſme receiueth vertue of the ſame Holie Ghoſt to procreate new men. VVherupon Tertullian callethChriſtians called fiſhes. Chriſtians fiſhes, becauſe they are gotten from the waters, and thence haue their firſt ſpiritual life. Let it not therfore ſeme ſtrange (ſaith he) that in Baptiſme VVaters geue life.
16. Tvvo great lights, and ſtarres.] Here occurreth an other example of the hardnes of holie Scripture. For if the two great lights (towit the Sunne & the Moone) and alſo the ſtarres, vvere made the fourth day, and not before, as it m
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y ſeme by the wordes in this place, then what was that light, and in whatLight being an accident remayned without ſubiect, by the iudgement of ſome lerned Fathers. ſubiect was it, that was made the firſt day? S. Baſil, S. Gregorie Nazianzen, Theodoret, and ſome others, writing vpon this place do thinke that the light, which was made the firſt day, remayned though an accident without his ſubiect til the fourth day. And albeit moſt other Doctors rather think that the ſubſtance of the Sunne & Moone, & of other planets and ſtarres were created the firſt day, and the fourth day ſet in that order and courſe which now they kepe, with more diſtinction for ſignes and ſeaſons, and dayes and yeares: yet it is clere that the foreſaid ancient Doctors iudged it poſſible, that accidents may
remaine without their ſubiect. which a Sacramentarie wil be loath to grant,The accidents of breade and wine can remaine by Gods power without their ſubiectes. Tenne prerogatiues of man in his creation. 1. made like to God. 2. The Myſterie of the B. Trinitie inſinuated in his creation. 3. produced by God him ſelfe. leſt it might be proued poſſible, as both theſe & al other Catholique Doctors beleued and taught, that the accidents of bread and wine remaine in the bleſſed Sacrament of the Euchariſt without their ſubiects. VVhich Proteſtants denie.
26. Let vs make man to our Image.] For better conſideration of Gods bountie towards vs, and ſturring our ſelues to gratitude towards him, we may here note tenne prerogatiues beſtowed on vs, by our Lord & maker in our creation aboue al other earthlie creatures. Firſt, wheras God by an imperial word of commandment made other creatures, Fiat lux, Fiat firmamentum: Be there light: Be there a firmament: intending to make man, he procedeth familiarly, by way, as it were, of conſultation, and as to his owne vſe and ſeruice to make man ſaying: Let vs make man to our image and likenes, that is to ſay, a reaſonable creature with vnderſtanding and free wil, which beaſtes haue not. Secondly, in this worke God firſt inſinuateth the high Myſterie of the B. Trinitie, or pluralitie of Perſons in one God (becauſe man is to beleue the ſame) ſignifying the pluralitie of Perſons by the wordes Let vs make, and to our: and the vnitie in ſubſtance, by the wordes Image and likenes, the firſt in the plural number, the later in the ſingular. Thirdly, other creatures were produced by the waters and earth, Let the vvaters bring forth (fiſhe and ſoule) Let the earth bring forth (graſſe and cat
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le, & other beaſtes) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heauen, nor by Angels, but by him ſelfe, geuing him a reaſonable ſoule, not ſenſual only as to beaſtes, and the ſame not produced of anie creature, but created immediatly of nothing. Fourthly, God4. placed in paradiſe. 5. Lord of al earthlie creatures. 6. innocencie. gaue man Paradiſe a moſt pleaſant place to dwel in. Fiftly, God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen. Sixtly, man was created in that innocencie of life, and integritie of al vertues, that his mind was wholly ſubiect to God, his ſenſe to reaſon, his bodie to his ſpirite, and al other liuing creatures obedient to him: euen the terrible Lions, the cruel Tigres, the huge Elephants, and the wildeſt birdes. Seuently, God7. excellent knowlege. brought them al to man, as to do him homage, and to take their names of him. VVhich by his excellent knowledge he gaue them conformable to their natures. Eightly, God gaue man in ſome ſorte an immortal bodie, that if he had8. powre to liue euer. 9. gift of prophecie. kept Gods commandment, he had liued long and pleaſantly in this world, and ſo ſhould haue bene tranſlated to eternal life without dying. Ninthly, God did not only adorne man with al natural knowledge, and ſupernatural vertues, but alſo with the gift of prophecie. VVherby the knew that Eue was a bone of his bones, and flesh of his flesh, though being a ſlepe he knew not when10. God conuerſed familiarly with man. ſhe was made. Tenthly (which was the chiefe benefite of al) God conuerſed familiarly with man, and that in ſhape of man, which was a token of his meruelous great loue to man, and a ſingular incitment of him to loue God. Reade more, if you pleaſe, of the dignitie of man, and the benefites of God towards him in his creation, in S. Bernard vpon the 99. Pſalme. And vpon the 61. chapter of Eſaie.
28. Increaſe and multiplie.] VVhether this be a commandment or no, at leaſtGods bleſſing alwayes effectual. it is a bleſſing, for ſo the wordes before conuince, God bleſſed them and ſaid: Increaſe and multiplie. He ſaid the ſame alſo to brute creatures, which are not capable of a precept, but by this were made fertile. VVherby we ſee that GodsEſpecially in the holie Euchariſt. bleſſing alwayes worketh ſome real effect: as of fertilitie in this and other places, of multiplication of the loaues and fiſhes, Ioan 6. And ſome real effect Chriſts bleſſing muſt nedes worke alſo in the bleſſed Sacrament. Mat. 26.
VVhich can be no other but changing bread and wine into his bodie & bloud, ſeing him ſelfe expreſly ſayeth: This is my bodie▪ this is my bloud.
And though Gods bleſſing in this place, be alſo a precept, yet it is not to al men for euer, but for the propagation of mankind, which being long ſinceNot al men &
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emen commanded to marie. abundantly propagared, the obligation of the precept ceaſeth the cauſe ceaſing. So S. Cyprian, S. Ierome, S. Auguſtin, and other Fathers expound this place. And confirme the ſame by the text, for immediatly God ſignifying to what end he ſpoke, ſaith: and replenish the earth. VVhich benig repleniſhed, Gods wil is therin fulfilled.
CHAP. II. The worke of ſix dayes being finished, God reſted the ſeuēth day & bleſsed it. 8. Then placing man in paradiſe (planted with bewtiful & ſwete trees, & witered with foure riuers) 16. comandeth him not to eate of the tree of knowledge of good & euil. 18. & formed a woman of a ribbe of Adam.
God createth not new kindes of creatures, yet ſtil worketh. Io. 5, 17. conſeruing & gouerning al things and creatch ſoules, grace, and glorie of the ſame kind S. Aug. li, 4 de Gen. adlit.
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. 12.
THE heauens therfore & the earth were fully finiſhed, and al the furniture of them. † And the ſeuenth day
Exod. 20, 11. Deut. 5, 14. Heb. 4, 4. God ended his woorke which he had made: & Mans ſoule is immediatly created by God not produced of other ſubſtance as the ſoules of beaſtes and plants are. reſted“ the ſeuenth day, from al woorke that he had done. † And he bleſſed the ſeuenth day and ſanctified it: becauſe in it he had ceaſed from al his woorke which God created to make.
† Theſe are the generations of heauen & earth, when they were created in the day, when our Lord God made the heauen, and the earth. † And euery plant of the filde, before it ſhotvp in the earth. And euerie herbe of the ground before it ſprang: for our Lord God had not rayned vpon the earth: and man was not to til the earth: † But a ſpring roſe out of the earth, watering al the ouermoſt part of the earth. † Our Lord God therfore formed man of the ſlyme of the earch: and :: breathed into his face the breath oflife, & man1. Cor. 15, 45, became a liuing ſoule.
† And our Lord God had Vvhether this paradiſe be now extant is vncertayne, though it be certaine that Enoch and Elias are yet liuing in earth S. Aug. li. 2. cont. Pelagi. c. 23. See Perereus. li. 3. q. 5. & li. 7. q. vltima. planted a Paradiſe of pleaſure from the beginning: wherin he placed man whom he had formed. † And our Lord God brought forth of the ground al maner of trees, fayre to behold: and pleaſant to eate of: the tree of life alſo in the middle of Paradiſe: and the tree of knowledge of good & euil. † And a riuer iſſued out of the place of pleaſure to water Paradiſe, which from thence is diuided into four heades. † The name of the one is Phiſon: that is it which compaſſeth al the land of Heuilath, where gold groweth. † And the gold of that land is very good:
there is ſound bdelium, & the ſtone onyx. † And the name of the ſecond riuer is Gehon: that is it which compaſſeth al the land of Ethiopia. † And the name of the third riuer is Tygris: that ſame paſſeth along by the Aſſirians. And the fourth riuer, the ſame is Euphrates.
† Our Lord God therfore tooke man, & put him in the Paradiſe of pleaſure, to woorke, & keepe it. † And he commanded him ſaying: Of euerie tree of Paradiſe eate thou: † But“ of the tree of knowledge of good & euil eate thou not. For in what day ſoeuer thou ſhalt eate of it, “thou ſhalt dye the death. † Our Lord God alſo ſaid: It is not good for man to be alone: let vs make him a helpe like vnto him ſelfe. † Our Lord God therfore hauing formed of clay al beaſtes of the earth, and foules of the ayre, brought them to Adam that he might ſee what to cal them: for al that Adam called any liuing creature, the ſame is his name.
†And Adam called al beaſtes by their names, and al foules of the ayre, and al cattel of the filde: but vnto Adam there was not found an helper like him ſelfe. † Our Lord God
Mat. 19, 5. Mar. 10, 7. 1. Cor. 6 16. Eph. 5, 31. therfore caſt a dead ſleepe vpon Adam: and when he was faſt a ſleepe, he tooke one of his ribbes, & filled vp fleſh for it. † And our Lord God As we ſay brick is made of earth, and a houſe is built of bricke: ſo Adam was made of earth and Eue built of a ribbe of Adam. And that of one ribbe, as if God should build a houſe of one bricke, or as in dede he fed. 5000. men with fiue loaues. Chriſ. ho. 15. S. Aug. Tract. 24. in Ioan. S. Tho. p. 1. q. 92. a. 3. built the ribbe which he tooke of Adam into a woman: and brought her to Adam. † And Adam ſaid: This now, is bone of my bones, and fleſh of my fleſh:ſhe ſhal be called woman, becauſe ſhe was taken out of man. † Wherfore man ſhal leaue his father & mother, & ſhal cleaue to his wife, & they ſhal be Not three, nor foure, nor more. for then two were chā
ged to an other number. S. Ier. li. 1. cont. loui. two in one fleſh. † And they were both naked; to wit Adam & his wife: and were not aſhamed.
ANNOTATIONS. CHAP. II.
2. The ſeuenth day.] Al creatures benig made in their kindes in ſix dayes, complete and perfect, God not neding (as men often do in their workes) to perfect, pooliſh, or amend the ſame, reſted the ſeuenth day: and therfore the natural perfection of Gods workes is attributed to the ſeventh day, and the ſupernaturalObſeruation of holie dayes by Gods inſtitution. perfecting of men in eternal life, after the Reſurrection, is attributed to the eight day. as S. Auguſtin and other fathers teach. And for this
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Pſal. 6. & 11. cauſe God bleſſed and ſanctifyed the ſeuenth day. and after we haue in the Decalogue, or tenne commandments, that this day al ſhould reſt and abſtaine from workes, yea and kepe it feſtiual, occupying them ſelues in ſpiritual exerciſes ſeruice and ſpecial worſhipe of God, as the Iewes did euen til Chriſts, and his
Apoſtles time, praying and hearing the word of God read and expounded inAct. 13, 14. Leuit. 23. the Sabboth day. VVherby we ſee that diſtinction of dayes pertayneth to Religion,Obſeruatiō of feſtiual dayes is religious, not Iudaical, nor heathniſh. the people of God thus obſeruing the Sabboth in memorie of the Creation, & diuers other feaſtes in memorie of other benefites. And we now kepe the Sunday holie, in memorie of Chriſts Reſurrection, and other feaſtes in gratful remembrance of other Myſteries of Chriſts Natiuitie, the coming of the Holie Ghoſt, and the like. Yea alſo feaſtes of his bleſſed Mother, and other Sainctes, for the benefites receiued from Chriſt by them, and for more honour to Chriſt in them. So this Catholique obſeruation of feaſtes is neither Iudaical (which alſo in the law was good but now is abrogated) nor heathniſh, for we honour not Iupiter, nor Iuno, noranie falſe god or goddeſſe, but our Lord God Creator & Redemer, & for his ſake, his beſt ſeruants. VVherofHonour of Sainctes is to the greater honour of Chriſt. ſee the Annotations in the Engliſh new Teſtament. 4. chap. to the Galathians.Hon
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▪ in 40. Martyr
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s. VVherto we here only adde theſe wordes of S. Baſil. VVhich may ſerue for a general anſwer to the moſt common obiection. Honor ſeruorum redundat in commun
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m Domin
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m. The honour of the ſeruantes redoundeth to the common Lord, or Maiſter. So, ſaith he, the honour of Sainctes is the honour of Chriſt their Lord and ours.
17. Of the tree of knovvledge.] Beſides the law of nature, by which Man wasVVhy a particular poſitiue law beſides the general lawes of God & nature, was geuen to man. firſt reaſon. bound to direct al his actions according to the rule of reaſon; and beſides the ſupernatural diuine law, by which he was bound to beleue, and truſt in God, and to loue him aboue al things, hauing receiued the giftes of faith, hope, and charitie: God gaue him an other particular law, that he should not eate of the tree of knovvlege of good and euil. And that for two ſpecial reaſons, which S. Auguſtinlib. 8. de Gen. ad lit. c. 11. Pſal. 15. noteth vpon this place. Firſt, that God might declare him ſelfe to be Lord of man. VVhich was abſolutely neceſſarie for man, and nothing at al profitable to God, who nedeth not our ſeruice, but we without his dominion ſhould vtterly fal to nothing. Nec enim ipſo non creante, &c. For he not creating vs, neither could vve haue bene, no
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he not conſeruing vs, could vve remayne, nor he not gouerning vs, could vve liue rightly. VVherfore he onlie is our true Lord, vvhom not for his, but for our
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. reaſon.
ovvne profite and ſaluation vve ſerue. The other reaſon was, that God might geue man matter wherin to exerciſe the vertue of obedience, and to ſhew him ſelfe a ſubiect of God. VVhich could not be ſo properly and effectually declared by keping other lawes, nor the enormitie of diſobedience appeare ſo euidently▪ as by fulfilling of Gods wil commanding him, or by doing his owne wil, moued to the contrarie, in a thing of it ſelfe indifferent, & only made vnlawful, becauſe it was forbid. But let vs heare S. Auguſtins owne wordes.The ſinne of diſobedience.
Nec potuit melius aut diligentius cō
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end
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ri quantum malum ſit ſola inobedientia, &c. Neither could it (ſaith this great Doctor) be better, nor more exactly ſignified how bad a thing ſole diſobedience is, then where a man became guiltie of iniquitie, becauſe he touched that thing contrarie to prohibition, which if he, not forbidden, had touched, he had not ſinned at al. For he that ſaith, for example ſake, Touch not this herbe, ſuppoſing it is poyſenful, and doth forwarneIoyned with damage to him that diſobeyeth. one of death, if he touch it, death aſſuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he ſhould dye becauſe the ſame thing bereueth him of health and life, whether it had benne forbidden him or no. Alſo when one forbiddeth that thingIoyned with damage of him that forbiddeth. to be touched, which would not in dede preiudice him that toucheth, but him that forbiddeth, as if one take an others money, being forbid by him▪ whoſe the money is, it is a ſinne in him that is forbidden, becauſe it is iniurie to him that forbiddeth. But when that thing is touched which neither ſhould hurt him
that toucheth, nor any other, if it were not forbid, wherfore is it prohibited, but that the proper goodnes of obedience, and the euil of diſobedience might appeare? Thus S. Auguſtin ſheweth, that diſobedience is a ſinne, becauſe it is againſt a precept, though otherwiſe the thing that is done were not euil. AndTrue obedience is blind and prompt. amongſt other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superior, promptly doth that is appointed.
17. Of the tree eate thou not.] This example of our firſt parents tranſgreſſionNot meate, but the di
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obedience hurteth him that tranſgreſſeth the precept of abſtinence. Lawes in things indifferent bind in conſcience. Temporal puniſhment due after ſinne is remitted. Death due to al for Original ſinne. Yea to infants who haue no other ſinne. Alſo other penalties inſticted vpon infants. ſheweth, how friuolous an anſwer it is to ſay; that breaking of commanded faſtes, or eating meates forbidden can not hurt vs, the meate being goodMath. 9, Luc. 10. S. Epiph. in compē. f
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dei Cat. S. Aug. epiſt. 80. and holſome: for ſo the fruite of the tree was good, and ſhould haue hurt no man, if it had not benne forbidden. Euen ſo al meates of their owne nature are good, yet the precept of faſting (foretold by our Sauiour in general, and determined by his Church in particular) and ſo of anie other like law, though it be in things otherwiſe indifferent, proceeding from lawful Superiors, bindeth the ſubiects in conſcience. And the tranſgreſſion is properly diſobedience, what other ſinne ſoeuer may alſo be mixed therwith.
17. Thou shalt dye the death.] Againſt the new doctrine, denying that afterCaluin l. 3. inſt. c. 4 parag. 31. & 32. ſinne is remitted, anie temporal puniſhment remaineth for the ſame, this place declareth that death (wherof God forewarned Adam, if he ſhould eate of the fruite forbidden) remained due, and was at laſt inflicted vpon him, for his ſinne, which was preſently remitted vpon his repentance.
Againe for ſo much as we are al ſubiect to death, it proueth that we were alRom. 5. guiltie of this ſinne, by which death came vpon al men, as S. Paul teacheth. Els God ſhould puniſh vs without our fault, which is vnpoſſible that his goodnes ſhould do. Eſpecially it appeareth in infants, who dying before they come tolib. 13. de ciuit. c 6. lib. 2. de pec. mer. & remiſ. c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral. c. 2. vſe of reaſon, can neuer cōmit other ſinne. for though they were circumciſed, or had Sacrifice offered, or other remedie vſed for them before Chriſt, or baptiſed ſince Chriſt: yet they ſuffer (as S. Auguſtin noteth) both death and manie other penalties, of ſickenes, cold, heate, hunger, and the like, which can neither be to them matter of merite (as to others it may be) nor profite them for auoiding of other ſinnes, ſeing they dye in their infancie. Yea moreouer if they dyed without circumciſiō, or other remedie of thoſe former times, their ſoules periſhed from their people; and now without Baptiſme can neuer enter into the kingdome of heauen, which could not ſtand with Gods iuſtice, if they were not guiltie of ſinne.
CHAP. III. By the craft of the Diuel ſpeaking in a ſerpent, our firſt parents tranſgreſſedThe ſecond part. Of the fal of man, and propagation of man and of ſinne. Gods commandment. 7. who being ashamed vvould hide them ſelues. 9 but are reproued by God. 14. and beſides other particular punishements (yet with promiſe of a Redemer) are caſt out of Paradiſe.
BVT Serpēts moſt craftie to eſcape harme, when they hurt men: ſo is the diuel. the ſerpent alſo was more ſubtile then al the beaſts of the earth, which our Lord God had made. Which ſaid to the woman:▪ Why hath God commanded you, that
you ſhould not eate of euerie tree of Paradiſe? † To whom the woman anſwered: Of the fruite of the trees that are in paradiſe, we doe eate: † but of the fruite of the tree which is in the middes of paradiſe, God hath commanded vs that we should not eate: and that we ſhould not touch it, leſt perhapes we die. † And the ſerpent ſaid to the woman: No you ſhal not dye the death. † For God doth know that in
2. Cor. 11. 3. what day ſoeuer you ſhal eate therof, your eyes ſhal be opened: and you ſhal be as gods, knowing good & euil.
† The woman therfore ſawe that the tree was good to eate, and fayre to the eyes, and delectable to behold: and ſhe tooke of the fruite therof, and did eate, and gaue to herEccl. 25. 1. Tim. 2, 14. huſband, who did eate. † And the eyes of them both were opened: and when they After ſinne they were aſhamed, not before S. Chriſ.
perceiued themſelues to be naked, they ſowed togeather leaues of a figge tree, and made themſelues aprons.
† And hearing the voice of our Lord God walking in paradiſe at the after none ayre: Adam hid himſelfe and ſo did his wife from the face of our Lord God, amidſt the trees of paradiſe. † And our Lord God called Adam, and ſaid to him: Where art thou? † Who ſaid: I heard thy voice in paradiſe: and I feared, becauſe I was naked, and I hid me. † To whom he ſaid: And who hath told thee that thou waſt naked, but that thou haſt eaten of the tree▪ whereof I commanded thee that thou ſhouldeſt not eate? † And Adam ſaid: The woman, which thou gaueſt me to be my felow companion, gaue me of the tree, and I did eate.
† And our Lord God ſaid to the woman: Why haſt thou done this? who anſwered: The ſerpent deceiued me, & I did eate. † And our Lord God ſaid to the ſerpent: Becauſe thou haſt done this thing, Al this curſe perteineth to the diuel that ſpake in the ſerpēt. S▪ Aug, l. 2. de Gen. ad lit. cap. 36. S. Beda in hunc locum. accurſed art thou among al catle, & beaſts of the earth: vpon thy breſt ſhalt thou goe, & Earthlie or worldlie and carnal men S. Greg. in Pſal. 101. earth▪ ſhalt thou eate al the dayes of thy life. † I wil put enmyties betwen thee & the woman, and thy ſeed and the ſeed of her▪
▪ ſhe ſhal bruiſe thy head in peeces, & thou ſhalt lye in waite Though good men reſiſt tentations at the firſt aſſaults, and ſo bruiſe the ſerpēts head, yet he
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o
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eth ſtil to deceiue eſpecially in the end of mans life▪ ſignified by the
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eele. S Gre. in cap. 1. Iob. of her heele. † To the woman alſo he ſaid: I wil multiplie thy trauailes, and thy child bearinges: in trauaile ſhalt thou bring forth children, and thou ſhalt be vnder thy huſbands power, and he ſhal haue dominion ouer1. Cor. 14. thee. † And to Adam he ſaid: Becauſe thou haſt heard the voice of thy wife, and haſt eaten of the tree, whereof I cō
manded
thee, that thou ſhouldeſt not eate, curſed is the earth in thy woorke: with Al men trauel one way or other: & ſuch as ſuffer wides to ouergrowe (in their ſouls) ſhal after this life either ſuſtaine the fyre of Purgatorie or eternal paine. S. Aug. li 2. c. 20▪ de Gen. cō. Man. much toyling ſhalt thou eate thereof al the dayes of thy life. † Thornes and thyſtles ſhal it bring forth to thee, & thou ſhalt eate the herbes of the earth. † In the ſweat of thy face ſhalt thou eate bread, til thou returne to earth, of which thou waſt taken: becauſe ▪ duſt thou art, and into duſt thou ſhalt returne.
† And Adam called the name of his wife, Eue: for becauſe
She was mother rather of al the dying: but in figure of our B. Lady who is mother of Chriſt, life it ſelfe, ſhe is called mother of the liuing. S. Epiph. her. 78. ſhe was mother of al the liuing. † Our Lord God alſo made for Adam and his wife garments of skynnes, and clothed them. † And ſaid: Loe Adam is become as it were one of vs, knowing good & euil: now therfore▪ leſt perhapes he reach forth his hand, and take alſo of the tree of life, & eate, and liue for euer. † And our Lord God ſent him out of the paradiſe of pleaſure, to worke the earth of which he was taken. † And he caſt out Adam: and▪ placed before the paradiſe of pleaſure Cherubins, & a flaming, and a turning ſworde, for to keepe the way of the tree of life.
ANNOTATIONS. CHAP. III
1 VVhy hath God? [Here we may ſee how ſinne came firſt amongſt men. ForSinne entred among men by the enuie & craft of the diuel, man cō
ſenting to his ſuggeſtions. Eue firſt ſined in thought, then in words laſt in deedes. the diuel enuying mās happie ſtate tempted Eue the weaker perſon, beginning
Cap. 2. 24. Ioan. 8, 44. S. Aug. lib. 14. deciuit. c. 11. Rupert. li. de Trinit. & operibus eius c. 4. with a queſtion, therby to allure her into conference, and by ſuch a queſtion as might bring her into ſuſpition of Gods affection towards man, ſaying: VVhy hath God commanded you, that you should not eate of euerie tree of paradiſe? inſinuating by theſe words, and withal internally ſuggeſting, that God dealt hardly with them, abridging their libertie without cauſe. And when he had got ſo much of her, that ſhe was diſpleaſed with the precept, which ſhe ſhewed by adding of her owne (to make it ſeme more greuous) that they were forbidden to touch the tree: and againe by reporting the puniſhment as doubtful, ſaying: leſt perhaps vve dye, then the tempter auouched boldly, and falſly, that they ſhould not dye, and charged God to be enuious of the benefite they ſhould get by eating of that tree, ſaying their eyes should be opened, and they should be as Goddes, knowing good and euil. Vpon which perſwaſion, and liking alſo ſhe had to the fruite, ſhe did take and eate, and perſwaded Adam alſo to eate. And forthwithBad ſequels of ſinne. they ſaw that they would not haue ſeene, knew euil which they had better
Lib. de vera Religione c. 14. Lib. 1. Retract. c. 13. not to haue knowen, were aſhamed, and endeuored to couer, and hide them ſelues. Euen thus the diuel dealeth with men euer ſince, aſſaulting the weaker perſons, and weaker part, as the fleſh and ſenſualitie, and by them ſetteth vponNo ſinne can be without freewil. the ſtronger and ſuperior part, to get conſent of freewil, without which there is no ſinne. According to that famous ſaying of S. Auguſtin: Pe
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atum adeo est voluntarium, vt nullo modo ſit peccatum, ſi non voluntarium. Sinne is ſo voluntarie, that
in no vviſe it can be ſinne, if it be not voluntarie. wherfore it was no ſinne in Eue toConcupiſcēce no ſinne, but the effect, and occaſion of ſinne. Alſo occaſion of merite. be tempted by the ſerpent, which ſhe could not auoide, nor in Adam to be tempted by Eue, but they ſinned when they conſented to the euil ſuggeſtions. AndS Aug. lib. 1. de nupt. & con. c. 23. Gal. 5. 2 Tim. 2. now in the regenerate, though concupiſcence remaine, which is the effect of ſinne paſt, & occaſion of ſinne in thoſe that yeld againe to tētations, yet is it not ſinne, but puniſhment of ſinne, and matter of exerciſe in the iuſt, and if we reſiſt, of merite: and therfore S. Paul exhorteth vs, to vvalle in the ſpirite, and the luſts of the flesh vve shal not accomplish. And in an other place ſheweth, that he vvhich fighteth lavvfully, shal be crovvned.
15. She shal bruiſe] Proteſtants wil not admitte this reading, ipſa conteret, ſheThe Latin text defended againſt Kemniſius and other Proteſtants. See Card. Bellarmin. li. 2. c. 12. de verbo Dei. Both readings veld the ſame ſenſe. ſhal bruiſe, leſt our Bleſſed Ladie ſhould be ſaid anie way to bruiſe the ſerpents head. And Kemniſius amongſt others ſaith, that al ancient Fathers read, ipſum, not, ipſa. But he is conuinced of lying by Claudius Marius Victor. lib. 1. in Gen. Alcimus Auitus lib. 3. carm. c. 6. S. Chriſoſtom bom. 17. in Geneſ. S. Ambroſe lib de fuga ſaeculi cap. 7. S. Auguſtin lib. 2. de Geneſi contra Manichaeos, cap. 18 & lib. 11. de Geneſi ad literam cap. 26. S. Gregorie lib. 1. Moralium cap. 38. And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lira vpon this place, S. Bernard ſer 2. ſuper Miſus est. And manie others, who read ipſa as the Latin text now hath.
But whether we read, She shal bruiſe, or, her ſede, that is her ſonne Chriſt, shal bruiſe the ſerpents head, we attribute no more, nor no leſſe to Chriſt, nor to our Ladie by the one reading, then by the other: for by the text, I vvil put
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nmit
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es betvven thee and the vvoman, betvven thy ſeede, and her ſeede. It is clere, that this enmitie and battle pertained to the woman and her ſeede on the one partie, and to this diuel, that ſpake by the ſerpent, and al the wicked, on the other partie, and that the victorie ſhould happen to mankind. VVhich being captiue by Adams ſinne, occaſioned by a woman, ſhould be redeemed, bothAs Adam was the cauſe, and
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e an occaſion of mans captiuitie: ſo Chriſt is the true cauſe and his mother an occaſion of our reſtauration. ſexes, though in farre different ſorte, concurring therto. And ſo it is moſt true, that Chriſt by his owne proper powre, and his bleſſed mother by her moſt immediate cooperating to his Incarnation (and conſequently to other Miſteries) did bruiſe the ſerpents head, breake and vanquiſh his powre. S
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eneus li 3. c. 33. & lib. 5. circa med, S. Epiph, Haer. 78. S. Ieron. ep 22. ad Eustoch. S. Aug. (or S. Fulgent) ſer. 18 de Sanctis. de fide & Symb. de Agone Chriſtiano. Ser. 2. ſuper Miſſus eſt. As manie ancient Fathers do excellently diſcourſe: namely S. Bernard, writing vpon theſe wordes in the Apocalips. cap. 12. A great ſigne appeared in heauen, a vvoman clothed vvith the ſunne: Albeit (ſaith he) by one man and one woman we were greatly damaged: yet (God be thanked) by one man and one woman al loſſes are repaired, and that not without great increaſe of graces. For the benefite doth farre excede the loſſe. Our merciful father geuing vs for a terreſtrial Adam Chriſt our Redemer, & for old Eue Gods owne mother. MoreouerOur B. Ladie reſiſted al euil ſuggeſtions. as the ſame S. Bernard ſheweth, this bleſſed Virgin in ſingular ſorte bruiſed the ſerpents head, in that ſhe quite vanquiſhed al maner ſuggeſtions of the wicked ſerpēt, neuer yelding to, not taking delight in anie euil moued by him.
19. Duſt thou art] By theſe wordes Adam was admoniſhed to humble him ſelfe, conſidering the matter wherof his bodie was made, and into which heIob 42. Eſai. 58. Ierem. 6. Ionae. 3. Mat. 11. ſhould be reſolued againe. wherupon it came to be a ceremonie amongſt penitents,The ceremonie of aſhes, on Aſhweneſday. to caſt aſhes on their heads. As appeareth in holie Scriptures for which cauſe the Church now alſo vſeth this ceremonie the firſt day of Lent, putting aſhes on her childrens heades: willing them to remember, that duſt they are, and to duſt they ſhal returne, to moue vs by this meditation to more ſerious penance.
22.
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ſt perhaps] Notwithſtanding Gods eternal decree in diſpoſing alGods prouidence concurreth with mans free wil. thinges, and his omnipotencie which nothing can reſiſt, yet he produceth
good, and either auoideth or diſpoſeth of euil which he ſuffereth, by ordinarie meanes, as appeareth Act. 27, v. 31. and that becauſe man hath free wil, withde grat. & liber. arb. c. 6. de corrept. & grat. ad art. falſo impoſ. which God concurreth, & deſtroyeth not nor forceth. as S. Auguſtin teacheth.
24. Placed Cherubins] Man being caſt out of paradiſe, the ſame is defendedParadiſe defended by Angels and by fire & ſworde. God deſtroyeth not nature with duble gard. with Angels, that are watchful, wiſe, and potent; and with fire and ſword, moſt terrible armoure to man. wherby againe we ſee, that God vſeth ordinarie meanes in his prouidence, as the miniſtrie of Angels & humane terror, and would neither deſtroy the tree, nor depriue it of the vertue to prolong life, nor bereue man of freewil, by which he might deſire to returne: but conſeruing nature in al creatures, preuenteth inconueniences otherwiſe.Good Angels hinder diuels of their deſires.
Theſe Angels alſo hinder the diuel, that he can not enter paradiſe, leſt heS. Aug. lib. 11. de Gen ad lit. c. 40. ſhould take of the fruite of the tree, and geue it to men to prolong their liues, and therby draw them to his ſeruice.
CHAP. IIII. VVicked Cain killeth holie Abel. 9. vvhoſe bloud cryeth for reuenge. 11. Cain a curſed vacabond, 17. hath much iſſue. 25 Adam alſo hath Seth, and Seth Enos.
AND Adam knewe Eue his wife: who conceiued and brought forth Cain, ſaying: I haue gotten a man through God. † And againe ſhe brought forth his brother Abel. And Abel was a ſhepehard, & Cain a huſbandman. † And it befel after manie dayes that Cain “offred of the fruites of the earth giftes to our Lord. † Abel alſo A figure of the Lambe that was ſlaine from the beginning of the world. Apoc. 13, v. 8. offred
Heb. 11. of the firſt begotten of his flocke, and of their fat: and our Lord“ had reſpect to Abel, & to his giftes. † But to Cain, and to his giftes he had not reſpect: & Cain was exceeding angrie, and his countenance abated. † And our Lord ſaid to him: Why art thou angrie? and why is thy countinance fallen? † If thou doe wel, “ſhalt thou not receiue againe: but if thou doeſt il, ſhal not thy ſinne forth with be preſent at the dore? but the luſt therof ſhal be“ vnder thee, and thou ſhalt haue dominion ouer it.
† And Caine ſaid to Abel his brother: Let vs goe forth abroad. And when they were in the filde, Caine roſe vp againſt his brother Abel, and ſlewe him. † And our Lord ſaid to
Sap. 10. Cain: Where is Abel thy brother? Who anſwered: I know
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. 10. 3. not: am I my brothers keper? † And he ſaid to him: What haſt thou done? VVilful murther is one of the ſinnes that crie to God for reuenge. the voice of thy brothers bloud crieth to me out of, the earth. † Now therfore curſed ſhalt thou be vpon the earth, which hath opened her mouth, & receiued the bloud of thy brother at thy hand. † When thou ſhalt til
it, it ſhal not yeld to thee her fruite: a roag and vagabound ſhalt thou be vpon the earth. † And Cain ſaid to our Lord: Myne iniquitie is greater, then that I may deſerue pardon. † Loe thou doeſt caſt me out this day from the face of the earth, and from thy face ſhal I be hid, and I ſhal be a vagabound & fugitiue on the earth: euerie one therfore that findeth me, ſhal kil me. † And our Lord ſaid to him: No, it ſhal not ſo be: but whoſoeuer ſhal kil Cain, shalbe punished ſeauen fould. And our Lord put a marke on Cain, that whoſoeuer found him should not kil him.
† And “Cain went forth from the face of our Lord, and dwelt as a fugitiue on the earth at the eaſt ſide of Eden. † And Cain knewe his wife, who conceiued, and brought forth Enoch: And By the increaſe of Abrahās ſeede (by the line onlie of Iſaac and Iacob, beſides the iſſues of Iſmael and Eſau) in litle more then 400. yeares to aboue ſix hundreth thouſand men able to beare armes (Num. 1.) it appeareth that Caines progenie in as manie yeates might ſuffice to people a citie, yea a whole countrie. S. Aug. l. 15 ciuit. c. 8. he built a citie, & called the name therof by the name of his ſonne, Enoch. † Moreouer Enoch be gat Irad, and Irad begat Mauiael, and Mauiael begat Mathuſael, and Mathuſael begat Lamech. † Who tooke This Lamech of Cains iſſue, is the firſt that is noted in Scripture, to haue taken two wiues. two wiues, the name of the one was Ada, and the name of the other Sella. † And Ada brought forth Iabel, who was the father of them that dwel in tents, and of heardſmen. † And his brothers name was Iubal: he was the father of them that ſing on harpe & organes. † Sella alſo brought forth Tubalcain, who was a hammerer & worker in al worke of braſſe & iron. And the ſiſter of Tubalcain was Noema. † And Lamech ſaid to his wiues Ada and Sella: Heare my voice ye wiues of Lamech, harken to my talke: for▪ I haue ſlaine a mā to the wounding of my ſelfe, and a ſtripeling to mine owne drie blowe brewſing. † Seuenfould vengeance shal be taken of Cain: but of Lamech ſeuentie times▪ ſeuen fould.
† Adam alſo knewe his wife again: and she brought forth a ſonne, and called his name Seth, ſaying: God hath giuen me other ſeede for Abel, whom Cain ſlewe. † But to Seth alſo was borne a ſonne, whom he called Enos, this man▪ began to inuocate the name of our Lord.
ANNOTATIONS. CHAP. IIII
3. Offered giftes] Either God him ſelfe taught Adam, and he his children, or els they knew by inſtinct of nature, that Sacrifice muſt be offered to God, to acknowledge therby his ſupreme dominion ouer man, and mans due ſubiection
to his diuine Maieſtie. And that not only in internal affection, whichExternal Sacrifice due to God in euerie Law. (as S. Auguſtin, and al Catholique Doctors teach) is principally required, butLib 10. de ciuit. alſo in external things, becauſe we conſiſt of bodie, and not only of ſoule, and haue, by Gods goodnes, the vſe of corporal things. As here we ſee example
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. 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. in the law of nature: and the ſame was ordained by written precept in the law of Moyſes: the Prophetes▪ alſo foretold, that external Sacrifice ſhould be offered in the law of grace, and new Teſtament, to wit, the ſame which Chriſt inſtituted, and left in his Church, to continew to the end of the world. Moreouer this homage of offering Sacrifice is ſo peculiar to God only, that albeitSacrifice due to God onlie, and to no creature. manie other exterior rites and ſeruices are vſed both to God & men, as to be bare head, to be we, to kneele, & the li
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e before them, either of great hum
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liti
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Lib. 10. ciuit. cap. 4. Ariſtot. li. 2 Meta hiſ.
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tl i
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. 9. Polit. 7. c. 8. (ſaith S. Auguſtin) or of pestiferous
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latterie, to ſuch as are homines colendi, venerandi, ſi autem eis multum additur, & adorandi: men to be vvorshipped, reuerenced and of much be geuen them, adored (for this terme of adoring is alſo applied to men in holie Scriptures Gen. 23. v 7. 27. v. 29.) yet Sacrifice is due to God only, and to no creature how excellent ſo euer. In ſo much (ſaith the ſame Doctor) that as al nations founde it neceſſarie to offer Sacrifice, ſo none durſt ſacrifice to anie niſi et, quem Deum autſciuit, aut putauit, aut finxit: but to him whom they either knew, or thought, or fained to be God.
4. Hadre
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tect to Abel [Both Cain and Abel did wel in offering external Sacrifice, but they differed much in ſinceritie and maner of chooſing or diuidingTo. 3. q. 4. Quaest. Hebraie. Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 their oblations, touching Gods part and their owne, as S. Iuſtinus Martyr,Abels Sacrifice declared acceptable, & not Cains, by ſome external ſigne. S. Hierom, S. Auguſtin and others teach. For Abel offered of the beſt things, of the first begotten of his flock, and of their ſatte. And therfore God reſpected and approued it. But to Cain and to his giftes he had not reſpect, becauſe he wanted ſincere deuotiō. VVhich difference of Gods acceptance appeared doubtles, as S. Hieromand S. Auguſtin ſuppoſed, by ſome external ſigne, otherwiſe Cain had not vnderſtood it. Moſt like it was by fire ſent from God, which inflamed and conſumed Abels Sacrifice, & not Cains. As we read of diuers other Sacrifices in holie Scriptures.
7. Shalt thou not receiue:] Reward of good workes, and punishment of euil areReward and puniſhment according to our workes. clerly proued by this place. God ſaying to Gain: If thou doeſt vvel, shalt thou not receiue againe? what els but wel for wel doing? as Abel receiued conſolation of his Sacrifice wel offered. but if thou doeſt il, shal not thy ſinne be preſent forth vvith at the dore? afflicting thy conſcience; and not ſuffering thy mind to be in quiet, for remorſe of thy wicked fact, and feare of iuſt iudgement. For hence it came that Cains countenance fel, and his ſtomack boyled with angre: puniſhment ſo beginning euen in this life; & much more in the next world our Sauiour wil render (as him ſelfe ſaith) to euery man according to his workes: whichMat. 16. Rom. 2. the Apoſtle expreſſeth more diſtinctly, eternal life, or vvrath & indignation.
7▪
Vnder thee [This Text ſo plainly ſheweth freewil in man, alſo after hisFreewil in mā alſo after his falle. Heretical trāſlation. falle, that the Engliſh Proteſtans to auoid ſo clere a truth, for theſe wordes, the luſt ther of (to wit of ſinne) shal be vnder thee, and thou halt haue dominion ouer it, corruptly tranſlate in ſome of their Bibles thus: Vnto thee his deſire ſhal beBible 1579. ſub
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ect, and thou ſhalt rule ouer him. As if God had ſaid, that Abel ſhould be vnder
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ain. As the phantaſtical Manichees peruerted the ſenſe, whoſe abſurditie S. Auguſtin controlleth maintayning the true conſtruction of the wordes,
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b. 15. c. 7. ciuit.
Tu dominabe
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is illius; nunquid fratris? abſit. Cuius igitur niſi pecuati? Thou shalt rule ouer: VVhat, ouer thy brother? Not ſo. Ouer vvhat then but ſinne? In other Engliſh Editions, namely in the laſt, which we ſuppoſe they wil ſtand to, it is better, but yet obſcure thus, Vnto thee shal be the deſire therof, and thou shalt haue rule of
〈◊〉
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Let vs therfore examine the ſenſe, and if S. Hierome, the great ſcripture DoctorQuaeſt. Hebraic. in Gen. did rightly vnderſtand it, God did ſpeake to this effect to Cain: Becauſe thou haſt freevvil, I vvarne thee, that ſinne haue not dominion ouer thee, but thou ouer ſinne.
The Hebrew alſo & Greeke text proue freewil in Cain. The Hebrew hath thus: ad te appetitus eius, et tu dominaberis in eum, or, ei. Vnto thee the appetite therof, and thou shalt rule ouer it. Thargum Hieroſolomitanum concludeth Gods ſpeach to Cain thus: Into thy hand I haue geuen povvre of thy concupiſcence, and haue thou dominion therof: vvhether thou vvilt to good or to euil. The Greke hath thus: To thee is the conuerſion therof, and thou shalt beare rule ouer it: to wit, appetite, luſt, concupiſcence is vnder thy wil. Finally, al antiquitie vniuerſalitieFreewil teſtified by antiquitie, vniuerſalitie, and conſent of lerned & reaſonable perſons. Luther abhor red the name of freewil.
S. Auguſtin. li. de v
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ra Rel. ca. 14. and vniforme conſent of Chriſtian Doctors, and other lerned Philoſophers, and reaſonable men hold it for certaine and an euident truth, that man yea a ſinner hath ſreewil. Yet Luther, the father of Proteſtants, ſo abhorred this truth, that he could not abide the very word, nor voutſafe (when he writ againſt it) to title his beaſtlie booke, Contra liberum arbitrium, Against freevvil: but, De ſeruo arbitrio. Of ſeruil arbitriment. And denieth that man is in aniwiſe free to chooſe, to reſolue, or determine, but in al things ſeruil, tyed, conſtrained, and compelled to whatſoeuer he doth, ſaith, or thincketh. Further, that man in al his actiōs is like to a hackney, that is, forced to goe whither the rider wil haue him. And knowing the whole world againſt him, ſhameth not to confeſſe, that he ſetteth them al at naught in reſpect of him ſelfe, concluding thus:lib. de ſeruo arbitrio.
I haue not (ſaith he) conferred vvith anie in this booke, but I haue affirmed, and I do affirme. Neither vvil I that anie man iudge hereof, but I counſail al to obey, or yeelde to myn
Caluin alſo miſliketh the word freewil.
opinion. Caluin alſo for his part, conſpireth in this hereſie with Luther, but more faintly rather wiſheth, then imagineth that men be ſo madde as to fleelib. 2. c. 2. par. 8. lib. 2. aduerſ. Iouinian. from the name of freewil. I (ſaith Caluin) neither myſelfe vvould vſe this vvord, and vvould vvish others, if they as
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e me counſaile, to abſtaine from it. But we wil beVVhere is neceſſitie there is nether reward not puniſhment due. bold to oppoſe S. Hieromes reaſon againſt Luther, Caluin, al Manichees, and others that denie freewil. God made vs (ſaith he) vvith freevvil, neither are vve dravven by neceſsitie to vertues nor to viees; othervviſe vvhere is neceſsitie, there is neither damnation nor crovvne.
16. Cain vvent forth] It is a marke of Heretikes to make breach, and goe1. Ioan. 2. Tract. de Zelo & liuore. forth of the Church. And commonly it cometh of enuie. Some runne into hereſies
Going forth of the Church a marke of Heretikes.
and ſchiſmes (ſaith S. Cyprian) vvhen they enuie Bishops, vvhileſt one either complaineth that him ſelfe vvas not rather ordained, or diſdaineth to ſuffer an other aboue him. Hereupon he kicketh, hereupon he rebelleth. Enuie moued Cain to kil his brother, becauſe his
1. Ioan. 3.
ovvne vvorkes vvere vvicked and reiected: and his brothers iuſt, and eſtemed. So going forth became obſtinate, obdurate, and deſperate in his ſinne, and being reprobate of God, began a wicked Citie, oppoſite to the Citie of God. VVherfore Moyſes, as S. Auguſtin noteth, intending to deſcribe, and ſhew thelib. de Paſtore. c. 8. &c. 20. perpetual continuance of Gods Citie, the true Church, from Adam, which he doth by the line of Seth to Noe, and ſo forward to his owne time, would not omit to tel alſo the progenie of Cain, euen to the floode, wherin al his ofſpring was finally drowned and deſtroyed, that the true Citie of God might appeare more diſtinct, more cōſpicuous, & more renowmed. And that in deede the ſame only (and not anie broken and interrupted companies or conuenticles) might be knowen to be the true Church of God.
23. I haue ſlaine] So hard and obſcure is this place, that S. Hierom requiredScripture hard
Tom. 3. ad 1. quaest. Damaſ
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▪
by S. Damaſus Pope to expoundit, dareth not affirme anie one ſenſe for certaine, but propoſing diuers, which the text may ſeme to beare; wiſheth the Pope (who was alſo very lerned) to examine al more at large: putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place.
The moſt probable expoſition ſemeth to be gathered out of the HebrewesA probable ſenſe according to the Hebrewes Tradition. Tradition, that this Lamech of the iſſue of Cain (for there was an other Lamech of Seths progenie) much addicted to hunting, and his eyes decaying, vſed in that excerciſe the direction of a young man his nephew, the ſonne of Tubalcain. VVho ſeing ſomething moue in buſhes, ſuppoſing it to be a wild beaſt, willed his grandfather to ſhoote at the ſame: which he did, and ſtroke the marke with a deadlie wound, and approching to take the pray, found it to be old Cain. VVhereupon ſore amazed, afflicted, and moued with great paſſion, did ſo beate the young man, for his il direction, that he alſo died of the drie blowes. After both which miſhappes, and his paſſion at laſt caulmed, Lamech lamenteth as the text ſaith, that he had killed a man and ſtripling, towit, the one with a wound, the other with drie blowes, for which he feared ſeuenfold puniſhment more then Cain ſuffered for killing Abel. NeuerthelesS. Chriſ. ho. 20. in Gen. S. Hierom & other Fathers thinke it probable, that Lamech killing the one of ignorance, the other in paſſion, was not ſo ſeuerly puniſhed as he feared. And ſo they vnderſtand the reſt of this paſſage, that ſeuenfold vengance was taken of Cain, by prolongation of his miſerable life til his ſeuenth generation, whenLib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. one of his owne iſſue ſlew him, and an other of the ſame linage with him. And Lamech was puniſhed ſeuentie ſeuenfold when his ſeuentie ſeuen children (for ſo manie he had, as Ioſephus writeth) and al their ofspring periſhed in the floud. Myſtically by ſeuentie ſeuen may be ſignified that the ſinne of mankindMyſtical ſenſe ſhould be puniſhed and expiated in Chriſt our Redemer. who was borne in the ſeuentie ſeuenth generation from Adam.
26. Begane to inuocate.] Seth was a moſt holie man, and ſo brought vp hisSuidas vocabulo Seth. Ioſeph. l. 1. Ant
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. S. Aug. epiſt. 99. ad Euod. children, that they were called the ſonnes of God. Gen. 6. Adam alſo and Eue were penitent, and became great confeſſors, and are now Sainctes. And ſo it can not be doubted but amongſt other ſpiritual exerciſes they prayed and inuocated God. And therfore that which is here ſaid: He (towit Enos) bagane or (as the Hebrew hath) then was begune, to inuocate the name of our Lord, can notPublike prayer beſides Sacrifice in the Church of God. be vnderſtood of priuate, but of ſome publique prayer of many meeting togeather, & obſeruing ſome rites & ſet forme in peculiar place dedicated to diuine Seruice, the Church being now growne to a competent multitude. And that beſides Sacrifice, which was alſo before, as appeareth both by Cain & Abel.
CHAP. V. The progenie of Adam, & number of their yeares (vvith the death of the reſt, & tranſlation of Enoch) in the line of Seth, to Noe & his three ſonnes.
THIS is the booke of the generation of Adam. In the
Sap. 2, 24. Eccli. 17, 1. day, when God created man, to the likenes of God made he him. † Male and female created he them; and bleſſed them: and called their name Adam, in the day when they were created. † And Adam liued a hundred and thirtie yeares; and begat to his owne image and likenes, and called his name Seth. † And the dayes of Adam, after he begat Seth, came to eight hundred yeares: and he“ begat ſonnes
and daughters. † And al the time that Adam liued, came to nine hundred and thirtie yeares,“ and he died. † Seth alſo liued a hundred fiue yeares, and begat Enos. † And Seth liued after he begat Enos, eight hundred and ſeuen yeares, and begat ſonnes and daughters. † And al the dayes of Seth came to nine hundred & twelue yeares, and he died. † And Enos liued nintie yeares, and begat Cainan. † After Whoſe birth he liued eight hundred & fiftene yeares, and begat ſonnes and daughters. † And al the dayes of Enos came to nine hundred and fiue yeares, and he died. † Cainan alſo liued ſeuentie yeares, & begat Malaleel. † And Cainan liued after he begat Malaleel, eight hundred & fourtie yeares, and begat ſonnes & daughters. † And al the dayes of Cainan came to nine hundred and ten yeares, and he died. † And Malaleel liued ſixtie fiue yeares, and begat Iared. † And Malaleel liued after he begat Iared, eight hundred and thirtie yeares, and begat ſonnes and daughters. † And al the dayes of Malaleel came to eight hundred nyntie fiue yeares, & he died. † And Iared liued a hundred ſixtie two yeares, and begat Enoch. † And Iared liued after he begat Enoch eight hundred yeares, and begat ſonnes and daughters. † And al the dayes of Iared came to nine hundred ſixtie two yeares, & he died. † Moreouer Enoch liued ſixtie fiue yeares, & begat Mathuſala. † And EnochThis Hebrew phraſe vvalked vvith God, ſignifieth that he liued wel & pleaſed God. walked with God: & liued after he begat Mathuſala, three hundred yeares, and begat ſonnes and daughters. † And al the dayes of Enoch came to three hundred ſixtie fiue yeares. † And he walked with God, and “was ſeene no more: becauſe GodThe ſeuentie two Interpreters ſay, God tranſlated him And ſo doth S. Paul. Heb. 11. tooke him. † Mathuſala alſo liued a hundred eightie ſeuen yeares, & begat Lamech. † And Mathuſala liued, after he begat Lamech, ſeuen hundred eightie two yeares, and begat ſonnes and daughters. † And al the dayes of Mathuſala came toThis is the longeſt life of al here recited But if we conſider that Adam was as ſtrong of bodie, the firſt day he was ere ated, as theſe others were at the age of 60. yeares (before which, none are ſaid no haue begot children) and ſo ſubsract 60. yeares from Mathuſala, then Adam liued in mans ſtate longer then he by 21. yeares. nyne hundred ſixtie nine yeares, & he died. † And Lamech liued a hundred eightie two yeares, and begat a ſonne: † and he called his name Noe, ſaying: This ſonne ſhal comfort vs from the workes & labours of our handes on the earth, which our Lord curſed: † And Lamech liued▪ after he begat Noe, fiue hundred nintie fiue yeares, and begat ſonnes and daughters. † And al the dayes of Lamech came to ſeuen hundred ſeuentie ſeuen yeares, and he died. AndThe ſecond prophecie before Male on Eaſter Eue. Noe when he was fiue hundred yeares olde, begat Sem, Cham, and Iaphat.
ANNOTATIONS. CHAP. V.
4. Begate ſonnes and daughters.] Moyſes in this genealogie reciteth not alwayesS. Aug. li. 15. ciuit. c. 20.
The cōtinual ſucceſſion of Gods Church, and interruption of other communities. the firſt begotten, nor the whole progenie by their names (for then he ſhould haue repeated Cain and Abel, and haue named many others) but thoſe onlie by whom the Church of God continued, ſignifying the reſt in general, whoſe ſucceſſion was cut of by the floud.
5. And he died.] By this Gods word is verified ſaying, that Adam ſhould dye, if he ſhould eate of the forbidden tree. And the diuel is proued a lyer, ſaying, they ſhould not dye. It is alſo moſt true that Adam dyed that day in whichHow mā died the day that he ſinned. he did eate. For he began that very day to decline to death; and ſo doth al mankind euer ſince, as truly ſaid the woman of Thecua to king Dauid: vve doe al
2. R. 14.
die, and as vvaters that returne not, vve fal dovvne on the earth. And vvhat els (ſaith S. Gregorie) is this daylie decaying of our corruption, but a lingering death? Andho. 37. in Euangel. Pſal. 89. S. Ireneus li. 5. aduer. Heret. Cicero li. de Senec. & q 1. Tuſcul. none of al theſe that liued longeſt reaching to a thouſand yeares (which with God is as one day) man dyed in that day in which he tranſgreſſed.
Morally ancient Fathers here note, that albeit the life of the Patriarkes ſeemethAl time is ſhort in reſpect of eternitie. long to vs, yet if we cōpare the ſame to eternitie it is nothing. Neither by the iudgement of Philoſophers may aniething be counted long, that hath an end: as Tullie bringing Cato wiſely diſputing, ſheweth the longeſt life to be but a ſhort moment. VVhereby againe we may ſee what loſſe we ſuſtaine by ſinne: ſeeing if ſinne had not benne, we ſhould al haue benne tranſlated from earth to heauen, and neuer haue dyed.
24. VVas ſeene no more.] That Enoch and Elias are yet aliue is a conſtantEnoch & Elias yet▪ liuing in bodie. knowne truth, in the hartes and mouthes of the faithful, ſaith S. Auguſtin in his firſt booke, de peccat. merit & remiſſ. c. 3. and confirmeth the ſame in diuersli. 20. ciuit. c 29. lib. 2. de gratia Chriſti c. 23. tract. 4. in Ioā. other places. And it is teſtified by very many both Greeke and Latin Doctors. S. Ireneus li. 5. S. Iuſtinus Martyr, q. 85. ad Orthodoxos. S. Hippolitus li. de Antichriſto. S. Damaſcen, li. 4. de Orthodoxafide. S. Hierom. epiſt. 61. ad Pamach. c. 11. S. Ambroſe in Pſalm. 45. S. Chryſoſtom. ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epiſt. 2. ad Theſſ. ho. 22. in ep. ad Heb. S. Greg. li. 14. Moral. c. 11, ho. 12. in Ezech. S. Proſp. li. vlt. de promiſ. S. Bede in c. 9. Marc.Manifeſt Scripture that Elias yet liueth, and ſhal be ſlaine & an other with him▪ Likewiſe that Enoch did not ſee death. Theophilact and O
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cumenius in cap. 17. Mat. and others innumerable. Touching Elias it is manifeſt in Scriptures, that he ſhal come, & preach, & beMalac. 4 Apo. 11. ſlaine with an other witnes of Chriſt, before the terrible day of Iudgement. Of Enoch Moyſes here maketh the matter more then probable, ſaying of euerie one of the reſt, he dyed, onlie of Enoch ſaith not ſo, but that he appeared, or
〈 in non-Latin alphabet 〉
. Eccli. 44 Heb. 11.
vvas ſeene no more. For which the ſeuentie two interpreters ſay, And he vvas not found, for God tranſlated him. VVhich can not ſignifie death, but tranſporting, or remouing to an other place. VVhereto agreeth the author of Eccleſiaſticus, ſaying: Enoch pleaſed God, and vvas tranſlated. But moſt clearly S. Paul ſaith. Enoch vvas tranſlated, that he should not ſee death. and he vvas not found for God tranſlated him. VVith what plainer wordes can any man declare, that aTheſe Scriptures ſpeake of temporal not of ſpiritual death. ſpecial perſon were not dead, then to ſay: He vvas tranſlated, or cōueyed away, that he should not ſee death? Neither is it a reaſonable euaſion to interprete this of ſpiritual death. For ſo Adam being eternally ſaued (as S. Irenaeus li. 3. c. 34. Epiphan. con. haereſim 46. S. Agu
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in epiſt. 99. ad Euodium, and others teach,
and the whole Church beleeueth) was preſerued from that death, and ſo vndoubtedly were Seth, and Enos being moſt holie. and the reſt here recounted, as is moſt probable. Neuertheles for further confutation of the contrarie
ho. 21. in Gen. lib. 1. de pec. mer. c. 2. & 3. l. 9. de Gē. ad lit. c. 6. S. Tho. in c. 11. ad Hebreos.
opinion of Proteſtants, the reader may alſo obſerue the iudgement of S. Chriſoſtom, who affirmeth that Though it be not a matter of faith, vvhether Enoch
The Fathers proue by the ſcriptures that Enoch is not dead.
be novv in Paradiſe from vvhence Adam and Eue vvere expelled, or in ſome other pleaſant place: Dicunt tamen ſacrae Scriprurae quod Deus tranſtulit eum, & quod viuentem tranſtulit eum, quod mortem ipſe non ſit expertus. The holie Scriptures ſay that God tranſlated him, and that he tranſlated him aliue, that he felt not (or hath not experienced) death. And S. Auguſtin as expreſly ſaith. Non mortuus, ſed viuus tranſlatus est. He (to vvit Enoch) is tranſlated, not dead but aliue. Yea he teacheth how his life is ſuſtayned thus many thouſand yeares vpon earth. And ſheweth moreouer that both Enoch and Elias ſhal dye. For ſeing Enoch and Elias (ſaith he) are dead in Adam, and carying the ofspring of death in their flesh, to pay that debt, are to returne to this life (of common conuerſation) and to pay this debt vvhich ſo long is deferred.
Diuers reaſons are alſo alleaged, why God would reſerue theſe two aliue.Cauſes why Enoch & Elias are reſerued aliue.
S. Chriſ. ho. 21. in Gen. et in 2. Theſ. 2 Theodor. q. 45. in Gen. Aretas, in 11. Apoc. S. Greg. lib. 14. Moral. c. v
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. & ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48. Firſt to ſhew by example, that as their mortal bodies are long conſerued from corrupting or decaying, in like ſorte Adam and Eue and al others not ſinning, ſhould haue bene conſerued, and according to Gods promiſe, neuer haue died,1 but after ſome good time tranſlated to heauen, and indued with immortalitie.2 Secondly to giue vs an argument of immortalitie, which is promiſed after the general Reſurrection. For ſeing God doth preſerue ſome mortal, ſo long from al infirmitie, we may aſſuredly beleue that he wil geue immortal & eternal life of bobie and ſoule to his Sainctes, after they haue payed the debt of death, and3 are riſen againe. Thirdly theſe two (one of the law of nature, the other of the law of Moyſes) are preſerued aliue, to come amongſt men againe towardsSee D. Sand. lib. 8. c. 35. de Monar. Eccl. And F. Pererius in c. 12. Danielis. the end of the world, to teach, teſtifie, and defend the true faith and doctrin of Chriſt, againſt Antichriſt, when he ſhal moſt violently oppugne & perſecute the Church. Of Enoch it is ſaid in the booke of Eccleſiaſticus, that he was tranſlated, vt det gentibus poenitenntiam, that he geue repentance to the nations, by his preaching, & reducing the deceiued from Antichriſt. And of Elias Malachie prophicieth, that he shal come before the great and terrible day of our Lord, and shal turne the hart of the fathers (that is the people of the Iewes) to the ſonnes (the Chriſtians) and of the ſonnes (the deceiued Chriſtians) to the fathers, the ancient true Catholiques.
CHAP. VI. Mans ſinnes cauſe of the deluge. 4. Giants vvere then vpon the earth. 8. Noe being iuſt vvas commanded to build the Arke, 18. vvherin he vvith ſeuen perſons more, and the ſeede of other liuing things vvere ſaued.
AND after that men began to be multiplied vpon the
The profeſſors of true religion were called the ſōnes of God▪ the folowers of errors the ſōnes of men. earth, & had procreation of daughters: † The :: ſonnes of God ſeing the daughters of men, that they were faire, tooke to them ſelues wiues out of al, which they had choſen And God ſaid: My ſpirit ſhal not remaine in man for euer,
becauſe he is flesh: & his dayes ſhal be an hūdred & twentie yeares. † And ▪ Giants were vpon the earth in thoſe dayes. For after the ſonnes of God did companie with the daughters of men, and they brought forth children, theſe be the mightie of the olde world, famous men. † And God ſeing the malice of men was much on the earth: and that al the cogitation of their hart was bent to euil at al times, † it
God who is immutable, & ſubiect to no paſſion, yet by the enormitie of ſinnes ſemeth prouoked to wrath, and to repent that he had made man. S. Amb. li. de Noe & arca. c. 4. repented him that he had made man on the earth. And touched inwardly with ſorrowe of hart, † I wil, ſaith he: cleane take away man, whom I haue created, from the face of the earth; from man euen to beaſtes, from that which creepeth euen vnto the foules of the ayre. for it repenteth me that I haue made them.
† But Noe found grace before our Lord: † Theſe are the generations of Noe: ▪ Noe was a iuſt and perfect man inEccl. 44, 17.
In al generations God reſerued ſome iuſt. Much more in the law of Grace. his generations, he did walke with God. † And he begat three ſonnes, Sem, Cham, & Iapheth. † And the earth was corrupted before God, and was replenished with iniquitie. † And when God had perceiued that the earth was corrupted (for al flesh had corrupted his way vpon the earth) † he ſaid to Noe: The end of al flesh is come before me, the earth is replenished with iniquitie from the face of them, & I wil deſtroy them with the earth. † Make thee an arke of timber planke: cabinets ſhalt thou make in the arke, and ſhalt pitch it within, and without with bitume. † And thus ſhalt thou make it. The length of the Arke ſhal be three hundred▪ cubitts: fiftie cubitts the breadth, and thirtie cubitts the height of it. † Thou ſhalt make a windowe in the arke, and in a cubit finish the toppe of it: and the dore of the arke thou ſhalt ſet at the ſide belowe, middle chambers, and third loftes ſhalt thou make in it. † Behold I wil bring the waters of a great floud vpon the earth, that I may deſtroy al flesh, wherin there is breath of life vnder heauen. Al thinges that are in the earth, ſhal be conſumed: † and I wil eſtablish my couenant with thee: and thou ſhalt enter into the arke, thou and thy ſonnes, and thy wife, and the wiues of thy ſonnes with thee. † And of al liuing creatures of al flesh, thou ſhalt bring payres into the arke, that they may liue with thee, of the male ſexe, and the female. † Of foules according to their kind, and of beaſtes in their kind, & of al that creepeth on the earth according to their kind:
payres of al ſortes ſhal enter in with thee, that they may liue. † Thou ſhalt take therfore with thee of al meates, that may be eaten, and thou ſhalt lay them vp with thee: and they ſhal be meate for thee and them. † Noe therforeA right example of a iuſt maa. did
Heb. 11. al thinges, which God commanded him.
ANNOTATIONS. CHAP. VI.
2. Sonnes of God.] The progenie of Seth, profeſſing true faith & Religion,Sōnes of God and ſonnes of men was then ſuch a diſtinction, as now Catholiques and Heretiks. were called the ſonnes of God: and thoſe of Cains iſſue and congregation,
lib. 15. c. 23. ciuit. De vera relig. c. 7. con. epiſt. ſund. c. 4 Trac. 32. in Ioan.
folowing erronious and wicked opinions, were called the ſonnes of men. VVhich were then the diſtinctiue termes of true and falſe Religion, as afterwardes were the termes of Iewes and Gentiles: after Chriſt, Chriſtians and Paganes: and laſtly true and falſe Chriſtians are diſtinguiſhed, by the names of Catholiques and Heretikes. As S. Auguſtin teacheth, in his queſtions vpon Geneſis, & other places. VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduerſ. Iulianum. S. Ambroſe li. de Noe & arca. c. 4. S. Pacianus epiſt. ad Symphorianum. Theodoret. & manie others vpon this place.
3 An hundred and tvventie yeares.] Mans life was not here ſhortned to anPhilo. Ioſephus. Lactant. Rupert. Toſtatus. hundred and twentie yeares, as ſome haue miſunderſtood this place. For afterThis warning and expectation of repentance ſheweth freewil in mā. this diuers liued much longer, as appeareth in the genealogie of Sem to Abram in the 11. chapter of Geneſis. And Abraham liued. 175. yeares (c. 25.) Iſaac 180. (c. 35.) Iacob 147. (c. 47.) and Ioiadas borne 1500. yeares after, liued 130. yeares (2. Par. 24.) But 120. yeares were granted before the floud for that generation to repent in, as the Chaldee Edition expreſſeth more plainely: Terminus dabitur ei centum viginti annorum ſi ſorte conuertatur. The tearme of an hundred and twentie yeares ſhal be geuen them, if perhaps they may conuert. And ſo S. Chriſoſtom. S. Hierom. and S. Auguſtin expound this Scripture. Yet whether God cut of 20. of theſe yeares, and brought the floud after a 100 (for Noe had his ſonnes when he was 500. yeares old, & the floud came in the 600. yeare of his age) or that this warning was geuen twentie yeares before
ho. 22. in Gen. Tradit. Heb. lib. 15. c. 24. ciuit.
anie of his ſōnes were borne, is not ſo eaſely decided by the holie Doctors.Scriptures not eaſie. How eaſie ſoeuer Proteſtants ſay al Scriptures are. Though vnder correction of better iudgement, it ſemeth more probable, that Moyſes by anticipation ioyneth the birth of Noes ſonnes (when he was 500. yeares old) to the reſt of the geneologie of the firſt Patriarkes, in the former chapter, and then telleth of this admonition, geuen 20. yeares before their birth. And ſo God expected the peoples repentance the whole time of 120. yeares preſcribed.
4. Grants vvere vpon the earth.] Some haue thought that theſe giantes wereErronious opinions concerning theſe giants. not men, nor begotten by men, but that either diuels, which fel at firſt from heauen, or other Angels allured with concupiſcence, begate them of the daughters of Cain. Philo Iudeus in his booke de Gigantibus, writeth that thoſe whom Moyſes here called Augels, the Philoſophers called Genios. Qui ſunt animalia aë
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ea, vvhich are liuing creatures vvith ayrie bodies Ioſephus (li. 1. Antiq.) ſaith that Angels begate theſe giants. Tertullian alſo li. de habitu muliebri) holdeth the ſame error, and diuers more otherwiſe good authors.
But S. Ciril of Alexandria (li. 9. aduer. Iulian) S. Chriſoſtom (homil 22. inThe principal doctors proue that they were men, and begotten of men Firſt reaſon Gen) S. Ambroſe de Noe & arca. c. 4.) S. Auguſtin (li. 15. c. 23. de ciuit) S. Hierom (Tradit. Hebraic) and other moſt principal Doctors teach it to be vntrue, yea vnpoſſible, that theſe giants ſhould haue bene begotten by anie other creatures then by men. For that Angels and diuels are mere ſpirits without al natural bodies. And if they had ayrie bodies (as they haue not) yet they could not haue ſuch generation. For the powre or force to engender belongeth2 to the vegatatiue ſoule, whoſe proper operations are to tuine nutriment into the ſubſtance of the ſubiect wherin it is, and to engender new iſſue or ofspring from the ſame, as Ariſtotle ſheweth (li. 2. de anima, textu. 24.) And in what bodies ſoeuer there is vegetatiue ſoule, it muſt needes be, that the ſame was engendred, and muſt ſome times decay and die, and ſo diuels ſhould be mortal. Moreouer if they could haue generation togeather with3 mankind, then ſuch iſſue ſhould be a diſtinct ſpecies both from man and diuel, as a mule differeth both from horſe and aſſe. Againe, if ſpirits had abuſed wemen4 in aſſumpted bodies, and ſhape of men, yet they did not take them to5 wiues as the Scripture ſaith they did, who begate theſe giants. Finally the holie Scripture here expreſly calleth the giants men. Theſe be the mightie ones, famous men. The modeſtie of Scripture terming them famous, whom our commonGiants moſt monſtruous in bodie and in minde. phraſe would cal infamous being more monſtrous in wickednes of mind, then in hugenes of bodie. For they were moſt inſolent, laſciuious, couetous, cruel, and in al kinde of vices moſt impious.
5. Al the coigtation bent to euel.] Luther (in his 21. article condemned by Leo the tenth) would proue by theſe wordes, and the like folowing, Al ſiesh
Luthers argument that al mens workes are ſinnes.
had corrupted his vvay vpon earth, that al workes of men are ſinnes For (ſaith he) ſeeing the hartes of al men are bent alwaies to euil, and al humane actions proceede from the hart, it muſt needes be that the hart as the fountaine being corrupt, the ſtreames alſo iſſuing from the ſame muſt be corrupted. Againe al fleſh hauing corrupted his way vpon earth, there is not any iuſt man (ſaith he) nor any man without ſinne: and with Proteſtantes al ſinnes are mortal. But Heretikes arguments are like to that the Poëts feyne of Siſyphus laboring toHeretiks like to Siſyphus. earie a great ſtone to the toppe of an high hil, which when he hath brought almoſt to the height, it ſtil falleth from him, & tumbleth againe to the bottome. Euen ſo their arguments that make greateſt ſhew of prouing their opinions,The ſinnes before the floud very greuous in foure reſpects, are nothing but vaine traueling, when they come to be tried by the true ſenſe of holy Scripture. In this place Moyſes deſcribeth the enormitie of ſinne that reigned in the world before the floud, for which God ſent that deſtruction. For it was haynous in deede, and that eſpecially in foure reſpects. Firſt the malice and wickednes was general, which is ſignified by thoſe wordes, al flesh hath
1
corrupted his vvay vpon earth. Secōdly it was great malice, ſignified by the words2
much, and, al the cogitations of their hart is bent to euil. For they committed al maner of wickednes in hautines of pride, in al laſciuiouſnes of the fleſh, in al crueltie of robbing, ſacking, & murthering, in al impietie, againſt God & man.3 Thirdly, it was of long continuance, and dayly iterated. For Cain once fallen into damnable ſinne neuer repented, and al his progenie was exceding wicked and after that Adam and Seth were dead, and Enoch tranſlated, manie of the faithful fel to the wicked ſorte, and became worſe and worſe omni tempore, alwaies, or euerie day. Fourthly they were obſtinate and obdurate, not repenting4 when Noe built the arke, and preached iuſtice (as S. Peter teſtifieth) and therfore2. Pet. 2.
God ſaued him and his familie, bringing in the deluge vpon the vvorld of the impious. Al which maketh nothing at al for Luther. For although the malice of man,
and corruption of fleſh, was then verie genaral, great, of long continuance,Luthers argugument anſwered. & obſtinate, yet was it not ſo vniuerſal, but that God him ſelfe excepted Noe, ſaying to him I haue found thee iuſt in my ſight in this generation, whereby it is clere that theſe general termes, al cogitation and al flesh, haue exceptions. As likewiſe other as general propoſitions in this ſame chapter, concerning the puniſhment threatned, comprehend not abſolutly al, and euerie one, but almoſt al, very few excepted. I vvil cleane take avvay, or deſtroy man vvhom I haue created, from the face of the earth. The end of al flesh is come before me. againe, that I may deſtroy al flesh vvherein is breath of life vnder heauen. Theſe are very general ſpeaches, that al ſhould be deſtroyed, and yet eight perſons of mankind, that had the ſame natural fleſh, and amongſt other liuing creatures, that had breath, diuers payres were ſaued aliue. So that this place (nor anie other in holie Scripture) wil notEzech.
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. Luc. 1 & 2. Apoc. 22. proue that Proteſtants paradox, that al mens actions are mortal ſinnes, or that no man in this life is or can be iuſt: but manie ſcriptures tel vs plainly that ſome men were iuſt, as Noe, Iob, Daniel, Zacharias, Eliſabeth, Simeon and others Of Noe ſee more in the next annotation.
9. Noe vvas a iust and perfect man] Here Noe is not onlie called iuſt, but alſoNoe iuſt and perfect. perfect. The hebrew word tamim of the verbe tamam (which ſignifieth to finiſh or accompliſh) ſheweth that Noe was a perfect or complete man doing al that he was commanded, and performing the offices of al vertues that pertained to him; and that not in a vulgar and meane ſorte, but in a high degree, & heroical maner, as ſundrie ancient Fathers haue gathered vpon this place. VVe ſhal cite ſome few of their ſayings for example. S. Hierom (Tradit. Hebraic. in Gen.) diſtinguiſhing betwen conſummate iuſtice (of the next life) & iuſtice of this generation (or tranſitorie life) ſaith: Noe the iust man vvas perfect in his generations: Noe did vvalke vvith God: that is, did folovv his ſteppes. S. Auguſt. (li. 15. ciuit. c. 26.) ſaith the like, that Noe vvas called iuſt in his generation, tovvit, not as the citizens of Gods citie are to be perfected in that immortalitie, in vvhich they shal be equal to Angels, but as they may be perfect in this pilgramage. And in his booke de perfectione contra Caeleſtium. he deſcribeth him to be a perfect man, that runneth
VVho is perfect in this life.
vvithout blame tovvards perfection, voide of damnable ſinnes, and is not negligent to cleanſe venial ſinnes, by almes, prayers, and other good workes. S. Ambroſe alſo teſtifieth, (li. de Noe & arca c. 4.) that albeit the world was verie wicked, yet ſome were iuſt, ſaying: By the grace (or fauoure) vvhich Noe found, is shevved that other nens offence doth not obſcure the iuſt man, vvho is pray
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ed, not by the nobilitie of his birth, but by the merit of his iuſtice and perfection. S. Chriſoſt. moſt largely (ho. 23. in Gen) ſetteth forth the iuſtice and perfection of Noe. VVhere after he hath ſhewed that Noe deſerued in deede the name of a man, becauſe he by flying vices, and folowing vertues conſerued the image of man, when others like beaſtes were ledde away and ruled by their wicked luſtes, proceedeth thus in his commendation. Behold (ſaith he) an other kind of praiſe: Noe is called, iuſt, which denomination comprehendeth al vertue. For this name iuſt we vſe to pronounce of them, that exerciſe al maner of vertue. And that you may lerne, how he ariued to the very toppe which was then alſo required of our nature, the Scripture ſaith, he vvas iuſt, being perfect in his generation. He petformed what thinges ſoeuer it behoueth one to doe that embraceth vertue, for ſuch a one is perfect, he intermitted nothing, he halted in nothing, he did not wel in this thing, and ſinned in that thing, but was perfect in euerie vertue, which was requiſite for him to haue. Moreouer to make alſo this iuſt man more conſpicuous to vs in regard of the time, and by comparing him with others, the Scripture ſaith, he vvas perfect in his generation: in that time, in that
peruerſe generation, which declined vnto euil, which would not ſo much as pretend anie reſemblance of vertue. In that generation therefore, in thoſe times, that iuſt man not only pretended, but arriued to that height of vertue, that he became perfect, and in al thinges abſolute. And that which I ſaid before, to doe wel amongſt the enimies of vertue, amongſt them that forbid vertue, doth alwaies teſtifie a greater poyſe of vertue, ſo by this occaſion the iuſt man got greater prayſes. Neither doth diuine Scripture here make an end of praiſing him, but further ſheweth the excellencie of his vertue, and that heDiuin
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calcuio. was approued by Gods owne cenſure, for beſides ſaying: He vvas perfect in his generation, it addeth, that Noe pleaſed God. So great was the renowme of his vertue, that he deſerued to be prayſed of God. For Noe pleaſed God ſaith the Scripture, that you may know that he was approued of God. He pleaſed that eye, that can not be deceiued, by his good workes. Thus farre S. Chriſoſtom and much more to the ſame effect. S. Gregorie the great in his fifth booke of Morales, and 36. chapter vpon the third chapter of Iob, recounting certaine principal Patriarches among the reſt ſaith: Noe for that he pleaſed Gods examination vvas ſaued aliu
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in the vncleane vvorld. and after a large catalogue of other iuſt men in confirmation of this doctrine, that ſome were iuſt in the law of nature concludeth thus: Neither is it to be beleued (ſaith he) that only ſo manie vvere iuſt before the lavv vvas receiued, as Moyſes contracteth in his moſt briefe deſcription.
15. Three hundred cubites] Apelles an old heretike, ſcholar of Marcian, but afterAppelles an old Heretike, that denied Chriſt to haue true fleſh. leauing him, and amongſt other new coyned hereſies, reiecting the Law & the Prophetes, would by this place impugne Moyſes, ſaying it was vnpoſſible that in ſo ſmale rowme, as was the arke by this deſcriptiō, the deſigned payres of al kindes of beaſtes, foule, & ſerpents, ſhould be contained, with the eight perſons, and al their prouiſion of meate for a whole yeare. VVherupon he concludeth that this narration (which he calleth a fable) hath no probabilitie, nor poſſibilitie to be true. To whom & al ſuch calumniators it may be anſwered,A general anſwer to al calumniators of wiſe and learned men. that Moyſes euen in an heretikes owne cōceipt, if malice obſcured not his ſenſe, muſt needes be thought wiſe ynough, if he had benne diſpoſed to fayne fables, to frame them probable, or poſſible, eſpecially when he pretended not to ſignific a miracle, in the ſmalnes of the rowme to receiue ſo much, as he reporteth. Origen to anſwer him ſuppoſeth a cubite here mētioned, to haue cō
tainedOrigens opinion of long cubites not probable. ſix ordinarie cubites: and ſo doubtles the arke might eaſily containe al
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o 2. in 6. Gen. thinges that are here ſpoken of, for ſo it were like to a great citie. But this opinion neither hath good warrant, that euer the Aegyptians (of whom he ſuppoſeth Moyſes might haue learned it) or any other nation vſed ſuch long cubites, neither can this meaſure of a cubite, be agreable to Moyſes meaning, who noMoyſes in other places can not be vnderſtood to ſpeake of o long cubites. doubt ſpeaketh of the like cubites here, as he doth in other places. And in Exodus he deſcribeth an Altar to be made fiue cubites long, fiue broade, andExod. 27. three in height. VVhich would be by Origens meaſure (euetie cubite contayning ſix ordinarie cubites, that is nine foote at leaſt) in length, and likewiſe in breadth 45. foote, and 27. foote in height. Againe (Deut. 3.) Moyſes telleth of an iron bed of Og King of Baſan, that was nine cubites long, & foure broad. VVhich make according to Origens meaſure of a cubite, fourſcore and one foote in length, and in breadth 36. foote: which in deede haue no probabilitie. And therefore S. Auguſtin and other Doctors, ſuppoſing that Moſes in all. 15. ciuit c. 27. theſe bookes, written for inſtruction of the ſame people, whom he brought forth of Aegypt, ſpeaketh of one ſorte of cubites, do likewiſe iudge that he meaneth ordinarie & knowne cubites, which containe a foote & a halfe euerie
cubite, as Vitruuius Agricola and others do proue, or a foote and three quarters of a foote, which is the greateſt cubite, that ſemeth to be mentioned in holie Scripture, called a mans cubite, or cubite of a mans hand. And ſo the ArkeDeu.
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. was atleaſt in length 450. foote, in breadth 75. in height 45. or at moſt in length 525. foote, in breadth 87. and a halfe: in height 52. and a halfe. And either of theſe capacities was ſufficient to receiue al the thinges here mentioned, conſidering the loftes & partions, that were in the whole arke.
CHAP. VII. Noe vvith his familie, and paires of al kindes of beaſtes and foules, being entred into the arke, 12. it raineth fourtie daies and fourtie nights. 21. Al men and other liuing creatures on the earth, without the arke, are deſtroyed.
AND our Lord ſaid to him: Get thee in, thou and al thy houſe into the arke: for I haue ſene thee iuſt Noe was iuſt not only by the eſtimation of men, but in deede and before God. in my ſight in this generation. † Of al beaſts that are Obſeruation of cleane and vncleanne beaſtes by tradition, before the law of Moyſes. cleane, thou ſhalt take ſeauen, and ſeauen, male & female: † but of the beaſts that are vncleane two and two, male & female. Yea and of the foules alſo of the ayre ſeauen &
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eauen, male and female: that ſeede may be ſaued vpon the face of the whole earth. † For yet a while, and after ſeauen dayes, I wil rayne vpon the earth fourtie dayes and fourtie nights: and I wil cleane deſtroy al ſubſtance, that I haue made, from the face of the earth. † Noe therfore did al thinges, which our Lord had commanded him. † And he was ſix hundred yeares old, when the waters of the floud flowed ouer the earth. † And Noe entred and his ſonnes, his wife and the wiues of
Mat. 24. Luc▪ 17. of his ſonnes with him into the arke, becauſe of the waters of the floud. † Of beaſts alſo the cleane and the vncleane, & of foules, and of al that moueth vpon the earth; † two & two went to Noe into the arke, male and female, as our Lord had commanded Noe. † And after the ſeauen dayes were paſſed, the waters of the floud flowed ouer the earth. † In the ſix hundred yeare of the life of Noe, in the ſecond moneth, in the ſeauententh day of the moneth, al the fountaines of the The Hebrew word Thehom ſignifieth a gulfe of water, from whence new fountaynes ſprang, more abundantly thē euer ſince or before. greate deapth were broken vp, and
Arubbah ſignifieth great pipes or windowes, by which water fell downe in great abūdance from the ayre, here called heauen, S. Hier. queſt. Heb. S. Epiph, ad Io. Hieroſolom. S. Chr.
〈◊〉
. 25. in Gen. the floud gates of heauen were opened: † and the raine fel vpon the earth fourtie dayes and fourtie nights. † In the verie point of that day entred Noe, and Sem, and Cham, & Iapheth his ſonnes: and his wife, and the three wiues of his ſonnes with them into the arke: † they and euerie beaſt according to
their kind, and al cattle in their kinde, and al that moueth vpon the earth according to their kind, and al foule according to their kind, al birds, and al that fly † went to Noe into the arke, two and two of al fleſh, wherin there was breath of life. † And ſuch as entred in, male and female of al fleſh did enter in, as God had commanded him: and our Lord▪ ſhut him in on the out ſide. † And the floud gr
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w fourtie daies vpon the earth: and the waters increaſed, and lifted vp the arke on high from the earth. † For they ouerflowed excedingly: and filled al on the face of the earth: moreouer the arke fleeted vpon the waters. † And the waters preuailed out of meaſure vpon the earth: and al the hiegh mountaines vnder the whole heauen were couered. † Fiftene cubites higher was the water aboue the mountaines, which it couered. † And al flesh was conſumed that moued vpon the earth, of foule, of cattle, of beaſts, and of al creepers, that creepe vpon the earth: al men, † and al things, wherin there is breath of life on the earth, died. † And he cleane deſtroied al ſubſtance, that was vpon the
Sap. 10. 4.
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cl. 39. earth, from man euen to beaſt, as wel it that creepeth, as the foules of the ayre: and they were deſtroied from of the earth:▪ but onlie Noe remained, and they that were with him in the arke. † And the waters held on aboue the earth
1. Pet. 3. an hundred fiftie dayes.
ANNOTATIONS. CHAP. VII.
16. Shut him in] God who by his only wil could in a moment haue drowned al the reſt of the world, ſauing whom he pleaſed, not needing in any thing the helpe of his creatures, yet would vſe both natural, & ſupernatural meanes,God vſeth both natural and ſupernatural meanes, as ſecundarie cauſes, in producing, conſeruing, gouerning, puniſhing, & in rewarding his creatures. as the labour of Noe to build the arke, new fountaines ſpringing, and the heauens powring downe water fourtie dayes togeather, afterwards the winde to dry vp the earh, and becauſe the dore being great (for Elephants
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to enter in) and was to be firmed without (as S. Ambroſe noteth) for better induring theli. de Noe & area, c. 15. forcible waters, could not commodiouſly be cloſed by Noe, our Lord (by the miniſtrie of Angels) shut him in on the out ſide, to teach vs by al this, and the like diſpoſition of things, that albeit his Diuine omnipotencie can do what he wil al alone, yet he wil haue his creatures to concurre and cooperate as ſecundarie cauſes, ſometimes naturally, ſometimes ſupernaturally, or miraculouſly, as it pleaſeth his goodnes to impert to them powre and vertue.
23. But only Noe] As there is not anie thing in al the old Teſtament, from the creation of the world til the coming of Chriſt, more notable, more admirable, or of greater importance, then this hiſtorie of the general floud; ſo was
there nothing (though al, or moſt chanced to them in figure) that euer moreAl or moſt thinges in the old Teſtament be in figure of the new, & no figure more exact then the floud of Noe.
1. Cor. 10 aptly, more liuely, or more exactly prefigured Chriſt and his Church, with the reſt of al mankind, then did Noe and the arke, & the drowning of the reſt of the world in that deluge. VVhich S. Auguſtin declareth in many places, butEp. 95. l. 5. de Baptiſ c. 28. de vnitate Eccleſ. ca. 5. In Pſal. 103. & 131 Ser. 69. de tē
pore. 1. Pet. 3. Mat. 24. Luc. 17. moſt eſpecially and of purpoſe in his twelfth booke againſt Fauſtus the Manichee, from the 14. chapter to the 22. and in his fifteenth booke of the citie of God, in the two laſt chapters: where he ſheweth at large both the certaintie of the hiſtorie, and that as certainely it was a figure of things in the new Teſtament, and withal the great congruitie betwen the figure & the things figured. The ſame did Origen explicate (homil 2. in Gen.) S. Gregorie (homil 12. inHow the Doctors applie the figure to the things figured Ezech.) Rupertus (li. 4. comment. in Gen. c. 71. & ſequent.) and diuers other ancient Doctors, confirming their expoſitions by S. Peters teſtimonie, ſaying: In the arke a fevv, that is eight ſoules (or perſons) vvere ſaued (from drowning) by vvater, vvherunto Baptiſme being of the like forme novv ſaueth you alſo. And by our Sauiours wordes ſaying: As in the dayes of Noe▪ ſo shal alſo the comming of the sonne of man be. In ſumme the Doctors teach, that Noe ſignifying rest was a figureNoe ſignified Chriſt. The arke the Church. of Chriſt, the very reſt of mans ſoule. VVhom who ſoeuer foloweth ſhal find reſt for their ſoules. The arke ſignifieth the Church, the forme therof being ſix times ſo long as broad, and tenne times ſo long as hiegh, reſembleth the proportion of mans bodie, lying prone or proſtrate. The dore in the ſide repreſenteth the wound in Chriſts ſide, from whence flowed the holie Sacraments,Entrance into the Church by Baptiſme. Vertue of Sacraments cometh from Chriſts Paſſion Doctors and Paſtores in the Church. by which the faithful enter into the Church, and are ſanctified. The timber wherof the arke is made, & the water bearing it vp, ſignified the Croſſe of Chriſt and Baptiſme. For as Noe (ſaith S. Auguſtin) vvith his, vvas deliuered by
li. 12. de Baptiſ. c.14.
the vvater and the vvoode, ſo the familie of Chriſt, by Baptiſme ſigned vvith Chriſts Paſſion on the Croſſe. Likewiſe the ſquarnes of the timber which both ſuſtayned the burden of al contayned in the arke, and reſiſted the boyſtrous waues of the floud beating without, did ſignifie ſuch men in the Church, as be conſtant & ſtand firmly in al ſortes of tentations: eſpecially godlie & lerned Doctors and Paſtors, who by worde and example vphold and cōfirme the faithful people in al afflictions within, and withſtand and conuince al Heretikes, and other Infidels that oppugne the Church without. Againe the hiegher & lower rowmes with the midle chambers & third loftes, & other diſtinctions of cabinets, andVarietie of ſtates and orders in the Church partitions, and al ſortes of liuing creatures cleane and vncleane, receiued therin, did ſignifie the varieties of al ſtates & functions, and diuerſitie of maners and merites in the Church, in which are perſons of al degrees, Clergie andGood and euil in the Church Perpetuitie o
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the Church. Laitie, Potentates, Princes, ſubiectes, good and euil. The moſt ſtrong kind of glew called bitumen, ſignified the permanent or euerlaſting ſtabilitie, and vnſeparable cōnexion of the Church, by the grace and continual aſſiſtance of the Holie Ghoſt conſeruing the ſame. The conſummation of the arke in one cubite ſignified the vnitie of the ſame Church, which is one in al times, and places.Vnitie of the Church. Neither would God almightie haue manie arkes, for Noe and his ſonnes or other creatures, nor manie chiefe rulers (though he would that of them ſhould come manie Nations) but one only arke, and one chiefe gouernour therof, and that al without the ſame ſhould corporally dye, to ſignifie that alOne chiefe gouernour in the Church which dye without the Church do perish, and are eternally damned. wheruponEpist. 57. ad Damaſum. S. Hierom, amongſt other Fathers, ſheweth that al within the Church, that communicate with the Sea Apoſtolique (wherin S. Damaſus ſate then gouernour) are as thoſe in the arke of Noe, and al Schiſmatikes, HeretikesNo ſaluation out of the Church. and other Infidels are in like caſe, with the reſt of the world, that were drowned with the floud.
The end of the firſt age.
A BRIEFE REMONSTRANCE OF THE STATE OF THE CHVRCH, AND FACE OF Religion, in the firſt age of the world. From the creation to Noes floud: the ſpace of 1656. yeares.
HERE according to our purpoſe mentioned before, we wil briefly recite certaine principal points of Religion, taught and obſerued in the first age. In which the foundations of the true maner of ſeruing God (that should be continued to the end of the world) were laid, and proſpered in ſome, as appeareth in theſe ſeuen first chapters of Geneſis. But first of al, we shal in two words repete (as it is clerly geathered in the ſame holie Scripture) the ſtate of man before, and immediatly after his fall, being the ſubiect to whom al this pertayneth.
After therfore that God had created other things, both in heauen andMan made to Gods image, and in happie ſtate. earth, laſt of al he made Man, to his owne image and likenes, with vnderſtanding and freewil, therin like to Angels, and ſuperior to al other creatures, and ſo made him Lord and maiſter of al earthlie things. Neither were theſe the greateſt beneſits which God beſtowed on man: for his diuine goodnes ind
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ed alſo this his reaſonable creature, with innocencie & original iuſtice, whereby al things were most rightly ordered within him, and about him.Man obeyed God, and al earthlie creatures obeyed man. His mind, wil, and reaſon were obedient to God; his ſenſes & inferior part of his ſoule were ſubiect to reaſon; his flesh and bodie obeyed the ſpirite; and al earthlie creatures obeyed him. God alſo adorned man with excellent knowledge, both natural and ſupernatural. And albeit his bodie was of corruptible ſubſtance, yet the ſame, and al his poſteritie, if they had not ſinned, should haue benne conſerued, and without dying, haue benne tranſlatedMan placed in Paradiſe. to euerlaſting life. Thus man was placed in Paradiſe, and E
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there made of a ribbe of his ſide, to be his mate and vnſeparable companion, as man and wife ioyned in Mariage, with Gods bleſsing, for increaſe and multiplication. As appeareth in the two first chapters of this booke.
But God hauing made man right, he intangled him ſelfe (
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holieEccle. 7, 30 sap. 2. 24.
Man ſel by yelding to tentations. Scripture ſpeaketh) with infinite queſtions. For the diuel enuying mans felicitie in
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gled our mother E
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e with queſtions and lies, and then by her, firſt ſeduced and deceiued, allured alſo Adam to the tranſgreſsion of Gods commandment. And ſo they loſt original iuſtice, which Adam had receiued for him ſelfe and al mankind: and al proceeding from them by natural propagation
are borne the children of wrath, in original ſinne contracted fromOriginal ſinne. Adam, ſlaues of the diuel, not only ſubiect to temporal death, but alſo are excluded for euer from heauenly bliſse and glorie: except by Chriſts redemption particularly applied, they be reſtored to grace & iuſtice in this life.
And touching Adam and Eue, whoſe ſinne was not original but actual,Adam and Eue, were penitent. directly committed by them ſelues, Gods mercie ſo reclamed them by new grace, that they deſpared not (as Cain, and ſome orhers did afterwards) but with hope of remiſsion were ſorie and penitent, and accordingly receiued penance, and redemption. For God brought Adam from his ſinne (asSap, 10. holie writte teſtifieth) and the ſame is collected of Eue, God shewing the like ſignes of his prouident mercie towards them both, of which we shal by and by note ſome for example.
Now let vs ſee the more principal points of faith and Religion profeſſed and obſerued by the Church of God before Noes floud. First they beleeued inFaith in one God. one Eternal and Omnipotent God, who made the whole world and al things therin of nothing. which is eaſely confeſſed of al that are not plaine Atheists, and may be proued againſt them by reaſon. And therfore Adam and other Patriarches could not erre in this Article, nor others be ignorant therof, except they were very wicked.
The Myſterie alſo of the Bleſſed Trinitie, three Diuine Perſons in one God,The bleſſed Trinitie. though farre aboue the reach of mans reaſon, yet was beleued more expreſly by ſom
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, more implied by others, and conſerued from age to age by tradition, at leaſt amongſt the chiefe heades and leaders. wherupon Moyſes afterwardes inſinuated the ſame great Myſterie, by diuers wordes and phraſe
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, writing of God and his workes. The two wordes God created if they be rightly conſidered importe ſo much. For the word Elohim, God, in the plural number, ſignifyeth pluralitie of Perſons (for manie Gods it can not ſignifie, ſeeing there is but one God) and the verbe bara, created, in the ſingular number ſignifyeth one God in nature and ſubſtance, albeit three Perſons. For whatſoeuerThough the B. Trinitie worke ioyntly in al creatures, yet diuers workes are atributed to diſtinct Perſons. God doth in creatures, is the worke of the whole Trinitie: though holie Scriptures do oftentimes appropriate ſome worke to one Diuine Perſon, ſome to another. which alſo proueth diſtinction of Perſons in God. So the wordes God created heauen and earth ſignifie the Father, to whom powre isGen.
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. attributed. In the beginning, ſignifie the Sonne, to whom wiſdome is appropriated, and the words, The Sprite of God moued ouer the waters, ſignifie the Holie Ghoſt, by whoſe bountiful goodnes, the waters were made fruictful. Likewiſe Gods owne wordes: Let vs make man ſignifie the pluralitie of Perſons, and Image and likenes in the ſingular number, ſignifie one God.
Men alſo knew by faith manie things perteyning to them ſelues. As that the bodie was made of the ſlime of the earth: the ſoule not produced of anie
thing formerly exiſting, but created immediatly of nothing and naturallyBy faith the ſtate of man paſt & preſent was knowne. immortal: that the ſoule of Adam was indued with grace and iuſtice: that he fel from that happie ſtate, by yelding to tentation, and breaking Gods commandment of abſtinence: that for the ſame ſinne Adam and Eue were cast forth of Paradiſe, and al mankind ſubiect to death, and other calamities.
For remedie againſt ſinne, & reſtauration to grace, they beleeued in Chriſt
Beleefe in Chriſt to come. promiſed to be borne of the womans ſeede, who by his death should conquer the wicked ſerpent, deliuer man from captiuitie, and reſtore him to ſpiritual life. And this is the cauſe of the perpetual enmitie betwen the woman (eſpecially the moſt bleſſed Virgin Mother, of whom Christ tooke flesh) and the ſerpent, and betwen her ſeede, the ſpiritual children of Christ, and the ſerpents ſeede, the whole companie of the wicked. Of this battle and conquest Targhum Hieroſolimitanum thus ſpeaketh. There ſhal be remedie andRemedie for men but none for Angels that fel. Heb. 2, 16. health to the children of wemen, but to thee, o ſerpent, there ſhal be no medicine, yea they ſhal tread thee vnder their feete, in the latter dayes, by the powre of Chriſt their King. Likewiſe Gods familiar conuerſation with diuers men in mans shape (Gen. 2. 3. 4. 6. and 7. was a ſigne of Chriſts incarnation And The Sacrifices immolated did prefigurate his death, in reſpect wherof it is ſaid in the Apocalips, The Lamb
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wasApoc. 13. 8. ſlaine from the beginniing of the world. But more expreſly S. Paul teſtifieth, that Abel, Enoch, and Noe beleeued in Christ, naming them for example of the firſt age, and others of other times, and in the end concludeth, that manie more being approued by the ſame faith, receiued not theHeb. 11. promiſe (to wit in their life time) God prouiding that they withoutNone admitted into heauen before Chriſt. others (of the new Law) ſhould not be conſummate, that is, not admitted into heauenlie ioyes & fruition of God, vntil the way of eternal glorie were opened by our Lords Paſsion and Aſ
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enſion.
Neither did the true ſeruants of God, in thoſe first dayes, only beleeue in hart, but they alſo profeſsed their ſaith, & Religion by external Rites, namelyExternal Sacrifice. in offering of Sacrifice (the moſt ſpecial homage & ſeruice to God) which is clerly teſtified, cha. 4. as wel bloudie in figure of Chriſts Paſsion, as vnbloudie in figure of the holie Eucharist. Alſo the accepting of the one rightly offered by Abel, & reiecting the other not donne ſincerly by Cair, was declared by external ſignes, which Cain diſdayning and enuying his brothers good worke, knowing his owne to be naught, of mere malice killed his brother.
Beſides Sacrifice they had alſo other Rites in publique Aſſemblies, prayingPublique prayer with other Rites. and inuocating the name of our Lord, in more ſolemne maner, from Enos time and ſo forvvard, according to that is recorded of him, in the end of the fourth chapter. for douteles Adam, Abel, and Seth did alſo pray and call vpon God, and therfore it was ſome addition or increaſe of ſolemnitie in the ſeruice of God, which is referred to Enos,
They had moreouer other ceremonies: of the ſeuenth day particularly bleſſedCeremonial obſeruations. Feaſtes. Abſtinence. Cleane & vncleane Places dedicated to prayer.
Gen. 2. 3. and ſanctified by God, kept holie by Adam and other Patriarches as Abben Ezra witneſſeth in his commentaries vpon the tenne commandements. Of abſtayningGen. 29. Gen. 9, Gen. 7, 2. Gen. 4. 26. from meates, for it ſemeth the more godlie ſorte did eate no flesh, before the floud, which was after permitted. Obſeruation of cleane and vncleane beaſtes for Sacrifice. Of peculiar places dedicated to religious vſes where people mette together to pray. Likwiſe diuers other things in the first age were figures of Christs Sacraments: the Spirite of God geuing powre to the waters,Figures of Chriſts Sacraments. Baptiſme Mariage.
Gen. 1. (as Tertullian S. Hierom and others expound it) and the floud of Noe, by S. Peters teſtimonie, were figures of Baptiſme. Mariage inſtituted in Paradiſe, is1. Pet▪
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. the very paterne of holie Matrimonie, a Sacrament in the Church of Christ, where one man and one wife are on lie lawful, and not more at once in anie wiſe, Christ reforming that which in Moyſes law was tolerated (for hardnesMat▪ 19. of mens hartes, and for auoyding murther, to put away one wife, and take an other) to this first inſtitution as it was in the beginning, two in one flesh,
Gē. 2, 24 not three nor more. The repentance of Adam and Eue was a perfect and examplarePenance. figure of the Sacrament of Penance. First they were ashamed, couering their nakednes, and hiding them ſelues, which shewed their griefe andContrition.
Gen. 3. ſorow for the ſinne committed Secondly they confeſsed their fault, and by what meanes it happened. For God examining Adam, he anſwered trulyConfeſſion. and ſimply ſaing: The woman which thou gaueſt me, to be my companion, gaue me of the tree and I did eate. Likwiſe Eue confeſsed ſincerly, ſaying: The ſerpent deceiued me, and I did eate. Thirdly God gaue them penance (beſides death before threatned and other penaltiesSatiſfaction. annexed) that Eue ſhould in paine and trauel bring forth her children; and Adam ſhould eate his bread, in the ſweate of his face. And withal cast them forth of Paradiſe. But not forth of his fauoure, as appeared by his making them garments of skinnes, granting them and their poſteritie,From hence is taken the ceremonie of ashes, on Ashwene day. the rest of the earth to liue and labour in, eſpecially to ſerue him, and do penance, with admonition to remember, that of duct man was made, and into duſt he shal returne. Al which were ſignes of loue, and that finally he would bring them, and manie more to eternal ſaluation.
The firſt borne and heades of families were Prieſts al the time of the law of nature, vntil the law being changed, God tooke Prieſts only of the ſtock ofPrieſthood. Aaron, and the reſt of the Leuites to aſsiſt them in that function, Aaron &Prieſthood & Law ſtand & change together.
N
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m
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. 10, 12. 45. his ſonnes thou ſhalt appoint, ſaith our Lord, ouer the ſeruice of Prieſthood, for I haue taken the Leuites of the children of Iſrael for euerie firſt borne. And
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. Paul teacheth, that changing of Prieſthood and changing of the law goe alwayes together, shewing euidently that euerie lawful communitie or commonwealth vnder God, hath external Prieſthood. So that if there had benne no diſtinct order of external Prieſthood in the law
of nature, or now were none in the law of grace (as Proteſtantes ſay there isLatherli. de abroganda Miſſa. not) there were no law at al. See more of this point in the Annotations, chap. 7. ad Hebre. Here we only obſerue that Abel, Seth, Enos, and other Patriarches were Prieſtes, and exerciſed prieſtlie functions: yea Cain alſo was a Priest (though a bad one) and offered Sacrifice.
But external offices or miniſterie, without a wel diſpoſed mind, and ſincere vertues producing Good workes, did neuer iuſtifie anie man. AndGood worke neceſſarie. therfore Cains Sacrifice, offered with a peruerſe mind, was not reſpected byGen. 4. God, as Abels was: wherupon he becoming worſe, and more malicious, God sharply reproued his anger and enuie, conceiued without iust cauſe, ſaying: If thou doeſt wel, ſhalt thou not receiue againe: but if thou doeſt il, ſhal not thy ſinne forwith be preſent at the dore? clerly shewing that euerie one shal receiue according to his workes.
This place alſo euidently sheweth Freewil, yea in a wicked man. For thisFreewil. expoſtulation had neuer benne vttered, by our most reaſonable Lord, and Maiſter, if Cain had benne depriued of freewil. For he might haue excuſed himſelfe, and muſt needes haue benne holden excuſed, if he had benne forced to do as he did. But God charged him as inexcuſable, and as one that knew, or ought to know, that he had freewil. And doth further inculcate, that he had, and should haue powre, and freewil ouer his concupiſcence, to correct the ſame, if he would, ſaying: The luſt therof ſhal be vnder thee, and thou ſhalt haue domion ouer it. So that no ſinner, be he neuer ſo
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. de ſer
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arbit. li 2. Inſtit. ca 2. par. 8. Gen. 3. wicked, much leſſe a iust man, lacketh freewil. yet Luther abhorreth the very word, and Caluin wisheth it out of the world.
Temporal punishment is proued to be due for ſinne remitted, by thatTemporal paine due for ſinne remitted. both death, and other penalties are inflicted, by Gods iuſtice vpon men, after iuſtification, and by the particular punishments laid vpon Adam and Eue, confeſsing their faultes.
Purgatorie is alſo proued by the ſame iuſtice of God. For when anie diethPurgatorie. penitent, and yet haue not madeful ſatisfaction, they must ſuffer for that remaineth after death, and be purged, before they can enter into rest. which remnant of debt our B. Sauiour calleth The laſt farthing, and ſaith, it muſtMat. 5. be payed. The lewes alſo at this day hold the doctrin of Purgatorie by tradition. And conſequently they Pray for ſoules departed, not only to God,Prayer for the dead. And to Saincts. but alſo to the ancient Patriarches (which likewiſe sheweth Inuocation of Saincts) in theſe wordes: Yee fathers which ſleepe in Hebron,Offici
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pro defunctis. open to him the gates of Eden. that is of Paradiſe, which was planted in Eden. And Hebron is the place where Adam was buried, and his ſepulcherSepulchers of Patriarches religiouſly conſerued religiouſly conſerued in the time of Ioſue, aboue 1500 yeares after hisIoſue 14. Gen. 23. death. The ſame is the place which Abraham bought, and there buried Sara: where alſo him ſelfe, and Iſaac, and Iacob were buried: and to which finally
the bodies of the twelue ſonnes of Iacob were tranſlated from Sichem. As Ioſephusli. 2 Antiquit writeth. And sichem alſo was ſpecially honored, becauſe ſuch perſons had benne buried there, as S. Hierom witneſseth, of his owne knowledgeEpiſt. ad Pamach. in his time.
Againe by religious care of burying the dead in this first age, Enoch
Enoch tranſlated aliue. was more certainly knowen to be Tranſlated aliue, and not to be dead. For the ſeuentie Interpreters, and S. Paul ſay He was not found, whichGen
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. Heb. 11. importeth that they ſought diligently for him, and that his bodie could not be found, for God tranſlated him.
By al which we ſee mutual offices, and communion of good workes amongstCommunion of Saincts. good men aliue and dead, which is called Cōmunion of Saincts. And herein Angels lacked not their offices. For God ſet Cherubins to kepeMiniſterie of Angels.
Gen. 3. 24. the gate of Paradiſe, that neither man should enter, being iuſtly expelled for ſinne, nor diuels, as S. Auguſtin noteth; left they should take fruite ofli. 11 d
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Gen ad lit. c. 40. the tree of life, and geuing it to men, allure them to more ſinne. And now Saincts being exalted to Angels glorie, haue like honorable offices towardsHonour of Saincts▪
other men, as Angels haue. Yea the bloud of Abel vniuſtly shed by Cain,Gen. 6. and iuſtly to be reuenged by God, sheweth the peculiar honour, which God beſtoweth vpon his Saints, for their vertues and merites in this life, & eſpeciallyPſal. 11
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. in their death. For Precious in the ſight of our Lord, is the death of his Saincts.
Hence alſo is proued, that ſeeing in this life the good are afflicted, andGeneral Iudgement. the bad oftentimes proſper temporally, there must nedes be an other Court of exact Iuſtice, and an other Reaconing day, wherin euerie one shal receiue, according as they haue donne good or euil. which was ſufficiently intimated by Gods diſcuſsing, and manifeſting Abels and Cains deſerts, which were hidden before, and in part rewarding them accordingly, yet reſeruing the ful reward of the one, and punishment of the other to the next world. Of the Iudge and his ſentence Enoch (alleadged by S. Iude theIudge of the world.
Epiſt. Iudae. v. 14. Apoſtle) proficied clerly, ſaying: Behold our Lord cometh in his holie thouſands, to doe iudgement aganſt al, and to reproue al the impions, of al the workes of their impietie, wherby they haue donne impiouſly, and of al the hard things which impious ſinners haue ſpoken againſt him. Thus holie Enoch preached touching the wicked, which thought there was no Iudgement to come, nor Iudge to be feared.
At this Iudgement al shal appeare in bodie and ſoule returning to life. For that Al men shal riſe from death is proued, by the immortalitie ofReſurrection. mans ſoule, which God did not make nor produce of corruptible matter, but immediatly Breathed into his face the breath of life, and man becameGen. 2. 7. a liuing ſoule. ſo the ſoule being immortal, and hauing a natural
inclination to the bodie, mans natural perfection requireth the coniunction of bodie and ſoule. for neither ſoule nor bodie ſeparated is a man, but both ioyned in one ſubſiſtence are a man, in ſo much that mankind should perish, except the bodies shal riſe againe, and liue with the ſoules. And then shal the bodies be qualified according to the ſtate of the ſoules, happie or miſerable for euer.
Of Eternal life the tranſlation of Enoch is a figure. For ſeeing God preſeruethGen. 5.
Euerlaſting life. his corruptible bodie ſo long, from death and infirmitie, it is a token and manifest ſigne, that by the ſame powre of God, the bodies of men shalThe bleſſed in eternal ioy. at last day, after that al men are once dead, riſe againe, and remaine with the ſoules for euer. The good in Eternal ioy: the wicked in Eternal paine.
The wicked in eadles paine. Both ſignified by the cuſtodie of the gate of Paradiſe by Angels; who forGen. 3. 24. euer kepe out theſe, that are ſtil defiled with ſinne, and ſo they depart into fire euerlaſting, and admit the innocent and iust into the kingdome of heauen, which is euerlaſting ioy and perfect felicitie.
Thus we ſee the face and briefe ſumme of Religion, in the beginning ofChurch euer viſible. Succeſſion of Patriarches. the world, til the floud: and the ſtate of the Church, which was alwayes Viſible, conſiſting of men good and bad, with a continual Succeſſion of Rulers, as wel ſpiritual as temporal. For the first borne were both Prieſtes and Princes in euerie familie. And amongst the ſame one euer chief of al. FromOne ſupreme head of the Church. which ranke Cain was excluded, or rather excluded him ſelfe, by GoingGen. 4, 16. Gen 5. forth from the face of our Lord. Wherupon holie Moyſes r
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teth this Monarchical ſucceſsion of one chiefe, and Supreme Head, from Adam by the line of Seth, Enos, Cainan, Malaleel, Iared, Enoch. Mathuſala, Lamech, and Noe. Neuertheles he ſetteth downe alſo the progenieGen. 4, 17. S. Aug. li. de Paſtore. c. 8. &. 20. of Cain, the first beginner of a worldlie, ſchiſmatical, and heretical conuenticle, oppoſite to the Citie of God. He denied Gods prouidence (asCains negatiue doctrin. Thargum Hieroſolomitanum teſtifieth) proteſting to Abel, That there was no Iuſtice nor Iudge, nor other world then this, no reward for vertue, nor punishment for ſinne, and ſo deſperatly he killed Abel. of theſe negatiue principles proceeded other like deteſtable opinions, and most wicked life, ſauage and barbarous crueltie, and al kind of impietie. And in proceſse of time albeit manieTrue faith ſtil remained in manie. Some alſo iuſt and perfect. remained in true faith, and vnitie of the Church, yet by conuerſation with ſuch miſcreantes, eſpecially by occaſion of Mariages betwen theGen. 6. faithful and infidels, almost the whole world was corrupted in maners. But Noe was iust and perfect. In punishment therefore of ſo great and enormiousInterruption of heretical Sinagogues. ſinnes, God ſent the general floud, wherby al Cains progenie, and al other infidels were wholly deſtroyed and extinguished, and the true Church notably purged; onlie iust Noe and his familie reſerued. By whom the ſameCōtinuance of the Church true Church was continued, and the world againe replenished with men.
CHAP. VIII. The waters diminishing by litle and litle, 6. Noe ſendeth forth a crow, 8.The ſecond age of the world. after him a doue, thriſe: 18. laſtly goeth forth with al that were with him in the arke. 20. erecteth an Altar, and offereth Sacrifice.
AND God remembred Noe, and al the beaſts, and al the
The third part of this booke. Of the newincreaſe & multiplication of the world. cattle, which were with him in the arke, and brought a winde vpon the earth, and the waters decreaſed. † And the ſountaines of the depth, and the floud gates of heauen, were ſhut vp: and the rayne from heauen was ſtayd. † And the waters returned from the earth going & comming: and they begane to decreaſe after a hundred fiftie dayes. † And the arke reſted the ſeauenth moneth, the ſeauen & twentith day of the moneth vpon the mountaines of Armenia. † But the waters for al that were going and decreaſing vntil the tenth moneth: for in the tenth moneth, the firſt day of the moneth, the topps of the mountaines appeared. † And after that fourtie dayes were paſſed, Noe opening the windowe of the arke, which he had made, let forth a crowe: † which went forth, and did The crowe returned not into the arke, but (as appeareth by the He brew text) going and returning reſted vpon the arke. not returne, til the waters were dried vpon the earth. † He ſent forth alſo a doue after him, to ſee if the waters were ceaſed yet vpon the face of the earth. † Which finding not where her foote might reſt, returned to him into the arke: for the waters were vpon the whole earth: and he ſtretched forth his hand, and caught her and brought her into the arke. † And hauing expected yet ſeauen moe dayes, againe he let forth a doue out of the arke. † But ſhe came to him at euentide, carrying a bough of an oliue tree, that had greene leaues in her mouth. Noe therfore vnderſtood that the waters were ceaſed vpon the earth. † And he expected yet neuertheles other ſeauen dayes: and he ſent forth a doue, which returned not any more vnto him. † Therfore in the ſixt hundred and one yeare, the firſt moneth, the firſt day of the moneth the waters were cleane diminished vpon the earth: and Noe opening the roofe of the arke, looked, and ſawe that the face of the earth was dried. † InThey entred into the arke the 17. day, the ſecōd moneth of the other yeare: ſo they remained there 12. monethes and tenne dayes. the ſecond moneth, the ſeuen & twentyth day of the moneth the earth was dried. † And God ſpake to Noe, ſaying:
† Goe forth of the arke, thou & thy wife, thy ſonnes and the wiues of thy ſonnes with thee. † Al cattle, that are with thee of al flesh, as wel in ſoules, as in beaſtes, & al creepers, that creepe vpon the earth, bring out with thee, & goe yee vpon the earth: increaſe and multiplie vpon it. † Noe therfore went forth, and his ſonnes: his wife, and the wiues of his ſonnes with him. † Yea and al cattle, beaſtes, and creepers that crepe vpon the earth, according to their kinde, went ſorth out of the arke. † And Noe▪ built an Altar to our Lord: and taking of al cattle and foules that were cleane, offered Holocauſts vpon the Altar. † And our Lord ſmelled a ſweete ſauour, and ſaid: I wil no more curſe the earth for men: for the ſenſe and cogitation of mans hart are prone to euil from their youth: I wil no more therfore ſtrike euerie liuing ſoule as I haue done. † Al the dayes of the earth, In the whole yeare of the floud was no ſowing nor reaping, nor pleaſant varietie of times, but al deſolate & miſerable: hence forth God promiſeth more ſeaſonable times S. Amb. ii. de▪ Noe & Arca. c. 23. ſeedtime and harueſt, cold and heate, ſommer and winter, night and day ſhal not reſt.
ANNOTATIONS. CHAP. VIII.
20. Built an Altar] Noe without expreſſe commandment, and withoutNoes ſacrifice manie wayes cōmendable. delay, offereth Sacrifice to God, for the benefite receiued, in his, and his families conferuation, with the other liuing creatures, in that general deluge of the world, VVel knovving (ſaith S. Ambroſe) That to be true thankeſgeuing, vvhich
Li. de Noe & Arca c 22.
1. Voluntarie, 2. Speedie.
is preſented, not commanded: therfore he made no delay. For the vertue of a gratful mind excludeth doutful deliberation, and he that expecteth, til the d
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bt of thankes be exacted, is an vngratful perſon. For more ſolemnitie, he dedicated an apt and3. Solemne. permanent place, for this peculiar diuine ſeruice, Building an Altar to our Lord. The Hebrew word Mizbeach (of the verbe Zabach, to kil, or make ſacrifice)Heb. 13, 10. and the Greeke Thyſiaſterion, ſignifie an Altar to ſacrifice on, not a common table for meate. He offered of the cleane and beſt things becauſe pure and4. Pure. deuout Sacrifice is due to God. Moreouer it was large and bountiful, for he5. Bountiful. offered of al the kindes of cleane beaſtes and foules. Finally he offered them in Holocauſtes, where al was burned and conſumed in the honour of God. How6. Holocauſt. gratful al this was to God, Moyſes ſignifieth ſaying: Our Lord ſmelled a ſvveete
Leuit. 1. Pſal. 50. Iſaie 1. Amos. 5.
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al. 1. Iuſt. Mar. li 3. q. 4. S. Hiero.
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. Heb.
Sacrifice is pleaſant to God: not for the external things but for the ſincere mind.
ſauour. not that either anie ſweete corporal ſauour could of it ſelfe delight God, who is the moſt ſpiritual ſubſtance, or that the burning of fleſh, bones, and bowels of beaſtes could yeld ſweete ſauour; but the deuou
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mind declared by ſuch external dutie greatly pleaſed God. For God requireth both, but ſpecially a ſincere hart. As not only diuine Scriptures, and holie Fathers, but alſo moral Philoſophers teach vs. It vvere a greu us thing (ſaith Plato writing of ſacrifices) If God had reſpect railier to the giftes, and ſacrifices of men, then to their mind. lib. perites proſeuches.
CHAP. IX. God reneweth the bleſsing of multiplication, 3. alloweth the eating of flesh, but not of bloud. 8. promiſeth neuer againe to deſtroy the world by water 22. Chamſaw, and reported his fathers nakednes, which Sem and Iapheth couered. 24. For which he his curſed, and they are bleſſed.
AND God bleſſed Noe and his ſonnes. And he ſaid to them: Of this commandment, or rather bleſſing ſee the Annotations. chap.
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. v.
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8. Increaſe, & multiplie, and replenish the earth. † And your terror and dread be it vpon al the beaſts of the earth, and vpon al the foules of the ayre, with al that moue vpon the earth: al the fishes of the ſea are deliuered to your hand. † And“ al that moueth, and liueth ſhal be yours for meat: euen as the grene herbes haue I deliuered al to you. † Sauing that“ flesh with bloud you ſhal not eate. † For I wil require the bloud of your ſoules at the hands of al beaſts:Leuit 17. and at the hand of man, at the hand of eech man, and of his brother, wil I require the ſoule of man. † Who ſoeuer ſhal ſheed mans bloud, his bloud ſhal be
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hed: for to the image of God man was made. † But increaſe you and multiplie, and goe vpon the earth, and fil it.
† Thus alſo ſaid God to Noe, and to his ſonnes with him: † Behold I wil eſtablish my couenant with you, and with your ſeede after you: † and with euerie liuing ſoule, that is with you, as wel in al foules as in cattle & beaſts of the earth that are come forth out of the arke, and in al beaſts of the earth. † I wil eſtablish my couenant with you, and al flesh ſhal be no more deſtroyed with the waters of a floud, neither ſhal there be from henceforth a floud to waſt the earth. † And God ſaid: This is the ſigne of the couenant which I geue betwen me and you, and betwen euerie liuing ſoule, that is with you, for perpetual generations: † The rainbow was before, but was not a ſigne, as God ſaith henceforth it ſhould be, for men to remember his promiſe. Seuerianus in Gen. S. Tho. Quod
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b. 3. a. 30. my bowe wil I ſet in the clouds, and it ſhal be the ſigne of a couenant betwen me and betwen the earth. † And when I ſhal couer the element with cloudes, my bowe ſhal appeare in the cloudes: † and I ſhal remember my couenant with you, and with euerie liuing ſoule that beareth flesh: and there ſhal no more be waters of a floud, to diſtroy al flesh. † And my bowe ſhal be in the cloudes, and I ſhal ſee it, and I ſhal remember the euerlaſting couenant, that was made betwen
God and euerie liuing ſoule of al flesh which is vpon the earth. † And God ſaid to Noe: This ſhal be the ſigne of the couenant, which I eſtabliſhed, betwen me & al flesh of the earth. † The ſonnes therfore of Noe, that came out of the arke, were Sem, Cham, and Iaphet: and Cham he is the father of Chanaan. † Theſe three are the ſonnes of Noe: and
By this it is clere that Noe had no more children after the floud. S. Chriſoſt. b
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. 29. in Gen. of theſe was al mankind ſpred ouer the whole earth.
† And Noe a huſbandman began to til the grounde, and planted a vineyard. † And drinking of the wine was made “drunke, and naked in his tabernacle. † Which when Cham the father of Chanaan, had ſeene, to wit that his fathers priuities were bare, he told it to his two bretheren abroad. † But in dede Sem and Iapheth put a cloake vpon their ſhoulders, and going backward, couered the priuities of their father: and their faces were turned away, and they ſawe not their fathers priuities. † And Noe awaking from the wine, when he had learned what his younger ſonne had done to him, † he ſaid:“ Curſed be Chanaan, a ſeruant of ſeruantes ſhal he be vnto his bretheren. † And he ſaid: Bleſſed
Apoc. 13. 8. be the Lord God of Sem, Chanaan be his ſeruant. † “God enlarge Iapheth, and dwel he in the tabernacles of Sem, and Chanaan be his ſeruant. † And Noe liued after the floud three hundred fiftie yeares. † And al his dayes were in the
Heb. 11. whole nyne hundred fiftie yeares: and he died.
ANNOTATIONS. CHAP. IX.
3 Al that moueth] S. Iuſtinus Martyr, S. Chriſoſtom, and other ancientAd. q. 119. Ho. 27. in Gen.
Voluntarie abſtinence without cōmandment. Doctors proue, that fleſh was lawful to be eaten before the floud: but being not neceſſarie, becauſe men were ſtronger, and other things alſo of more force, the better ſorte which were of Seths race abſtained from it. But after the floud fleſh being more neceſſarie, God altereth that cuſtome of abſtinence, with this limitation and commandment, that they ſhal not eate bloud.
4. Flesh vvith bloud] Though this poſitiue precept, of not eating bloud, ſerued wel to make men more abhorre manſlaughter (which is forbid by theAbſtinence from bloud ſome times commanded not alwaeys. law of nature, and the reuenge therof here and in other places ſeuerly threatned) yet it was ſpecially geuen both immediatly after the floud, and in the law of Moyſes (with manie the like) to exerciſe men in obedience. And theLeuit 17. ſame was renewed, for a time, by the Apoſtles, to appeaſe a controuerſie in the primitiue Church. For that the Iewes conuerted to Chriſt, hauing benneAct. 15 long accuſtomed to this obſeruation, could not indure to ſee it broken, by themſelues, or other Chriſtians, and being no great burden, for the Gentiles,
it was decreed that al ſhould kepe it. And ſo peace was made Neuertheles it was aboliſhed when the cauſe ceaſſed. As S. Auguſtin declareth againſt Fauſtusli: 32.
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. 13. the Manichee. Sach is the authoritie of the Church to decree, and againe to diſanul an obſeruation of a thing of it ſelfe indifferent.
21. Dru
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e] Noe ſinned not, by the common iudgement of ancient Fathers,Noe ſinned not in drunkennes:
S. Chriſoſt ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noe & Arca. Li. 72. 6. 24. cont. Fauſt.
in that he was ouercome with wine, becauſe he knew not the force therof, hauing drunck only water al his life before. But this external rebuke, and worldlie diſgrace happened to Noe, in figure of Chriſt naked on the Croſſe. As S. Cyprian (Epiſt. 63. ad Coecilium) S. Auguſtin (li. 16. de ciuit. c. 2.Noe a figure of Chriſt Sem and Iaphet a figure of the Church, Cham of Inſidels. & li. 12. contra Fauſtum Manicheum. c. 23. &. 24) Eucherius, Repertus and others (vpon this place) do teach. And likwiſe that Sem and Iapheth were a figure of the Church conſiſting of Iewes and Gentiles, and Cham of Heretikes, and other Infidels, that deride the infirmities, which our Sauiour ſuſtayned. Goe to now (yee Manichees, ſaith S. Auguſtin) obiect calumnies to the ancient holie Scriptures, doe ſo, yee children of Cham, to whom naked fleſh ſemeth vile, by which your ſelues were begotten. For neither could yee by anie meanes haue benne called Chriſtians, except Chriſts as he was fortold by the Prophetes, had come into the world, had drunck that cuppe of his vinyard, which could not paſſe from him, had ſlept in his paſſion, as in drunkennes of folie (which is wiſer then men) and ſo the infirmitie of mortal fleſh (which is ſtronger then men) had become naked, by the ſecret counſel of God, which infirmitie vnles the WORD OF GOD had taken vpon him, the very name Chriſtian, wherof yee alſo glorie, had not benne at al in the earth.
25. Curſed be Chanaan] VVhy Chanaan the ſonne is curſed, and not hisVVhy Chanaan is curſed rather then Cham. father Cham, diuers yeld diuers reaſons. S. Theodoretus reporteth out of theq. 57. l
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Geu. Hebrew Doctors, that Chanaan a boy firſt ſaw his grandfathers nakednes, and told the ſame to his father, and ſo they both derided that they ſhould haue couered, Chams other ſonnes not offending, and therfore not his whole progenie but only Chanaan & his poſteritie were here curſed by Noe. S. Chriſoſtomeho. 29. ſuppoſeth that for ſo much as God had bleſſed Noe & his three ſonnes coming forth of the Arke, he could not preſume to curſe anie of thoſe, whom God had bleſſed, therfore curſed Chanaan who in wickednes was like to his father. S. Gregorie bringeth this, for example of wicked men, eſcaping puniſhmentSinnes puniſhed in the poſteritie. in this life, and are puniſhed in the next, and in their poſteritie, folowing their vices. VVhat meaneth it (ſaith he) that Cham ſinning, Chanaan his ſonne
Li. 26. Moral. c. 18.
had ſentence of reuenge, but that the ſinnes of the reprobate proſper here in this life vnreuenged, and are punished aftervvards? And clere it is that Chanaans moſt wickedThe effect of bleſſing and curſing. poſteritie were ſubdued in the end, and moſt of them deſtroied by the children of Iſrael (who were of Sem) vnder the conduct of Ioſue, according to
Act. 13. Rom. 11. Ep heſ. 2. Tradit Hebra. Li. 16. ciuit. c. 2. Li 12 c. 24. cont Eauſt. Li 4. c. 38. in Gen.
Noes prophetical bleſſing of Sem, and curſing of Chanaan.
27. God enlarge] This bleſſing of Iapheth was literaly fulfilled, when (accordingIapheths bleſſing. Literal Myſtical. to his name, which ſignifieth Latitude or enlargement) his plentiful iſſue poſſeſſed moſt ample countries, both in the Continent, and Ilandes. But myſtically it had effect (As S. Hierom. S. Auguſtin. Rupertus and others expeund it) when the Apoſtles, being Iewes of the race of Sem, firſt builded the Chriſtian Church, wherin the moſt part of that nation refuſed to dwel, contemning Chriſts Goſpel & grace, and the fulnes of Gentiles entred in, and were made inheriters. Finally Chanaan is ſeruant to both Sem and Iapheth, inHow Heretikes ſerue Catholiques. that Heretikes being vnder the Iuriſdiction of the Church, geathered of Iewes and Gentiles, ſerue to ſtur vp Catholiques diligence to more exact knowledge of al truth; and their patience to more merite and glorie.
CHAP. X. The genealogie of Noes children, by whom the World was increaſed againe, after the floud.
THESE are the generations of the ſonnes of Noe, Sem, Cham, and Iapheth: and children were borne to them after the floud. † The children of Iapheth: Gomer, and Magog, and Madai, and Iauan, and Thubal, and Moſoch, and Thiras. † Moreouer the children of Gomer: Aſcenez and Riphath and Thogorma. † And the ſonnes of Iauan: Eliſa and Tharſis, the Cetims and the Dodanims. † Of theſe were diuided the Iles of Nations in their countries, ech one according to his tongue and their families in their nations. † And the ſonnes of Cham: Chus, and Meſraim, and Phut, and Chanaan. † And the ſonnes of Chus: Saba, and Heuila, & Sabatha, and Regma, & Sabathaca. The ſonnes of Regma: Saba, and Dadan. † Moreouer Chus begat“ Nemrod: he began to be mightie in the earth, † and he was a valiaunt hunter
That is in his ſight who can not be deceiued. before our Lord. Therof roſe a prouerbe: As it were Nemrod the valiaunt hunter before our Lord. † And the beginning of his kingdome was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar.† Out of that land came forth“ Aſſur, and builded Niniue, and the ſtreets of the citie, and Chale. † Reſen alſo betwen Niniue and Chale: this is the great citie. † But Meſraim alſo begat the Ludims, & the Anamims, & the Laabims, the Nephthuims, † and the Phetruſims, and the Caſluims: of whom came forth the Philiſtims & the Caphtorims. † And Canaan begat Sidon his firſt begotten, Hethaeus, † and Iebuſaeus, and Amorrhaeus, and Gergeſaeus, † Heuaeus and Aracaeus: Sinaeus', † and Aradius, Samaraeus, and Hamathaeus: and afterwardes were ſpred the people of the Chananits. † And the limitts of Chanaan were from Sidon as we come to Gerara euen to Gaza, vntil thou enter to Sodoma & Gomorrha, and Adama, & Seboim euen to Leſa. † Theſe are the children of Cham in their kinreds, and tongues, and generations & lands, and nations. † Of Sem alſo Hence S. Auguſtin geathereth that the people of Iſrael were called Hebrewes of this Heber. l. 16. c. 3. ciuit. father of al the children of Herber, the elder brother of Iapheth were borne. † The children of Sem: Aelam and Aſſur, and
Arphaxad, and Lud, and Aram. † The children of Aram: Vs, and Hul, and Gether, and Mes. † And Arphaxad alſo begat Sale, of whom was borne Heber. † And to Heber were borne two ſonnes: the name of the one was Phaleg, Heber hauing a ſonne borne when the tongues were diuided called him Phaleg, which ſignifieth diuiſion S. Aug. li. 16. c. 11. ciuit becauſe that in his dayes was the earth diuided: and his brothers name was Iectan. † The which Iectan begat
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lmodad, and Saleph, and Aſarmoth, Iare, † and Aduram, and Vzal, and Decla, † and Ebal, and Abimael, Saba, † and Ophir, and Heuila, and Iobab. al theſe were the children of Iectan. † And their dwelling was from Meſſa as we goe on as far as Sephar a mountaine in the eaſt. † Theſe are the children of Sem according to their kinred and tongues, and countries in their nations. † Theſe are the families of Noe, according to their peoples & nations. Of theſe were
〈◊〉
the nations diuided on the earth after the floud.
ANNOTATIONS. CHAP. X.
8. Nemrod.] To this Nemrod the ſonne of Chus, firſt builder and king ofNemrod king of Babylon, a ſu
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tle & cruel giant.
Li. 1. c. 4. Antiqi
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. l. Antiq. Chalda.
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i. 1. c. 2. in Oſee. li. 16 c. 3. 4. & 17. ciuit. Beroſus Annian. li. 4. c. 5. Euſebius in chron. & ali
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Babylon, Ioſephus, S. Epiphanius, S. Hierom, S. Auguſtin, and generally al ancient writers aſcribe the firſt tyrannie, and firſt ſetting vp of an earthlie citie oppoſite to the Citie of God after the floud. He was a Valiant, or rather a Viol
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nt hunter a giant hunter (ſaith S. Auguſtin, according to the ſeuentie Interpreters) who by falſhood and force brought manie vnder his dominion. For he ſturred vp pride (ſaith Ioſephus) and contempt of God in men, auoching that they were not beholding to God for preſent felicitie, but to their owne vertue;An Arch-heretike. and ſo ſuppoſing men would fal from God to him, if he offered him ſelfe a leader, and helper againſt a new floud, by litle and litle drew al to tyrannie. He was otherwiſe called Saturnus, and was at length amongſt others accounted a god. After him his ſonne Belus Iupiter (as moſt authors affirme) raigned 65 yeares. And then ſucceded Ninus the firſt king of the Aſſirians.
11. Aſſur builded Niniue] Here is great difficultie, and much diſpute amongſt writers, who this Aſſuris. Briefly, we may either ſay with Ioſephus, and S. Auguſtin, that Aſſur the ſonne of Sem built a citie, which afterwardsAſſur, ſonne
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f Sem, or
〈◊〉
king of Aſſirians. Ninus of Chams race enlarged, enriched, and changing the name called it
li. 1. Antiq. c. 4. Li. 16. c. 3. ciuit. Euſeb. in chron.
Ninum: or els that this word Aſſur here ſignifieth (as. 4. Reg. 15. Pſal. 82. Eſaiae 10. & 31.) the king of Aſſirians, to wit Ninus the ſonne of Belus, who as al hiſtories greeke and barbarous reporte (ſaith S Hierom) was the firſt that raigned ouer al Aſia, & among the Aſſirians built Ninum a citie of his owne name, which the Hebrewes cal Niniue. He ſet vp the Monarchie of the Aſſirians, called the golden kingdom, which ſtood 1240. yeares. And made his father Belus to be honored for a god. To whom the Babilonians, as Plinie teſtifieth,
Iud. 19. Num. 25. 4. Reg. 1. 3. Reg.
〈◊〉
. firſt erected ſtatuas, altares, & temples. Of this Belus or Bel of Babylon wereFirſt falſe goddes. alſo deriued other falſe goddes, as Belial the god of Libertines, or without yoke, Beelphegor god of the Moabites, Beelzebub of the Acharonites, Baal in Samaria, Baalim amongſt the Philiſtims: and the like in other nations.
32. The Nations] How manie Nations and tongues were in the world immediatly after the towre of Babylon, is more cōmonly ſuppoſed, then clerlyThe common opinion o
〈…〉
tongnes is not clere in Scripture. Yet this number of nations and tongues may be probably geathered in this and other places of Geneſis. ſhewed by old or late writers. Only it ſemeth certaine and euident, that there were iuſt as manie tongues as Nations But to finde preciſly (as the common opinion holdeth) 72, is hard. For in this chapter (where they would count this number) are not mentioned ſo manie. Neuertheles if we adde certaine that begane diſtinct Nations afterwards, til Iacob with his children went into Aegypt (in whom only the Hebrew Nation and Tongue continued to Chriſts time, the number wil come right. Of Iapheth were borne 7. ſonnesS. Aug. 16. c. 3. ciuit. chiefe of Nations. Againe of Gomer (beſides his ſuppoſed ſucceſſor, who can not be counted beginner of an other diſtinct nation) came 2. other heades. Likwiſe of Iauan (beſides his firſt ſonne) roſe 3. more nations. Of Cham by his firſt ſonne Chus were 6. nephewes princes of nations. Againe of Regma (beſides his ſucceſſor) came one more. And Nemrod beſides his kingdom of Babylon, rayſed vp other 6. By his ſecond ſonne Meſraim came 8. nations, Chams third ſonne Phut made ouly one nation. And Chanaan his ſonnes made 11. more. Of Sem (laſt mentioned for better connecting the maine Hiſtorie, and ſucceſſion of the Church) came the chife and principal NationThe Hebrews chiefe of theſe nations. the Hebrewes, deſcending from him by Arphaxad, Sale, Heber, and ſo directly to Iacob. Of Sem alſo were borne 4. other ſonnes beginners of
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ations. Againe of Aram (beſides his firſt ſonne) were 3. fathers of nations. Likwiſe of Heber (beſides the Hebrewes deſcending by Phaleg) were borne to his other ſonne Iectan 13. heades of nations. Theſe are al that are named in this place: to wit, of Iapheth, 12. of Cham 33. and of Sem 21. which make in al 66. wherunto ifGen. 24. 19. 17. 25, 6. 25, 23. we adioyne Nachor (Abrahams brother) Moab, and Ammon (Lots ſonnes) alſo Iſmael (Abrahams eldeſt ſonne) and his iſſue by Cetura, and finally Eſau (Iacobs brother) who made 6. more diſtinct nations, the whole number is 72. This probable collection, with the reſt, we ſubmit to better iudgement.
CHAP. XI. God hindereth the vaine purpoſe of building a hiegh towre, 7. by confoundingThe fourth part of this booke. Of the diuiſion of tōgues and nations. mens tongues. 9. wherof it is called Babel. 10. The genealogie of Sem to Abram.
AND the earth was of one tongue, and al one ſpeach. † And when they remoued from the eaſt, they found a plaine in the land of Sennaar, and dwelt in it. † And eech one ſaid to his neighboure: Come, let vs make bricke, and bake them with fire. And they had bricke in ſteed of ſtone, and bitume in ſteed of morter: † and they ſaid: Come, “let vs make vs a citie and a towre, the toppe wherof may reach to heauen: and let vs renowne our name before we be diſperſed into al lands. † And our Lord deſcended to ſee the citie and the towre, which the children of Adam builded, † and he ſaid: Behold, it is one people, and one tongue is to al: and
they haue begunne to doe this, neyther wil they leaue of from their determinations, til they accomplish them indede. † Come ye therfore,“ let vs goe downe, and there confound their tongue, that none may heare is neighbours voice. † And ſo our Lord diſperſed them from that place into al lands, and they ceaſed to build the citie. † And therfore the name therof was called Babel, He that ſpea keth ſo confuſedly that he is not vnderſtood is ſaid to bable. becauſe there the tongue of the whole earth was confounded: and from thence our Lord diſperſed them vpon the face of al countries.
† Theſe are Moyſes here ſheweth the ſucceſſion of Patriarches, from Sem to Abraham, as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci. the generations of Sem: Sem was an hundred yeares old when he begat Arphaxad, two years after the floud. † And Sem liued after he begat Arphaxad, fiue hundred yeares: and begat ſonnes and daughters. † Moreouer Arphaxad liued thirtie fiue yeares, and“ begat Sale. † And Arphaxad liued after he begat Sale, three hundred three yeares: and begat ſonnes and daughters. † Sale alſo liued thirtie yeares, and begat Heber. † And Sale liued after he begat Heber, foure hundred three yeares: and begat ſonnes and daughters. † And Heber liued thirtie foure yeares, and begat Phaleg. † And Heber liued after he begat Phaleg, foure hundred thirtie yeares: and begat ſonnes and daughters. † Phaleg alſo liued thirtie yeares, and begat Reu. † And Phaleg liued after he begat Reu, two hundred nine yeares, and begat ſonnes and daughters. † And Reu liued thirtie two yeares, and begat Sarug. † Reu liued alſo after he begat Sarug, two hundred ſeauen yeares: and begat ſonnes & daughters. † And Sarug liued thirtie yeares, and begat Nachor. † And Sarug liued after he begat Nachor, two hundred yeares: and begat ſonnes and daughters. † And Nachor liued nine and twentie yeares, and begat Thare. † And Nachor liued after he begot Thare, an hundred and nintene yeares: and begat ſonnes and daughters. † And Thare liued ſeauentie yeares, and begat Abram and Nachor, and Aran. † And theſe are the generations of Thare: Thare begat Abram, Nachor, & Aran. Moreouer Aran begat Lot. † And Aran died before Thare his father, in the land of his natiuitie in Vr a citie, or territorie of Chaldea. 70. Interpret. and Ioſephus li. 1. Antiq. Vr of the Chaldees. † And Abram & Nachor maried wiues: the name of Abram his wife was Sarai: and the name of Nachor his Wife, Melcha the daughter of Aran the father of Melcha, and the father of Ieſcha. † And Sarai was barren, neither had ſhe
children. † Thare therfore :: tooke Abram his ſonne, and
Abram was commanded to goe forth of Chaldea, as appeareth Act. 7. v. 4. Though this iourney is here aſcribed to Thare as the principal perſon. Lot the ſonne of Aran, his ſonne, & Sarai his daughter in law, the wife of Abram his ſonne, and brought them out of Vr of the Chaldees, for to goe into the land of Chanaan: and they came as farre as Haran, and dwelled there. † And the dayes of Thare came to two hundred fiue yeares, and died in Haran.
ANNOTATIONS. CHAP. XI.
4. Let vs make] Here we may ſee in Nemrod the common cauſes of hereſies,Pride is cauſe offchiſme and hereſie. Falſe pretences deceiue the ſimple. and the maner of Hertikes ptoceding. For he hauing a ſutle proud, and aſpiring mind, firſt detracted from God, perſwading men (as is noted before) not to depend vpon Gods prouidence, and finding ſome others of like humour, they conſpired together, and drew more folowers, by bearing the ſimpler
S. Chriſ. ho. 30. in Gen. Caſsian.
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ollat. 4. c. 12. ſorte in hand (for it was vnpoſſible wiſe men ſhould beleue it) that they would make a towre of defence againſt a new floud, if God ſhould thinck toHeretikes proſper for a time, but are confounded in the end. Miniſtrie of Angels. drowne the world againe. But their principal intention was to make themſelues great and ſtrong for the preſent, and famous to poſteritie. Al which God ouerthrew neither ſuffering them to build vp their imagined caſtle of ſtrength nor to be praiſed for their worke, but made them infamous to the worlds end.
7. Let v
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confound] God in diſſipating this vaine worke of men, would vſe
Li de t
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fuſ. ling. ho. 11. in Numer. li. 16. c. 6 ciuit. li. 2. Moral. in. c 1. lob.
the miniſterie of Angels. As not only Philo Iudeus, and Origen, but alſo S. Auguſtin, S. Gregorie, and other fathers expound theſe wordes, Come, let vs deſcend, and confound their tongue. Where they alſo note Gods ſingular wiſdome,God turneth the offence of men to good. Two miracles In priuation of one tongue and geuing a new. mercie, and iuſtice, ſo puniſhing the offence, that he turneth it to his owne glorie, and the profite of al men: ſhewing his powre and ſoueraigne Maieſtie by two great miracles. Firſt by ſo ſuddainly and vtterly depriuing al thoſe builders, of their vſual tongue, that preſently they could neither ſpeake it, nor vnderſtand it. Secondly, by geuing diuers diſtinct languages to ſeueral ſortes or families, which they immediatly vnderſtood, and ſpoke moſt promptly, as if they had long before lerned and vſed the ſame. But to no man was geuen more then one language. And ſo, to the more commoditie of al mankind, they were forced to part into ſundrie coaſtes of the earth, which they inhabited and repleniſhedDiuiſion among euil men is profitable. with diſtinct Nations, hauing the ſame Angels their ſpiritual Patrones and Protectors, which had ſeuerally changed their language. In particular,
Li. 34. Moral. in. c. 41. Iob. ho. 11. in Gen. l. 16. c. 11 & li. 18. c. 39. ci. S. Aug. li. 6. c. 4. ciuit.
it was profitable to the good who being before oppreſſed by the vnited powre of manie wicked, were releeued (as S. Gregorie teacheth) when their perſecutors were diuided. Theſe good were the familie of Heber, as S. Chtiſoſtom,The member offending is puniſhed. and S. Auguſtin proue. For ſeing the change of tongues was inflicted for puniſhment, it appeareth that Heber and his familie were innocent of the vaine attempt, whoſe tongue was not changed, but remained the ſame, and ofHeber and his familie cōſented not to the building of Babel. him was called the Hebrew tongue for diſtinction ſake after there were manie tongues, which before had no diſtinct name being the only tongue of al men. Againe touching the offenders (who were puniſhed in their tongues, that they could not be vnderſtood commanding one an other, becauſe they would not vnderſtand God iuſtly commanding them al) they alſo reaped this profite,
that they were forced to leaue of that bad worke, and withal to ſeeke more ample habitations, who If they had there more increaſed in number and ſtreingth, vvould vvithout doubt (ſaith S. Chriſoſtom) haue attempted vvorſe things. And infiniteHo. 30. in Gen. S. Greg. ho 30 in
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an. manſlaughter would haue benne committed, amongſt ſo manie for poſſeſſion of that one citie & towre. Finally the fathers note that as God wroughtGift of tōgues moſt profitable to the Church. here much good by diuiſion of tongues: ſo he wrought much more by communion of tongues, geuen to the Apoſtles, therby inabling them to gether one Church of al Tongues and Nations.
12. Begat Sale] Here is an intricate difficultie. For the Hebrew and Latin text, both here and in Palalippomenon, ſaying Arphaxad begat Sale, the 72.Scriptures hard
1. Par. 1. Interpreters and S. Luke place Cainan betwen them, as ſonne of Arphaxad,Iuc. 3. v. 36. Li. 16. c. 10. ciuit. and father of Sale. Euſebius alſo in his Chronicle, with moſt Greeke Doctors, and S. Auguſtin, count Cainan in this Genealogie of Sem. VVherupon manie do number him in this ranck, and ſuppoſe that Moyſes omitted him for ſomeSome think Moyſes omitted Cainan for a myſterie. Myſterie, and yet writeth truly, that Arphaxad begat Sale, not his proper ſonne, but his ſonnes ſonne: as S. Mathew ſayth, Ioram begat Ozias, whoMat. 1. was his nephewes nephew. But againſt this ſolution it is replied, that then Arphaxad ſhould haue bene a grandfather at 35. yeares of age: which were ſtrange in thoſe daies, how ſoeuer it is now. And a greatter difficultie, or rather abſurditie muſt alſo be granted, that Arphaxad begat both CainanRefutation. at the age of 35. yeares, according to the 72. Interpreters, and that Sale was alſo begotten the ſame yeare, according to the Hebrew, being both true. VVhich inconuenience is not in the Genealogie written by S. Matthew. Others therfore according to the Hebrew and Latin text, with moſt Latin Doctors, omit Cainan in this place, and Paralipomenon, namely with S. Hierom,Others coniecture Cainan ſhould not be in the text of the 70.
Queſt. Hebra. who diligently examining and reconciling varieties, betwen the Hebrew and the Greeke, maketh no mention at al of this difference. VVhich maketh ſome to coniecture, that in S. Hieroms time Cainan was not in the Greeke copies, at leaſt not in thoſe that he had, and held for the beſt. And at this day ſome haue him not. VVhich may be admitted for a probable anſwere touchingEditio quedam vaticana the Hebrew and Greeke of the old Teſtament. But for ſo much as alBut neuer anie Catholique (nor heretike before Beza) put Cainan out of S. Lukes Goſpel. copies, both Greeke & Latin, alſo S. Hieroms Edition of S. Lukes Goſpel haue Cainan, the difficultie ſtil remaineth betwen Moyſes and S. Luke. How then ſhal this doubt be ſolued▪ we can not ſolue it. And no maruel. For venerable Bede could not. VVhoſe wordes are theſe: S. Luke vſeth rather the GreekePrefat. cōment. in Acta. Apost. teſtimonies then the Hebrew: wherof hapeneth that I much maruel at, and for dulnes of wit, being ſtriken with great admirrtion, I can not throughly ſcan, ſeeing in the Hebrew veritie are founed only tenne generations from the floud vnto Abraham, by what meanes S. Luke, who (the Holie Ghoſt gouerningA memorable ſentence of S. Beda. his penne) could in no ſorte write falſe, would rather ſet downe eleuen generations in the Goſpel, Cainan adioyned according to the ſeuentie Interpreters. Thus writeth S. Beda, reuerently admiring that he could not vnderſtand. For being aſſured that the Holie Ghoſt gouerned the pennes both of Moyſes and S. Luke, and that he is not contrarie to him ſelfe, it muſt nedes beBeza ſacrilegiouſly proud. true which ech of them writeth, though other learned men can not reach the profoundnes of ſome difficulties that occure. And therfore Beza was extreme ſaucie to daſh Cainan out of S. Lukes Goſpel, and that wittingly and moſt impudently ſaying, in his Annotations: Non dubitauimus expungere: VVe doubted
The heretical Engliſh Editions differ in this point.
not to put it out. The former Engliſh Editions, otherwiſe corrupt in manie1552 1577. places, haue Cainan in the text of S. Lukes Goſpel, but their latter tranſlaters are in this point pure Bezites.
The end of the ſecond age.
THE CONTINVANCE OF THE CHVRCH AND RELIGION, IN THE SECOND AGE OF THE WORLD. From Noes floud to Abrahams going forth of his countrie. The ſpace of 368. yeares.
NO MAN can wel doubt nor wil denie, that the ſame Church continued al the ſecond age which was in the firſt, conſidering that NoeNoe and Sem liued in Abrahams time. liued aboue 50. yeares after the birth of Abraham, and sem 150. more: and that theſe three, and ſome others of that time are renowmed in holie scripture, for ſincere profeſsors of true Religion. But for more manifeſtation of their faith, and that the Church was then very conſpicuous, we shal repete certaineArticles of Religion profeſſed in the ſecond age. principal pointes of Religion profeſsed and practiſed al that time, by a continual knowne viſible companie vnited in one myſtical bodie: though in the meane while, the wicked ſprong and grew in number and worldlie force, much oppreſsing yet neuer ſuppreſsing the good.
First iust Noe coming forth of the arke with his familie, profeſſed his religiousGen. 8.
One God. External Sacrifice Prieſthood Altares. Chriſt. Croſſe. The B. Trinitie. Redemer. mind to One God almightie, ſupreme Lord of al, by Offering external voluntarie, ſpeedie, pure, ſolemne, and bountiful Sacrifice of Holocauſtes, as a Prieſt vpon an Altar. After which most gratful office, GodGen. 9. making a couenant with him and his ſeede, neuer againe to deſtroy the world by water, confirmed the ſame by the ſigne of the rainbow, which repreſented the ſecond Perſon of the B. Trinitie, the Sonne of God, Chriſt our Lord to be borne The Sōne of man, & extended vpon the Croſſe: in whomHeb. 11. Noe beleeuing was inſtituted heyre of the iuſtice, which is by faith in our Redemer.
VVe haue here againe Gods operatiue bleſſing, with the effect of increaſeGen. 9.
Gods bleſſing operatiue. Fathers bleſſing & curſing and multiplication, the iſſue of Noe by his three ſonnes, in short time making manie Nations. By the way alſo we haue an example of Fathers ſolemne
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. 9. v. 25.
Bleſſing and Curſing their children. The effectes wherof ſucceded afterwardes accordingly. Likwiſe in this age was geuen a particular precept Not
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. 9. v. 4.
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. 9. v. 20
Abſtinence from bloud. Cleane, and vncleane. to eate bloud. And Noe obſerued diſtinction of Cleane beaſtes, offering Sacrifice in them only, as before the floud, he was commanded to take moe of them into the arke, then of the Vncleane.
In that ſo ample mention is made of ſinne and wickednes, there is no
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. 10, 10.
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. 11. 2. Pet. 2.
Penance preached and inflicted. doubt, but Noe, the preacher of iuſtice, admonished and exhorted ſinners to Repentance: yea he Puniſhed Cham & Chanaan, by his curſe in their poſteritie. And God him ſelfe Threatned to exacte the bloud of man vniuſtly
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. 9. 5.
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. 11. shed. In the meane time Inflicted alſo ſome puniſhment vpon the builders of Babel, by confounding their tongues. And that by the MiniſterieMiniſterie of Angels. of Angels.
Which punishment in part, and threates of more importe a General
Reſurrection, and Iudgement, where al things shal be exactly diſcuſſedReſurection Iudgement. Eternal ioy, and paine. and Iudged. And then wil folow Eternal life to the good: and Euerlaſting paine to the damned.
Al theſe points of Religion (and others mentioned in the former age, and no doubt taught by Noe & his ſonnes) shew clerly a Viſible Church,
Church viſible Good and bad in the Church conſiſting of good and bad. Noe remaning the ſame man as before the floud;Cap. 8. & 9. c. 10, 21.
Sem and Iapheth are commended and bleſsed for wel doing; Cham blamed, & curſed in his poſteritie: yet neither he nor anie of his ſonnes or daughters fel into hereſie, or other infidelitie, for anie thing that appeareth in Scripture, or other authentical teſtimonie. Heber alſo and his familie are particularly commended by Moyſes, as the right folowers, and the ſpiritual children of Sem (who had innumerable other carnal children) as thoſe that were innocent touching the preſumptuous building of others, who for theHo. 3
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, in Gen. li. 16. c 11. & li. 18. c. 39. ciuit. ſame fault lost their old tongue, which the familie of Heber kept. As S. Chriſoſtom and S. Auguſtin do proue. Againe, diuers of this familie falling afterwardsAlwaies ſome good. by litle and litle to other nations, the Familie of Thare, ſaith the ſame S. Auguſtin (li. 16. c. 12.) albeit not al, or not alwayes, yet euer ſome of them, and Abraham continually, with Sem, Heber, Phaleg, &L. 5. c. 35. Moral in 3. Iob. manie others, not mentioned by Moyſes in his briefe deſcription (as S. Gregorie doubteth not to ſuppoſe) were iust, and kept the true faith, and vndefiled Religion.
But Nemrod Chams nephew, and ſonne of Chus deſcribed for a valiantNemrod an Arch-heretike. hunter, a violent giant, and tyrant, was an Archheretike, a deuiſer andIoſeph li. 1. c. 4. Antiq. teacher of falſe doctrin, against God and true faith. By ſutletie and tyrannie he induced manie of liking or of feare to folow him, and ſo in ſchiſme he maintained hereſie, That men were not beholding to God, but toHis proud hereſie. them ſelues, for temporal proſperitie.
VVherof begane a new & cruel confederacie, against the Citie of God, & the ſecond great Sect of Infidels. For Barbariſme being the first, begun byThe firſt Sect of Infidels was Barbariſme before the floud. The ſecond Scythiſme. Cain and ended by the floud: The ſecond mother of al Sectes beginningLi. de hereſibus after the floud (as S. Epiphanius writeth) was Scythiſme: ſo called of the Scythians a most cruel people. Who according to Nemrods hereſie (not thincking themſelues beholding to God for temporal happines, but to their owne forces) tyrannized ouer the weaker, and manie wicked banning together extremly oppreſsed the more peacable, eſpecially the Church and true ſeruantsCrueltie. of God. And this was one ſpecial cauſe of building Babylon, beſides their ambicious deſire of perpetual fame, and their bearing the ſimple in hand of a defence against a new floud, to make it in dede, a ſtrong hold for tyrants to offend others, and to defend themſelues. Wherfore God (who before deſtroyed al Infidels by the floud) confounded theſe builders by diuiding their tongues, and ſo forced them to breake, and part into manie countries.
Thus mankind being diuided vpon the earth, opinions alſo were multipliedVntruthes are vnconſtant. concerning Religion. For shortly the perſwation of mens truſting in themſelues, and in other mortal men appeared abſurde, euen the ſtrongest feeling aduerſities, or fayling ſometimes of their purpoſes, ſaw there was neede of ſupernal helpe, and that earthlie things depended much vpon diuine wil and powre. But bauing forſaken God Almightie, the onlie maker and conſeruer of al, they begane to imagine and ſerue falſe goddes, both famous dead men, which had proſpered in this world, and diuers other things, by which they receiued commoditie, or feared damage.
Hence therfore roſe the third principal Sect called Greciſme, beginningThe third Sect was Greciſme. alſo in this ſecond age, as the ſame S. Epiphanius writeth. For Ninus the first king of the Aſsirian great Monarchie, brought to paſſe that his father BelusIdolatrie. Iupiter was eſtemed and worshipped for the onlie great God by the Aſsirians. To him the Babylonians erected first Temples Altares and Statuas. Nemrod alſo by the name of Saturnus, as the progenitor of Belus, and firſt greatSatur d
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rum. King or Tyrant of Babylon, was accounted a god, and the father of goddes.Dinaſtae were thoſe that raigned in Aegipt by force and policie: & after were great goddes, and litle goddes. About this time likwiſe begane the Dinaſtae among the Aegyptians, and not ſowner, as they vainly brag to haue benne before the floud: yea much longer then in deede the world hath benne. Moreouer the Chaldees worshipped the fire. Others the ſunne, the moone, and innumerable other feaned goddes. Against al which (and likwiſe againſt al hereſies) are two ſpecial arguments. First that they were not from the beginning, as the true God, and al truthes are knowne and receiued by continual Tradition, but brought inIdolatrie and Hereſie are cō
futed, by that they beginne diſorderly; and are at diſſention in their imagined Religions. afterwards by men, and comonly by il men. Secondly they are not accepted and eſteemed for goddes, or truthes, in al places, but with great diuerſitie and diſ
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ention, one ſort allowing that others deſpice, as holie Athanaſius notably writeth in his oration againſt Idols in theſe wordes. Quot ſunt gentes totidem deorum genera confinguntur &c. How manie nations (ſaith he) ſo manie kindes of goddes are feaned. Alſo the ſame countrie, the ſame citie diſſenteth within it ſelfe in ſuperſtition of Idols. The Phenicians certes acknowledge not the Egiptians goddes, neither doe the Egiptians adore the ſame Idols with the Phenicians: Nor the Scithians receiue the goddes of the Perſians, nor the Perſians of the Scithians: The Pelaſgies refuſe the Thraſian goddes, the Thraſians know not the Thebians. The Indians are againſt the Arabians, the Arabians againſt the Aethiophians: and in like ſorte the Aethiopians differ in their religious affaires from the Arabians. The Syrians worship not the goddes of the Cilicians, and the nations of Capadocia beſides al theſe haue goddes of other names. The Bithinians alſo fea
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ed diuers goddes, the Armenians againe diuers from them. What nede we manie wordes? Thoſe that are in the continent honour other goddes from the Iland-people. In briefe ech citie and eech village not knowing the goddes of their neighboures,
ſetteth forth their owne, & eſtemeth them only in place of goddes. Thus farre S. Athanaſius. Name we like countries, prouinces, cities, and townesLuthers progenies differ as much in opinions of Religion, as Painimes do in their falſe goddes. in theſe partes of Europe, where Luthers ſcholars haue ſet their feete, conſider the forme of Religion, and opinions which they hold, and we shal ſee as vnorderlie beginnings, and as horrible diſſentions in hereſies (which S. Hierom calleth the Idols of the New Teſtament) as the ancient fathers hauein. c. 11. O
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ee. diſcryed in Paganiſme. For Lutherans or Proteſtants hauing no lawful generation, but proceding of baſtards race, vpſtartes of vnknowne progenie, are no leſse at diſcordes among them ſelues, only al agreing against Catholiques, like ſyncretiſantes againſt their cōmon enimies, or Herod, Pilate, & the Iewes againſt Chriſt. And in England alone are diuers Sectes withoutSectes in England diuers from Luther, and eech one from the reſt. poſsible meanes to agree in one. For albeit the ciuil ſtate endeuoreth prudently and ſeriouſly to bring al to vniformitie, at least in publique shew, yet they are but like manie faces vnder one hood, euerie ſorte keping their owne opinions; yea almoſt euerie preacher and meane ſcholar (to ſay nothing of artificers and common miniſters) arrogating to be his owne Iudge, contemneth to ſtand to Luther or Caluin, to Geneua or Parlament, to Conuocation or Synod of their owne, but to his owne only vnderſtanding, and interpretation ofProud and cō
tentious ſpirites are hardly perſwaded to the truth. holie Scripture. Nor yet to that alwayes; for when he is preſſed with that he once ſaid, he wil forgete it, or eate his owne word, if he haue not written it, or that you haue readie witnes againſt him, ſo hard it is to make a deceiued Proteſtant or Puritan confeſse that he is conuinced, except by very pregnant meanes you can firſt caſt out of him, or bind faſt the ſpirite of preſumption, diſsentionVnlerned Catholiques beleue the ſame ſaith in al points with the lerned. and contention: wheras the ſimplieſt Catholique in the world hath the ſelfe ſame faith in al points, with the whole Church, in which he remaineth, and vpon whoſe iudgement he dependeth.
To returne therfore, from whence we are not vnneceſsarily digreſsed, weli. 16. c. 10. ciuit▪
conclude with S. Auguſtin; VVhen Moyſes had shewed the beginning and progreſſe of Nemrods earthlie citie, leauing it in Babylon, that is confuſion, as needles to proſecute it futher, he returneth to declare the pertual ſucceſſion of the Citie of God, the Church, as before the floud from AdamThe ſucceſſion. of Patriarches from Noe to Abraham. to Noe, by the line of Seth, ſo after the floud from the ſame Noe, by the line of Sem, Arphaxad, Sale, Heber, Phaleg, Reu, Sarug, Nachor, Thare, and Abraham. The reſt of Sems children, and al the progenies of lapheth and Cham, as not pertaining to this purpoſe, omitted, ſo connecting thoſe in order of generations, by whom the ſucceſsion is directly brought to Abraham, Prince of the elected people, a moſt ſpecial Patriarch, to whom newAbraham a principal Patriarch. and great promiſses are made of multiplication of his ſeede, and poſseſsion of the land of Chanaan, but eſpecially of Chriſt our Redemer, and the ſame manie waies confirmed, as wil appeare in the next age.
CHAP. XII. Abram commanded by God to leaue his countrie, with promiſe to be bleſſedThe beginning of the third age. in his Seede, 5. taking his wife Sarai, and his nephew Lot, 6. wandreth in the land of Chanaan, 7. erecteth an Altar in Sichem, 8. an other in Bethel. 10. Thence by occaſion of famine paſseth into Aegipt. 14. whereThe fifth part of this booke. Of Abrahams leauing his coūtrie, Gods bleſſing of his ſeede, & commandment of Circumciſion. his wife (called his ſister) is taken into the kings houſe, 19. but vntouched is reſtored to him.
AND our Lord ſaid to Abram: Goe forth of thy countrie,
Act. 7. and out of thy kinred, and out of thy fathers houſe, and come into a land, which I wil ſhew thee. † And I wil make thee into a great nation, and I wil bleſſe thee, and magnifie thy name, and thou ſhalt be bleſſed. † I wil bleſſe them and bleſſe thee, and curſſe them that curſſe thee, and In Chriſt borne of Abrahames ſeede al nations are bleſſed. Gal. 3. IN THEE ſhal al the kindreds of the earth be bleſſed.Heb. 11. † Abram therfore went out as our Lord had commanded him, and with him went Lot: ſeauentie fiue yeares old was Abram when he went forth out of Haran. † And he tooke Sarai his wife, and Lot his brothers ſonne, and al the ſubſtance which they had poſſeſſed, and the ſoules which they had gotten in Haran: and went forth to goe into the land of Chanaan. And when they were come into it, † Abram paſſed through the countrie vnto the place Sichem, as farre as the noble vale: and the Cananite was at that time in the countrie. † And our Lord appeared to Abram, and ſaid to him: To thy ſeed wil I giue this land. Who builded there Abram dedicated Altars to God eſpecially in thoſe places where he receiued promiſes, or benefites. S. Chriſoſt. ho. 31. in Gen. an altar to our Lord, that had appeared to him. † And marching on from thence to a mountaine, that was on the eaſt ſide of Bethel, there he pitched his tent, hauing Bethel on the weſt, and Hay on the eaſt: he builded there alſo an altar to our Lord, and called vpon his name. † And Abram went forward going, and proceding on to the ſouth. † And there came a famine in the countrie: and Abram deſcended into Aegypt, to be as a pilgrime there: for the famine was very ſore in the land. † And when he was nere to enter into Aegypt, he ſaid to Sarai his wife: I know that thou art a fayre woman: † and that when the Aegyptians ſhal ſee thee, they wil ſay: She is his wife: and they wil til me, and reſerue
thee. † ▪ Say therfore, I pray thee, that thou art my ſiſter: that I may be wel vſed for thee, and that my ſoule may liue for thy ſake.
† When Abram therfore was entred into Aegypt, the Aegiptians ſawe the woman that ſhe was paſſing beautiful. † And the princes told Pharao, and praiſed her to him: and the woman was taken into the houſe of Pharao. † And they vſed Abram wel for her ſake. And he had ſheepe and oxen and he aſſes, and men ſeruants, and maid ſeruants, and ſhee aſſes, and Cammels. † But our Lord God by corporal affliction hindered Pharao and his men from doing violence to Sarai S. Chriſoſt: ho. 32. in Gen. ſcourged Pharao with very ſore plagues, and his houſe for Sarai Abrams wife. † And Pharao called Abram, and ſaid to him: What is this that thou haſt done to me? Why didſt thou not tel me that ſhe was thy wife? † For what cauſe didſt thou ſay, ſhe was thy ſiſter, that I might take her to my wife? Now therfore there is thy wife, take her, and goe thy ways. † And Pharao gaue certaine men commandment in the behalfe of Abram: and they conducted him, and his wife, and al that he had.
ANNOTATIONS. CHAP. XII.
13. Say therfore] Abraham concealed that Sarai was his wife, and lyed notGen. 13. in ſaying, ſhe was his ſiſter: as he alſo called Lot his brother, being his brothersMen are bond to do their lawful endeuoures, and to commit the teſt to God. ſonne, and ſhe his brothers daughter. VVherby he preuented danger of his owne life, vſing ſuch lawful meanes as lay in him, committing his wiuesli. 16.
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. 19. ciuit. & q. 16. in Gen. chaſtitie to Gods protection, which him ſelf could not prouide for. In which caſe if he had not donne his owne endeuour, he had rather tempted God (ſaith S Auguſtin) then truſted in God. And ſo God preſerued her, though ſhe was in Pharao his houſe. v. 17.
CHAP. XIII. Abram & Lot returne from Aegypt into Chanaan, 6. and being rich ſeparate themſelues, 10, Lot chooſing the countrie about Iordain, Abram dwelleth in Chanaan. 14. where againe God promiſeth him that land, and multiplication of his ſeede. 18. And he erected an other Altar to God.
ABRAM therfore aſcended out of Aegypt, he and his wife, and al that he had, and Lot with him to the ſouth
coaſt. † And he was very rich in poſſeſſion of gold and ſiluer. † And he returned by the way, that he came, from the ſouth vnto Bethel, euen to the place where before he had pitched a tabernacle betwen Bethel and Hay: † in the place of the altar which he had made before, and there he called vpon the name of our Lord.
† But Lot alſo that was with Abram, had flocks of ſ
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eepe, and heards of beaſts, and tents. † Neyther was the land able to receiue them, for to dwel togeather: for their ſubſtance was much, and they could not dwel togeather. † Wherupon alſo there aroſe ſtrife amongſt the heardſmen of Abram and of Lot. And that time the Chananite and the Pheriſite dwelled in that countrie. † Abram therfore ſaid to Lot: Let there be no brawle I beſeech thee betwen me and thee, and betwen my heardſmen, and thy heardſmen: for we be Foure ſortes of bretheren inholie writte: ge
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man brothers, as Iacob and Eſau: of kinred, as Abraham and Lot: of the ſame nation, as the Iewes and Samaritanes: in Religion as al Catholiques. brethren. † Behold the whole land is before thee: goe aparte from me, I pray thee: if thou wilt goe to the left hand, I wil take the right: if thou chooſe the right hand, I wil paſſe to the left.
† Lot therfore lifting vp his eyes, ſawe al the countrie about Iordaine, which was watered through out before that our Lord ſubuerted Sodome and Gomorre, as the paradiſe of our Lord, and like as Aegypt as men come vnto Segor. † And Lot choſe vnto him the countrie about Iordaine, and he departed from the Eaſt: and they were ſeperated either brother from the other. † Abram dwelt in the land of Chanaan: and Lot abode in the townes, that were about Iordaine, and dwelt in Sodome. † And the men of Sodome were verie wicked, and ſinners before the face of our Lord out of meaſure. † And our Lord ſaid to Abram, after that Lot was ſeperated from him: Lyft vp thyn eyes, and looke from the place, wherin thou now art, to the north and ſouth, to the eaſt and weſt. † Al the land, which thou ſeeſt, wil I geue to thee, & to thy ſeed for euer. † And I wil make Not the children of the fleſh but the children of promiſſe are the ſeede. Rom. 9. and are innumerable. Apoc.
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. 9. thy ſeede as the duſt of the earth: if any man be able to number the duſt of the earth, thy ſeede alſo ſhal he be able to number. † Ariſe and walke through the land in the length, and in the breath therof: for I wil geue it to thee. † Abram therfore remouing his tent, came, and dwelt beſide the vale of Mambre, which is in Hebron: and he builded there an altar to our Lord.
CHAP. XIIII. The king of Sodom with other foure kings are ouercome in battle, by foure others: 12. where Lot is taken 14. but Abram with 318. perſons proſecuting and ouercoming the victorers, 16. reſcued Lot, with al the captiues and pray. 18. Melchiſedech King and Prieſt bleſsed Abram, 20. Abram payed tithes to him. 21. and rendered the ſpoile to the king of Sodom.
AND it came to paſſe in that time, that Amraphel the king of Sennaar, and Arioch the king of Pontus, and Chodorlahomor king of the Elamyts, and Thadal the king of nacions † made warre againſt Barra the king of Sodome, and againſt Berſa the king of Gomorra, and againſt Sennaab the king of Adama, and againſt Semebar the king of Seboim, and againſt the king of Bala, the ſame is Segor. † Al theſe came together into the Woodland vale, which now is the ſalt ſea. † For they had ſerued Chodorlamor twelue yeares, and the thirtenth yeare they reuolted from him. † Therfore in the fourtenth yeare came Chodorlahomor, and the king that were with him: and they ſtroke Raphaim in Aſtarothcarnaim, and Suſim with them, and Emim in Sauee of Cariathaim, † and the Corrheans in the mountains of Seir, euen to the Champion countrie of Pharan, which is in the wildernes. † And they returned, and came as farre as the fountaine of Miſphat, the ſame is Cades: and they ſtroke al the countrie of the Ameleichites, and of the Amorheans, that dwel in Aſſaſonthamar. † And they went forth the king of Sodome, and the king of Gomorra, and the king of Adama, and the king of Seboim, moreouer alſo the king of Bala, which is Segor: and they ſet themſelues againſt them in battaile aray in the Woodland vale: † to wit againſt Chodorlahomor king of the Elamites, and Chadal king of nacions, and Amraphel king of Sennaar, and Arioch king of Pontus: foure kings againſt fiue. † But the Woodland vale had many pitts of bitume. Therfore the king of Sodome, and of Gomorra turned their backes, and were ouerthrowne there: and they that remained fled to the mountaine. † And they tooke al the ſubſtance of the Sodomites, and Gomorrheans, and tooke al kind of victuales, and went their way: † and Lot alſo and his ſubſtance, the ſonne of Abrams brother, who
dwelled in Sodom. † And behold one, that had eſcaped, told Abram the Hebrew, that dwelt in the vale of Mambre, the Amorrean brother of Eſchol, and the brother of Aner: for theſe had made a league with Abram. † Which when Abram had heard, to witt, that his brother Lot was taken, he numbred of the ſeruantes borne in his houſe, wel appointed three hundred and eightene: and purſued them vnto Dan. † And diuiding his companie, he ranne vpon them in the night: and ſtroke them, and purſued them vnto Hoba, which is on the left hand of Damaſcus. † And he brought backe al the ſubſtance, and Lot his brother with his ſubſtance, the wemen alſo and the people. † And the king of Sodom went forth to meete them, after he returned from the ſlaughter of Chodorlahomor, and of the kinges that were with him in the vale Sauee, which is the kings vale. † But “Melcheſidech the king of Salem, “ bringing forth bread and wine, for he was the Prieſt of God moſt highe, † “bleſſed him, and ſaid: Bleſſed be Abram to God the higheſt, which created heauen and earth: † and bleſſed be God the higheſt, by whoſe protection, the enemyes are in thy hands. And“ he gaue him the tythes of al. † And the king of Sodom ſaid to Abram: Geue me the ſoules, and the reſt take to thee. † Who anſwered him: I lift vp my hand to my Lord God moſt hiegh poſſeſſor of heauen and earth, † that from the very woofe-thread vnto the ſhoe latchet, I wil not take of al that are thine: Abraham enriched by God, would take no more of man, but his ſoldiars ſuſtenance. The proper hire of ſpiritual work men, S. Chriſoſt in Gen. leſt thou ſay: I haue enriched Abram: † except ſuch thinges, as the young men haue eaten, and the ſhares of the men, that came with me, Aner, Eſchol, and Mambre: theſe ſhal take their ſhares.
ANNOTATIONS. CHAP. XIIII.
18. Melchiſedech] S. Hierom being earneſtly requeſted by Euagrius, toTomo 3. prope initium.
Old hereſie
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concerning Melchiſedech. geue his iudgement touching Melchiſedech, whom a nameles author had endeuored to proue to be the Holie Ghoſt, plainly confuteth that error: as alſo an other error of Origen and Didymus ſaying, he was an Angel. Likewiſe S. Epiphanius (hereſi 55. & 76) relateth and condemneth a third error, of ſome that thought him to be the Sonne of God. Theſe two Fathers, and S. Auguſtin (li. de hereſibus her. 34.) and diuers others, whom S. Hierom alleageth proue euidently, that he was a very man, a Prieſt and a king, yea the hiegh Prieſt (at leaſt of that countric) Superior to Abraham, and a figure of Chriſt.
Beſides theſe hereſies the ſame S. Hierom relateth two probable opinions. The Iewes Rabins generally hold that Melchiſedech was Sem the ſonne of NoeA probable opinion that Sem and Melchiſedech was al one. from whom Abraham and al the Hebrewes deſcended. VVhich they ſeme rather to affirme, as loath to confeſſe that anie man, of other nation then their owne, ſhould haue bene greater and more excellent then Abraham in ſpiritual cauſes, then for anie reaſon they do, or can alleage. Yet manie eſpecially latter writers as Liranus, Toſtatus, Genebrardus and others do embrace this opinion as moſt probable. Though S. Hierom ſemeth only to haue addedEp. ad Euag. the Hebrewes opinion (as he ſaith) becauſe he would intimate al to his freind, when he had firſt cited grauer authores, S. S. Ireneus, Hypolitus, EuſebiusMore probable that Melchiſedech was a Chananite. Ceſarienſis, Euſebius Emiſſenus, Apolinarius, and Euſtathius, al agreably affirming that Melchiſedech was a Chananite, king of Salem, which was afterwards called Ieruſalem. To this opinion agreeth Philo Iudaeus continually ſpeaking of him, as of a ſtranger to the Iewes nation. Ioſephus alſo a Iew writeth plainly (li. 7. de bello Iudaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Alſo S. Dionyſius Ariopagita, (Caelest. Hier. c. 9.) S. Epiphanius (her. 55. & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the ſame mind, and manie other chriſtitian Doctors. VVho confirme their aſſertion by thatHeb. 7. v. 6. S. Paul ſaith to the Hebrewes: He vvhoſe generation is not numbred among them,
Proued: by S. Pauls wordes.
tooke tithes of Abraham. For what els can S. Paul meane, but that Melchiſedechs kinred and people, was diuers from the kinred, and people of the Iewes? which he could not ſay of Sem, from whom Abraham & al Iewes deſcended: as it can not be ſaid, that Adam and Noe are of diuers genetation from anie people that now liueth, becauſe we al come of them. Of this difficultie (not pettaining to anie controuerſie of our time) the ſtudious may ſee more in F. Pererius his commentaries vpon this. 14. chap. of Geneſis. diſp. 3.
18. Bringing forth] Seing the Royal Prophet Dauid, and S. Paul ſay ChriſtPſal. 109 Heb. 7. is a Prieſt for euer according to the order of Melchiſedech, we demand of Proteſtants,Chriſt is a Prieſt according to the order of Melchiſedech. if Chriſt fulfilled not Melchiſedechs figuratiue Sacrifice offered in bread and wine, by offering his owne bodie and bloud at his laſt ſupper in formes of bread & wine, and by inſtituting the ſame to be offered by his Prieſts til the end of the world, what other figuratiue ſacrifice of Melchiſedech they can find performed by Chriſt, by which it may appeare that he is a Prieſt for euer according to that order? Caluin (li. 4. Inſtit. c. 18. para 2.) Kemniſius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and moſt Engliſh Proteſtants grant that Melchiſedech was a Prieſt, and that the peculiar functionVVhy the Proteſtants haue miniſters and no Prieſts of a Prieſt is to offer Sacrifice, wherfore they hauing no ſacrifice wil haue only miniſters and no Prieſts, but they denie that Melchiſedech offered Sacrifice in bread and wine. VVherupon we ioyne iſſue with them to proue that he did. and that by this place amongſt others of holie Scripture.
Kemniſius complayneth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to diſproue the ſame, he alleageth the Hebrew, Chaldee, Greke, and S. Cyprian. But Catholiques more iuſtly complaine of him, for lying. For al Latin Editions haue Proferens, bringing forth. The queſtion therforeThe ſtate of the controuerſie. in controuerſie is, to what end and vſe Melchiſedech brought forth bread and wine? Caluin and Kemniſius ſay it was only to refreſh or feede Abraham and his men, and not for ſacrifice. which their bare ſaying is without reaſon, for that there was ſtore of victuals in the pray (v. 11.) and they had eaten therof.v. 24. S. Chriſ. ho. 36. in Gen. Moreouer the Hebrew word Hotſi, brought forth, is a word pertayning to Sacrifice, as in the 6. chap of Iudges. (v. 18. and 19) and importeth that the bread and wine were firſt offered in Sacrifice, and then doubtles they did participat:
though they wanted not other fufficient corporal foode. Againe the wordes folowing For he vvas the Prieſt of God most hiegh, can haue no other ſenſe, but that he did the function of a Prieſt in the bread & wine which he brought,Melchiſedech offered ſacrifice in bread and wine. otherwiſe if the only cauſe of bringing that prouiſion had benne to releue the campe with victuals, the reaſon would rather haue benne yelded, becauſe he was a bountiful King, a liberal Prince, a ſpecial freind to Abraham, as in deede he was, but none of theſe reaſons, or the like fitted this purpoſe ſo wel, nor touched the cauſe of bringing forth bread and wine, as to ſignifie that he was a Prieſt, whoſe office is to offer Sacrifice.
Here againe ſome Proteſtants take exception againſt the Latin text, that theThe latin text iuſtified by other places, yea by Proteſtants tranſlations cauſual coniunction Enim, for, is not agreable to the Hebrew, but ſhould be the copulatiue Et, and, which is a meere wrangling. For the lerned know wel ynough, that the Hebtew particle is better expreſſed in ſuch places, by Enim or, quia, for or becauſe, then by &. And ſo the Engliſh Bible printed in the yeare of our Lord. 1552. readeth: Melchiſedech king of Salem brought forth bread and vvine: for he vvas the Prieſt of the moſt hiegheſt God. The latter Editions alſo in like places haue not the copulatiue And, but ſome other word as the ſenſe requireth. Gen. 20. v. 3. Thou art but a dead man, for the vvomans ſake vvhich thou hast taken: for she is a mans vvife. where the Hebrew phraſe is, And she is maried to a husband. Gen. 30. v. 27. they read thus: For I haue proued that the Lord hath bleſſed me for thy ſake, where preciſly conſtruing the Hebrew they ſhould ſay, I diuined (or coniectured) and the Lord bleſſed me for thy ſake. Likewiſe Eſaie, 64. v. 5. they read: But Loe, thou haſt bene angrie, for vve offended, the Hebrew is thus. Loe thou art angrie, and vve haue ſinned In the ſame place, they tranſlate, Yet shal vve be ſaued, vvhich the Hebrew expreſſeth by the copulatiue, And we ſhal be ſaued. So when they thinke it conuenient, they tranſlate the Hebrew particle, For, that, yet, which ſtrictly ſignifieth And.
Now let vs alſo ſee the original in this place. In the Hebrew it is thus:The Hebrew text ſheweth that Melchiſedec did the office of a Prieſt in bread and wine. VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN. VEHV COHEN LEEL ELION. VAIE VARECHEHV, &c. In Engliſh word for word thus: And Melchiſedech king of Salem brought forth bread and vvine. And he the prieſt to God moſt hiegh. And he bleſsed him, &c. where albeit the cauſual word For, is not expreſſed, yet theſe wordes, And he the prieſt, further declaring that beſides the office and dignitie of a King (which was ſaid before) Melchiſedec was alſo a Prieſt, muſt nedes ſignifie that he did ſomething about the bread and wine belonging to a Prieſts office. And what that ſomethingThe proper office of a Prieſt is to offer Sacrifice. was, perhaps the Vniuerſitie of Cambridge wil teſtifie, whoſe late profeſſor of Diuinitie teacheth plainly, that Melchiſedech offered Sacrifice, and was therin a figure of Chriſt (Pag. 6. Reprehen) Sacerdotes (ſaith he) ij vere & proprie
Guiliel. vvhitak. contra Gregor. Martin.
ſunt, qui ſacrificia faciunt; qualis fuit Aaron, & Aaronis ſilij, & Melchiſedechus, & quem illi adumbrabant, Chriſtus. Prieſtes truly and properly are they, that offer ſacrifices, ſuch as vvas Aaron, and the ſonnes of Aaron, and Melchiſedech, and Christ, vvhom they prefigured. If then both Aaron & Melchiſedech were truly and properly Prieſts, becauſe they offered ſacrifices (according to this Profeſſors definition) and both were figures of Chriſt, it muſt needes be granted that as Chriſt fulfilled the figure of Aarons bloudie ſacrifices, in offering him ſelfe vpon the Croſſe: ſo he alſo fulfilled the figure as wel of vnbloudie ſacrifices of Aaron, as eſpecially of Melchiſedechs Sacrifice in ſome other beſides that on the Croſſe, ſeeing the prophet Dauid and S. Paul ſay, Chriſt is a Prieſt (not according to Aarons order, for that was to haue an end, but) For euer according to the order of Melchiſedech. And what other Sacrifice did our Sauiour offer to remaine
perpetual, but of his owne bodie & bloud in vnbloudie maner, vnder the formesChriſt ſtil exerciceth the office of Prieſthood according to the order of Melchiſedech by the miniſterie of Prieſts. of bread and wine, with commandment to his Apoſtles and Prieſts to do the ſame til the end of the world? Let the indifferent reader weigh it wel. And whoſoeuer is not very proud wil for his better inſtruction, or confirmation, eſteme the vniforme iudgement of manie, ancient, godlie, and lerned Fathers writing vpon this place. VVe wil only recite their wordes, without other deduction for breuitie ſake.
S. Clemens Alexandrinus (li 4. Strom. verſus finem). writeth thus: Melchiſedech king of Salem, Prieſt of God moſt hiegh, gaue wine & bread ſantified nutriment in type of the Euchariſt.
S. Cyprian (Epiſt 63. ad Caecilium) Chriſt is Prieſt for euer according to theThe ancient fathers proue that Melchiſedech offered Sacrifice in bread & wine in figure of Chriſt, and of other Prieſts of the new Teſtament. order of Melchiſedech, which order is this coming from that Sacrifice, and thence deſcending, that Melchiſedech was Prieſt of God moſt hiegh, that he offered bread & wine, that he bleſſed Abraham. For who is more a Prieſt of God moſt hiegh, then our Lord Ieſus Chriſt, who offered Sacrifice to God the Father, and offered the ſame, which Melchiſedech had offered, bread and wine, to wit, his owne bodie and bloud. And a litle after: That therfore in Geneſis, the bleſſing might be rightly celebrated, about Abraham, by Melchiſedec the Prieſt, the image of Chriſts Sacrifice co
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ſiſting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixt with wine, and he that is the plenitude, fulfilled the veritie of the prefiguted image.
Euſebius Ceſarienſis. (li 5. Demonſt. Euang. c. 3.) Euen as he who was Prieſt of Nations was neuer ſene to offer corporal ſacrifices, but only bread & wine, when he bleſſed Abraham: ſo firſt our Lord & Sauiour him ſelfe, then prieſts that come from him, exerciſing the ſpiritual office of Prieſthood in al nations after the Eccleſiaſtical ordinances, do repreſent the myſteries of his bodie, and healthful bloud in bread & wine. which myſteries Melchiſedech knew ſo long before by diuine ſpirite, and vſed as repreſentations of things to come.
S. Ambroſe (li. 5 de Sacramen. c. 1.) VVe know the figure of the Sacraments▪ went before, in Abrahams times, when Melchiſedech offered Sacrifice.
Idem. in cap. 5 Heb. It is clere that oblations of cattle are vaniſhed, which were in Aarons order, but Melchiſedechs inſtitution remayneth, which is celebrated al the world ouer in adminiſtration of the Sacraments.
S Hierom. (Epiſt. ad Marcellamo vt migret Bethleem.) Haue recourſe to Geneſis, and you ſhal find Melchiſedech king of Salem, prince of this citie, who euen then in figure of Chriſt offered bread and wine, and dedicated the Chriſtian myſterie in our Sauiours bodie and bloud. Idem Epiſt. ad Euagrium: Melchiſedech offered not bloudie victims, but dedicated the Sacrament of Chriſt in bread and wine, ſimple and pure ſacrifice. Idem. Queſt. in Gen. c. 14: Our myſterie is ſignified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the bodie and bloud of our Lord Ieſus. Idem in c. 26. Matthei▪ Melchiſedech the Prieſt of God moſt hiegh, by offering bread and wine, prefigured the Myſterie of the Euchariſt.
S. Chriſoſtom (ho. 35. in Gen.) Seeing the figure; thinck alſo I pray thee, of the veritie ho. 36 After that Melchiſedec king of Salem brought bread and wine (for he was Prieſt of God moſt hiegh) Abraham receiued his oblations.
S. Auguſtin (Epiſt. 95.) Melchiſedech bringing forth the ſacrament (or myſterie) of our Lords table, knew how to figurate his eternal ptieſthood. Idem li. 16. c 22 ciuit There firſt appeared that ſacrifice, which is now offered to God by Chriſtians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and
vpon the Pſalme. 109. li. 1. contra aduerſ. Leg. & prophet. c. 20. Ser. 4. deCaluin cōtemneth al the ancient fathers. in ca. 9. Heb. Sanctis Innocentibus. But it is bootles or nedles to cite more places, or more authors. for whoſoeuer wil not ſubmit their iudgements to theſe, would not, it is like, beleue, if their owne maiſters, ſhould riſe agane and warne them, leſt they be damned for their incredulitie.
19. Bleſſed him] Caluin (in cap. 7. v. 9. Heb) Muſculus (locis com. c. de Miſſa Papiſt) and ſome other Proteſtants to auoid the connexion of Melchiſedechs Prieſthood and bringing fo
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th of bread and wine, wil nedes haue theſe wordes, He vvas a Priest, referred only to that which foloweth, he bleſſed Abraham. And ſome Engliſh tranſlaters for this purpoſe haue corrupted the text,Bible 1579.
Heretical tranſlation. by changing, And into Therfore, ſaying thus: And he vvas a Prieſt of the moſt hiegh God, therfore he bleſſed him. which is alſo a falſe gloſſe. For Melchiſedech did not bleſſe Abram becauſe he was a Prieſt, for Abram was alſo a Prieſt, but becauſe he was a greater Prieſt then Abram. which S. Paul vrgeth ſaying: VVithout al contradiction that vvhich is leſſe, is bleſſed of the better,
Heb. 7, Ioſue 8. &. 22. 3 Reg. 8.
The greatter bleſſeth the leſſe. concluding therupon that Melchiſedech was greatter then Abraham. Agane other Superiors that are not Prieſts may bleſſe their inferiors. As Ioſue and Salomon bleſſed the people, and parents bleſſe their children.
20. Gaue tith
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s] This is an other prerogatiue of Melchiſedec, that AbramPaying of tithes in the law of nature. payed tithes to him, which S. Paul likwiſe explicateth (Heb. 7.) and proueth therby that Chriſts Prieſthood is greatter then the Leuitical. Moreouer this paying of tithes by Abraham ſheweth the antiquitie of this tradition, being practiſed in Abrahams time, that the ſpiritual Superiors receiued tithes of their inferiors.
CHAP. XV. Abram doubting and lamenting that he should haue no childe, God promiſeth him much iſsue, 6. who beleuing is iuſtified, 9. offereth Sacrifice preſcribed by God, 13. and is forwarned that his ſeede shal be in ſtrange land 400. yeares. 14. shal be deliuered from ſeruitude 18. and poſseſse Chanaan.
VVHEN theſe things therfore were done, the word of our Lord was made to Abram by a viſion ſaying: Feare not Abram, I am thy protector, & thy reward exceding great. † And Abram ſaid: Lord God, what wilt thou geue me? I ſhal goe without children: and the ſonne of the ſtuard of my houſe is this Damaſcus Eliezer. † And Abram added: But to me thou haſt not geuen ſeede: and loe my ſeruant borne in my houſe, ſhal be myn heire. † And immediatly the word of our Lord came to him ſaying: He ſhal not be thy heyre: but he that ſhal come out of thy wombe, him ſhalt thou haue thin heire. † And he brought him forth abroad, and ſaid to him: Looke vp to heauen, and number the ſtarres, if thou canſt. And he ſaid to him: So ſhal thy ſeed be.
† Abram“ beleued God, and it was reputed to him vnto
Ro. 4. Gal. 3. Iac. 2. iuſtice. † And he ſaid to him: I am the Lord that brought thee out from Vr of the Chaldees for to giue thee this land, and that thou mighteſt poſſeſſe it. † But he ſaid: Lord God, how may I know that I ſhal poſſeſſe it? † And our Lord anſwered, and ſaid: Theſe three kindes of beaſtes and two of birdes ſignifie that the Iſraelites ſhould be three generations in a ſtrange land, the fourth in the deſert, the fifth in poſſeſſion of Chanaan, Theod. q. 65. in Gen.
Take me a cowe of three yeares old, and a shee goat of three yeares, and a ramme of three yeares, a turtle alſo, and a pigeon. † Who taking al theſe, diuided them by the mydes, and laid ech two peeces arowe one againſt the other: but the birdes he diuided not. † And the foules lighted vpon the carcaſſes, and Abram droue them away. † And when the ſunne was ſetting, a deepe ſleepe fel vpon Abram, and a great and darkeſome horrour inuaded him. † And it was ſaid vnto him: Know and foreknow
Act. 17. know that a pilgrime shal thy ſeede be in a land not their owne (and they shal bring them vnder bondage, and afflict them) Abraham and his ſeed werein ſtrange land 400 and odde yeares, but in ſeruitude and affliction about 140. foure hundred yeares. † But the nation, whom they shal ſerue, I wil iudge: and after this they shal goe forthExo. 12. with great ſubſtance. † And thou shalt goe to thy fathers in peace, buried in a good old age. † But in the fourth generation they shal returne hither: for God deferreth to puniſh, either that the wicked may amend, or the good be exerciſed by them. S Aug. Pſal. 54. or becauſe the iniquity is not come to that great meaſure which his wiſdome for
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eeth, and wil puniſh in the end, to his owne more glorie, and more good of others. S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without ſtaggering is an act of iuſtice. as yet the iniquities of the Amorrheanes are not at the ful vntil this preſent time.
† Therfore when the ſunne was ſet, there aroſe a darke miſt, and there appeared a fornace ſmoking, and a flake of fire paſſing betwene thoſe diuiſions. † That day God made a couenant with Abram, ſaying: To thy ſeede wil I geue this land from the riuer of Aegypt euen to the great riuer Euphrates, † the Cineans, & Cenezites, the Cedmonites, † and the Hethits, and the Pherezits, the Raphaims alſo, † and the Amorreans & the Cananites, and the Gargaſites, and the Iebuſites.
ANNOTATIONS. CHAP. XV.
6. Beleued God] S. Hilarie (li. 9. de Trin) and S. Ambroſe (li. 1. de Abraham. c. 3) by this exāmple teach vs, what maner of faith is reputed to iuſtice. to wit, ſuch a faith as without tergiuerſation, or requiring of proofe or reaſon, doth ſimply beleue that which God once ſaith, becauſe he is omnipotent, how farſoeuer the thing that is ſaid ſurmounteth our vnderſtanding. For ſo heroical was the act of Abrahams faith, promptly beleuing Gods word in a matter moſt
hard to his former conceipt, that for the ſame he receiued ſingular prayſe; and for the like afterwards was called The father of mamenation▪
(c. 17. v. 5) and byNot workes before faith but ioyned with faith are meritorious. S. Paul. The father of al that beleue (Ro. 4. v. 11) where the Apoſtle teacheth that Abraham had no iuſtice, nor eſtimation of iuſtice before God, vntil he beleued in Chriſt (v. 18. 19, 20) becauſe al workes before that faith are inſufficient. Neyther was this a ſole faith but had other neceſſarie vertues of hope, and charitie, humilite, reuerence, obedience, & the like ioyned with it. wherfore S. Iames teſtifieth that Abraham was iuſtified by workes (that is byOnlie faith doth not iuſtifie. workes folowing faith not going before faith. For Faith (ſaith he) if it haue not workes, is dead in it ſelf. (c. 2. v. 17) And by workes Abrahams faith was conſummat. v 22. And concludeth thus: Do yee ſee, that by workes a man is iuſtified and not by faith only. v. 24.
CHAP. XVI. Sarai geueth her handmaid Agar as a wife to Abram. 4. who conceiuing deſpiſeth her myſtreſſe, is therfore afflicted, & flyeth away. 7. But is warned by an Angel to returne and humble herſelfe, 15. which she doth and beareth Iſmael.
SARAI therfore, the wife of Abram, had brought forth no children: but hauing an handmaid an Aegyptian named Agar, † she ſaid to her huſband: Behold, our Lord hath cloſed me, that I might not beare: Goe in vnto my handmaid, if happely of her at the leaſt I may haue children. And when he agreed to her in this requeſt, † she toke Agar the Aegyptian her handmaid tenne yeares after that they firſt dwelled in the land of Chanaan: and gaue her vnto her huſband“ to wife. † Who did companie with her, but she
Some obey whileſt they are rude, or in low ſtate, but hauīg got a litle knowlege, or aduancement diſdaine their aduancers. S. Gregorie. li. 21. in 1. Reg. 3. perceauing that she was with childe, deſpiſed her miſtreſſe. † And Sarai ſaid to Abram: Thou doeſt vniuſtly againſt me: I gaue my handmaid into thy boſome, who perceauing herſelf to be with child, deſpiſeth me. Our Lord iudge betwen me and thee. † To whom Abram making anſwere: Behold, ſaith he, thy hādmaid is in thine owne hand, vſe her as it pleaſeth thee. When Sarai therfore did afflict her, she ranne away. † And an angel of our Lord hauing found her, beſide a fountaine of water in the wilderneſſe, which is in the way to Sur in the deſert, † he ſaid to her: Agar, the handmaid of Sarai, whence comeſt thou? and whither goeſt thou? who anſwered: From the face of Sarai my miſtreſſe doe I flye. † And the angel of our Lord ſaid to her: Returne
to thy miſtreſſe, and humble thy ſelfe vnder her hand. † And again: Multiplying, ſayth he, wil I multiplie thy ſeed, and it shal not be numbred for the multitude therof. † And againe after that: Behold, ſaith he, thou art with child, and thou shalt bring forth a ſonne: and thou shalt cal his name Iſmael, becauſe the Lord hath heard thin affliction. † He shal be a wild man: his hand shal be againſt al men, and al mens hands againſt him: and ouer againſt al his bretheren shal he pitch his tents. † And she called the name of our Lord that ſpake vnto her: Thou the God which haſt ſene me. For she ſaid: verily here haue I ſene the backe partes of him that hath ſene me. † Therfore she called that wel, the Wel of him that liueth and ſeeth me. The ſame is betwen Cadeſſe, and Barad. † And Agar brought forth a ſonne to Abram: who called his name Iſmael. † Eightie and ſixe yeares old was Abram when Agar brought him forth Iſmael.
ANNOTATIONS. CHAP. XVI.
3. To vvife] The Manichees did calumniat holie Abraham, and other PatriarchesManichees, condemned pluralitie of wiues in the Patriarches. Luther alloweth▪ it in Chriſtians. Other Proteſtants in ſome caſe.
S. Aug. li. 22. c. 47. cont. Fauſt. Luther propſit. 62. 65. et 66. triarches for hauing manie wiues, condemning them of incontinencie and adulterie for the ſame. Luther in the contrarie extreme held it not vnlawful, but indifferent, now in the law of grace, for a man to haue more wiues then one at once. And ſome Engliſh Proteſtants hold, that for adulterie, the innocent partie may marie an other, the firſt liuing. But the Catholique doctrin diſtinguiſhing times and cauſes, ſheweth how pluralitie of wiues was lawful ſometimes, and at other times, eſpecially ſince Chriſt, altogether vnlawful, and vndiſpenſable. The ſumme of which veritie is this. By the firſt inſtitution of Mariage in the ſtate of innocencie, and law of nature, and by the law of Chriſt, it is vnlawful for anie man to haue more wiues, and for anie woman to haue more huſbands, then one. In the one part of which Law notwithſtandingS. Aug. de bono coniugali. ca. 17. God ſometimes diſpenſed. For there be two kindes of preceptesTwo ſortes of preceptsin the law of nature. pertaining to the law of nature. One ſorte are as firſt principles of the law of nature, in which God neuer diſpēſeth, much leſſe anie man. As that one woman may not haue more huſbands then one, becauſe the ſame would rather hinder procreation, and ſo were directly againſt the fruict of mariage. The other ſorte are as concluſions drowne from the firſt principles, in which God ſometimes diſpenſeth, but neuer anie man▪ As in this preſent example: ſeeing it is againſt natural procreation that one woman ſhould haue manie huſbands, it is conuenient alſo, there being ordinarily as manie men as wemen in the world, that euerie man likwiſe ſhould be reſtrained to one wife, for ſo procreation may rather be increaſed, then if ſome men haue manie wiues, and others by that occaſion haue none at al, except in ſome ſpecial caſe. As after the floud, when there was ſearſetie of people, God diſpenſed with ſuch men as indeede were like to make greatter procreation by pluralitie of wiues. VVhich
appeareth ſufficiently by that Sarai perſwaded her owne huſband, to marie anPluralitie of wiues ſometimes allowed. other wife, and he a true ſeruant of God agreed therto, not as a new thing but as a lawful practiſe of thoſe times. And Moyſes here and in other places ſtilDeut. 21. ſpeaketh of it, as of a cuſtome knowne to the people for lawful. If a man (ſaith he) haue tvvo vviues, one beloued and the other hated, and they haue children by him, and the ſonne of the hated be first borne, he can not preferre the ſonne of the beloued. wherby is clere that two wiues were then lawful, and the children of both legitimate, and that the firſt borne muſt be preferred, without reſpect of firſt or laſt mariage. Yet this diſpenſation either ceaſed before Chriſts time, the cauſe ceaſing, when the world was repleniſhed; or at leaſt our Sauiour tookeBy the law of Chriſt in no caſe lawful. it away, reſtoring Matrimonie to the firſt inſtitution of two in one fleſh. whoMath. 19. Gen. 2. pleaſeth to ſee the Doctors that vnderſtand, and expound the Scriptures to this effect, may read S. Auguſtin li. 22. c. 30. &. 47. con. Fauſt. Manich. li. 16. c. 25. & 38. ciuit. & li. 1 de adulter. coniugijs. S. Chriſtom ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. Alſo S. Chriſoſt. S. Hierom. and S. Bede in. 19. Mathei.
CHAP. XVII. God renewing his promiſes to Abram, 5. changeth his name, 10. and commandeth Circunciſion. 15. changeth alſo his wiues name, promiſeth a ſonne of her. 20. Likewiſe that Iſmael shal proſper. 23. and the ſame day Abraham circunciſed himſelfe, and Iſmael, and al the men of his houſe.
ANd after that he beganne to be nyntie and nyne yeares old, our Lord appeared vnto him: and ſaid vnto him: I am the God almightie: walke before me, and be He is perfect in this life, that ſincerly & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Chriſt to al Chriſtians. Math. 5. S. Aug. li. de perfect. cont. Caeleſt. See Gen. 6. v. 9 perfect. † And I wil make my couenant betwen me and thee: and I wil multiplie thee exceadingly. † Abram fel flat on his face. † And God ſaid to him: I am, and my couenant is with thee, & thou shalt be a father of manie nations. † Neyther ſhal thy name be called any more Abram: but thou shalt be called Abraham: becauſe a father of“ many nations I haue made thee. † And I wil make thee encreaſe excedingly, and I wil make thee into nations, and kinges shal come forth of thee. † And I wil eſtablish my couenant betwen me and thee, and betwen thy ſeede after thee in their generations by a perpetual couenant: to be thy God, and thy ſedes after thee. † And I wil geue to thee, and to thy ſeed the land of thy peregrination, al the land of Chanaan for a perpetual poſſeſſion, and I wil be their God. † Againe God ſaid to Abraham: And thou therfore shalt keepe my couenant, and thy ſeed after thee in their generations. † This is my couenant which you shal obſerue betwen me and you,
and thy ſeede after thee: Al the malekind of you ▪ shal be circumciſed: † and you shal circumciſe the flesh of your prepuce, that it may be for a ſigne of the couenant betwen me and you. † An infant ofCircumciſion and name receiued the eight day ſignified the aſſociation of Saints in heauen after the ſeuen dayes trauel of this world. Ser. de circum. apud S. Cyprian. eight daies shalbe circumciſed among you, al malekind in your generations: aſwel the homebred shal be circumciſed, as the bought ſeruant of whoſoeuer he is, not of your ſtocke: † and my couenant shal be in your flesh for a perpetual couenant. † The male, whoſe flesh of his prepuce shal not be circumciſed, that ſoule ▪ shalbe deſtroied out of his people: becauſe he hath broken my couenant. † God ſaid alſo to Abraham: Sarai thy wife thou shalt not cal Sarai, but Sara. † And I wil bleſſe her, and of her I wil giue thee a ſonne, whom I wil bleſſe, and he shalbe into nations, and kings of peoples shal ſpring of him. † Abraham fel vpon his face, &Abraham laughed not doubting but reioycing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit. laughed, ſaying in his hart: Shal troweſt thou to him that is an hundred yeare old a ſonne be borne? and Sara that is nyntie yeares old shal she beare? † And he ſaid to God: I would that Iſmael may liue before thee. † And God ſaid to Abraham: Sara thy wife shal beare thee a ſonne, and thou shalt cal his name Iſaac, and I wil eſtablish my couenant to him for a perpetual couenant, and to his ſeed after him. † Concerning Iſmael alſo I haue heard thee. behold, I wil bleſſe him, and encreaſe, and multiplie him exceadingly: twelue dukes shal he beget, and I wil make him into a great nation. † But my couenant I wil eſtablish withTemporal bleſſings were common to Iſmael, but ſpiritual pertained properly to Iſaac and Iſrael, & their ſucceſſeſſors. Iſaac, whom Sara shal bring forth to thee at this time an other yeare. † And when he had leaft of ſpeaking with him, God aſcended from Abraham. † And Abraham tooke Iſmael his ſonne, and al the homebred of his houſe: and al whom he had bought, al the males of al the men of his houſe: and he circumciſed the flesh of their prepuce forth with the very ſame day, as God had commanded him. † Abraham was nyntie and nyne yeares old, when he circumciſed the flesh of his prepuce. † And Iſmael his ſonne was ful thirtene yeares old at the time of his circumciſion. † The ſelfſame day was Abraham circumciſed and Iſmael his ſonne. † AndConformitie in Religion conſerueth peace in euery familie. Tho. Anglus in hunc locum. al the men of his houſe, as wel the home bred▪ as the bought ſeruantes and ſtrangers were circumciſed togeather.
ANNOTATIONS. CHAP. XVII.
5. Manie nations] Abram ſignifying Hiegh or Noble father, changed intoChanging of names is myſtical. S. Aug. li. 16 c. 28 & 39. ciuit. S. Hierom. Tradit. Hebraicis. Abraham, which ſignifieth Father of manie (nations) and Sarai ſignifying My Princes, changed into Sara, which abſolutly ſignifieth Princeſſe, importe great Myſteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the iſſue that he ſhould haue of Sara, ſhould be the father of manie nations, which S. Paul expreſly applieth to his ſpiritual children▪ thoſe eſpecially that ſhould beleue in Chriſt, of the Gentiles prefigured by Iſaac borne of the freevvoman, by the promiſe, as the Iewes were prefiguredGal. 4. Iſa. 54. by Iſmael borne of the bondvvoman according to the flesh, concluding with theAbraham natural father of foure nations: ſpiritual father of al that do beleue in Chriſt. Rom. 4, 11. The Church of Chriſt euer conſiſteth of many nations. prophet Eſai, that Manie are the children of the deſolate, that before vvas barren. For albeit Abraham was natural father of foure nations, The Iſmaelites, Madianites, Idumeans, and the Iſraelites, yet he was ſpiritual father of manie more, to wit, of al nations that beleue in Chriſt from his owne time to the
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d of the world, of which ſome are Iewes, but the greateſt part Gentiles▪ as the ſame Apoſtle ſheweth. Rom. 4. Gal. 4. Epheſ. 3. Colloſ. 1. and in other places. wherby is clere, that the Church of Chriſt doth alwayes conſiſt of manie nations, not as Donatiſtes and Proteſtants abſurdly ſay, ſometimes of few inuiſible or vnknowen perſons, for ſo Abraham ſhould ſometimes be father of few or no nations, which d
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rogateth either from Gods omnipotencie if he could not, or from his fidelitie if he ſhould not maintaine his promiſe, made to Abraham for euer.
10. shal be circumſciſed] The Sacrament of Circumciſion here firſt inſtituted,Circumciſion a figure of Baptiſme. about 400. yeares before the Law of Moyſes, is a perfect figure of Baptiſme, reſembling it in foure things. Firſt by both theſe Sacraments the faithful are diſtinguiſhed from infidels. Secondly proffeſſion of faith is made in them both, either by thoſe that receiue the ſame, if they be of diſcretion, or by others for them, if they be infants. Thirdly by both theſe Sacraments entrance is made into the Church, and to the participation of other Sacraments and ſpiritual rites. Fourrhly both theſe Sacraments induce ſubiection to the iuriſdiction, and lawes of the Church. But Baptiſme doth farie excel CircumciſionBaptiſme excelleth Circumciſion. in that it is more eaſie, or leſſe painful, more vniuerſal, for it pertaineth to al nations, and both ſexes; and eſpecially in vertue and efficacie, for Baptiſme as an inſtrumental cauſe remitteth ſinne and iuſtifieth, Circumciſion was only a ſigne that grace was geuen, & ſinne remitted. Againe Baptiſme imprinteth a character in the ſoule, the other leaueth a marck only in the fleſh. Finally Baptiſme openeth the gate of heauen, in vertue of Chriſts paſſion now paſt, which circumciſion could not before Chriſt ſuffered death. Of which both reſemblance and difference S. Auguſtin treateth in manie places, eſpecially li. 3. de doct. chriſt c. 9. Epiſt. 118. and Ianuarium. li: 19. c. 13. cont. Fauſt & in Pſal. 73. where he alſo maketh like compariſon betwen other Sacraments of the old and new Teſtament.
14. Shal be deſtroyed] Here occurre two difficulties about the true ſenſe ofTwo difficulties. this hard place▪ Firſt whether this puniſhment belonged to them only, by whoſe fault circumciſion was omitted; or to infants alſo that ſhould be circumciſed and were not. Secondly whether temporal puniſhment, or eternal▪
was here threatned ſor tranſgreſſion of this precept. Touching the firſt doubt, it ſemeth probable, that this puniſhment pertained only to thoſe, by whoſeTo whom the puniſhment pertained whē circumciſion was omitted. negligence themſelues, or others of their charge, were not circumciſed: for that the reaſon why ſuch a one is puniſhed is aleaged, Becauſe he hath broken Gods couenant. VVhich is only in their powre to kepe or breake, that are of diſcretion, and not in the powre of infants. The indifferencie alſo of the Hebrew and Greeke text fauoreth this ſenſe, for where according to the Latin we read, The male vvhoſe flesh of prepuce is not circumciſed, The Hebrew and Greke may be tranſlated, The male that doth not circumciſe the flesh of his prepuce, which can not be ment of an infant of eight dayes old. This expoſition is likewiſe confirmed by example, Exodi. 4. where Moyſes was in danger to be ſlaine by an Angel, becauſe his ſonne was not circumciſed. Neuertheles S. Auguſtin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. ciuit. and in other places) proueth that this commination pertained alſo to infants. whoſe iudgement is confirmed by the 70. Interpreters adding for explication theſe wordes, the eight day. which neceſſarily include infants, as ſubiect to this puniſhment. not for that they could tranſgreſſe this precept, or commit a new ſinne, but for lack of circumciſion. The reaſon wherof is, for that God now determined this only remedie for original ſinne, in the male ſex of Abrahams ſeede, in place of ſacrifice, or other profeſſion of faith vſed before, and that in caſe it could conueniently be applied for otherwiſe the former remedies were ſtil aualable.
Concerning the other difficultie manie ancient fathers expound theſe wordes, shal be deſtroyed out of his people, of only temporal puniſhment; eitherwhat puniſhment was threatned. death, as the like phraſe ſignifieth, Exodi. 12. VVhoſoeuer shal eate leuened bread, his ſoul shal perish out of Iſrael; or temporal ſeparation from the people of God, as Num. 19. Euerie one that toucheth the dead corſe, shal perish out of Iſrael. But S. Auguſtin (li. 3. c. 18. cont. Iulian. li 5. hypog. & alibi) S. Gregorie (li. 4. Moral. c. 2. &. 3.) S. Proſper (li. de promiſſ. Dei. p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8) and S. Bernard (ſer. 3. de circum) vnderſtand this threatning not only of temporal puniſhment, but alſo of eternal ſeparation from God, and theCircumciſion inſtituted to diſtinguiſh the people of God and for remedie of original ſinne in ſome perſons, but not in al. ſocietie of Saints. And that alſo infants are ſo ſecluded only for lack of this remedie, as now children which dye without Baptiſme, cōmitting no new fault are depriued of the viſion of God, for their original ſinne not remitted. VVherupon is geathered that albeit Circumciſion was principally inſtituted to diſtinguiſh the people of God, which ſhould come of Abrahams ſeede, from other nations, yet it was alſo for remiſſion of original ſinne: not in al, but in thoſe to whom God appointed this particular remedie.
CHAP. XVIII. Angels intertained as gheſts by Abraham 10. tel when Sara shal beare a ſonne, wherat she laughing, they cōfirme that they had ſaid. 16. They alſo fortel the deſtruction of Sodom. 22. for which Abraham prayed ſix times.
ANd God appeared to him in the vale of mambre as he ſat in the dore of his tent, in the verie heat of the day. † And when he had lifted vp his eyes, there appeared to him three men ſtanding nere vnto him: whom after he had ſene,
he ranne to meete them from the dore of his tent, and adored to the ground. † And He ſaid Abraham ſaw three, and adored one. profeſſing three diuine perſons and one God. S. Aug. li. 16. c. 29. ciuit. Lord, if I haue found grace
Heb. 13. in thy ſight, goe not paſt thy ſeruant: † but I wil fetch a little water, and waſh ye your feete, and reſt ye vnder the tree. † And I wil fet a morſel of bread, and ſtrengthen your hart, afterward you ſhal paſſe: for therfore are you come aſide to your ſeruāt. Who ſaid: Do as thou haſt ſpoken. † Abraham made haſt into the tent to Sara, and ſaid to her: Make haſt, temper togeather three meaſures of floure, and make harth cakes. † But him ſelfe ranne to the heard, and tooke from thence a calfe verie tender and verie good, and gaue it to a young man: who made haſt and boiled it. † He tooke alſo butter and mylke, and the calfe which he had boyled, and ſet before them: but him ſelfe did ſtand beſide them vnder the tree. † And when they had eaten, they ſaid to him: Where is Sara thy wife? He anſwered: Loe ſhe is in the tent. † To whom he ſaid: Returning I wil come to thee at this time, life accompaning, and Sara thy wife ſhalRom. 9. haue a ſonne. Which when Sara heard, ſhe laughed behind the dore of the tent. † And they were both aged, and farre entred in yeares, and it ceaſed to be with Sara after the maner of wemen. † Who laughed ſecreatly ſaying: After I am waxen old, & my Lord is an old one, ſhal I geue my ſelfe to pleaſure? † And our Lord ſaid to Abraham: Why did Sara laugh, ſaying: Shal I an old woman beare a child in deed? † Is there any thing hard to God? According to appointment I wil returne to thee this verie ſelfe ſame time, life accompaynig, and Sara ſhal haue a ſonne. † Sara denied, ſaying: I laughed not: being much afraid. But our Lord: Abraham laughing with admiration for ioy was not reprehended, but Sara laughing of diffidence was reprehended, by him that ſeeth the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 ciuit. It is not ſo, ſaith he: but thou didſt laugh. † When the men therfore were riſen vp from thence, they turned their eyes againſt Sodome: and Abraham did goe with them, bringing them on the way. † And our Lord ſaid: Can I conceale from Abraham the things which I wil doe: † wheras he ſhal be into a nation great, and verie ſtrong, and in him are TO BE BLESSED al the nations of the earth? † For I know that he wil commande his children, and his houſe after him that they kepe the way of the Lord, and doe iudgement and iuſtice: that for Abrahams ſake the Lord may bring to effect al the things that he hath ſpoken vnto him.
Therfore ſaid our Lord. † The crye of Sodome, and
Gomorre is multiplied, and their ſinne is aggrauated excedingly. † I wil deſcend, and ſee whether they haue in acte accompliſhed the crye that is come to me: or whether it be not ſo, that I may know. † And they turned them ſelues from thence, and went their way to Sodome: but Abraham as yet ſtood before our Lord. † And approching he ſaid: what! wilt thou deſtroy the iuſt with the wicked? † what a wall are iuſt men to their countrie? their faith ſaueth vs, their iuſtice defendeth vs from deſtruction. S. Amb. li. 1. de Abraham. c. 6. If there ſhalbe fiftie iuſt perſons in the citie, ſhal they periſh withal? and wilt thou ſpare that place for fiftie iuſt, if they be therin? † Be it farre from thee, that thou doe this thing, and that thou kil the iuſt with the wicked, and that the iuſt be in like caſe as the wicked, this is not beſeeming thee: which iudgeſt al the earth, no thou wilt not do this iudgement. † And our Lord ſaid to him: If I ſhal find in Sodome fiftie iuſt perſons within the citie, I wil ſpare the whole place for their ſake. † And Abraham anſwered, and ſaid: Becauſe I haue once begunne, I wil ſpeake to my Lord, wheras I am duſt and aſhes. † What if there shal be fiue leſſe then fiftie iuſt perſons? wilt thou for fortie fiue deſtroy the whole citie? And he ſaid: I wil not deſtroy it, if I shal finde fiue and fourtie. † And againe he ſaid vnto him: But if fourtie shalbe found there, what wilt thou doe? He ſaid: I wil not ſtrike it for fourties ſake. † Lord, ſaith he, be not angrie I beſech thee, if I ſpeake: what if thirtie shal be founde there? He anſwered: I wil not doe it, if I shal find thirtie there. † Becauſe, ſaith he, I haue once begunne, I wil ſpeake to my Lord: What if twentie shalbe founde there? He ſaid: I wil not deſtroy it for twenties ſake. † I beſeech thee, ſaith he, be not angrie Lord, if I ſpeake yet once more: What if tenne shalbe found there? And he ſaid: I wil not deſtroy it for tennes ſake. † And our Lord departed after that he ceaſed to ſpeake vnto Abraham: and Abraham returned into his place.
CHAP. XIX. Lot receiuing Angels in his houſe, is abuſed by the Sodomites. 12. He with his wife (26. who for looking back is turned into a ſtatua of ſalt) and his two daughters are deliuered. 24. Sodome and Gomorre are burned. 31. Lot lieth vnwitting with both his daughters, begat of them Moab and Ammon, of whom came the Moabites and Ammonites.
AND the two angels came to Sodome at euen, and Lot ſitting in the gates of the citie. Who when he had ſene them, roſe vp and went to meete them: and adored proſtrate vnto the ground, † and ſaid: I beſech you, my Lords, turne
Abraham & Lot by hoſpitalitie met
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ted to receiue Angels in ſteed of mē. Heb. 1
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. into the houſe of your ſeruant, and lodge there: wash your feet, and in the morning you shal go forth on your way. Who ſaid: No, but we wil abide in the ſtreat. † He compelled them earneſtly to turne in vnto him: and when they were entred into his houſe, he made them a banquet, and baked vnleauened bread, and they did eate. † And before they went to bed, the men of the citie beſet the houſe from young to old, al the people togeather. † And they called Lot, and ſaid to him: Where are the men that came in to thee at night? bring them forth hither that we may know them. † Lot going forth to them, and ſhutting the dore after him, ſaid: † Doe not ſo, I beſech you, my brethren, doe not commit this euil. † I haue two daughters, which as yet haue not knowen man: I wil bring them forth to you, and abuſe you them as it ſhal pleaſe you, ſo that you do no euil to theſe men, becauſe they are entred vnder the ſhadowe of my roofe. † But they ſaid: Get thee backe thither. And againe: Thou cameſt in, ſaid they, as a ſtranger, what to be a iudge? Thy ſelfe therfore we will afflict more then theſe. And they did violence to Lot exceadingly: and it was euen nowe at the point that they would break the dores. † And behold the men put forth their hand, and drew in Lot vnto them, and ſhut the dore: † and them, that were without, they ſtroke with blyndnes from the leaſt to the greateſt, ſo that they could not find the dore. † And they ſaid to Lot: Haſt thou here anie of thine? ſonne in law, or ſonnes, or daughters, al that are thine, bring them out of this citie: † for we wil deſtroy this place, for that This ſinne crieth to heauen for reuenge. their crye is waxen lowde before our Lord, who hath ſent vs to deſtroy them. † Therfore Lot went forth, and ſpake to his ſonnes in lawe that were to take his daughters, and ſaid: Ariſe: get you forth out of this place, becauſe our Lord wil deſtroy this citie. And he ſemed vnto them to ſpeake as it were in ieſt. † And when it was morning, the angels vrged him, ſaying: Ariſe, take thy wife, and the two daughters which thou haſt: leaſt thou alſo periſh withal in the wickednes of the citie. † He lingring, they tooke his hand, and the hand of his wife, and of his two
daughters, becauſe our Lord ſpared him. † And they led him forth, and ſet him without the citie: and there they ſpake to him, ſaying: Saue thy life: looke not backe, neither ſtay thou in al the countrie about: but ſaue thy ſelfe in the mountaine, leſt thou alſo periſh withal. † And Lot ſaid to them: I beſeech thee my Lord, † becauſe thy ſeruant hath fonnd grace before thee, and thou haſt magnified thy mercie, which thou haſt wrought with me, in that thou wouldeſt ſaue my life, and ſafe I can not be in the mountaine, leſt perhaps the euil catch me, and I dye. † There is this citie hereby at hand, wherunto I may flee, a little one, and I ſhalbe ſafe in it: is it not a little one, and my life ſhalbe ſaued? † And he ſaid to him: Behold alſo in this point I haue heard thy prayers, not to ouerthrow the citie for which thou haſt ſpoken. † Make haſt, and be ſaued there: becauſe I can not doe any thing til thou enter in thither. Therfore the name of that citie was called * Segor. † The ſunne was riſen vpon the
a litle one earth, & Lot entred into Segor. † Therfore our Lord rained vpon Sodome and Gomorre brimſtone & fire from our Lord out of heauen: † and he ſubuerted theſe cities, and al the countrie about, al the inhabitants of the cities, and al things that ſpring of the earth. † And his wife Lots wife turned into ſalt, admoniſheth the ſeruants of God to procede in vertue, & not to looke back to vice. Luc. 17. S. Aug. li. 16. c. 30. ciuit. looking behind her, was turned into a ſtatua of ſalt. † And Abraham getting vp early in the morning, there where before he had ſtood with our Lord, † beheld Sodome & Gomorre, and the whole land of that countrie: and he ſaw the cinders riſe vp from the earth as it were the ſmoke of a fornace. † For when God ſubuerted the citties of that countrie, he Lot neither perfect, nor very wicked was deliuered for Abrahams
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e. S. Aug.
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. 45 in Gen. remenbring Abraham, deliuered Lot out of the ſubuerſion of the cities wherein he had dwelt. † And Lot aſcended out of Segor, and abode in the mountaine, his two daughters alſo with him (for he was afraid to abide in Segor) and he abode in a caue him ſelfe, and his two daughters with him. † And the elder ſaid to the younger: Our father is old, and there is no man left on the earth, that may companie with vs after the maner of the whole earth. † Come, let vs make him drunke with wine, and let vs lie with him, that we may preſerue ſeed of our father. † They therfore made their father to drinke wine that night: and the elder went in, and lay with her father: but he perceaued not, neyther when his daughter lay downe, nor when ſhe roſe vp. † The next day alſo the elder
ſaid to the younger: Behold I lay yeſternight with my father, let vs make him drinke wine alſo this night, and thou ſhalt lye with him, that we may ſaue ſeed of our father. † They made their father drinke wine that night alſo, and the younger daughter went in, and lay with him: and neyther then truly did he perceaue when ſhe lay downe, or when ſhe roſe vp. † The two daughters therfore of Lot were with child by their father. † And the elder bare a ſonne and ſhe called his name Moab: he is, the Moabites & Ammonites were two diſtinct nations. perhaps of the 72. See. p. 43. father of the Moabites euen to this preſent day. † The younger alſo bare a ſonne, and ſhe called his name Ammon, that is the ſonne of my people: he is the father of the Ammonites euen to this day.
CHAP. XX. Abraham ſeiorning in Geraris, his wife is taken into King Abimelechs houſe, but by Gods commandement is restored vntouched, 14. with great giftes, 17. and Abraham praying Abimelechs houſe is cured.
ABRAHAM remoued from thence into the ſouth countrie, and dwelt betwene Cades, and Sur: and he liued as a pilgrime in Gerara. † And he ſaid of Sara his wife: She is See pag. 52. my ſiſter. Abimelech therfore the king of Gerara ſent, and tooke her. † And God came to Abimelech in a dreame by night, and ſaid to him: Loe thou ſhalt dye for the woman that thou haſt taken: for ſhe hath a huſband. † But Abimelech had not touched her, and he ſaid: Lord wilt thou kil a nation that is ignorant and iuſt? † Did not he ſay to me: She is my ſiſter: and ſhe ſay, He is my brother? in ſimplicitie of my hart, and cleanenes of my hands haue I done this. † And God ſaid to him: And I do know that thou dideſt it with a ſincere hart: and therfore I kept thee that thou ſhouldeſt not ſinne againſt me, and I permitted not that thou ſhouldeſt touch her. † Now therfore reſtore the wife to her huſband, becauſe he is a prophet: and he ſhal pray for thee, and thou ſhalt liue: but if thou wilt not reſtore her, know thou that dying thou ſhalt dye, thou and al things that are thine. † And Abimelech forth with riſing vp in the night, called al his ſeruantes: and he ſpake al theſe words to their eares, and al the men were ſore afraid. † And Abimelech
called alſo for Abraham, and ſaid to him: What haſt thou done to vs? what haue we offended againſt thee, that thou haſt brought vpon me and vpon my kingdom a great ſinne? that which thou oughteſt not to doe, thou haſt done to vs. † And again expoſtulating, he ſaid: What ſaweſt thou, that thou dideſt this? † Abraham anſwered: I thought with my ſelfe, ſaying: Perhaps there is not the feare of God in this place: and they wil kil me for my wife: † howbeit otherwiſe alſo in verie deed ſhe is my ſiſter, Not his fathers owne daughter, but of his progenie. S. Aug. li. 22. cont. Fauſt. c. 35. & li. 16. c. 19. & 30. de ciuit. the daughter of my father, and not the daughter of my mother, and I tooke her to wife. † And after that God brought me out of my fathers houſe, I ſaid to her: This mercie thou ſhalt doe with me: In euerie place, which we shal come vnto, thou ſhalt ſay that I am thy brother. † Therfore Abimelech Kinges of the earth eſteming the Church only for a laudable people of God, ſeeke to ſubiect her to them ſelues: but knowing her to be the inuiolable ſpouſe of Chriſt, ſubiect them ſelues to her, and offer to her moſt honorable giftes. S. Aug. il. 22. cont. Fauſt. c. 38. tooke ſhepe & oxen, and ſeruants, and handmayds, and gaue to Abraham: and reſtored to him Sara his wife, † and ſaid: The land is before you, dwel wherſoeuer it ſhal pleaſe thee. † And to Sara he ſaid: Behold I haue geuen thy brother a thouſand peeces of ſiluer, this ſhal ſerue thee for a veile of thine eyes to al that are with thee, and whither ſoeuer thou shalt goe, remenber alſo thou waſt taken. † And Abraham praying, God healed Abimelech and his wife, and his handmaids, and they bare children: for our Lord had cloſed vp euerie matrice of the houſe of Abimelech for Sara Abrahams wife.
CHAP. XXI. Iſaac is borne. 4. circumciſed, 8. and weaned. 9. Agar and Iſmael are putThe ſixt part of this booke. forth of Abrahams houſe, 15. but after deſolation are nourished, and proſper in the deſert. 22. King Abimelech and Abraham make aOf the progenie & other bleſſings of Abraham, Iſaac, and Iacob. league confirming it with oath.
AND our Lord viſited Sara, as he had promiſed: and fulfilled the things which he ſpake. † And she conceaued and bare a ſonne in her old age, at the time that God had foretold her. † And Abraham called the name of his ſonne, which Sara bare him, Abraham & Sara laughed (he admiring, ſhe doubting) at the ioyful promiſe of a ſonne, & therfore he is called Iſaac, which ſignifieth laughter S. Aug li. 16. c. 31. ciuit. Iſaac: † and he circumciſed him the eight day, as God had commanded him, † when he was an hundred yeares old: for at this age of his father, was Iſaac borne. † And Sara ſaid: Laughter God hath
made to me: whoſoeuer shal heare of it, wil laugh with me. † And again she ſaid: Who that shal heare of it would beleue Abraham, that Sara gaue ſucke to a ſonne, which she bare him now being an old man? † The child therfore grewe, and was weined: and Abraham made a great feaſt in the day of his weining. † And when Sara had ſenne the ſonne of Agar the Aegyptian playing with Iſaac her ſonne, she ſaid to Abraham: † Caſt out this handmaid, and her ſonne: for the ſonne of the handmaid shal not be heire with my ſonne Iſaac. † Abraham tooke this greuouſly for his ſonne: † To whom God ſaid: ▪ Let it not ſ
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me greuous to thee for the boy, and for thy handmaid: al things that Sara shal ſay to thee, heare her voice: becauſe See chap. 17. v. 21. in Iſaac shalRom. 9. Heb. 11. ſeed de called to thee. † But the ſonne alſo of the handmaid I wil make into a great nation, becauſe he is thy ſeede. † Abraham therfore roſe vp in the morning, and taking bread and a bottle of water, put it vpon her shoulder, and deliuered the boy and diſmiſt her. Who went away, and wandred in the wilderneſſe of Berſabee. † And when the water in the bottle was ſpent, ſhe caſt the boy vnder one of the trees, that were there. † And ſhe went her way, and ſate ouer againſt a great way of as farre as a bowe can caſt. for she ſaid: I wil no ſee the child dying: and ſitting ouer againſt, she lifted vp her voice and wept. † And God heard the voice of the boy: and an angel of God called Agar from heauen, ſaying: What doeſt thou Agar? feare not: for God hath heard the voice of the boy, from the place wherin he is. † Ariſe, take vp the boy, and hold his hand: for into a great nation wil I make him. † And God opened her eyes: who ſeing a wel of water, went, and filled the bottle, and gaue the boy to drinke. † And God was with him: who grew, and abode in the wildernes, and became a young man archer. † And he dwelt in the wildernes of Pharan, and his mother tooke a wife for him out of the land of Aegypt. † The ſame time ſaid Abimelech, and Phicol the general of his armie to Abraham: God is with thee in al things which thou doeſt. † Sweare therfore by God, not to hurt me, and my poſteritie, and my ſtocke: but according to the mercie, that I haue done thee, thou ſhalt doe to me, and to the land wherin thou haſt liued a ſtranger. † And Abraham ſaid: I wil ſweare. † And he rebuked Abimelech for the
wel of water, which his ſeruants had taken away by force. † And Abimelech anſwered: I knew not who did this thing: yea and thy ſelfe dideſt not tel me, and I heard not of it but to day. † Abraham therfore tooke ſheepe and oxen, and gaue to Abimelech: and both of them made a league. † And Abraham ſet ſeuen ewe lambes of the flocke apart. † To whom Abimelech ſaid: What meane theſe ſeuen ewe lambes, which thou haſt made to ſtand apart? † But he ſaid: Seuen ewe lambes ſhalt thou take at my hand: that they may be a teſtimonie for me, that I digged this wel. † Therfor was that place called vvel of oath Berſabee: becauſe there both did ſweare. † And they made a league for the wel of oath. † And Abimelech aroſe, and Phicol the general of his armie, and they returned to the land of the Paleſtines. But Abraham planted a groue in Berſabee, and called therupon the name of our Lord God eternal. † And he was a ſeiorner in the land of the Paleſtines manie dayes.
ANNOTATIONS. CHAP. XXI.
12. Let it not] It ſemed ſo hard, inhumaine, and vniuſt to caſt Agar and IſmaelSeparation to be made in families, when iuſt cauſe requireth. out of the houſe, that Abraham would not haue done it, onles God had commanded him in this to heare the voice of Sara. But when he knew Gods wil therin, not reſpecting fleſh and bloud, nor diſputing further of the lawfulnes of the fact, ſent them both away, commending them to Gods protection: and ſo by this ſeparation the familie was made quiet. It repreſented alſo a notable Myſterie of the Synagog of the Iewes & Church of Chriſt. As S. AuguſtinMyſtical ſenſe
li. 15. c. 2. ciuit. doth excellently expound the ſame, according to S. Paul (Gal. 4.) That Iſmaels playing with Iſaac was perſecution, becauſe it tended to peruert him, ſhewing it to be a greater iniurie, to delude and deceiue anie, in drawingThe true Church doth not perſecute but iuſtly puniſheth offenders. Heretikes and other infidels do perſecute when either by word, or ſword they impugne the truth. them to new and particular companies, then corporally to perſecute them: and
Epiſt. 48. &. 50. that the Church, and Catholique Princes puniſh heretikes for their good, to make them returne to the truth, or finally to ceaſe from ſeducing others. Ecce libera afflixit ancillam, & non illam vocat perſecutionem. Apoſtolus, ludit ſeruus cum
Tract. 11. in Ioan.
domino, & perſecutionem vocat. Afflictio iſta non vocatur perſecutio, & luſi
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illa vocatur perſecutio. Behold the freewoman afflicted the handmaide, and the Apoſtle calleth it not perſecution, the ſeruant playeth with the maiſter, and he calleth it perſecution. This affliction is not called perſecution, and that play is called perſecution. Againe, he ſayeth of Sara, Illuſionem vidit in illo luſu, animaduertit
Tract.
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ſerui ſuperbiam, diſplicuit illi, eiecit ſoras. She ſaw foule play in that play, ſhe noted the ſeruants pride, it diſpleaſed her, ſhe caſt him forth of the dores. S. Hierom alſo teacheth that the ſpiritual neuer perſecuteth the carnal: but ſpareth himin 4. Gal. as his ruſtical brother, knowing that he may in time be profitable.
CHAP. XXII. The faith and obedience of Abraham is proued in his redines to ſacrifice his ſonne Iſaac. 11. He is ſtayed from the act by an Angel. 16. Former promiſes are renewed to him. 20. And his brother Nachor hath alſo much iſſue.
VVHICH things being done, God“ tempted Abraham,
The third prophecie in the office before Maſſe on Eaſter eue. And the firſt on whitſuneue. and ſaid to him; Abraham, Abraham. ButIudith. 8. Heb. 112. he anſwered: Here I am. † He ſaid to him: This hiſtorie is clere, and a moſt notorious example of perfect obedience. Take thy only begotten ſonne, whom thou loueſt, Iſaac, and goe into the Land of viſion: and there thou ſhalt offer him for an holocauſt vpon one of the mountaines which I wil ſhew thee. † Therfore Abraham riſing vp in the night, ſadled his aſſe: taking with him two young men, and Iſaac his ſonne: and when he had cut wood for the holocauſt, he went his way to the place which God had commanded him. † And the third day, lifting vp his eyes, he ſawe the place afarre of: † and he ſaid to his young men: Tarie you here with the aſſe: I and the boy going with ſpede as farre as yonder, after we haue adored, wil returne to you. † He tooke alſo the wood of the holocauſt, and laid it vpon Iſaac his ſonne: and him ſelfe caried in his hands fire and a ſword. And as they went on together, † Iſaac ſaid to his father: My father. And he anſwered: What wilt thou ſonne? Behold, ſaith he, fire and wood: where is the victime of the holocauſt? † And Abraham ſaid: God wil prouide vnto him ſelfe the victime of the holocauſt, my ſonne. They went on therfore together: † and they came to the place which God had ſhewed him, wherin he builed an altar, and laid the wood in order vpon it: and when he had bound Iſaac his ſonne, he laid him on the altar vpon the pile of wood. † And he ſtretched forth his hand, and caught the ſword, for to ſacrifice his ſonne. † And behold an angel of our Lord from heauen cried, ſaying: Abraham, Abraham. Who anſwered: Here I am. † And he ſaid to him: Stretch not forth thy hand vpon the boy, neither doe thou any thing to him: now haue I knowen that thou feareſt God, and haſt not ſpared thine onlie begotten ſonne for my ſake. † Abraham lifted vp his eyes, and ſaw behind his backe a ramme amongſt the briers
ſticking faſt by the hornes, which he tooke and offered an holocauſt in ſtede of his ſonne. † And he called the name of that place,It is a gratful and religious thing, by naming of places, to cō
ſerue the memorie of Gods benefites, that poſteritie may know them. S. Chriſoſt. ho. 48. in Gen. Our Lord ſeeth. Wherupon euen to this day it is ſaid, In the mountaine our Lord wil ſee. † And the angel of our Lord called Abraham the ſecond time from heauen, ſaying: † By my owne ſelfe haue I ſworne, ſaith the Lord: becauſe thou haſt done this thing, and haſt not ſpared thine onlie begotten ſonne for my ſake: † I wil bleſſe thee, and I wil multiplie thy ſede as the ſtarres of heauen, and as the ſand that is by the ſea ſhore: thy ſede ſhal poſſeſſe the gates of his enemies, † and in thy ſede SHAL BE BLESSED al the nations of the earth, becauſe thou haſt obeyed my voice. † Abraham returned to his young men, and they went to Berſabee together, and he dwelt there. † Theſe things ſo being done, it wasNachors progenie is here mentioned to ſhew whence Rebecca came, whom Iſaac maried. told Abraham that Melca alſo had borne children to Nachor his brother, † Hus the firſt be gotten, & Buz his brother, and Camuel the father of the Sirians, † and Caſed, and Azau. Pheldas alſo & Iedlaph, † and Bathuel, of whom was borne Rebecca: theſe eight did Melcha beare, to Nachor Abrahams brother. † And his concubine, named Roma, bare Tabee, and Gaham, and Tahas, and Maacha.
ANNOTATIONS. CHAP. XXII.
1. Tempted.] God tempteth none to euil (as S. Iames teacheth) but byGod tempteth not to euil, but by experience maketh knowen what vertue is in men. Iſaac figured Chiſts diuinitie, the Rāme his humanitie.
Iac. 1. 13. trial and experiment maketh men knowen to the world, as here Abrahams
Heb. 11, 19. S. Aug. li. 16. c. 32. ciuit. Theod. q. 72. in Gen.
faith and ſingular obedience were manifeſted, when he doubted not To offer his only begotten in Sacrifice, accounting that God is able to raiſe vp euen from the dead. VVherupon he receiued his ſonne againe in parable, that is, in figure and myſterie of Chriſt dead and aliue againe. Iſaac alſo in this action ſignified the diuinitie of Chriſt which ſuffered not, and the ramme among the briers figured his humanitie, that ſhould be offered in Sacrifice to God.
CHAP. XXIII. Sara dying Abraham ſolemnizeth her funeral. 4. byeth a field with a duble caue of Ephron, 15. for four hundreth ſicles. 19. and there burieth her.
AND Sara liued an hundred twentie ſeuen yeares. † And ſhe died in the citie of Arbee which is
Hebron, in the land of Chanaan: And Abraham came to mourne, and weepe for her. † And after that he was riſen vp from A cleare example of religious office in burying the dead, See. 2. Reg. 1. and 2. Paral. 35. the funeral obſequies, he ſpake to the children of Heth, ſaying: † I am a ſtranger and pilgrime among you: geue me the right of a ſepulchre with you, that I may burie my dead. † The children of Heth anſwered, ſaying: † My lord heare vs, thou art a prince of God among vs: in our principal ſepulchres burie thou thy dead: and no man can let thee but that in his owne monument thou mayeſt burie thy dead. † Abraham roſe vp, and Adoration vſed for reuerence done to men. See alſo c. 27. v. 29. c 33. v 37 and S. Aug. q. 6
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. in Gen. adored the people of the land, towit the children of Heth: † and he ſaid to them: If it pleaſe your ſoule that I burie my dead, heare me, and be interceſſors for me to Ephron the ſonne of Seor: † that he geue me the duble caue, which he hath in the vttermoſt part of his field: for money to the worth therof let him deliuer it to me before you for poſſeſſion of a ſepulchre. † And Ephron dwelt in the middeſt of the children of Heth. And Ephron made anſwer to Abraham in the hearing of al that went in at the gate of the citie, ſaying: † No, it ſhal not be ſo, my lord, but thou rather harken to that which I doe ſay: The field I deliuer to thee, and the caue that is therin, in the preſence of the children of my people, burie thy dead. † Abraham adored before the people of the land. † And he ſpoke to Ephron, his people ſtanding round about: I beſeech thee to heare me: I wil geue money for the field: take it, and ſo I wil burie my dead in it. † And Ephron anſwered: † My lord, heare me. The ground which thou deſireſt, is worth foure hundred ſicles of ſiluer: this is the price between me and thee: but how much is this? burie thy dead, † Which when Abraham had heard, he weyed the money, that Ephron had asked, in the hearing of the children of Heth, foure hundred ſicles of ſiluer of common currant money. † And the field that before time was Ephrons, wherin was the duble caue, looking towards Mambre, aſwel it, as the caue, and al the trees therof in al the lymits therof round about: † was made ſure to Abraham for a poſſeſſion, in the ſight of the children of Heth, and of al that went in at the gate of his citie. † And ſo Abraham buried Sara his wife in the duble caue of the field, that looked towards Mambre, this is Hebron in the land of Chanaan.
† And the field was made ſure to Abraham, and the caue, that was in it, for a poſſeſſion to burie, in of the Children of Heth.
CHAP. XXIIII Abrahams ſeruant adiured and ſent by him into Meſopotamia, to ſeke a wife for Iſaac, 12. prayeth to God for a ſigne, findeth Rebecca, 34. and demanding her for this purpoſe, 50. with her parents, 58. and her owne conſent, she goeth with him, 67. is maried to Iſaac: who therby is comforted for the death of his mother.
AND Abraham was old, and of manie dayes: and our Lord had bleſſed him in al things. † And he ſaid to the elder ſeruant of his houſe, which was ruler ouer al that he had: Put thy hand vnder my thighe, † that I may adiure thee by our Lord, God of heauen and earth, that thou In chooſing a wife a vertuous ſtock and familie eſpecially true faith and religion, are before al other things to be conſidered & preferred. S. Amb. li. 1. c. 9. de. Abrah. S. Chriſoſt. ho. 48. in Gen. take not a wife for my ſonne, of the daughters of the Cananites, among whom I dwel: † but that thou goe vnto myne owne countrie and kindred, and thence take a wife for my ſonne Iſaac. † The ſeruant anſwered: If the woman wil not come with me into this land, whether muſt I bring thy ſonne backe againe to the place, from whence thou dideſt come forth? † And Abraham ſaid: Beware thou neuer bring my ſonne backe againe thither. † Our Lord God of heauen, which tooke me out of my fathers houſe, and out of my natiue countrie, which ſpake to me, and ſware to me, ſaying: To thy ſede wil I geue this land: he ſhal ſend his angel before thee, and thou ſhalt take from thence a wife for my ſonne: † but if the woman wil not folow thee, thou ſhalt not be bound by the oath: only bring not my ſonne thither againe. † The ſeruant therfore put his hand vnder the thigh of Abraham his lord, and ſware to him vpon this worde. † And he tooke tenne camels of his lords heard, and departed, of al his goods carying ſomething with him, and ſetting forward went on into Meſopotamia to the citie of Nachor. † And when he had made the camels lye downe without the towne beſide a wel of water at euen, at the time when wemen are wont to come forth to drawe water, he ſaid: † O Lord God of my lord Abraham, mete me to day,
I beſeech thee, and doe mercifully with my maiſter Abraham. † Behold I ſtand nigh to the fountaine of water, and the daughters of the inhabiters of this citie, wil come forth to drawe water. † Therfore“ the maid, to whom I shal ſay: Bowe downe thy tankard that I may drinke: and she shal anſwere, Drinke, yea to thy camels alſo wil I geue drinke: she it is, whom thou haſt prouided for thy ſeruant Iſaac: and by this I ſhal vnderſtand, that thou haſt delt mercifully with my maiſter. † Neyther had he yet ended theſe wordes within him ſelfe, & behold Rebecca came forth, the daughter of Bathuel, the ſonne of Melcha wife to Nachor the brother of Abraham, hauing a tankard on her shoulder: † a paſſing comely maide, & moſt beautiful virgin, & not knowen to man: and she was gone downe to the fountaine, and had filled her tankard, and came backe. † And the ſeruant ranne to mete her, and ſaid: Geue me a little water to drinke of thy tankard. † Who anſwered: Drinke my lord. And quickly she let downe the tankard vpon her arme, and gaue him drinke. † And when he had druncke, she added: but for thy camels alſo I wil drawe water, til al doe drinke. † And powring out the tankard into the troughes, she ranne backe to the wel to drawe water: and being drawen gaue it to al the camels. † But he muſing beheld her with ſilence, deſirous to know whether our Lord had made his iourney proſperous, or not. † And after that the camels had drunck, the man plucked forth golden earelettes, weying two ſicles: and as manie braceletts of tenne ſicles weight. † And he ſaid to her: whoſe daughter art thou? shew me: is there anie place in thy fathers houſe to lodge? † Who anſwered: I am the daughter of Bathuel, the ſonne of Melcha, whom she bare to Nachor. † And she added, ſaying: Of ſtrawe alſo and hay we haue good ſtore, and a large place to lodge in. † The man bowed him ſelfe, and adored our Lord, † ſaying: Bleſſed be the Lord God of my lord Abraham, that hath not taken away his mercie & truth from my lord, and hath brought me the ſtreight way into the houſe of my lords brother. † The maide therfore ranne, and reported into Her father hauing perhaps manie wiues and euerie one a ſeueral houſe ſhe went to her mother houſe. her mothers houſe al things that ſhe had heard. And Rebecca had a brother named Laban, who in al haiſt went forth to the man, where the fountaine was. † And when he had ſeene the eareletts and braceletts in his ſiſters
hands, and had heard al her words reporting: Theſe words ſpake the man vnto me: he came to the man which ſtoode beſide the camels, and nighe to the fountaine of water: † and ſaid to him: Come in, thou bleſſed of our Lord: Why ſtandeſt thou without? I haue prepared the houſe, and a place for the camels. † And he brought him in into his lodging: and he vnharneſſed the camels, and gaue ſtrawe and hay, and water to wash his feet, and of the men that were come with him. † And bread was ſet before him. Who ſaid: I wil not eate, til I ſpeake my meſſage. He anſwered him: Speake. † And he ſaid: I am the ſeruant of Abraham: † and our Lord hath bleſſed my lord wonderfully, and he is magnified: and he hath geuen him sheepe, and oxen, ſiluer and gold, men ſeruants and wemen ſeruants, camels, and aſſes. † And Sara my lordes wife hath borne my lord a ſonne in her old age, and he hath
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euen him al things that he had. † And my lord adiured me ſaying: Thou ſhalt not take a wife for my ſonne of the Chananites, in whoſe land I dwel: † but thou ſhalt goe to my fathers houſe, and of mine owne kinred ſhalt thou take a wife for my ſonne: † but I anſwered my Lord: What if the woman wil not come with me? † Our Lord, ſaith he, in whoſe ſight I walke, wil ſend his angel with thee, and wil direct thy way: and thou shalt take a wife for my ſonne of myne owne kinred, and of my fathers houſe. † Thou shalt be innocent from my curſe, when thou shalt come to my kinne, and they wil not geue her thee. † I came therfore to day to the wel of water, and ſaid: O Lord God of my lord Abraham, if thou haſt directed my way, wherin I now walke, † behold I ſtand beſides the wel of water, and the virgin, that shal come forth to drawe water, when ſhe ſhal heare me ſay: Geue me a litle water to drinke of thy tankard: † and ſhe ſhal ſay to me: Drinke both thou and for thy camels I wil drawe alſo: that is the woman, which our Lord hath prepared for my maiſters ſonne. † And whileſt I pondered theſe things ſecretly with my ſelfe, Rebecca appeared comming with a tankard, which she caried vpon her shoulder: and she went downe to the fountaine, & drew water. And I ſaid to her: Geue me a litle to drinke. † Who ſpedelie let downe the tankard from her shoulder, and ſaid to me: Drinke both thou, and to thy camels I wil geue drinke.
I dranke, and ſhe watered the cammels. † And I asked her, and ſaid: Whoſe daughter art thou? who anſwered: I am the daughter of Bathuel, the ſonne of Nachor, whom Melcha bare him. I hoong therfore earelettes to adorne her face, and I put braceletts vpon her hands. † And proſtrate I adored our Lord, bleſſing the Lord God of my lord Abraham, who hath brought me the ſtraight way to take the daughter of my lords brother for his ſonne. † Wherfore if you doe according to mercie and truth with my lord, ſhew me: but if it pleaſe you otherwiſe, that alſo tel me, that I may goe to the right hand, or to the left. † And Laban and Bathuel anſwered: From our Lord the word hath proceded: we can not ſpeake any other thing with thee beſides his pleaſure. † Behold Rebecca is before thee, take her and goe thy waies, and let her be the wife of thy lords ſonne, as our Lord hath ſpoken. † Which when Abrahams ſeruant heard, falling downe he adored our Lord to the grounde. † And taking forth veſſel of ſiluer, and gold, and garments, gaue them to Rebecca for a preſent. To her brothers alſo, and to her mother he offred giftes. † A banket was made, and eating and drinking togeather they lodged there. And in the morning, the ſeruant aroſe, and ſaid: Diſmiſſe me, that I may goe to my lord. † And her brother, and mother anſwered: Let the maide tarie at the leaſt tenne days with vs, and after ſhe ſhal depart. † Stay me not, ſaid he, becauſe our Lord hath directed my way: diſmiſſe me that I may goe on to my lord. † And they ſaid: Let vs cal the maid, and As children ought not to mary without their parents good liking: ſo the parties owne conſent is moſt neceſſarie. S. Amb. Epiſt. 43. aske her wil. † And being called, when ſhe was come, they asked: Wilt thou goe with this man? who ſaid: I wil goe. † They diſmiſſed her therfore, and her nurce, and Abrahams ſeruant, and his companie, † wiſhing proſperitie to their ſiſter, and ſaying: Thou art our ſiſter, encreaſe thou into thouſand thouſands, and thy ſeed poſſeſſe the gates of their enemies † Therfore Rebecca, and her maides being ſet vpon camels, folowed the man: who with ſpeed returned vnto his lord; and † the ſame time Iſaac walked along the way, that leadeth to the wel of the Liuing and the ſeing, ſo called: for he dwelt in the ſouth countrie; † and he was gone forth to Suach ſignifieth to ſpeake conſideratly with hart or mouth. Here S. Ambroſe (li. 1. c. 1. de Iſaac) and S. Aug. (q. 69. in Gen) vnderſtand it of mental praye
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meditate in the field, the day nowe being wel ſpent: and when he had caſt vp his eyes, he ſaw camels coming a farre of. † Rebecca
alſo, when ſhe ſaw Iſaac, lighted of the camel, † and ſaid to the ſeruant: Who is that man which cometh towards vs along the field? And he ſaid to her. The ſame is my lord. But she quickly taking her cloake, couered her ſelfe. † And the ſeruant told Iſaac al things that he hed done. † Who brought her into the tent of Sara his mother, and tooke her to wife: and he loued her ſo much, that it did moderate the ſorrowe, which was chanced of his mothers death.
ANNOTATIONS. CHAP. XXIIII.
14. The maide to vvhom I shal ſay] Obſeruation of ſpeaches called ominous,Ominous ſpeaches ſometimes ſuperſticious. which are interpreted to ſignifie good or euil luck, are ſometimes ſuperſticious, & ſuggeſted by euil ſpirites, who now & then telling, or inſinuating ſome truth, get credite, and ſo allure men to attend to ſuch vaine, vncertaine, and vnlawful ſignes, as S. Auguſtin teſtifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) Neuertheles ſuch ſignes are ſometimes lawfully obſerued, & deſired fromSome times lawful. God, as the ſame Doctor diſputeth (li. queſt. ſuper Gen q. 53) and S. Chriſoſtome teacheth more clerly (ho. 45. in Gen) likewiſe S. Theodoret (q. 73. in Gen) But whoſoeuer wil not erre in particular caſes, muſt folow either expreſſeHolie ſcripture and the Church are iudges of doubtful obſeruations. Scripture, or the iudgement of the Church, which is alwayes directedIoan. 14. by the ſpirite of truth. And touching this prayer of Abrahams ſeruant, and his deſire of this determinate ſigne, to know the maide, whom God had prouided to be Iſaachs wife, the fathers generally hold that it was religious, deuout, and diſcrete. For he being careful of his maſters buſines, and not truſting his owne iudgement, but relying vpon that Abraham had ſaid, Our Lord shal ſend his Angel before thee, commended ſo weightie a cauſe to God by prayer, the AngelEliezers prayer, for a particular ſigne, was lawful, deuout, and diſcrete. ſuggeſting both to him to deſire, and to the maide to performe (as the euent ſheweth) ſuch qualities and vertues in her, as were moſt agreable to the great charitie and hoſpitalitie dayly practiſed in Abrahams houſe, moſt conuenient and neceſſarie (as he diſcretly conſidered) for that familie, and good of manie. The like obſeruations were approued in Gedeon, and Ionathas. AndIudic. 7. 1. Reg. 14 to pray for ſuch ſignes in ſome caſe, or for manifeſt miracles is alſo approued by the Apoſtles example praying God To shevv by lote vvhich of the tvvo he had choſen to the Apoſtleship, in place of Iudas. And that he would extend his hand toAct. 1. &. 4. cures, & ſignes, & wonders, to be done by the name of his holie ſonne IESVS.
CHAP. XXV. Abraham hauing manie children by his wife Cetura, died at the age of 175. yeares: 12. Iſmael alſo hauing twelue ſonnes dukes, died. 19. Iſaac praying for his barren wife, she hath Eſau and Iacob twinnes. 30. Eſau ſelleth his first birth right to Iacob for a meſſe of potage.
AND Abraham maried an other wife named Cethura: † which bare him Zamran, and Iecſan, and Madan, and Madian, and Ieſboc, and Sue. † Iecſan alſo begat Saba and Dadan. The Children of Dadan were Aſſurim, and Latuſim, and Loomim. † But alſo of Madian was borne Epha, and Opher, and Henoch, and Abida, and Eldaa: al theſe were the children of Cetura. † And Abraham gaue al his poſſeſſions to Iſaac: † and ▪ to the children of his concubines he gaue gifts, and ſeparated them from Iſaac his ſonne, whileſt himſelfe yet liued, to the eaſt countrie. † And the days of Abrahams life were a hundred ſeuentie and fiue yeares. † And decaying dyed in The life of the iuſt hath fulnes of dayes though it be otherwiſe ſhort; the daies of the wicked are void of fruict, be they manie or few. S. Ambroſe li. de Abraham. a good old age, and hauing liued a great time, and being ful of days: and was gethered to his people. † And there buried him Iſaac and Iſmael his ſonnes in the duble caue, which was ſituated in the field of Ephron the ſonne of Seor the Hethite, ouer againſt Mambre, † which he had bought of the children of Heth: there was he buried, and Sara his wife. † And after his death God bleſſed Iſaac his ſonne, who dwelled beſide the wel of the Liuing and ſeing ſo named. † Theſe are the generations of Iſmael the ſonne of Abraham, whom Agar the Aegyptian bare him, Saraes ſeruant: and † theſe are the names of his children according to their calling and generations. The firſt begotten of Iſmael Nabaioth, then Cedar, and Adbeel, and Mabſam, † Maſma alſo, and Duma, and Maſſa, † Hadar, and Thema, and Iethur, and Naphis, and Cedma. † Theſe are the ſonnes of Iſmael: and theſe are their names by their caſtles and townes, twelue princes of their tribes. † And the yeares of Iſmaels life came to an hundred thirtie ſeauen, and decaying died, and was put vnto his people. † And he dwelt from Heuila euen to Sur, which looketh towards Aegypt, as they enter to the Aſſirians, before the face of al his bretheren died he. † Theſe alſo are the generations of Iſaac the ſonne of Abraham: Abraham begat Iſaac: † who when he was fortie yeares old, tooke to wife Rebecca the daughter of Bathuel the Syrian of Meſopotamia, ſiſter to Laban. † And Iſaac beſought our Lord for his wife, becauſe ſhe was barren: who ▪ heard him, and made Rebecca to conceaue. † But the little ones ſtrugled in her wombe; who ſaid: If it ſhould be ſo with me, what nede was there to conceaue? And ſhe
S. Auguſtin (
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q. 72. in Gen) diſputeth but could not decide, whether Rebecca went to ſome Prieſt, or Prophet, or Altar, or whither els, or only retyred to priuate prayer. went to conſult our Lord. † Who anſwering ſaid: Two nations are in thy wombe, and two peoples ſhal be diuided out of thy wombe, and one people ſhal ouercome the other, and “the elder ſhal ſerue the younger. † Now her time was come to be deliuered, and behold twinnes were found in her wombe. † He that came forth firſt, was read, and al hearie in manner of a skinne: and his name was called Eſau. Immediatly the other coming forth, held his brothers plant in his hand: and therfore he called him Iacob. † Threeſcore yeares old was Iſaac, when the litle ones were borne vnto him. † Who being growne vp, Eſau became a man cunning in hunting, and a huſband man: but Iacob Holie Scripture premoniſheth Iacobs ſinceritie, leſt in the Myſteries folowing he might be ſuſpected of falſe dealing S. Aug. li. 16. c. 37. ciuit. a plaine man dwelled in tents. † Iſaac loued Eſau, becauſe he did eate of his hunting: and Rebecca loued Iacob. † And Iacob boyled broth: to whom Eſau being come faynt out of the field, † ſaid: Geue me of this read broth, becauſe I am exceding faint. For which cauſe his name was called Edom. † To whom Iacob ſaid:“ Sel me thy firſt-birth-right. † He anſwered, Loe I dye, what wil the firſt birth right auaile me? † Iacob ſaid: Sweare therfore to me. Eſau ſware to him, and ſould his firſt-birth-right. † And ſo taking bread and the rice broth, did eate, and drinke, and went his way; little eſteeming that he had ſold his firſt birth right.
ANNOTATIONS. CHAP. XXV.
6. To the children of his concubines] S. Auguſtin (li. 16. c. 34. de ciuit)VVhy Agar & Cetura being lawful wines are called cō
cubines. Their childrē ſignified Pagaines & Heretikes. ſheweth that both Agar and Cetura, being Abrahams lawful wiues (for ſo they are called in holie Scripture) are alſo called concubines, becauſe they had not like priuileges to Sara, whoſe ſonne was ſole heyre to his father, and the children of the others had only giftes (or mouable goods) not attayning to the promiſed kingdom. And al this for myſterie ſake. For Iſmael ſignified the carnal people before Chriſt, the children of Cetura prefigured Heretikes, who ſuppoſe themſelues to pertaine to the new Teſtament, but are ſeparated no leſſe then the Iewes from Chriſts Kingdom. And albeit there was alſo an other particular reaſon, why Agar was called concubine, becauſe ſhe was a ſecond wife, the firſt then liuing, yet this lerned father ſaith, he did not ſee, why Cetura being maried after the death of Sara, ſhould be called concubine, but only for this Myſterie.
21. Heard him] Notwithſtanding Gods aſſured promiſe, that IſaachGods predeſtination and for ſeing include, & not exclude the meanes by which his wil is done. ſhould haue iſſue (Gen. 21. v. 12) yet he prayeth inſtantly for the ſame. And Moyſes here attributeth Rebeccas conceiuing to Iſaachs prayer. wherby we
ſee that Gods ſorſeing, predeſtinating, and promiſing exclude not, but in dede include ſecondarie cauſes, and ordinarie meanes, by which his eternal wil and pleaſure is fulfilled. For as God did ſorſee that Rebecca ſhould haue children, ſo he did forſee, that Iſaac ſhould pray for it, and obtayne it; and the one was as ſure to come to paſſe as the other. And the ſame conſequence is true concerning eternal life as S. Gregorie teacheth. li. 1. c. 8. Dialog.
23. The elder shal ſerue the younger] As before (c. 17. v. 21. &. c 21. v. 12.)The couenant made to Abraham pertaned only to Iſaac, and Iacob, not to the reſt of his iſſue. the couenant and great promiſes made to Abrahams ſede, are declared to pertaine only to Iſaac, and not to Iſmael, nor to the other brothers: ſo the ſame belong not to Eſau, the elder, but only to Iacob the younger ſonne of Iſaac, the Holie Ghoſt ſaying, The elder shal ſerue the younger. And withal ſignifieth, (ſaith S. Auguſtin) that the elder people of the Iewes ſhal ſerue the youngerli. 16. c. 35. ciuit. 2. Reg. 8. Pſal. 59. Chriſtian people. For although it may be vnderſtood literally to be fulfilled, in that the Idumeans coming of Eſau, were ſubdued by King Dauid coming of Iacob; yet it is more conueniently beleeued, that this prophecie tended to a greater thing. And what is this, but that which is euidently fulfilled in the Iewes and Chriſtians?
An other great document of grace S. Paul geathereth vpon this Myſterie:Gods mere mercie in electing anie, his iuſtice to the reprobate. that the twinnes being not yet borne, nor hauing done any thing good or euil,Rom. 9. without anie good merites, the younger is elected, the elder reprobate. For doubtles (ſaith S. Auguſtin) touching original ſinne they were both equal, and concerning proper ſinne, neither of them had anie at al. By which example he ſheweth Gods mere mercie in the elect, and iuſtice in the reprobate. as is more largely noted in the Engliſh New Teſtament, vpon the ninth chapter to the Romanes.
31. Sel me thy firſt birth right] Iacob inſtructed by his mother, that GodIacob lawfully bought but Eſau ſinned in ſelling the firſt-birthright. had choſen him in place of his brother Eſau (for to her God had reueled that the elder ſhould ſerue the younger) did lawfully vſe this oportunitie to get Eſaus grant of the right pertaining to the firſt borne, but Eſau in ſelling it finned, ſhewing himſelfe an intemperate prophane man. Heb. 12.
CHAP. XXVI. Iſaac by reaſon of famine goeth into Gerara, 3. where God reneweth to him the promiſes made to Abraham. 9. King Abimelech blameth him for calling his wife his ſiſter. 15. the people enuying his Wealth, quareleth for his welles 26. At laſt Abimelech maketh league with Iſaac.
AND when a famine was riſen in the land, after that ſterilitie, that had chanced in the dayes of Abraham, Iſaac went to Abimelech king of the Paleſtines into Gerara. † And our Lord appeared to him, and ſaid: God by Abrahams exā
plar life inuited the Aegyptians to true religion: now commandeth Iſaac to ſtay in Gerara to the like end. S. Theod. q. 76. in Gen. Goe not downe into Egypt, but reſt in the land which I ſhal tel thee. † And ſeiourne in it, and I wil be with thee, and wil bleſſe thee: for to thee and to thy ſeed, I wil geue al theſe countries, accompliſhing the oath which I ſware to Abraham thy father.
† And I wil multiplie thy ſeed as the ſtarres of heauen: and I wil geue to thy poſteritie al theſe countries: and in thy ſeed SHAL BE BLESSED al the nations of the earth, † for becauſe Abraham obeyed my voice, and kept my preceptes and commandements, and obſerued “my ceremonies & lawes. † Therfore Iſaac abode in Gerara. † Who when he was asked by the men of that place, concerning his wife, anſwered: She is See pag 52. my ſiſter. for he was afraid to confeſſe that ſhe was married to him, thinking leſt peraduenture they would kil him becauſe of her beautie. † And when verie manie days were paſſed, and he abode there, Abimelech the king of the Paleſtines looking forth through a windowe, ſawe him ſporting with Rebecca his wife. † And calling for him, he ſaid: It is euident that ſhe is thy wife: why dideſt thou faine her to be thy ſiſter? He anſwered: I feared leſt I ſhould die for her. † And Abimelech ſaid: Why haſt thou deceaued vs? ſome man of the people might haue lyen with thy wife, & thou haddeſt brought vpon vs Adulterie a great ſinne alſo among Painims a great ſinne. And he commanded al the people, ſaying: † He that ſhal touch this mans wife, dying ſhal dye. † And Iſaac ſowed in that land, and he found that ſame yeare“ an hundred fold: and our Lord bleſſed him. † And the man was made rich, and he went proſpering and encreaſing, til he was made exceeding great: † and he had alſo poſſeſſions of ſheep and of heards, and a verie great familie. For this the Paleſtines enuying him, † ſtopped at that time al the welles, that the ſeruants of his father Abraham had digged, filling them vp with water: † in ſo much that Abimelech himſelfe ſaid to Iſaac: Depart from vs, becauſe thou art become mightier then we a great deale. † And departing, to come to the Torrent of Gerara, and to dwel there: † againe he digged other welles, which the ſeruants of his father Abraham had digged, and which, after his death, the Philiſtines had ſtopped vp of old: and he called them by the ſame names, which his father before had called them. † And they digged in the The chanel where ſometimes a vehement ſtreame rūneth, ſometimes none at al. Torrent, and found liuing water: † but there alſo the paſtors of Gerara made a brawle againſt the paſtors of Iſaac, ſaying: It is our water. for which cauſe he called the name of the wel, by occaſion of that which had hapned, VVrangling. Calumne.† And they digged alſo an other: & for that they brawled likewiſe, and he called the name of it, Enmitie. † Going
foreward from thence he digged an other wel, for which they contended not: therfore he called the name therof, Latitude, ſaying: Now hath our Lord dilated vs, and made vs to encreaſe vpon the earth. † And he went vp from that place vnto Berſabee, † where our Lord appeared to him that ſame night, ſaying: I am the God of Abraham thy father, do not feare, becauſe I am with thee: I wil bleſſe thee, and multiplie thy ſeed for my ſeruant Abrahams ſake. † Therfore he builded there an altar: and hauing called vpon the name of our Lord, he pitched his tent: and commanded his ſeruants that they ſhould digge a wel. † To the which place when there were come from Gerara Abimelech, and Ocozath his freind, and Phicol chieffe captaine of his ſouldiers, † Iſaac ſpake to them: Why are ye come to me a man whom you hated, and haue thruſt our from you? † Who anſwered: We ſaw that the Lord is with thee, and therfore we ſaid: Let there be an oath betwen vs, and So nations of the world firſt enuyed the Church of Chriſt, but after made peace with it. let vs make a league, † that thou do vs no harme, as we alſo haue touched nothing of thine, neither haue we done that which might hurt thee: but with peace haue we diſmiſt thee encreaſed with the bleſſing of the Lord. † Therfore he made them a feaſt, and after they had eaten and drunken † ariſing in the morning, they ſware one to an other: and Iſaac diſmiſſed them peaceably into their place. † And behold the ſame day came the ſeruants of Iſaac telling him of a wel, which they had digged, and ſaying: We haue found water. † Wherupon he called it Abundance: and the name of the citie was geuen Berſabee, euen vnto this preſent day. † But Eſau being fourtie yeares old married wiues, Iudith the daughter of Beeri the Hethite, and Baſemath the daughter of Elon of the ſame place: † both which had Eſau by marying againſt his parents wil, made breach from them. offended the mind of Iſaac and Rebecca.
ANNOTATIONS. CHAP. XXVI.
5. My ceremonies] Theſe were not the ſame ceremonies and lawes whichExternal ceremonies in the law of nature. were afterwards preſcribed by God, and deliuered by Moyſes, but other obſeruances by which Abraham and other holie Patriarches before him, ſerued God with certaine external worſhip, differing from the rites of the Gentiles, eſpecially from Enostime (Gen. 4.) and ſo forward.
12. An hundred fold] For this increaſe of wealth the King and people at firſt enuied Iſaac, but afterwards perceiuing that God almightie, whom heChriſtian for titude preuaileth more by ſuffering, then by forcible reſiſting. ſerued, ſo bleſſed him, the reſt of the land remaining barren, they ſought to make league with him (v. 28) Euen ſo the Kings and nations of the world, firſt enuying and perſecuting Chriſts Church, at leingth ſeing it ſtil proſperous became with al humilitie children of the ſame Church, and ſeruants of Chriſt, being ouercome not by force of armes but by patience, & peacable endeuours of thoſe whom they moſt hated. VVherof excellently ſaith S. Leo (Ser. 1. in Natali. Apoſt) Although Rome renowmed by manie victories, dilated her Empyre by land and by ſea, yet was it leſſe, that martial trauel ſubdued, then that which Chriſtian peace hath obtained. The Biſhops of Rome hauing larger Iuriſdiction ſpiritual, then euer the Roman Coeſars had temporal Dominion.
CHAP. XXVII. Iacob by his mothers counſail getteth his fathers bleſsing in place of Eſau, 42. And by her is aduiſed (for auoiding Eſaus wrath, who threatned to kil him) to flie to his vncle Laban, in Haran of Meſopotamia.
AND Iſaac was old, and his eyes were dimme, and he could not ſee: and he called Eſau his elder ſonne, and ſaid to him: my ſonne? Who anſwered Here I am. † To whom his father: Thou ſeeſt, quoth he, that I am old, and know not the day of my death. † Take thy inſtruments, thy quiuer, and bowe, and goe abrode: and when thou haſt taken any thing by hunting, † make me broth therof, as thou knoweſt I like, and bring that I may eate: and my ſoule may bleſſe thee before I dye. † Which when Rebecca had heard, and he was gone into the field to fulfil his fathersThe Epiſtle on Saturday the ſecond weke in Lent. commandement, † ſhe ſaid to her ſonne Iacob: I heard thy father talking with Eſau thy brother, and ſaying to him: † Bring me of thy hunting, and make me meates that I may eate, and bleſſe thee in the ſight of our Lord before I dye. † Now therfore my ſonne, aſſent to my counſel: † and go thy way to the flocke, bring me two kiddes of the beſt, that I may make of them meat for thy father, ſuch as he gladly eateth: † which when thou haſt brought in, and he hath eaten, he may bleſſe thee before he dye. † To whom he anſwered: Thou knoweſt that Eſau my brother is an hearie man, and I am ſmooth: † if my father ſhal feele me, and perceaue it, Iacob ſecure in conſcience that the right of firſt-birth belonged to him, yet feared to geue occaſiō of offence to his father. I feare leſt he wil thinke I would
haue deluded him, and I ſhal bring vpon me a curſe for a bleſſing. † To whom his mother ſaid: This curſe, my ſonne, light vpon me: only heare thou my voice, and go, fetch me the things which I haue ſaid. † He went, and brought, and gaue them to his mother. She dreſſed meats, euen as ſhe knew his father liked. † And ſhe did on him the garments of Eſau verie good, which ſhe had at home with her: † and the litle skinnes of the kidds
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e put about his hands, and couered the bare of his necke. † And ſhe gaue him the broth, and deliuered him bread that ſhe had baked. † Which when he had caried in, he ſaid: My father? But he anſwered: I heare. Who art thou my ſonne? † And Iacob ſaid:▪ I am thy firſt begotten Eſau: I haue done as thou dideſt command me: ariſe, ſit, and eate of my hunting, that thy ſoule may bleſſe me. † And againe Iſaac to his ſonne: How couldeſt thou, ſaid he, find it ſo quickly, my ſonne? Who anſwered: It was truly Gods wil, but not in that ſ
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as Iſaac vnderſtood it. It was the wil of God that that which I would came quickly in my way: † And Iſaac ſaid: Come hither, that I may feele thee my ſonne, and may proue whether thou be my ſonne Eſau, or no. † He came nere to his father, and when he had felt him, Iſaac ſaid: The voice verely, is the voice of Iacob: but the hands, are the hands of Eſau. † And he▪ knew him not, becauſe his hearie hands had made him like vnto the elder. Bleſſing him therfore, † he ſaid: Art thou my ſonne Eſau? He anſwered: I am. † But he ſaid: Bring me the meats of thy hunting, my ſonne, that my ſoule may bleſſe thee. Which when they were brought and he had eaten, he offred him wine alſo, which after he had drunke, † he ſaid to him: Come nere me, and geue me a kiſſe, my ſonne. † He came nere, and kiſſed him. And immediatly as he felt the fragrant ſauoure of his garments, bleſſing him, he ſaid: Behold the ſauoure of my ſonne is as the ſauoure of a plentiful field, which our Lord hath bleſſed. † God geue thee of the deaw of heauen, and of the fatnes of the earth abundance of corne and wine. † And let peoples ſerue thee, and tribes adore thee: be thou lord of thy brethren, and thy mothers children bowe they before thee. He that ſhal curſe thee, be he curſed: and he that ſhal bleſſe thee, be he replenished with bleſſings. † Iſaac had ſcarce ended his wordes, and Iacob now gone forth abroad, but Eſau came, † and brought in to his father meates made
of his hunting, ſaying: Ariſe my father, and eate of thy ſonnes hunting: that thy ſoule may bleſſe me. † And Iſaac ſaid to him: Why! who arth thou? Who anſwered: I am thy firſt begotten ſonne Eſaù. † Iſaac was amazed and aſtonied exceadingly: and marueling more then a man can beleue, ſaid: Who is he then that euen now brought me veniſon that he had taken, and I did eate of al thinges before thou cameſt? and I haue bleſſed him, Iſaac now knowing it to be Gods wil, ratified that he had done. and he ſhal be bleſſed. † Eſau hauing heard his fathers wordes, roared out with a great crye: and being diſmaied, ſaid: Bleſſe me alſo, my father. † Who ſaid: Thy brother came deceiptfully and tooke thy bleſſing. † But he ſaid again: Rightly is his name called Iacob: for he hath ſupplanted me loe the ſecond time: my firſt-birth-right he tooke before, and now the ſecond time he hath ſtollen my bleſſing. And againe to his father he ſaid: Haſt thou not reſerued me alſo a bleſſing? † Iſaac anſwered: I haue appointed him thy Lord, and al his brethren I haue made ſubiect to his ſeruice: with corne and wine I haue eſtabliſhed him, and for thee, my ſonne, what ſhal I doe more after this? † To whom Eſau ſaid: Haſt thou one only bleſſing, father? I beſech thee bleſſe me alſo. And when he wept that he howled againe, † Iſaac being moued, ſaid to him: In worldlings bleſſing conſiſteth in tranſitorie welth. the fat of the earth, and in the deaw of heauen from aboue † ſhal thy bleſſing be. Thou ſhalt liue by the ſworde, and ſhalt ſerue thy brother: and The Idumeans being ſubdued by king Dauid (2 Reg. 8.) reuolted from king Ioram, and had a king of their owne (4. Reg. 8.) they were againe ſubdued by Hircanus (teſte Ioſepho. li. 13. Antiq) but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. the time ſhal come, when thou ſhalt shake of, and looſe his yoake from thy necke. † Eſau therfore alwaies hated Iacob for the bleſſing wherwith his father had bleſſed him: and he ſaid in his hart: The daies wil come of the mourning of my father, and I wil kil Iacob my brother. † Theſe things were told to Rebecca: who ſending & calling Iacob her ſonne, ſaid to him: Behold Eſau thy brother threatneth to kil thee. † Now therfore, my ſonne, heare my voice, and get thee vp and flye to Laban my brother into Haran: † and thou ſhalt dwel with him a few daies, til the furie of thy brother be aſſwaged, † and his indignation ceaſe, and he forget thoſe things, which thou haſt done to him: afterward I wil ſend, and bring thee from thence hither. Why ſhal I be depriued of both ſonnes in one day? † And Rebecca ſaid to Iſaac: I am wearie of my life for the daughters of Heth: if Iacob take a wife of the ſtocke of this land, I liſt not liue.
ANNOTATIONS. CHAP. XXVII.
19. I am thy first begotten Eſau.] Iacob was not by nature the firſt begotten;Iacob did not lie, nor ſinne in ſaying he was Eſau. &c. but by Gods ordinance, & by couenant made with Eſau, had right to the preeminence, and priuilegies belonging to the firſt borne. So he did not lie, but ſpake a truth, meaning that he was that ſonne, to whom by diuine election the firſt-birth-right was dew, which his father ſuppoſed to pertaine to Eſau.
But becauſe ſome ſcorners of Chriſtian doctrin (like to the old Manichees) vſe to ſay, that Catholique Doctors, and Schoolmen excuſe, and condemne whom they liſt by ſuch gloſſes, let ſuch reprouers vnderſtand, that both moderneHe is proued innocent by the text. and ancient Catholique writers auow this defence of the holie Patriarch Iacob, not by priuate ſpirite, but by the moſt true and proper ſenſe of holie Scripture itſelfe. VVhere it may appeare, if they wil axamine the text, that Iacob in al this procurement of his fathers bleſſing, neither did anie thing vniuſtly, nor ſaid anie thing falſly. Firſt it was reueled to his mother (chap.1. 25. v. 23.) That the elder (of her twinnes) should ſerue the younger. Secondly, holie2. Scripture teſtifieth in the ſame chapter (v. 27.) That Iacob vvas a plaine (or ſincere) Man, void of vniuſt dealing Thirdly, for more quiet enioying that3. right, which God had ordained for him, he procured his brothers conſent and confirmation (v. 33) Fourtly though he was ſecure in conſcience that4. the bleſſing was dew to him, yet he feared (v. 12.) leſt he might geue occaſion of offence to his father, to whom this myſterie was not yet reueled. Fiftly5. Iſaac perceiuing at laſt Gods wil, that Iacob ſhould be preferred, was neither offended with him, nor reuoked his bleſſing, as vnlawfully ſurpriſed, but condeſcending therto, ratified that he had done, ſaying (v. 33.) I haue bleſſed him, and he shal be bleſſed. Sixtly, God himſelfe from this time forwards often6. appeared to Iacob, and with great promiſes, and manie temporal and ſpiritual benefites, declared his ſingular loue to him. Seuently, theſe three Patriarches7. Abraham, Iſaac, and Iacob are ſpecial renowmed Sainctes of the old Teſtament: yea the Lord and Creator of al would peculiarly be called (Exodi. 3.) the God of Abraham, Iſaac, and Iacob. Moyſes praying inſtantly for Gods mercie and clemencie towards the people (Exodi. 32.) beſought him to remember Abraham Iſaac, and Iacob his ſeruants: and ſo in both old and new Teſtament theſe three are often mentioned as chiefe Princes in the Kingdom of Heauen. Al which ſhewe the great vertues and holines of them al.
And touching this fact of Iacob, where (if euer aniewhere) might ſemeThe Fathers proue his innocencie in this fact. to be ſome great ſinne. S. Auguſtin at large proueth that he did not herein ſinne at al: That vvhich Iacob did (ſaith he, li. cont. mendacium c. 10.) By his mothers inſtruction to deceiue his father, if it be diligently conſidered, vvas no lie, but a myſterie, and therfore for the ſamiliar counſail of the Holie Ghoſt, vvhich his mother had receiued, he is excuſed from ſinne. The ſame he confirmeth. q. 74. in Gen. li. 16. c. 37. de ciuit. & li. 22. c. 34 cont. Fauſt. The ſame alſo teach S. Chriſoſtom ho. 53 in Gen. S. Hierom Epiſt. 125. S. Theodoret. q. 79. & 80. in Gen. S. Gregorie, ho. 6. in Ezechielem. S. Bede, Iſidorus, Innocentius 3▪ Rupertus and others vpon this place, al agreing abſolutly that euerie lie is a ſinne, declare thatEuerie lie is a ſinne. Iacob lied not, but ſtil ſpake the truth, confirming their expoſition by other
like places of Scripture. As when our Sauiour ſaid of S. Iehu Baptiſt (Math. 11.) He is Elias meaning that he was Elias in ſpirite not in perſon. So Iacob ſaid truly that he was Eſau, not meaning in perſon but in right of the firſt borne, by Gods ordinance: Eſau alſo hauing condeſcended therto by couenant and oath. In that alſo he deceiued his father, was no ſinne. For it was a lawfulSome deceipt good. and good deceipt, ſuch a one (ſaith S. Chriſoſtom) as Hieremie ſpeakethHo. 6. ad Col. Hier. 20. Epist. 125. of, Lord thou haſt deceiued me, and I am deceiued, ſo Iſaac was deceiued, not as we commonly cal deceipt, but to his owne and others good, by Gods diſpoſition.
23. Knevv him not] S. Damaſus demanding of S. Hierom, what might be the reaſon why God would ſuffer his holie ſeruant Iſaac not to know Iacob, but to be deceiued, and through ignorance to bleſſe whom he would not;It was good that Iſaac knew not Iacob. when he bleſſed him. declareth that it happened not only to Iacob, but alſo to manie other like holie men, to be ignorant of manie things, and to be deceived in error of opinion: and that this error was profitable to Iſaac and his houſe For if he had geuen this bleſſing (which was a ſpiritual Iuriſdiction) to Eſau, as he purpoſed, he had committed a noxious error in dede, by preferring a bloudie man, one that was readie, if he could, to haue killed his brother. (v. 41.) omitting him, that was ſincere and very vertuous, and had done his owne wil, not Gods wil therin.
But why would not God reuel his wil to Iſaac (as he had commanded a farre greater thing to Abraham to ſacrifice the ſame Iſaac) that he might wittingly haue bleſſed Iacob by Gods commandment? The Fathers do probably alleage this for one reaſon, that if Eſau, being a fierce and cruel man, had perceiuedGood in reſpect of Eſau. that his father had willingly preferred Iacob, he would haue bene incenſed againſt his father, conceiued and attempted euil againſt him. An other reaſon. S. Chriſoſtom and Theodoret do yeld, that by this ſtrange maner of impartingMore to Gods glorie, and Iacobs commendation.
Ho. 53. q. 79. in Gen. this bleſſing, it might more manifeſtly appeare to be Gods wil and ordinance, and not to procede from mans affection, that Iacob ſhould be preferred.
CHAP. XXVIII. Iacob with his fathers bleſsing, and admonition not to take a wife of Chanaan, but of the daughters of his vncle Laban, goeth into Meſopotamia: (6. Eſau in the meane time marieth a third wife, his vncle Iſmaels daughter) 11. Iacob ſeeth in ſlepe a ladder reaching to heauen, Angels aſcending and deſcending, and our Lord leyning theron renewed the promiſes made to Abraham and Iſaac. 16. And be away king maketh a vow.
ISAAC therfore called Iacob, and bleſſed him, and commanded him ſaying: Take not a wife of the ſtocke of Chanaan: † but goe, and make a iourney into Meſopotamia of Syria, to the houſe of Bathuel thy mothers father, and take thee a wife thence of the daughters of Laban thin vncle. † And God almightie bleſſe thee, and make thee
encreaſe, and multiplie thee: that thou maieſt be into multitudes of peoples. † And Iſaac againe cōfirmeth the bleſſings of Abraham to Iacob, and his ſede, omitting Eſau: yea and God repeteth the ſame. v. 13. geue he thee the bleſſings of Abraham, and to thy ſeed after thee: that thou mayeſt poſſeſſe the land of thy perigrination, which he promiſed to thy grandfather. † And when Iſaac had diſmiſt him, taking his iourney he came to Meſopotamia of Syria to Laban the ſonne of Bathuel the Syrian, brother to Rebecca his mother. † And Eſau ſeing that his father had bleſſed Iacob, and had ſent him into Meſopotamia of Syria, to marry a wife thence; and that after the bleſſing he had commanded him, ſaying: Thou ſhalt not take a wife of the daughters of Chanaan: † and that Iacob obeying his parents was gone into Syria: † hauing tryal alſo that his father did not willingly ſee the daughters of Canaan: † he went to Iſmael, and tooke to wife beſides them, which he had before, Maheleth the daughter of Iſmael Abrahams ſonne, ſiſter to Nabaioth. † Therfore Iacob being departed from Berſabee, went on
The Epiſtle in a votiue Maſſe for trauelers. to Haran. † And when he was come to a certaine place, and would reſt in it after ſunne ſet, he“ tooke one of the ſtones that lay there, and putting it vnder his head, ſlept in the ſame place. † And he ſaw in his ſleepe“ a ladder ſtanding
Sap. 10. vpon the earth, and the top therof tooching heauen: the angels alſo of God aſcending and deſcending by it, † and our Lord leyning vpon the ladder ſaying to him: I am the Lord God of Abraham thy father, and the God of Iſaac: the Land, wherin thou ſleepeſt, I wil geue to thee and to thy ſeed. † And thy ſeed ſhal be as the duſt of the earth: thou ſhalt be dilated to the Weſt, and to the Eaſt, & to the North, and to the South: and IN THEE and thy ſeed al the tribes of the earth SHAL BE BLESSED. † And I wil be thy keeper whither ſo euer thou goeſt, and wil bring thee backe into this land: neither wil I leaue thee, til I ſhal haue accompliſhed al things which I haue ſaid. † And when Iacob was awaked out of ſleepe, he ſaid: In dede our Lord is in this place, and I wiſt not. † And trembling he ſaid: How terrible is this place! this is none other but the houſe of God, and the gate of heauen. † And Iacob ariſing in the morning, tooke the ſtone, which he had laid vnder his head, and“ erected it for a title, powring oyle vpon the toppe. † And he called the name of the citieHouſe of God. Bethel, which before was called Luza. † And he“ vowed a vowe, ſaying: If God
ſhal be with me, and ſhal keepe me in the way, by the which I walke, and ſhal geue me To whom ynough is not ynough, to him nothing is ynough Aulus Gell. bread to eate, and rayment to put on, † and I ſhal be returned proſperouſly to my fathers houſe, the Lord ſhal be my God, † and this ſtone, which I haue erected for a title, ſhal be called the Houſe of God: and of al things that thou ſhalt geue to me, I wil offer tithes to thee.
ANNOTATIONS. CHAP. XXVIII.
11. Tooke of the ſtones] Iacob traueling into a ſtrange countrie went in ſuchVVhy Iacob traueled in poore ſtate. poore ſtate, the better to hide his departure from Eſau▪ who otherwiſe might haue killed him by the way. It was alſo thus diſpoſed by God, that Iacobs faith and confidence might, to his greatter merite, be exerciſed: and that Gods prouidence might more manifeſtly appeare, as it did in his returne after twentie yeares, when with moſt gratful mind he recounted Gods benefites ſaying (Gen. 32) VVith my ſtaffe I paſſed ouer this Iordan, and now with two troupes I do returne.
12. A ladder] He that was in temporal diſtreſſe, was maruelouſly comfortedA notable example of Gods comforth to the afflicted. Al nations beleuing in Chriſt are bleſſed in him. ſpiritually, by ſeing a ladder that reached from the earth to heauen; Angels paſſing vp and downe the ſame, and the Sonne of God leaning vpon it, as he that reigneth both in heauen and earth, who in particular promiſed him, and his ſede that whole land, that he and his ſede ſhould be bleſſed, yea that in His Sede al nations ſhould be bleſſed, and that he would kepe and protect him where ſoeuer he went. How al this was performed is briefly reherſed in the booke of wiſdom. chap. 10.
18. Erected it, povvring oyle] To erect a ſtone, and powre oyle vpon it, was nowiſe ſuperſticious in Iacob Neither did he lerne it of Idolaters: forErecting and annointing of Altares is a religious office being done to Gods honour. The Church lerneth not rites of Idolaters, but they of the Church. Difference in religious, ſuperſticious, & ciuil honour conſiſteth in the perſons, & intentions. he abhorred and deteſted al idolatrical obſeruances But as S. Iuſtinus Martyr S. Clement of Alexandria, Origen, Euſebius and others teſtifie, idololatrical ſuperſtition did rather imitate true religious ceremonies For the diuel alwayes affecting that honour, which he ſeeth done to God, perſwaded thoſe whom he ſeduced, and blinded with errors, to ſerue him in ſuch maner of external rires, as God was ſerued, that therby he might either haue like worſhip with God, as it happened among Painim Idolaters: or els depriue God of this kind of honour, as now we ſee Proteſtants reiect and pul downe conſecrated Altares, pretending them to be ſuperſticious. VVherin they ſhew moſt groſſe ignorance, if in dede they ſo iudge of ignorance, and not of mere malice. For who is ſo ſimple, but he may ſee, that the chiefe difference betwen Religion and Superſtition in external things, conſiſteth in the perſons to whom they are done, & in the intētion of the doers, & by the ſame difference of perſons ciuil honour is alſo diſtinguiſhed, from both religious and ſuperſticious. As he that kneeleth to God, religiouſly honoreth God. Kneeling to the ſunne, moone, or other falſe Gods, ſuperſticiouſly honoreth the diuel, & kneeling to the King, ciuilly honoreth the King. Iacob without doubt did al to Gods onlie honour. And that which he did in this place, is now vſed in the
Catholique Church. For ſo Rabanus a diligent obſeruer and writer of Eccleſiaſtical Rites, Ceremonies, and Cuſtomes touching the vſe of holie oyle witneſſeth (li. 1. c. 45. Inſtitut. cleric.) that the Altar being firſt ſprinkled with water, is annointed with Chriſme, to the example of the Patriarch Iacob, who after that dreadful viſion, erected a ſtone for a title (or monument) powring oyle theron, and calling that place The houſe of God. S CyprianTwo ſortes of holie oyle. alſo writing of Chriſme, mentioneth the two ſortes of holie oyle vſed in the Church; one of ſimple oyle conſecrated by a Biſhop, which is vſed for Catechumes before Baptiſme, perſons poſſeſſed, and the ſick; the other is made of oyle and balme, alſo conſecrated by a Biſhop, and this is vſed in Baptiſme, Confirmation, and in conſecrating Altares, Kings, and Prieſts.
20. Vovved] It can not be vnderſtood that Iacob here vowed, or promiſedVowes are properly of things which are not otherwiſe commanded. only to ſerue God, as the Soueraigne Lord of al creatures, for to that he was bond, whether he ſhould proſper temporally or no; but that he vowed particular godlie workes, to which he was not otherwiſe obliged. As here he expreſſeth two things. Preſuppoſing before al, that the Lord Omnipotent ſhal be his God, he addeth, firſt And this ſtone, vvhich I haue erected for a title, shal be called the houſe of God. wherby he promiſed the building of a Church, performed at his returne (chap. 35.) Secondly he added, And of al things vvhich thou shalt geue me I vvil offer tubes to thee. And this Likwiſe was of free deuotion. For tithes alſo in the law of nature were dew to Prieſts, and by inferior PrieſtsGen. 14. to the chiefe Prieſt, as Abraham gaue tithes to Melchiſedech. And ſo al his tithes were dew to his father, and after his father him ſelfe was chiefe: yet he promiſed them to God, that is, to offer them in Sacrifice, and beſtow them in other vſes pertaining to Gods ſeruice.
CHAP. XXIX. Iacob intertained by Laban, 15. ſerueth him ſeuen yeares for Rachel, 23. but firſt receiuing Lia, 27. ſeuen dayes after receiueth alſo Rachel, and ſerueth for her ſeuen yeares more. 31. She remaining barren, Lia beareth foure ſonnes.
IACOB therfore going on his iourney, came into the Eaſt countrie. † And he ſawe a wel in the field, and three flockes of sheepe lying beſide it: for of it the beaſts were watered, and the mouth therof was cloſed with a great ſtone. † And the maner was when al the sheepe were geathered togeather they did rowle of the ſtone, and after the sheepe were refreshed they put it on the mouth of the wel againe. † And he ſaid to the sheperds: Brethren, Whence are you? Who anſwered: Of Haran. † And he asked them, ſaying: Know you Laban the ſonne of Nachor? They ſaid: We do knowe him. † Is he in health? quoth he: He is in health, ſay they: And behold Rachel his daughter cometh
with his flocke. † And Iacob ſaid: There is yet much day remaining, neither is it time to bring the flockes into the foulds againe: firſt geue the sheep drinke, and ſo bring them backe to feede. † Who anſwered: We can not, til al the cattel be gethered together: and we remoue the ſtone from the wels mouth, that we may water the flocks. † They were yet ſpeaking, and behold Rachel came with her fathers ſheepe: for the fed the flocke. † whom when Iacob had ſeene, and knew her to be his coſen germaine, and that they were the ſheepe of Laban his vncle: he remoued the ſtone, wherwith the wel was cloſed. † And hauing watered the flocke, he S. Auguſtin. (q. 87. in Gen) cōmendeth familiar kiſſing of kinsfolke and frendes as a laudable cuſtome in ſome countries. It is no where more ciuil & modeſt then in England. kiſſed her: and lifting vp his voice wept, † and he told her that he was her fathers brother, and the ſonne of Rebecca: but ſhe in haſt went and told her father. † Who when he heard that Iacob his ſiſters ſonne was come, he ranne forth to mete him: and embracing him, and hartely kiſſing him, brought him into his houſe. And when he had heard the cauſes of his iourney, † he anſwered: Thou art my bone and my fleſh. And after the dayes of one moneth were expired, † he ſaid to him: becauſe thou art my brother, ſhalt thou ſerue meVVithout
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ges?gratis? Tel me what wages wilt thou take. † He had in dede two daughters, the name of the elder was Lia: and the younger was called Rachel. † But Lia was bleare eyed: Rachel wel fauored, and of a bewtiful countenance. † Whom Iacob louing, ſaid: I wil ſerue thee for Rachel thy younger daughter, ſeauen yeares. † Laban anſwered: It is better that I geue her to thee then to an other man, tary with me. † Iacob therfore ſerued for Rachel ſeuen yeares: and they ſemed a few dayes becauſe of the greatnes of his loue. † And he ſaid to Laban: geue me my wife: becauſe now the time is complete, that I may companie with her. † Who hauing bid a great number of his freinds to the feaſt, made the mariage. † And at night Laban greeouſly offended, neither could Lia be excuſed, but Iacob was innocent, in this fact. he brought in Lia his daughter to him, † geuing his daughter a handmaid, named Zelpha. With whom when Iacob had compained after the maner, when morning was come he ſaw Lia: † and he ſaid to his father in lawe: What is it that thou dideſt meane to doe? did not I ſerue thee for Rachel? why haſt thou deceiued me? † Laban anſwered: It is not the cuſtome in this place, that we beſtowe the younger in mariage firſt. † Make vp the After ſeuen daies he had Rachel who was his firſt ſpouſe. S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. weeke of dayes
of this match: and I wil geue the this ſame alſo, for the worke that thou shalt ſerue me other ſeauen yeares. † He yelded to his pleaſure: and after the weeke was paſt, he maried Rachel to wife: † to whom her father had deliuered Bala for to be her ſeruant. † And hauing at length obteined the mariage that he wished, he preferred the loue of the later before the former, ſeruing with him other ſeauen yeares. † And our Lord ſeing that he deſpiſed Lia, opned her wombe, her ſiſter remaining barren. † Who conceaued and bare a ſonne, and called his name Ruben, ſaying: Our Lord ſaw mine affliction: now my huſband wil loue me. † And againe she conceaued and bare a ſonne, and ſaid: For becauſe our Lord heard that I was contemned, he hath geuen this alſo to me: and she called his name Simeon. † And she conceaued the third time, and bare an other ſonne: and ſaid: Now alſo my huſband wil be ioyned to me, for becauſe I haue borne him three ſonnes: and therfore she called his name, Leui. † The fourth time she conceaued and bare a ſonne, and ſaid: Now wil I conffeſſe to our Lord. And for this she called him Iuda: And she left bearing.
CHAP. XXX. Rachel yet barren, deliuereth her handmaide to Iacob, Who beareth two ſonnes. 9. Lia ceaſing to beare geueth her handmaid alſo, and she beareth two more. 17. Then Lia beareth other two ſonnes and one daughter. 22. Rachel beareth Ioſeph. 25. Iacob deſirous to returne home, is hyred to ſtay for a certaine part of the ſtockes increaſe. 43. Wherby he becometh exceeding rich.
AND Rachel ſeing ſhe was vnfruitful, Not properly
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▪ but griefe &
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ul
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▪ S. Aug. li 22▪ c 5
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▪ cont. Fauſt. enuied her ſiſter, and ſaid to her huſband: Geue me children, otherwiſe I ſhal dye. † With whom Iacob being angrie anſwered: Am I as God, who hath depriued thee of the fruite of thy wombe? † But ſhe ſaid: I haue here my ſeruant Bala: Companie with her, that she may beare vpon my knees, and I may haue children of her. † And she gaue him Bala into
Of pluralitie of wi
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s ſee pag. 62. mariage: who, † when her huſband had compained with her, conceaued and bare a ſonne. † And Rachel ſaid: Our Lord hath iudged for me, and hath heard my voice, geuing
me a ſonne. and therfore she called his name, Dan. † And againe Bala conceauing bare an other, † for whom Rachel ſaid: God hath compared me with my ſiſter, and I haue preuailed: and she called him Nepthali. † Lia perceauing that she had left bearing, deliuered Zelpha her handmaid to her huſband. † Who conceauing and bringing forth a ſonne, † she ſaid: Happely. And therfore called his name Gad. † Zelpha alſo bare an other. † And Lia ſaid: This is for my bleſſednes: for wemen wil cal me bleſſed. Therfore she called him, Aſer. † And Ruben going forth in the time of wheat harueſt into the field, found mandragores: which he brought to his mother Lia. And Rachel ſaid: Geue me part of thy ſonnes Holie Scripture (ſaith S. Auguſtin) would neuer h
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e mentioned ſuch womanlie de
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ires, but to admoniſh vs to
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ke great miſteries therin. li. 22 c. 56.
•
o
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t.
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auſtum. mandragores. † She anſwered: Doeſt thou thinke it a ſmal matter, that thou haſt taken my huſband from me, vnleſſe thou take alſo my ſonnes mandragores? Rachel ſaid: For thy ſonnes mandragores let him ſleepe with thee this night. † And when Iacob returned at euen from the field, Lia went out to meete him, and ſaid: Companie with me, becauſe with wages I haue hired thee for my ſonnes mandragores. And he ſlept with her that night. † And God heard her prayers: and she conceaued and bare the fifth ſonne, † and ſaid: God hath geuen me a reward, becauſe I gaue my handmaid to my huſband. And she called his name Iſſachar. † Againe Lia conceauing, bare the ſixt ſonne, † and ſaid: God hath endowed me with a good dowrie: this turne alſo my huſband wil be with me, for becauſe I haue borne him ſix ſonnes, and therfore ſhe called his name, Zabulon. † After whom
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he bare a daughter, named Dina. † Our Lord alſo remembring Rachel, heard her, and opened her wombe. † Who conceaued, and bare a ſonne, ſaying: God hath taken away my reproch. † And she called his name, Ioſeph, ſaying: Our Lord adde to me an other ſonne. † And when Ioſeph was borne, Iacob ſaid to his father in lawe: Diſmiſſe me that I may returne into my countrie, and to my land. † Geue me my wiues, and my children, for whom I haue ſerued thee, that I may depart: thou knoweſt the ſeruice that I haue ſerued thee. † Laban ſaid to him: Let me finde grace in thy ſight: I haue learned by experience, that God hath bleſſed me for thy ſake: † appoint thee wages which I shal geue thee. † But he anſwered: Thou knoweſt how I
haue ſerued thee, and how great thy poſſeſſion hath benne in my hands. † Thou hadeſt a ſmal thing before I came to thee, and now thou art made rich: and our Lord hath bleſſed thee at my comming in. It is reaſon therfore that once I prouide alſo for mine owne houſe. † And Laban ſaid: What ſhal I geue thee? But he ſaid: I wil nothing: but if thou wilt doe that which I demande, I wil fede, and kepe thy sheepe again. † Goe round about al thy flockes, and ſeparate al the ſhepe of diuers colours, of ſpeckled flyſe: and what ſoeuer shal be ruſſet and ſpotted, and of diuers colours, aſwel in the shepe, as in the goates, shal be my wages. † And my iuſtice shal anſwer for me to morowe, before thee when the time of the bargaine shal come: and al that shal not be of diuers colours, and ſpotted, and ruſſet, aſwel in the shepe as in the goates, shal accuſe me of theft. † And Laban ſaid: I like wel that thou demandeſt. † And he ſeparated the ſame day the shee goates, and the shepe, and the he goates, and the rammes of diuers colours, and ſpotted: and al the flocke of one coloure, that is of white and blacke flyſe, he deliuered in the hand of his ſonnes. † And he put a ſpace of three dayes iourney betwixt him and his ſonne in lawe, who fed the reſt of his flocke. † Iacob therfore Iacob did iuſtly vſe this meanes to recouer th
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which Laban withheld ſ
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ō him being du
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for the dowrie of his wiues, and recompence for his ſeruice. Rupert li. 7. c 39. in Gen. taking grene roddes of the poplare, and of the almond, and of the plaine trees, in part pilled them: and when the barkes were taken of, in the parts that were pilled, there appeared whitnes: but the parts that were whole, remayned grene: and by this meanes the colour was made diuers. † And he put them in the troughes, where the water was poured out: that when the flockes should come to drinke, they might haue the roddes before their eyes, and in the ſight of them conceaue. † And it came to paſſe that in the verie heate of the ramming, the shepe beheld the roddes, and brought forth ſpotted, and of diuers colours, and ſpeckled. † And Iacob diuided the flocke, and put the roddes in the troughes before the eyes of the rammes: and al the white and the blacke were Labans: and the reſt, Iacobs, when the flockes were ſeparated one from the other. † Therfore when the ewes went to ramme, in the prime time, Iacob put the roddes in the troughes of water before the eyes of the rammes, and of the ewes, that in looking vpon them they might conceaue: † but when the
later comming was, and the laſt conceauing, he did not put them. And thoſe that were late warde, became Labans: and they of the prime time, Iacobs. † And the man was enriched beyond meaſure, and he had manie flockes, wemen ſeruantes and men ſeruants, camels and aſſes.
CHAP. XXXI. Iacob by Gods commandment parteth ſecretly with al he hath towards his father. 21. Laban purſueth him. 26. expoſtulating why he went in ſecrete maner. 30. eſpecially chargeth him with ſtelling his goddes. 31. Iacob excuſeth himſelfe, not knowing that Rachel had taken a way the Idols. 34. and she deludeth his diligent ſearching for them. 36. Then Iacob expoſtulateth with Laban for this vnkindnes. 43. Finally they make a league and depart
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ch to his owne countrie.
AFTER he heard the wordes of Labans ſonnes ſaying: Iacob hath taken al that was our fathers, and being enriched of his ſubſtance, is become great: † and perceauing alſo Labans countenance, that it was not towards him as yeſterday and the other day, † eſpecially our Lord ſaying to him: Returne into the land of thy fathers, and to thy kinred, and I wil be with thee. † He ſent, and called Rachel and Lia into the field, where he fed the flockes, † and ſaid to them: I ſee your fathers countenance that it is not towards me as yeſterday and the other day: and the God of my father hath bene with me. † And your ſelues knowe that I haue ſerued your father to the vttermoſt of my power. † Yea your father alſo hath circum
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ented me, and hath changed my wages tenne times: and yet God hath not ſu
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red him to hurt me. † If at any time he ſaid: They of diuers colours ſhal be thy wages: al the
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pe brought forth young of diuers colours, but when he ſaid contrarie: Thou shalt take al the white ones for thy wages: al the flockes brought forth white ones † And God
〈…〉
taken your fathers ſubſtance, and geuen it to me. † For after the time came of the ewes conceauing▪ I lifted vp mine eyes, and ſawe in my ſleepe the males aſcending vpon the females of diuers colours, and the ſpotted, and the ſpeckled. † And the angel of God ſaid to me in ſleepe:
Iacob? And I anſwered: Here I am. † Who ſaid: Lyft vp thine eyes, and ſee al the males aſcending vpon the females, them of diuers colours, the ſpotted and the ſpeckled. For I haue ſeene al things that Laban hath done to thee. † I am the God of Bathel, where thou dideſt Annointing of Altar
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, and free vowes are gratful
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es to God. See. chap. 28. annointe the ſtone, and dideſt vowe the vowe vnto me. Now therfore ariſe, and goe out of this land, returning into the land of thy natiuitie. † And Rachel and Lia anſwered: Haue we any thing left in the goods, and heritage of our fathers houſe? † Hath he not reputed vs as ſtrangers, and ſould vs, and eaten vp the price of vs? † But God hath taken our fathers riches, and deliuered them to vs, and to our children: wherfore do al things, that God hath commanded thee. † Iacob therfore roſe vp, and ſetting his children, and wiues vpon camels, went his way. † And he tooke al his ſubſtance, and flockes, and whatſoeuer he had gotten in Meſopotamia, and went forward to Iſaac his father into the land of Chanaan. † At that time Laban was gone to sheare his sheepe, and Rachel
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ole the“ idols of her father. † And Iacob would not
Ter
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confeſſe to his father in lawe that he fled. † And when he was gone aſ wel him ſelfe as al things that were his right, and hauing paſſed the riuer was marching on to Mount Galaad, † it was told Laban the third day that Iacob fled. † Who, taking his brethren vnto him, purſued him ſeuen dayes: and he ouertoke him in the Mount Galaad. † And he ſaw in his ſleepe God ſaying vnto him: Take hede thou ſpeake not roughly anie thing againſt Iacob. † And Iacob had now pitched his tent in the mountaine: and when he with his brethren had ouertaken him, he pitched his tent in the ſame Mount Galaad. † And he ſaid to Iacob: Why dideſt thou ſo, that vnwitting to me thou wouldeſt carie away my daughters as captiues with the ſword? † Why wouldeſt thou flee without my knowledge, and not tel me, that I might haue brought thee on the way with ioy, and ſongues, and timbrels, and eithernes? † Thou haſt not ſuffred me to kiſſe my ſonnes and daughters: thou haſt donne fooliſhly▪ now alſo in dede, † my hand is able to requite thee euil: but the God of your father ſaid vnto me yeſterday: Take hede thou ſpeake not any thing againſt Iacob roughly. † Suppoſe, thou diddeſt deſire to goe to thy freinds, and hadeſt a longing to thy fathers houſe: why dideſt thou ſteale
my goods? † Iacob anſwered: In that I departed vnwitting to thee, I feared leſt thou wouldeſt take away thy daughters by force. † But wheras thou chargeſt me with theft: with whom ſoeuer thou ſhalt find thy goddes, let him be ſlaine before our brethen. ſearch, what ſoeuer of thy things thou ſhalt finde with me, and take away. Saying this, he knew not that Rachel had ſtollen the idols. † Laban therfore hauing gone into the tent of Iacob, and of Lia, and of both the hand-maides, found them not. And when he was entred into Rachels tent, † ſhe in haſt hid the idols vnder the camels litter, and ſatte therupon: and when he had ſought al the tent, and found nothing, † she ſaid: Let not my lord be angrie that I can not riſe vp before thee, becauſe according to the cuſtome of wemen it is now chanced to me. ſo his carefulnes in ſeeking was deluded. † And Iacob being
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ſinned
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. Pſal. 4. angrie ſaid in chiding maner: For what fault of myne, and for what offence of my part haſt thou ſo chaffed after me, † and ſearched al my houshould ſtuffe? What haſt thou found of al the ſabſtance of thy houſe? lay it here before my brethren, and thy brethren, and let them iudge betwen me & thee. † Haue I therfore bene with thee twentie yeares? thy ewes and goates were not barren, the wethers of thy flocke I did not eate: † neyther that which the beaſt had caught did I shew to thee, I made good al the damage: whatſoeuer periſhed by theft, thou dideſt exact it of me: † day and night was I parched with heate, and with froſt, and ſleepe did flye from myne eyes. † And in this ſorte haue I ſerued thee in thy houſe twentie yeares, fourtene for thy daughters, and ſix for thy flockes: thou haſt changed alſo my wages tenne times. † Vnles the God of my father Abraham, and the feare of Iſaac had holpe me, peraduenture now thou h
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ſt ſent me away naked: God beheld my a
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iction and the laboure of my hands, and rebuked thee yeſterday. † Laban anſwered him: The daughters are mine and the children, and thy flockes, and al things that thou ſeeſt are mine: what can I do to my daughters, and nephews? † Come therfore, let vs enter in league: that it may be for a teſtimonie betwen me and thee. † Iacob therfore tooke a ſtone, and erected it for a title: † and he ſaid to his brethren: Being hither ſtones. Who gethering them
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m
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e a heape, and they did eate vpon it: † Which
Laban called The witneſſe heape: and Iacob called The hillock of teſtimonie, either of them according to the proprietie of his language. † And Laban ſaid: This heape ſhal be a witnes betwen me and thee this day, and therfore the name therof was called Galaad, that is, The witnes heape. † Our Lord behold and iudge betwen vs when we ſhal be departed one from the other, † if thou ſhalt afflict my daughters, and if thou bring in other wiues ouer them: none is witnes of our talke but God, who is preſent and beholdeth. † And he ſaid againe to Iacob: Behold this heape, and the ſtone which I haue erected betwen me and thee, † ſhal be a witnes: this heape, I ſay, and the ſtone be they for a teſtimonie, if either I ſhal paſſe beyond it going towards thee, or thou ſhalt paſſe beyond it, thinking harme to me. † The God of Abraham, and the God of Nachor iudge betwen vs, the God of their father. Iacob therfore ſware by the feare of his father Iſaac: † and after he had offred victimes in the mountaine, he called his brethren to eate bread. Who when they had eaten, lodged there: † but Laban ariſing in the night, kiſſed his ſonnes, and daughters, and bleſſed them: and returned vnto his place.
ANNOTATIONS. CHAP. XXXI.
19. Id
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ls.] Images of falſe goddes (as theſe were) are moſt properlyImages of falſe goddes are idols. Some images are neither religious nor ſuperſticious. Some are religious. called idols. And ſo the hebrew word Teraphim is here rightly tranſlated idols▪ which in other places ſignifieth other things As The ſtatua which Michol put in Dauids bed, couering the head therof with a hearie goates1. Reg. 19. ſkinne, to deceiue Saules ſeriants who ſought Dauids death, is called Teraphim, and may there be tranſlated a ſtatua, image, or ſimilitude, but not an idol. Againe. Oſee the Prophet fortelling the lamentable ſtate of the Iſraelites, ſayeth, they ſhal be long without King, prince, ſacrifice, altar, ephod, and
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. 3.
Teraphim, which laſt word in the Proteſtants Engliſh Bibles remaineth vntranſlated VVhere if they had tranſlated Images▪
(as here they doe) it would proue, that ſome images pertaine to true religion, the want wherof is lamented among other principal things.
Theſe idol▪ Rachel ſtole from her father, to withdraw him from idolatrie.Rachel tooke away her fathers Idols, for h
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good. as S. Baſil (in lib. Prouerb.) S. Gregorie Nazianzen. (orat. de Paſcha
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e) and Theodoret (q. 89. in Gen.) expound it And in this, ſaith Theodoret, ſhe was a right figure of the Catholique Church, which depriueth idolaters of their idols. It is probable alſo by her baſe vſing of them, that ſhe held them not for goddes, when ſhe put them vnder the camels litter▪ and ſate vpon them. Finally that ſhe reſerued them, and did not caſt them away▪ nor burne,
nor burie them, argueth that they were perhaps of precious mettal, or otherShe kept them in recompēce of wrongs. matter, which ſhe might turne to profite: and that lawfully in part of recompence, that ſhe and her ſiſter, had no other dowrie, but rather were ſold to
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acob. VVho alſo had ſuffered much iniurie at their fathers handes.
CHAP. XXXII. Angels mete Iacob by the way.
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. He ſendeth meſſengers and giftes to pacifie his brother Eſau. 24. wreſtling with an Angel is not ouercome, in fine the Angel benummeth his thiegh, bleſſeth him, and for telleth that he shal be called Iſrael.
IACON alſo went on his iourney that he had begunne: and the Angels of God met him. † Whom when he had ſeene, he ſaid: Theſe are the Campes of God, and he called the name of that place Mahanaim, that is, Campes. † And he ſent alſo meſſengers before him to Eſau his brother into the land of Seir, into the countrie of Edom: † and he commanded them, ſaying: Thus ſpeake ye vnto my lord Eſau: This ſaith thy brother Iacob: I haue ſoiourned, and haue bene with Laban vntil this preſent day. † I haue oxen, and aſſes, and ſheepe, and men ſeruants, and wemen ſeruants: and now I ſend a l
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agacie to my lord, that I may finde grace in thy ſight. † And the meſſengers returned to Iacob, ſaying: We came to Eſau thy brother, and behold he cometh with ſpede to mete thee with foure hundred men. † Iacob “feared exceedingly: & being ſore affraid diuided the people that was with him, the flockes alſo and the ſhepe and the o
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en, and the camels, into two troupes, † ſaying: If Eſau come to one troupe, and ſtrike it, the other troupe that remaineth, ſhal be ſaued. † And Iacob ſaid: O God of my father Abraham, and God of my father Iſaac: O Lord that dideſt ſay to me: Returne into thy land, and into the place of thy natiuitie, and I wil doe thee good. † I am inferiour to al thy mercies, and thy truth that thou haſt fulfilled to thy ſeruant. With my ſtaffe I paſſed ouer this Iordain: and now with two troupes I doe returne. † Deliuer me from the hand of my brother Eſau, becauſe I am ſore affraid of him: leſt perhaps he come, and ſtrike the mother with the children. † Thou dideſt ſay that thou wouldeſt do good to me,
and dilate my ſeed as the ſand of the ſea, which for multitude can not be numbred. † And when he had ſlept there that night, he ſeparated of thoſe things which he had, giftes to his brother Eſau, † ſhe goates two hundred, he goates twentie, ewes two hundred, and rammes twentie, † thirtie milch camels with their coltes, ſourtie kine, and twentie bulles, twentie ſhe aſſes, and their foles ten. † And he ſent by the handes of his ſeruants, euerie flocke by it ſelfe, and he ſaid to his ſeruants: Goe before me, and let there be a ſpace betwen flocke and flocke. † And he commanded the former, ſaying: If thou mete my brother Eſau, and he aske thee, whoſe art thou? or whither goeſt thou? or whoſe are theſe that thou doeſt folowe? † thou ſhalt anſwere: Iacobes thy ſeruant, he hath ſent them for gifts to my lord Eſau: himſelfe alſo cometh after vs. † In like maner he gaue commandements to the ſecond, and the third, and to al that folowed the flocks, ſaying: With the ſelfe ſame words ſpeake ye to Eſau, when you ſhal finde him. † And ye ſhal adde: Iacob alſo thy ſeruant himſelfe foloweth on after vs; for he ſaid: I wil pacifie him with the gifts that goe before, and afterward I wil ſee him, perhaps he wil be gracious vnto me. † The giftes therfore went before him, but himſelfe lodged that night in the campe. † And when he was riſen early he tooke his two wiues, and his handmaides as manie, with his eleuen ſonnes, and paſſed ouer the ford Iaboc. † And when he had ſet ouer al things that appertained to him, † he taried alone: and behold“ a man wraſteled with him til morning. † Who when he ſaw that he could not ouercome him, he touched the ſinowe of his thighe, and forthwith it ſhranke. † And he ſaid to him: Let me goe for it is breake of day. He anſwered: I wil not let thee goe, vnleſſe thou bleſſe me. † He therfore ſaid: What is thy name? He anſwered: Iacob. † But he, no, thy name, quoth he, The changing of his name here promiſed, is performed chap. 35. S. Hieron. Tradit▪ Heb. ſhal not be called Iacob, but Iſrael: for if thou haſt bene ſtrong againſt God, how much more shalt thou preuaile againſt men? † Iacob asked him: Tel me by what name art thou called? He anſwered: Why doeſt thou aske my name? and bleſſed him in the ſame place. † And Iacob called the name of the place Phanuel, ſaying: I haue ſene God face to face, and my ſoule was made ſafe. † And immediatly the ſunne roſe to him, after that he was paſt Phanuel; but he
halted on his foote. † For which cauſe the children of Iſrael eate not the ſinowe, that ſhrunke in Iacobes thighe, vnto his preſent day: becauſe he touched the ſinowe of his thighe, and it ſhrunke.
ANNOTATIONS. CHAP. XXXII.
7. Feared exceedingly] Iuſtly may we meruel, why Iacob ſo often aſſuredIacobs feare was iuſt, and without fault. by Gods promiſes, confirmed by his manie bleſſings, protected in al former dangers, accompained the night before with armies of Angels, indued alſo with al vertues, and namely with perfect charitie (which expelleth feare)1. Ioan▪ 4. q. 102.
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Gen. was for al this ſo vehemently afeard! S. Auguſtin anſwereth, that he neither diſtruſted in God, nor did anie vnlawful thing: but did his owne endeuour wiſely and confidently, leſt by preſuming or deſparing he ſhould rather haue tempted God, then truſted in him. The cauſes of his feare were in reſpect ofThe cauſes of his feare. The humble conceipt of him ſelfe. him ſelfe and his brother. For conſidering Gods former promiſes, benefites & protections were not to be preſumed as abſolute ſignes of his perpetual loue but conditional, if him ſelfe perſeuered ſincerly in Gods ſeruice. And ſeingEccle.
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The iust man / novveth not vvhether he be vvorthie of loue, or of hatred, he might doubt, leſt by his twentie yeares conuerſation among Infidels in Meſopotamia, he had contracted ſome ſinnes, for which God might ſuffer him to fall into calamitie and affliction. And though he was in dede ſtil more and more vertuous, and conſequently in Gods more fauour and protection: yea ſo much the more, by how much leſſe he preſumed of his owne good ſtate and merites: yet by the vehement apprehending of his brothers inclination to reuenge,Eſaus inclination & meanes to reuenge. the greatnes of the occaſion by procuring the firſt-birth-right, and his fathers bleſſing from him, the newes of his ſpeedie coming towards him with foure hundred men, the natural ſituation of the place, where Eſau might eſ
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aly inu
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ron him, and (as he humbly thought) his owne vnworthines, he was poſſeſſed with natural feare (ſuch as happeneth to conſtant men) and was ſore afflicted for the tender care of his familie. But reflecting vpon Gods goodnes, he prudently diſpoſed of his people and flockes, and beſought God to protect him and his, by prayer qualified with requiſite conditions, to wit, withIacobs prayer qualified with Humilitie. Gratitude. Confidence. Meeknes. humilitie, not asking for his owne but for Abraham and Iſaacs ſake, and for Gods owne promiſe, acknowledging himſelfe to be leſſe then Gods mercies towards him, with gratitude recounting great benefites receiued, ſaying, VVith my ſtaffe I paſſed ouer this Iordan, and novv vvith
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vvo troupes I do returne, with confidence in that God had ſaid, he VVould dilate his ſede as the ſand of the ſea, and with meeknes in ſending giftes and good vvordes to Eſau. Thus finally he pacified him, and ſo his owne feare was turned into ioy.
24. A man vvraſtled] This wreſtling with an Angel aſſumpting a bodieIacobwreſtled with an Angel corporally & ſpiritually. in forme of a man was corporal, as the effect ſhewed in Iacobs ſinow ſhrunckOſee. 12. vp, which made him to halt. v. 25 & 31. It was alſo ſpiritual, as appeareth by his earneſt prayer, vrging and at laſt obtayning the Angels bleſſing. S. Dionyſ. c. 4. cel. Hierer▪ S. Greg. prefat. in Iob. Theodoret, q. 91. in Gen.
CHAP. XXXIII. Iacob ſeing Eau come with a great troupe of men, feareth harme, but is most curteouſly entertained by him. 10. He hardly perſwadeth Eſau to take giftes, 13. and to returne home. 17. So Iacob coming by Socoth to Salem, there byeth a field, pitcheth his tents, and erecteth an Altar.
AND Iacob lifting vp his eyes, ſaw Eſau coming, and with him foure hundred men: and he diuided the children of Lia and of Rachel, and of the two handmaides: † and he put both the handmaids & their children foremoſt: and Lia, and her children in the ſecond place: and Rachel, and Ioſeph laſt. † And himſelfe going foreward adored proſtrate to the grownd ſeuen times, vntil his brother came nere. † Eſau therfore running to mete his brother, embraced him: and claſping him faſt about the necke, and kiſſing him wept. † And caſting vp his eyes, he ſaw the wemen and their litle ones, and ſaid: What meane theſe? And do they perteyne to thee? He anſwered: They are the litle ones which God hath geuen to me thy ſeruant. † And the handmaides and their children coming nere, bowed themſelues. † Lia alſo with her children came nere: and when they had adored in like maner, laſt Ioſeph and Rachel adored. † And Eſau ſaid: What are the troupes that I did mete? He anſwered: That I might find grace before my lord. † But he ſaid: I haue plentie, my brother, be thy things to thy ſelfe. † And Iacob ſaid: Do not ſo I beſech thee, but if I haue found grace in thin eyes, take a litle preſent at my hands: for ſo haue I ſeene thy face, as if I ſhould haue ſeene Iacob ſeing Gods hand in this change of his brothers mind, not of flaterie, but ſincerly acknowledged his benignitie, as Gods countenance towards him. the countenance of God: be gracious to me, † and take the bleſſing, which I haue brought thee, and which God hath geuen me, who geueth al thinges. Scarſe at his brothers great inſtance, taking it, † he ſaid: Let vs march on together, and I wil accompanie thee in thy iourney. † And Iacob ſaid: My lord thou knoweſt that I haue with me litle ones, and ſheepe, and kine with young: which if I cauſe to ouerlaboure themſelues in going, in one day al the flockes wil die. † It may pleaſe my lord to goe before his ſeruant: and I wil folow ſoftly after him, as I ſhal ſee my litle ones
to be able, vntil I come to my lord in Seir. † Eſau anſwered: I beſech thee, that of my people at the leaſtwiſe, which is with me, there may remaine ſome to accompanie thee in the way. It is not needful, ſaid he, this only I haue nede of, that I may finde grace (my lord) in thy ſight. † Eſau therfore returned that day the ſame way, that he came into Seir. † And Iacob cometh into Socoth: where hauing built a houſe, and pitched his tents, he called the name of that place Socoth, that is, Tabernacles. † And he paſſed into Salem a citie of the Sichimites, which is in the land of Chanaan, after he returned from Meſopotamia of Siria: and he dwelt beſide the towne. † And he bought that part of the field, wherin he had pitched his tents, of the children of Hemor, the father fo Sichem for an hundred lambes. † And erecting an altar there, on it he called vpon the moſt mightie God of Iſrael.
CHAP. XXXIIII. For rauishing Dina, the Sichimetes (being first circumciſed) are ſlaine by Simeon and Leui her brothers. 27. The rest of Iacobs ſonnes ſpoile the citie. 30. Iacob blameth them, fearing harme may come by this fact.
AND Dina the daughter of Lia went forth :: to ſee the
O Dina (ſaith S. Bernard) what nedewas there to ſee wemen of a ſtrange countrie? Tract. de gradib. humilitatis. wemen of that countrie. † Whom when Sichem had ſeene the ſonne of Hemor the Heuite, the prince of that land, he was in loue with her: and he tooke her away, and lay with her, by force rauiſhing the virgin. † And his ſoule was faſt kint vnto her, and wheras ſhe was ſad, he comforted her with ſweete wordes. † And going to Hemor his father, he ſaid: Take me this wench to be my wife. † Which when Iacob had heard, his ſonnes being abſent, and occupied in feeding of the cattle, he held his peace til they returned. † And when Hemor Sichems father was come forth to ſpeake vnto Iacob, † behold his ſonnes came out of the field: and hearing what had paſſed, they were paſſing wrath, becauſe he had done a foule thing in Iſrael, and committed an vnlawful fact, in rauiſhing Iacobs daughter † Hemor therfore ſpake to them: The ſoule of my ſonne Sichem is ſaſtned to your daughter: Geue her vnto him to
wife: † and let vs contract mariages one with an other: geue vs your daughters, and take you our daughters. † And dwel with vs: the land is at your commandement, tille, occupie, and poſſeſſe it. † Yea and Sichem alſo ſaid to her father and to her brethren: Let me finde grace in your ſight: and what ſoeuer you ſhal appointe I wil geue: † raiſe the dowrie, and require giftes, and I ſhal gladly geue, what you ſhal demande: only geue me this wench to wife. † Iacobs ſonnes anſwered Sichem & his father They offended by falſly pretending religion, and by exceſſe in reuenge, & therfore are reproued by their father. v 30. & chap. 49 v 5. Otherwiſe their zeale was iuſt to puniſh ſo foule a fault Iudith. 9. in guile, being wrath for the deflouring of their ſiſter: † We can not doe that which you demande, nor geue our ſiſter to an vncircumciſed perſon: which with vs is an vnlawful & abhominable thing. † But in this order we may be confederate, if you wil be like to vs, and al the man ſex among you be circumciſed: † then wil we geue and take mutually your daughters, and ours: and we wil dwel with you, and wil be one people: † but if you wil not be circumciſed, we wil take our daughter, and depart. † The offer pleaſed Hemor, and Sichem his ſonne: † neither did the young man make delay, but forthwith fulfilled that which was demanded: for he loued the wench exceedingly, and he was the greateſt man in al his fathers houſe. † And going into the gate of the citie, they ſpake to the people: † Theſe men are men of peace, and are willing to dwel with vs: let them occupie in the land, and til it, which being large and wide doth lacke men to tille it: their daughters we ſhal take to wife, and ours we wil geue to them. † One thing there is for the which ſo great a good is differred: If we circumciſe our men ſexe, folowing the rite of the nation. † And their ſubſtance, and cartle, and al things that they poſſeſſe, ſhal be ours: only in this let vs condeſcend, and dwelling togeather, we ſhal make one people. † And they al aſſented, and circumciſed al the man ſex. † And behold the third day, when the griefe of the woundes is moſt paineful: Iacobs two ſonnes, Simeon and Leui the brothers of Dina, taking their ſwordes, entred into the citie boldly: and killing al the man ſex, † murdred withal Hemor and Sichem, taking away Dina their ſiſter out of Sichems houſe. † When they were gone forth, the other ſonnes of Iacob ranne in vpon them that were ſlaine: and ſpoiled the citie in reuenge of the rape. † And waſting al things that were in their houſes, and fildes, their ſheepe and
heardes, and aſſes, † their little ones alſo, and their wiues they led away captiue. † Which things when they had boldly atcheiued, Iacob ſaid to Simeon and Leui: You haue trubled me, and made me odious to the Chananites, and Pherezites the inhabiters of this land. we are few: they being gethered together wil ſtrike me; and I, and my houſe ſhal be deſtroyed. † They anſwered: What ſhould they abuſe our ſiſter as a ſtrumpet?
CHAP. XXXV. Iacob purging his whole familie of idols, goeth by Gods commandment into Bethel, 7. There buildeth an Altar. 8. Debora dieth. 9. God appearing againe to Iacob bleſſeth him, and changeth his name into Iſrael. 16. Rachel bearing Beniamin dieth, and is buried in Bethleem, 22. Ruben lyeth with Bala. 23. Iſraels twelue ſonnes are recited. 28. Iſaac dieth at the age of 180. yeares. and his ſonnes Eſau and Iacob burie him.
IN THE meane time God ſpake to Iacob: Ariſe, and goe vp to Bethel, and dwel there, and make an altar to God that appeared to thee when thou diddeſt flie from Eſau thy brother. † And Iacob hauing called together al his houſe, ſaid:“ Caſt away the ſtrange goddes that are among you, and be clenſed and change your garments. † Ariſe, and let vs goe vp into Bethel, that we may make there an altar vnto God: who heard me in the day of my tribulation, and accompained me in my iourney. † They gaue to him therfore al the ſtrange goddes that they had, and the earelets which were in their eares: but he buried them vnder theAn execrable tree terebinth,that is behind the citie of Sichem. † And when they were departed, God (when it pleaſeth him) maketh the weake ſtronger then the mightie; and few more terrible then
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iſoſt. ho. 59. S. Aug. q. 112. in Gen. the terror of God inuaded al the cities rounde about, and they durſt not purſew them going away. † And Iacob came to Luza, which is in the land of Chanaan, ſurnamed Bethel: he and al the people that was with him. † And he builded there an altar, and called the name of that place, The houſe of God: for there God appeared to him when he fled from his brother. † The ſame time died Debora the nurſe of Rebecca, and was buried at the foote of Bethel vnder an oke: and the name of that place was called, The oke of weeping. † And God appeared again
to Iacob after he returned from Meſopotamia of Siria, and he bleſſed him, † ſaying: Thou The name of ſupplanter not ſufficiently expreſſing his valure he is alſo called Iſrael. See the Annotation. ſhalt not be called any more Iacob, but Iſrael ſhal be thy name. And he “ called him Iſrael, † and ſaid to him: I am God almightie, encreaſe thou and multiplie: Of thee ſhal be nations and peoples of nations, kinges ſhal come forth of thy loynes. † And the land which I gaue to Abraham and Iſaac, I wil geue to thee, and to thy ſeede after thee. † And he departed from him. † But he erected a title of ſtone, in the place where God had ſpoken vnto him: offering vpon it liquide offeringes, and powring oile on it: † and calling the name of that place, Bethel. † And being gone forth from thence, he came in the ſpring time to the land which leadeth to Ephrata: wherin when Rachel was in trauaile, † becauſe of difficultie in her trauaile, ſhe beganne to be in danger, and the midwife ſaid vnto her: Feare not, for thou shalt haue alſo this a ſonne. † And her ſoule departing for paine, and death now at hand, she called the name of her ſonne Benoni, that is the ſonne of my paine: but his father called him Beniamin, that is the ſonne of the right hand. † Rachel therfore died, and was buried in the hye way that leadeth to Ephrata, thisMath. 2. ſame is Bethleem. † And Iacob erected a title ouer her ſepulchre: This is the litle of Rachels monument, vntil this preſent day. † Departing thence, he pitched his tent beyond the Flocke tower. † And when he dwelt in that countrie: Ruben went, and For this fact Ruben was excluded from the chiefe dignitie among his bretheren. Gen. 49. ſlept with Bala his fathers concubine: which thing he was not ignorant of. And the ſonnes of Iacob were twelue. † The ſonnes of Lia: Ruben the firſt begotten, and Simeon, and Leui, and Iudas, and Iſſachar, and Zabulon. † The ſonnes of Rachel: Ioſeph and Beniamin. † The ſonnes of Bala Rachels handmaid: Dan and Nepthali. † The ſonnes of Zelpha Lias handmaid: Gad and Aſer: theſe are the ſonnes of Iacob, that were borne to him in Meſopotamia of Siria. † He came alſo to Iſaac his father in Mambre, the citie of Arbee, this is Hebron: wherin Abraham and Iſaac ſoiourned. † And the dayes of Iſaac were complete an hundred eyghtie yeares. † And ſpent With age he died, and was put to his people, being old and ful of dayes: and Eſau and Iacob his ſonnes buryed him.
ANNOTATIONS. CHAP. XXXV.
2. Caſt avvay the ſtrange goddes] Iacob preparing to performe his vowClenſing from ſinne is the firſt office of the ſeruants of God. of building a houſe & altar to God, firſt extirpateth al Idolatrie from amongſt his people; and then by Sacrifice appeaſeth Gods wrath prouoked how ſoeuer and ſpecially by Simeon and Leui killing the Sichemites. Duly conſidering that what people or perſon deſireth Gods protection & bleſſings, muſt firſt be pure in Religion, and clenſed from ſinnes: Quia e
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nulla no
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ebit aduerſitas, ſi nulla e
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dominetur iniquitas: becauſe no aduerſitie ſhal hurt him, if no iniquitie haue dominion ouer him. orat. fer. 6. poſt cineres.
10. Called him Iſrael.] As the Patriarch now performeth his vow to God:The name ISRAEL ſignifieth ſpecial prerogatiues in the Patriarch Iacob. ſo God fulfilleth his promiſe, geuing him a new name. For Iacob a ſupplanter, ſignifying too ſmal force & praiſe for ſuch a champion, God therfore honored him with the name of Iſrael. That is, One that ſeeth and contemplateth God, as moſt ancient writers expound it. Alſo A prince, or valient vvith God, as S. Hierom ſheweth Tradit. Heb. For Iſra in Hebrew ſignifieth To dominier, or rule ouer, and El ſignifieth God. And ſo this name geuen to him teſtifieth that he, by Gods gift and grace, was valient euen againſt an Angel repreſenting God, much more againſt men, and other aduerſaries. Others interprete it, The right one of God. as witneſſeth the ſame S. Hierom both here, and in his commentaries in 44. Iſaie. Al do importe a great excellencie in this Patriarch. And the ſucceſſe of things confirmeth the ſame. Particularly in that not onlie ſome one of his ſonnes (as in the iſſue of Abraham and Iſaac, the reſt being excluded) but his whole progenie of twelue ſonnes, making twelue Tribes, were participant of the peculiar bleſſings, in their ofspring poſſeſſingAl his twelue ſonnes in their poſteritie were heires of the promiſed land. the promiſed land, and excedingly increaſing became the moſt principal nation in the world, the ſelected people of God, called by the name and title Of the children of Iſrael. Of whom not only Moyſes, but al the old Teſtament moſt ſpecially treateth, and of whom and in whom the promiſed Meſſias, the Redemer of mankind ſhould be borne.
CHAP. XXXVI. Eſau with his wiues and children parteth from Iacob. 9. His genealogie is recited, with their habitations.
AND“ theſe are the generations of Eſau, the ſame is Edom. † Eſau tooke wiues of the daughters of Chanaan:“ Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Ana daughter of Sebeon the Heueite: † Baſemath alſo the daughter of Iſmael ſiſter of Nabaioth. † And Ada bare Eliphaz: Baſemath bare Rahuel:
† Oolihama bare Iehus and Ihelon and Coree. theſe are the ſonnes of Eſau, that were borne to him in the land of Chanaan. † And The ſeparation of Eſau from Iacob. Eſau tooke his wiues and ſonnes and daughters, and euerie ſoule of his houſe, and his ſubſtance, and catle, and al that he could haue in the land of Chanaan: and he went into an other countrie, and“ departed from his brother Iacob. † For they were exceding rich, and could not dwel together: neither was the land of their peregrination able to beare them, for the multitude of flockes. † And Eſau“ dwelt in Mount Seir, he is Edom. † And theſe are the generations of Eſau the father of Edom in mount Seir, † and theſe are the names of his ſonnes: Eliphaz the ſonne of Ada the wife of Eſau: Rahuel alſo the ſonne of Baſemath his wife. † And Eliphas had ſonnes: Theman, Omar, Sepho, and Gathan, and Cenes. † And Thamna was the concubine of Eliphas the ſonne of Eſau: which bare to him Amalech. theſe are the ſonnes of Ada the wife of Eſau. † And the ſonnes of Rahuel: were Nahath & Zara, Samma and Meza. theſe were the ſonnes of Baſemath the wife of Eſau. † Theſe alſo were the ſonnes of Oolibama, the daughter of Ana, the daughter of Sebeon, the wife of Eſau, which ſhe▪ bare to him, Iehus, and Ihelon, and Coree. † Theſe were dukes of the ſonnes of Eſau: the ſonnes of Eliphaz the firſt-begotten of Eſau: duke Theman, duke Omar, duke Sepho, duke Cenes, † duke Coree, duke Gatham, duke Amalech, theſe are the ſonnes of Eliphaz in the land of Edom, and theſe are the ſonnes of Ada. † Theſe alſo were the ſonnes of Rahuel, the ſonne of Eſau: duke Nahath, duke Zara, duke Zamma, duke Meza▪ and theſe are be the dukes of Rahuel, in the Land of Edom: theſe be the ſonnes of Baſemath the wife of Eſau. † And theſe were the ſonnes of Oolibama the wife of Eſau: duke Iehus, duke Ihelon, euke Coree. theſe be the dukes of Oolibama, the daughter of Ana, and wife of Eſau. † Theſe are the ſonnes of Eſau, and theſe are the dukes of them: the ſame is Edom. † Theſe are the ſonnes of Seir the horreite, the inhabiters of the land: Lotan, and Sobal, and Sebeon, and Ana, † and Diſon, and Eſer, and Diſan. Theſe are dukes of the Horreite, the ſonnes of Seir in the Land of Edom. † And Lotan had ſonnes: Hori and Heman▪ and the ſiſter of Lotan, was Thamna. † And theſe were the
ſonnes of Sobal: Aluan and Manahar, and Ebal, and Sepho and Onam. † And theſe were the ſonnes of Sebeon: Aia and Ana. This is Ana that found the hot waters in the wildernes, when he fed the aſſes of Sebeon his father: † and he had a ſonne Diſon, and a daughter Oolibama. † And theſe were the ſonnes of Diſon: Hamdan, and Eſeban, and Iethram, and Charan. † Theſe alſo were the ſonnes of Eſer: Balaan, and Zauan, and Acan. † And Diſan had ſonnes: Hus, and Aram. † Theſe were dukes of the Horreites: duke Lotan, duke Sobal, duke Sebeon, duke Ana, † duke Diſon, duke Eſer, duke Diſan: theſe were dukes of the Horreites that ruled in the Land Seir. † And the Kinges that ruled in the land of Edom, before that the children of Iſrael had a king, were theſe: † Bela the ſonne of Beor, and the name of his citie Denaba. † And Bela died, and By the common opinon of Latin and Greke fathers, this was holie. Iob. as we ſhal diſcuſſe when we come to his booke againſt the hebrew doctors, who ſay Iob was of Nachors race. Iobab the ſonnne of Zara of Boſra reigned in his ſteed. † And when Iobab was dead, Huſam of the land of the Themans reigned in his ſteed. † He alſo being dead, there reigned in his ſteed Adad the ſonne of Badad, that ſtroke Madian in the countrie of Moab: and the name of his citie was Auirh. † And when Adad was dead, there reigned for him Semla of Maſreca. † He alſo being dead, Saul of the riuer Rohoboth, reigned in his ſteed. † And when he alſo was dead, Balanan the ſonne of Achobor ſucceeded into the kingdome. † This man alſo being dead Adar reigned in his place, and the name of his citie was Phau: and his wife was called Meetabel, the daughter of Matred, daughter of Mezaab. † Theſe therfore be the names of the dukes of Eſau in their kinreds, and places, and callings: duke Thamna, duke Alua, duke Ietheth, † duke Oolibama, duke Ela, duke Phinon, † duke Cenez, duke Theman, duke Mabſer, † duke Magdiel, duke Hiram: theſe are the dukes of Edom dwelling in the land of their empire, the ſame is Eſau the father of the Idumeians.
ANNOTATIONS. CHAP. XXXVI.
1. The generations of Eſau] As before Moyſes deſcribed the genealogieschap. 4. 10 22. 25. of Cain, of Iapheth and Cham, of Nachor, of Iſmael, and other ſonnes of Abraham, ſo here he recordeth an other collateral progenie of Eſau, that the
difference and diſtinction of them, and the ſelected people of God might beBy compariſon of interrupted companies the cō
tinual ſucceſſion of the Church is more glorious. more conſpicuous, becauſe contraries oppoſed are ſene more clerly. And ſo the Churches ſucceſſion and perpetual light, compared with the interrupted and obſcure companies, ſhineth the brighter. For albeit in thoſe other generations there might be manie faithful and iuſt perſons, among the infidels and wicked, and of ſome we are aſſured (as of Lot and Iob) yet faith and religion decayed, and was extinguiſhed in their carnal children, and only continued in the right line from Adam to Iacob, whoſe twelue ſonnes were fathers and beginners of twelue▪ Tribes, and in them the ſame true Religion was ſtil conſerued and publikly profeſſed, as in the onlie knowne viſible Church, til the cōming of Chriſt. as S. Auguſtin clerly ſheweth in his excellent worke of the Citie of God: eſpecially in the 15. and 16. bookes, in manie chapters.
2. Ada the daughter of Elon] In the 26. chap. (v. 34.) Eſaus two wiues,One place of Scripture feemeth contrarie to an other but is not. which he tooke in Chanaan are called Iudith the daughter of Beeri the Hetheire, and Baſemath the daughter of Elon of the ſame place, and here the ſame two wiues are named Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Sebeon the Heueite. VVhich neither agree in names nor countrie. Againe his third wife Iſmaels daughter, here named Baſemath, in 28. chap v. 9. is called Maheleth. For reconciliation of which and otherlike difficulties, or ſeeming contradictions, albeit he lerned expoſitors ſay, that either theſe perſons had diuers names, or one was true and natural father, an other legal, or adoptiue, for there were ſuch alſo before the law of Moyſes, as appeareth in the hiſtorie of Thamar: yet it were hard toHolie Scriptures not eaſie to be vnderſtood. geue a determinate ſolution of this difficultie. VVhich example, with manie others (by vs omitted in theſe briefe annotations) conuince the Proteſtants preſumptuous error, holding that Scriptures are eaſie to be vnderſtood.
6. Departed from his brother. 8. Dvvelt in Mount Seir] Here is an other difficultie (though not ſo intricate as the former) how Eſau now parted intoEſaus laſt parting from Iacob. Mount Seir, ſeing he dwelled there, when his brother Iacob came from Meſopotamia. chap. 22. v. 3. VVhich S. Auguſtin (q. 119. in Gen.) ſolueth ſaying: Eſau firſt dwelt in Seir after he was diſapointed of his fathers bleſſing, but dwelt againe with his father, after Iacobs returne from Meſopotamia, and now went to Seir againe after his fathers death.
CHAP. XXXVII.
The ſeuenth part of this booke. How Ioſeph was ſold into Aegypt, and there aduanced. Ioſeph informing his father of his brethrens faults. 5. and telling his dreames, is by them more hated. 13. being ſent to viſite them, 18. they first thinke to kil him, 26. but by Iudas co
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ſel ſel him to the Iſmael
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tes. 29. vnwiting to Ruben. 33. his father lamenteth ſuppoſing him to be ſlaine by ſome wild beast. 36. He is ſold againe to Putiphar in Aegypt.
AND Iacob dwelt in the land of Chanaan, wherin his father ſoiourned. † And Theſe things folowing hapned to Iacob▪ in his generations, that is in his childrē. See S. Chriſoſt. ho. 23. in Gen. theſe are his generations: Ioſeph when he was ſixten e yeares old, fed the flock with
his brethren being yet a boy: and he was with the ſonnes of Bala and Zelpha his fathers wiues: and he accuſed his brethren to his father of That for il life they were infamous▪ the hebrew word d
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a ſignifieth infamie. a moſt wicked crime. † And Iſrael loued Ioſeph aboue al his ſonnes, becauſe he had begotten him“ in his old age: and he made him a coate of diuers coloures. † And his brethren ſeing that he was loued of his father, more then al his ſonnes, they hated him, neither could they ſpeake any thing to him peaceably. † It chanced alſo that he reported to his brethren a dreame, that he had ſeene: which occaſion was the ſeed of greater hatred. † And he ſaid to them: Heare my dreame which I haue ſeene: † I thought we bounde ſheaues in the field: and my ſheafe aroſe as it were, and ſtood, and your ſheaues ſtanding about did adore my ſheafe. † His brethren anſwered: What ſhalt thou be our king? or ſhal we be ſubiect to thy dominion? This occaſion of his dreames and wordes miniſtred nourishment to the enuie and hatred. † He ſawe alſo an other dreame, which telling his brethren, he ſaid: I ſawe in a dreame, as it were the ſunne, and the moone, and eleuen ſtarres adore me. † Which when he had reported to his father, and brethren, his father rebuked him, and ſaid: What meaneth this dreame that thou haſt ſeene? why ſhal I and thy mother, and thy brethren adore thee vpon the earth? † His brethren therfore enuyed him: but The Epiſtle on friday, in the ſecond weke of Lent. his father conſidered the thing with him ſelfe. † And when his brethren abode in Sichem, feeding their fathers flockes, † Iſrael ſaid to him: Thy brethren feed ſheepe in Sichem: come, I wil ſend thee to them. Who anſwering, † I am readie; he ſaid to him: Goe, and ſee if al things be wel with thy brethren, and the ſheepe: and bring me word againe what they doe. Being ſent therfore from the Vale of Hebron, he came to Sichem: † and a man found him there wandring in the field, and asked what he ſought. † But he anſwered:
Brothers eaſily enuie eech other: but the parents are glad of their childrens aduancement. I ſeeke my brethren, ſhew me where they fede the flockes.:: So Chriſt, & al good Paſtors. † And the man ſaid to him: They are departed from this place: for I heard them ſay: Let vs goe into Dothain. Ioſeph therfore went forward after his brethren, and found them in Dothain. † Who when they had ſeene him a farre of, before he came nighe them, they deuiſed to kil him: † and ſpake among them ſelues: Behold the dreamer commeth, † come, let vs kil him, and caſt him into an old
ceſterne: and we wil ſay A naughtie wild beaſt hath deuoured him: So the Iewes thinking to preuēt Chriſts exaltation cooperated vnwitting therto Proſper. li. de promiſſ. Dei. and then it ſhal appeare what his dreames doe profite him. † And Ruben hearing this, endeuored to deliuer him out of their hands, and ſaid: † Do not take away his life, neyther ſheed ye blood: but caſt him into this ceſterne, that is in the wilderneſſe, and keepe your handes harmeles: and he ſaid this, deſirous to deliuer him out of their handes, and to reſtore him to his father. † As ſoone therfore as he came vnto his brethren, forthwith they ſtripped him out of his ſide coate, and of diuers colours. † And caſt him into the old ceſterne, that had not water. † And ſitting to eate bread, they ſaw Iſmaelites wayfaring men cōming from Galaad, and their camels carying ſpices, and roſen, and mirrh into Aegypt. † Iudas therfore ſaid to his brethren: What auaileth it vs if we kil our brother, and conceale his bloode? † It is better that he be ſold to the Iſmaelites, and that our handes be not polluted: for he is our brother and our fleſh. His brethren aſſented to his wordes. † And when the Madianite marchants paſſed by, they drawing him out of the ceſterne, ſold him to the Iſmaelites, for Some read thirtie: And as the reading is diuers, ſo Chriſt whom Ioſeph ſignified is more & leſſe eſtimed of diueres. S. Aug. Ser. 81. de temp: twentie peeces of ſiluer, who brought him into Aegypt. † And Ruben returning to the ceſterne, findeth not the boy: † and renting his garments went to his brethren, and ſaid: The boy doth not appeare, and whither shal I goe? † And they tooke his coate, and dipped it in the blood of a kidde, which they had killed: † ſending ſome that should carie it to their father, and should ſay: This we haue founde: ſee whether it be thy ſonnes coate, or no. † Which when the father acknowledged, he ſaid: It is my ſonnes coate, a naughtie wild beaſt hath eaten him, a beaſt hath deuoured Ioſeph. † And tearing his garments, did on ſackcloth, mourning his ſonne a great time. † And al his children being gethered together to aſſwage their fathers ſorowe, he would not take comforte, but ſaid: I wil deſcend vnto my ſonne“ into hel, mourning. And whileſt he perſeuered in weeping, † the Madianites ſold Ioſeph in Aegypt to Phutiphar an Eunuch of Pharoes maiſter of the ſouldiars.
ANNOTATIONS. CHAP. XXXVII.
3. In his old age] This being one cauſe why Iacob loued Ioſeph aboueThe leaſt offenſiue cauſe is alleaged, why Iacob loued Ioſeph aboue his bretheren God turneth euil to good effect. S. Aug. li. 14. c. 27. ciuit. al his other ſonnes, for that he was the youngeſt of the eleuen (for Beniamin the twelfth was yet an infant) it is alleaged in holie Scripture (ſaith S. Chriſoſtom. Epiſt. ad Olympiam) as leaſt offenſiue to his bretheren. For a more ſpecial cauſe was, for his mother Rachels ſake, but moſt principal cauſe of al was, for his great vertues, and mature iudgement; for which God alſo preferred him aboue them al, and now forſhewed the ſame by viſions in ſleepe. VVhich they enuying and meaning to preuent, did in dede vnwitting cooperate therto, Gods prouidence turning their euil worke to infinite good. As the ſame holie Ioſeph truly interpreteth it to them, after their fathers death, when they iuſtly feared reuenge, for ſo gteat and inhumane iniuries done vnto him. chap. 50. v. 20.
35. Into hel mourning.] Proteſtants denying more places for ſoules afterGraue for hel corruptly trā
ſlated. this life, then Heauen for the iuſt, and Hel for the wicked, tranſlate the hebrew word Sheol, graue for hel. Becauſe if they ſhould grant that Iacob, or other holie fathers of the old Teſtament deſcended into hel, they muſt confeſſe ſome other hel, then where the damned are tormented, whither no Chriſtian wil ſay that thoſe fathers went. If they contended only about the ſenſe and meaning of the text, it were more tolerable, for therin they ſpeake, accordingSee.
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. Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit. to their erronious opinion, as they thinke. But knowing as ſomeVVilful corruption. of them doe, that Hel is the true word of the text, there is no ſinceritie nor moral honeſtie in putting Graue, in place therof. And that they know it, the ſecond table of the Bible, printed at London 1602. witneſſeth, noting for a common place, that in the 37. chap. of Geneſis. v. 35. Hel is taken for graue, therby confeſſing, that the true Engliſh word of the holie Scripture in that place is Hel, but that they would haue it to ſignifie graue. VVherupon anie reaſonable man would thinke to finde the word Hel in the text, with ſome gloſſe to ſhew that graue were to be vnderſtood. But in al their Editions, alſo in that which was printed the yeare next folowing, 1603 wherto the ſame table is adioyned, they reade graue, and not hel in that place, though in ſomeNu 16. 2. Reg. 22. Iob. 17 Pſal. 15 17. 85 other places, they much diſagree in tranſlating the ſame word.
As for the ſenſe, it can not be that Iacob ment the graue: for when he ſaid he would goe to his ſonne, he ſuppoſed him to be deuoured by a wild beaſt, andIacob ſpake of hel not of graue. not buried in a graue. And therfore muſt neceſſarily meane, that he would goe where he thought the ſoule of his ſonne to be. VVhich was neither in heauen, for then he would rather haue aſcended thither ioyful, then deſcended to anie place mourning; neither did he meane the hel of the dammed, for that had bene deſperation; but to a lowe place, where the iuſt ſoules then remained in reſt, which was called Limbus Patrum, or Abrahams boſome. That is, ſaithAbrahams beſome.
Iue. 16. S. Auguſtin, in his anſwere to Biſhop Euodius (Epiſt. 99.) ſecretae cuiuſdam quiet is habitatio. The habitation of a certaine ſecret reſt.
CHAP. XXXVIII. Iudas hauing three ſonnes by a Chananite. 6. marieth the firſt, and after his death, the ſecond to Thamar. 10. who alſo dying, he delayeth to match the third with her. 15. But him ſelfe begetteth of her (taking her for a harlote) two ſonnes twinnes, Phares and Zara.
THE Moyſes in ſerteth here this hiſtorie, becauſe Chriſt ſhould be borne of the genealogie of Iudas & Phares. Mat. 1. ſame time Iudas going downe from his brethren, turned in to a man an Odollamite, named Hiras. † And he ſawe there the daughter of a man of Chanaan, called Sue: and taking her to wife, he did companie with her. † Who conceaued, and bare a ſonne, and called his name Her. † And conceauing a childe againe, ſhe called her ſonne after he was borne, Onan. † She bare alſo the third: whom ſhe called Sela after whoſe birth, ſhe ceaſed to beare any more. † And Iudas gaue a wife to Her his firſt begotten, named Thamar. † Alſo Her the firſt begotten of Iudas, was wicked in the fight of our Lord: and was ſlaine of him. † Iudas therfore ſaid to Onan his ſonne: companie with thy brothers wife, and be ioyned to her, that thou mayeſt “ rayſe ſeede to thy brother. † He knowing that the children ſhould not be borne to himſelfe, companying with his brothers wife, ſhed his ſeede vpon the ground, left children might be borne in his brothers name. † And therfore our Lord ſtroke him, becauſe he did a deteſtable thing. † For the which cauſe Iudas ſaid to Thamar his daughter in lawe: Be a widowe in thy fathers houſe, til Sela my ſonne growe vp: for he feared leſt he alſo might dye, as his brethren. Who went her way and dwelt in her fathers houſe. † And after many dayes were come and gone: the daughter of Sue the wife of Iudas died: who after his mourning hauing receiued conſolation, went vp to the ſhearers of his ſheepe, himſelfe and Hiras his shepheard of his flocke, the Odolamite, into Thamnas. † And it was told Thamar ſinned deſiring to be a mother without lawful mariage: and Iudas ſinned lying with a ſuppoſed harlot S. Aug. li. 22. c 61. 62. & 63 cont. Fauſt. Thamar that her father in law came vp into Thamnas to sheare his sheepe. † Who putting of the garments of her widowhood, tooke a veile: and changing her habite, ſate in the croſſe way, that leadeth to Thamnas: becauſe Sela was growne, and she had not taken him to her huſband. † Whom when Iudas had
ſeene, he ſuppoſed her to be an harlot: for she had couered her face, leſt she should be knowen. † And going vnto her, he ſaid: Suffer me to lye with thee: for he knew her not to be his daughter in law. Who anſwering: What wilt thou geue me that thou maieſt enioy my companie? † He ſaid: I wil ſend thee a kid out of the flockes. And when ſhe ſaid againe: I wil ſuffer that thou wilt, if thou geue me a pledge, til thou ſend that which thou doeſt promiſe; † Iudas ſaid: What wilt thou to be geuen thee for a pledge? She anſwered: Thy ring, and bracelet, and ſtaffe which thou holdeſt in thy hand. The woman therfore by once companying conceaued, † and riſing ſhe went her way: and putting of the apparel which me had taken, put on the garments of her widowhood. † And Iudas ſent a kid by his shephard the Odolamite, that he might receiue the pledge againe, which he had geuen to the woman: who when he had not found her, † he asked the men of that place: Where is the woman that ſate in the croſſe way? Al making anſwere: There was no harlot in this place. † He returned to Iudas, and ſaid to him: I haue not found her: yea the men alſo of that place ſaid vnto me, that there neuer ſate harlot there. † Iudas ſaid: Let her take it to her, ſurely she can not charge vs with a lye, I ſent the kid which I promiſed: and thou dideſt not find her † And behold after three moneths they told Iudas, ſaying: Thamar thy daughter in law hath played the harlot, and her bellie ſemeth to ſwel. And Iudas ſaid: Bring her forth Adultrie puniſable by death, in the law of nature. that she may be burnt. † Who when she was led to execution, she ſent to her father in law, ſaying: By that man, whoſe theſe things are, haue I conceaued: looke whoſe the ring is, and the bracelet, and the ſtaffe. † Who acknowledging the giftes, ſaid: She is iuſter then I: becauſe I did not geue her to Sela my ſonne. But he knew her no more. † And when she was readie to be brought to bed, there appeared twinnes in her bellie: and in the verie deliuerie of the infants, one put forth the hand, wherin the midwife tyed a ſkarlet ſtring, ſaying: † This shal come forth the former. † But he drawing backe his hand, the other came forth: and the woman ſaid: Why is the partition diuided for thee? and for this cauſe called his name Phares. † Afterward his brother came forth, in whoſe hand was the ſkarelet ſtring: whom she called Zara.
ANNOTATIONS. CHAP. XXXVIII.
8. Raiſe ſede to thy brother] By this it appeareth, that in the law of nature,How a man might marie his brothers wife in the law of nature. The Churches decree is now our rule. when a maried man died without iſſue, his brother might lawfully marie the widow; whoſe firſt ſonne ſhould be counted and called the ſonne and heyre of his vncle dead before. The ſame was eſtabliſhed by the law of Moyſes (Deut. 25) VVhich being now abrogated, it remaineth in the Churches powre to conſtitute a law in this behalf, and conſequently to diſpence in the ſame, ſo farre as is agreable with the law of nature. VVherof ſee more. Leuit. 18.
CHAP. XXXIX. Ioſeph being in great credite with his maiſter, hath the whole charge of his houſe. 7. Contemning his myſtris ſolicitation to incontinencie, 13. is falſly accuſed by her to his maiſter: 20. and cast into priſon, 21. Where againe he getteth credite, and hath the charge of al the priſoners.
THERFORE Ioſeph was brought into Aegypt, and Putiphar an Eunuch of Pharao, prince of his armie, a man of Aegypt bought him, at the hand of the Iſmaelites, by whom he was brought. † And Ioſeph endued with al vertues was a ſpecial mirrhor of chaſtirie S. Amb. li. de Ioſeph. c
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. our Lord was with him, and he was a man, that in al things did proſperouſly: and he dwelt in his maiſters houſe, † who knewe verie wel that our Lord was with him, and that al thinges which he did, were directed by him in his hand. † And Ioſeph found grace before his maiſter, and miniſtred to him: by whom being made ruler ouer al his thinges, he gouerned the houſe committed to him, and al thinges that were deliuered vnto him: † and our Lord bleſſed the houſe of the Aegyptian for Ioſephes ſake, and multiplied as wel in houſes, as inThe foure cardinal vertues reigned in him. landes al his ſubſtance. † Neither knew he any other thing, but the bread which he did eate. And Ioſeph was of beautiful countenance, and comely fauored to behold. † After manie dayes therfore his maiſtreſſe caſt her eyes on Ioſeph, and ſaid: Sleepe with me. † Who Temperance. in no wiſe aſſenting to that wicked act, ſaid to her: Behold, my maiſter hauing deliuered al thinges vnto me, knoweth not what he hath in his owne houſe: † neither is there any thing
which is not in my power, or that he hath not deliuered to me, beſide thee, that art his wife: Iuſtice. how therfore can I do this wicked thing, and ſinne againſt my God? † With theſe kinde of wordes Fortitude. day by day both the woman was importune vpon the young man: and he refuſed the aduoutrie. † And it chanced on a certaine day, that Ioſeph went into the houſe, and did ſome buſineſſe without anie man with him: † and
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he catching the ſkirte of his garment, ſaid: Sleepe with me. who Prudence. leauing the cloke in her hand, fled, and went forth abroad. † And when the woman ſawe the garment in her handes, and her ſelfe to be contemned, † ſhe called to her the men of her houſe, and ſaid to them: See he hath brought in an Hebrew, to delude vs: he came vpon me, for to lie with me: and when I had cried our, † and he heard my voice, he left the cloake that I hold, and fled forth. † For an argument therfore of her credite, ſhe reſerued the cloake, and ſhewed it to her huſband returning home, † and ſaid: There came vnto me the Hebrew ſeruant, whom thou dideſt bring hither, for to delude me: † and when he heard me crie, he left the cloke which I held, and fled forth. † His maiſter hearing theſe thinges, and geuing ouer light credite to his wiues wordes, was very wrath: † and deliuered Ioſeph into priſon, where the kinges priſoners were kept, and he was there ſhut vp. † And God is more ſpecially with his ſeruants in affliction then in proſperitie S Amb li. de Ioſeph. c. 5 our Lord was with Ioſeph, and hauing mercie vpon him gaue him grace in the ſight of the chiefe of the priſon. † Who deliuered in his hand al the priſoners that were kept in cuſtodie: and whatſoeuer was done, was vnder him. † Neyther did himſelfe knowe any thing, hauing committed al things to him: for our Lord was with him, and directed al his workes.
CHAP. XL. Ioſeph interpreteth the dreames of two Eunuches priſoners 12. that the one should be reſtored to his office, 16. the other be hanged, 20. The third day the euent declareth the interpretations to be true, but Ioſeph is forgotten.
THESE thinges being ſo done, it chanced that two Eunuches, the cupbearer of the king of Aegypt, and his baker, offended againſt their lord. † And Pharao being
wrath againſt them (for the one was chiefe of the cupbearers, the other chiefe baker) † he ſent them into the priſon of the captaine of the ſouldiers, in the which Ioſeph alſo was priſoner. † But the keeper of the priſon deliuered them to Ioſeph, who alſo miniſtred to them: ſome litle time was paſſed, and they were kept in cuſtodie. † And they ſawe ech of them both a dreame in one night, according to an interpretation agreing to them ſelues: † to whom when Ioſeph was entred in the morning, and ſaw them ſad, † he asked them, ſaying: Why is your countenance ſadder to day then it was woont? † Who anſwered: We haue ſeene a dreame, & there is no bodie to interprete it to vs. And Ioſeph ſaid to them: Why “ doth not interpretation belong to God? Tel me what you haue ſeene. † The chiefe of the cupbearers firſt told his dreame: I ſaw before me a vine, † wherin were three branches, growing by litle and litle into buddes, and after the bloſſomes the grapes waxed ripe: † and the cup of Pharao in my hand: and I tooke the grapes, and wrong them into the cup which I held, and I gaue the cup to Pharao. † Ioſeph anſwered: This is the interpretation of the dreame: The three branches, are yet three dayes: † after the which Pharao wil remember thy ſeruice, and wil reſtore thee to thy old degree: and thou ſhalt geue him the cup according to thyne office, as before thou haddeſt wont to doe. † Only remember me, when it ſhal be wel with thee, and doe me this mercie: to put Pharao in mind that he take me out of this priſon: † becauſe I was taken away by ſtealth, out of the land of the hebrewes, and here an innocent was I caſt into the lake. † The maiſter of the bakers ſeing that he had wiſely reſolued the dreame, he ſaid: And I alſo ſaw a dreame, That I had three baskettes of meale vpon my head: † and that in one basket that was the higher, I caried al meates that are made by the art of baking, and that the birds did eate out of it. † Ioſeph anſwered: This is the interpretation of the dreame: The three basketts, are yet three dayes: † after the which Pharao wil take thy head from thee, and hang thee Death on the croſſe was moſt cruel, & moſt ignominious. Cicero. 7. Ver: yet ſuffered by Chriſt, and by him madeglorious. Sap. 2. Philip 2. on the croſſe, and the foules ſhal teare thy fleſh. † The third day after this was the birth day of Pharao: who making a great feaſt to his ſeruantes, at the banket he remembred the maiſter of the cupbearers, and the chiefe of the bakers. † And he reſtored the one into
his place, to reach him the cuppe; † the other he hanged on a gibbet, that the truth of the interpreter might be approued. † And yet notwithſtanding the chiefe of the cupbearers, proſperous thinges ſucceeding, forgat his interpreter.
ANNOTATIONS. CHAP. XL.
8. Doth not interpretation belong to God?] Dreames do come of diuersSome dreames are natural. cauſes. Some of natural complexion, or diſpoſition, wherby Philoſophers or Phiſitions may probably iudge of the ſtate of mans bodie. Some are rather effects of things paſt, then ſignes of anie thing to come. Of which ſorte the wiſe man ſaith: Dreames do folovv manie cares. (Eccle 5.) Some are ſuggeſtedSome are illuſions of euil ſpirites. by euil ſpirites, either to flatter worldlings with great pretenſes, or to terrifie weake mindes with dangers and afflictions, or to vexe and truble thoſe in ſleepe, whom they can not eaſely moue waking. as. S. Gregorie diſcourſeth (li. 8. Moral in cap 7. Iob) Some dreames are of God, as in Iacob, Ioſeph,Some are from God. theſe Eunuches, Pharao, Nabuchodonoſor, and others both good and euil men. But to diſcerne, and aſſuredly to iudge of ſome dreames, whether theyDan. 4 be from God, by holie Angels, or illuſions of euil ſpirites, is a ſpecial gift ofHolie Scripture and the Church are iudges of doubtful dreames. God, as alſo the interpretation therof belongeth to God, as Ioſeph here teſtifieth. VVhoſoeuer therfore wil be ſecure muſt relie either vpon expreſſe Scripture, or iudgement of the Church, as in ominous ſpeaches was noted before (chap. 24.) Otherwiſe the general rule is, not to obſerue dreames. Deut. 18.
CHAP. XLI. Pharao dreaming of fat and leane kine▪ 5. alſo of ful and thinne eares of corne, 8. no other being able to interprete, 9 Ioſeph is remembred 25. who interpreting the ſame▪
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8. is made ruler ouer al Aegypt. 50. marieth, and hath two ſonnes, Manaſſes and Ephraim.
AFTER two yeares Pharao his dreames, and his Eunuches were prophetical. For by them God for ſhewed things to come: v 25. yet they were no prophets, but Ioſeph: who had the gift to interpret them. S. Aug. li. 12. c. 9 de Gen. ad lit. S. Greg. li. 11. Moral. in c. 13. Iob. Pharao ſaw a dreame. He thought he ſtood vpon a riuer, † out of the which came vp ſeuen kine, faire and fat exceedingly: and they fed in mariſh places. † Other ſeuen alſo came vp out of the riuer, foule, and caryan leane: and they fed on the very banke of the riuer, in grene places: † and they deuoured them, that had the merucylous beautie and good ſtate of bodies. Pharao after he waked, † ſlept againe, and ſaw an other dreame:
Seuen eares of corne grew forth vpon one ſtalke ful and faire: † there ſprang alſo other eares as many, thinne and blaſted with aduſtion, † deuouring al the beautie of the former. Pharao awaking vp after his reſt, † and when morning was come, being frighted with feare, he ſent to al the interpreters of Aegypt, and to al the wiſe men: and they being called for, told them his dreame, neither was there anie that could interprete it. † Then at length the maiſter of the cupbearers remembring himſelfe, ſaid: I confeſſe my ſinne: † The king being angrie with his ſeruantes, commanded me and the chiefe of the bakers to be caſt into the priſon of the captaine of the ſouldiers: † where in one night both of vs ſaw a dreame portending things to come. † There was there a young man an hebrew, ſeruant to the ſame captaine of the ſouldiers: to whom telling our dreames, † we heard whatſoeuer afterward the euent of the thing proued to be ſo. for I was reſtored to my office: and he was hanged vpon a gibbet. † Forthwith at the kinges commandment, Ioſeph being brought out of the priſon they polled him: and changing his apparel, brought him vnto him. † To whom he ſaid: I haue ſeene dreames, and there is not anie that can expound them: which I haue heard, thou doeſt moſt wiſely interprete. † Ioſeph anſwered: Without me, God ſhal anſwere proſperous thinges to Pharao. † Pharao therfore told that he had ſeene: Me thought I ſtoode vpon the banke of the riuer, † and ſeuen kine came vp out of the banke of the riuer, exceeding faire, and ful of fleſh: which grazed on greene places in a mariſh paſture. † And behold, there folowed theſe, other ſeuen kine, ſo paſſing il fauored and leane, that I neuer ſaw the like in the land of Aegypt; † which hauing deuoured and conſumed the former, † gaue no token of their fulnes: but with the like leanenes and deformitie, looked heauelie. Awaking, and fallen againe into a deepe ſleepe, † I ſawe a dreame: Seuen eares of corne grew forth vpon one ſtalke, ful and verie faire. † Other ſeuen alſo thinne and blasted, with aduſtion, ſprang of the ſtalke: † which deuoured the beautie of the former: I told the dreame to the coniecturers, and there is no man that can declare it. † Ioſeph anſwered: The kinges dreame is one: God hath ſhewed to Pharao Theſe things came to paſſe by Gods particular prouidēce. Pſalm. 4. God called (or cauſed) a ſamine vpon the land.
the thinges that he wil doe. † The ſeuen faire kine, and
the ſeuen“ ful eares: be ſeuen yeres of plentifulnes: and both conteine the ſelfe ſame meaning of the dreame. † Alſo the ſeuen leane and thinne kine, that came vp after them, and the ſeuen thinne eares, and blaſted with the burning winde: are ſeuen yeares of famine to come. † Which ſhal be fulfilled in this order. † Behold there ſhal come ſeuen yeares of great fertilitie in the whole Land of Aegypt: † after which ſhal folowe other ſeuen yeares of ſo great ſterilitie, that al the abundance before ſhal be forgotten: for the famine shal conſume al the land, † and the greatnes of the ſcarſitie, shal deſtroy the greatnes of the plentie. † And in that thou dideſt ſee the ſecond time a dreame perteining to the ſame thing: it is a token of the certeintie, for that the worde of God shal come to passe, and be fulfilled ſpedely. † Now therfore let the king prouide a wiſe man and induſtrious, and make him ruler ouer the Land of Aegypt: † that he may appointe ouerſeers ouer al countries: and gether into barnes the fifth part of the fruites, during the ſeuen yeares of the fertilitie, † that now preſently shal enſewe: and let al the corne be laid vp, vnder Pharaoes handes, and let it be reſerued in the cities. † And let it be in a readines, againſt the famine of ſeuen yeares to come, which shal oppreſſe Aegypt, and the land shal not be conſumed with ſcarſitie. † The counſel pleaſed Pharao, and al his ſeruants: † and he ſpake to them: Can we find ſuch an other man, that is ful of the ſpirite of God? † He ſaid therfore to Ioſeph: Becauſe God hath shewed thee al things that thou haſt ſpoken, can I find a wiſer and one like vnto thee? † Thou shalt be ouer my houſe, and at the commandment of thy mouth al the people shal obey: only in the throne of the kingdome I wil goe before thee. † And againe Pharao ſaid to Ioſeph: Behold, I haue appointed thee ouer the whole land of Aegypt. † And he tooke his ring from his owne hand, and gaue it into his hand: and he put vpon him a ſilke roabe, and put a chaine of gold about his necke. † And he made him goe vp into his ſecond chariot, the cryer proclayming that al should bowe their knee before him, and that they should know he was“ made gouernour ouer the whole Land of Aegypt. † And the king ſaid to Ioſeph: I am Pharao: without thy commandment no man shal moue hand or foore in al the land of Aegypt. † And he turned his
name, and called him in the Aegyptian togue“ the Sauiour of the world. And he gaue him to wife Aſeneth the daughter of Putiphar
Cohen ſignifieth prieſt; as not only the latin, but alſo the 70. & Philo and Ioſephus here tranſlate though ſometimes it ſignifieth prince▪
as the Chaldey paraphraſis interpreteth, wherby it is probable that this Putiphar was both a prieſt, and a prince. prieſt of Heliopolis. Ioſeph therfore went forth to the land of Aegypt († and he was thirtie yeares old when he ſtood in the ſight of king Pharao) and did circuite al the countries of Aegypt. † And the fertilitie of the ſeuen yeares came: and the corne being bound vp into ſheaues was gethered togeather into the barnes of Aegypt. † Al the abundance alſo of graine was laid vp in euerie citie. † And there was ſo great abundance of wheat, that it became equal to the ſand of the ſea, and the plentie exceeded meaſure. † And there were borne vnto Ioſeph two ſonnes before the famine came: whom Aſeneth the daughter of Putiphar prieſt of Heliopolis bare him. † And he called the name of the firſt begotten Obli
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n. Manaſſes, ſaing: God made me to forget al my labours, & my fathers houſe. † The name alſo of the ſecond he called Fruitful or Grovving. Ephraim, ſaing: God hath made me to encreaſe in the land of my pouertie. † Therfore when the ſeuen yeares of the plentifulnes, that had bene in Aegypt were paſſed: † the ſeuen yeares of ſcarſitie beganne to come, which Ioſeph foretold: and in the whole world the famine preuailed, but in al the land of Aegypt there was bread. † The which being in hunger, the people cried to Pharao, deſiring foode. To whom he anſwered: Goe ye to Ioſeph: and whatſoeuer he ſhal ſay to you, that doe ye. † And the famine dayly encreaſed in al the land: and Ioſeph opened al the barnes, and ſold to the Aegyptians: for them alſo the famine had opreſſed. † And al prouinces came into Aegypt, to buy victuales, and to moderate the miſerie of the ſcarſitie.
ANNOTATIONS. CHAP. XLI.
43. Made gouernour] It is eaſie in the eyes of God, ſuddenly to enrich theHolie Ioſeph ſuddenly aduanced. poore. For who would haue thought (ſaith Philo) that in one day a boudmanE
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li. 11. li de Ioſeph. ſhould be made a lord, a poore priſoner the chiefe of the nobilitie, an vnder gaolor the viceroy, or kings deputie, for a common priſon to haue a kinglie court of his owne, from extreme ignominie, to aſcend into ſo hiegh a roome of dignitie!
45. Sauiour of the vvorld] In the original text the new name and title geuen
by Pharao to Ioſeph is expreſſed by theſe two wordes, Saphnath pahanaach: the former ſaphnath in Hebrew ſignifieth a ſecrete or hidden thing, of ſaphan to hide: but the ſignification of the other word pahanaach, is more vncertaine, being found no where els in the holie Bible. The Rabins do commonly interprete them both together, The man to vvhom ſecretes are reueled, or, The reueler
Ioſeph truly called the reueler of ſecrets.
of ſecretes▪
and ſo this name agreeth wel to Ioſeph, in reſpect of the gift of interpreting dreames. But beſides his interpreting, he alſo gaue moſt wiſe counſel, that tended to the ſaftie of manie, which, it is like, Pharao ment to expreſſe by this new name. And S. Hierom, who doubtles with great diligence, and no leſſe iudgement, ſearched the true ſignification therof, ſaith,But more honorably, the Sauiour of the world. Therin a figure of Chriſt. that albeit this name in Hebrew ſoundeth The finder out of ſecrets, yet ſeing it was impoſed by an Aegyptian (who knew no Hebrew) the reaſon therof muſt be had of the ſame tongue; and theſe two wordes in the Aegyptian language are interpreted The Saniour of the vvorld: for that he deliuered the world from the iminent ruine of famine. Thus ſaith S. Hierom. And ſo moſt aptly the figure anſwereth to Chriſt, the true SAVIOVR of the world.
CHAP. XLII. Iacob ſendeth tenne of his ſonnes to bye corne in Aegypt. 7. where Ioſeph knowing them, they not knowing him, with hard ſpeaches putteth them in priſon. 18. At laſt Simeon remayning in caſtodie, til Beniamin be brought, the reſt are diſmiſſed, 25. with their money, vnknowen to them, in their ſackes.
AND Iacob hearing, that victuales were ſold in Aegypt, he ſaid to his ſonnes: Why neglect ye? † I haue heard that wheat is ſold in Aegypt: Goe ye downe, and bye vs neceſſaries, that we may liue, and not be conſumed with lacke. † Therfore the tenne brethren of Ioſeph going downe, to bye corne in Aegypt, † Beniamin being kept at home by Iacob, who ſaid to his brethren: Leſt perhaps he take any harme in the iourney: † entred into the land of Aegypt with others that went to bye. for the famine was in the land of Chanaan. † And Ioſeph was prince in the land of Aegypt, and at his pleaſure corne was ſold to the people. And when his brethren had adored him, † and he knewe them, he ſpake as it were to ſtrangers“ ſomewhat roughly, asking them: From whence came you? Who anſwered: From the Land of chanaan, that we may bye neceſſaries to liue. † And yet himſelfe knowing his brethren, was not knowen of them. † And remembring the dreames, which ſome times he had ſeene, he ſaid to them:“ You are ſpies: to view the
weaker parts of the land you are come. † Who ſaid: It is not ſo, my lord, but thy ſeruantes are come to bye victuals. † We are al the ſonnes of one man: we are come as men of peace, neither do thy ſeruantes goe about anie euil. † To whom he anſwered: It is otherwiſe: you came to conſider the vndefenſed partes of this land. † But they: We thy ſeruantes, ſay they, are twelue brethren, the ſonnes of one man in the Land of Chanaan: the youngeſt is with our father, the other is not liuing. † This is it, quoth he, that I ſaid: You are ſpies. † Now preſently I wil take a trial of you:“ by the health of Pharao you ſhal not depart hence, vntil your youngeſt brother do come. † Send you one of you to bring him: and you ſhal be in priſon, til the thinges be proued which you haue ſaid, whether they be true or falſe: If theſe things which ye ſay be proued falſe, ye are to be held as ſpies, for your lying. S Aug 1. 139. ſuper Gen. otherwiſe by the health of Pharao you are ſpies. † Therfore he put them in priſon three dayes. † And the third day bringing them out of priſon, he ſaid: Doe as I haue ſaid, and you ſhal liue: for I feare God. † If you be men of peace, let one of your brethren be bounde in priſon: and goe ye your wayes, and carie the corne that you haue bought, vnto your houſes, † and bring your youngeſt brother to me, that I may proue your ſayings to be true, and that you die not. They did as he had ſaid, † and they talked one to an other: Worthely do we ſuffer theſe thinges, becauſe we haue ſinned againſt our brother, ſeing the diſtreſſe of his ſoule, whileſt he beſought vs, and we heard not: therfore is this tribulation come vpon vs. † Among whom Ruben one of them, ſaid: Why, did not I ſay to you: Sinne not againſt the boy: and you heard me not? Loe his blood is required. † And they knew not that Ioſeph vnderſtood: becauſe he ſpake to them by an interpreter. † And he turned away himſelfe a litle while, and wept: and returning he ſpake to them. † And taking Simeon, and binding him in their preſence, he commanded his ſeruantes that they ſhould fil vp their ſackes with wheat, and put euerie mans money againe in their bagges, geuing them beſides for to eate on the way: who did ſo. † But they carying their corne vpon their aſſes, tooke their iourney. † And one of them opening his ſacke, to geue his beaſt prouender in the inne, beholding the money in the ſackes mouth, † he ſaid to his brethren: My money is geuen me againe, behold it is in the
ſacke. And being aſtonyed, and trubled amongeſt themſelues, they ſaid: What is this, that God hath done vnto vs? † And they came to Iacob their father into the land of Chanaan, and they told him al thinges that had chanced vnto them, ſaying: † The lord of the land ſpake to vs roughly, and thought vs to be ſpies of the prouince, † to whom we anſwered: We are men of peace, neither do we attempt any treachery. † We are twelue brethren borne of one father: one is not liuing, the youngeſt is with our father in the Land of Chanaan. † Who ſaid to vs: Thus ſhal I trie that you be men of peace: Leaue one of your brethren with me, and take ye prouiſion neceſſarie for your houſes, and goe your wayes, † and bring your youngeſt brother to me, that I may know you are not ſpies: and you may receiue this felowe againe, that is kept in priſon: and afterwardes may haue licence to bye what thinges you wil. † This being ſaid, when they powred out their corne, euerie man found his money tied in the mouth of the ſackes: and al being aſtonyed together, † their father Iacob ſaid: You haue made me to be without children, Ioſeph is not liuing, Simeon is kept in bondes, and Beniamin you wil take away: al theſe euils are fallen vpon me. † To whom Ruben anſwered: Kil my two ſonnes, if I bring him not againe to thee: deliuer him into my hand, and I wil reſtore him vnto thee. † But he ſaid: My ſonne ſhal not go downe with you: his brother is dead, and he alone is remayning: if any aduerſitie shal chance to him in the land to the which you goe, you shal bring downe Myn old age or, me an old man. S. Aug. q. 142. my hoare heares with ſorowe“ vnto hel.
ANNOTATIONS CHAP. XLII.
7. Some vvhat roughly] Ioſeph afflicted his bretheren to bring them into conſideration of their former faultes, and to true contrition. VVithout which,Contrition neceſſarie for the remiſſion of ſinnes. though iniuries be remitted by men, yet the offenders are not abſolued before God. Therfore he louing them and hating their ſinne, by affliction brought them to vnderſtanding. VVho being at laſt truly penitent, he acknowledged and moſt louingly embraced them, and prouided for them in their neceſſitie. S. Aug. ſer. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech) applithe to the inſtruction of paſtors of ſoules: that they procure true repentance
before abſolution of ſinnes. Ne ſi inordinate culpa dimittitur, is qui eſt enlpabilis,
Diſorderlie remiſſion is hurtful.
in reatu grauius aſtringatur. Lest, if the fault be diſorderly remitted he that is faultie be more greuouſly intangled in guilt of conſcience: therfore with much diſcretion ſeueritie in ſhew, & elemencie in mind are required.
9. You are ſpies] To the ſame purpoſe he calleh them ſpies. After theIoſeph calleth his brothers ſpies for their good. maner of examiners calling ſuſpected perſons, as they may ſeme to be: therby to trie what they would anſwer. Al for their holſome penance, and withal to procare them afterwards more compaſſion among the Aegyptians. S. Aug. q. 139. ſuper. Gen.
15. By the health of Pharao.] Ioſeph in ſwearing by Pharaos health, honoredIt is lawful to ſweare by creatures. God, the geuer and conſeruer of health, life, power, dignitie and al that was in Pharao. wherby we ſee that this maner of ſwearing was lawful. As now likewiſe Chriſtians lawfully ſweare not only by God, but alſo by his creatures, ſaying: As God ſhal helpe them, & his holie Goſpels: ſo it be with due circumſtances, and requiſite conditions, namely with thoſe which the Prophet Hieremie mentioneth, in truth, in iudgement, and in iuſtice: not ſalfe, raſh, nor of an
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ier. 4. vniuſt thing: nor in frequent and cōmon talke (a moſt bad cuſtome) for ſo thou muſt neirher ſweare by God himſelf, nor (as our ſauiour teacheth) byMat. 5.
In ſome caſe more conuenient then to name God expreſly. heauen, nor by the earth, nor by Hieruſalem, nor by thy head, nor anie thing els: ſignifying that in ſome caſe, and due maner we may ſweare by any of theſe. And in this particular Ioſeph did rather name Pharao in his oath then God, as wel to conceale himſelf as yet from his brethren, as to ſtrike more terrour in their hartes, by naming his maſter the King, in whom he had more intereſt then they.
38. Vnto hel.] To that place where ſoules remaine, as before. chap. 37. v. 35. For this phraſe, of bringing vnto hel, and deſcending into hel, vſually ſpokenDiuers mansions in hel. in the old Teſtament, of al ſortes of ſoules both iuſt and wicked, ſignifieth that al went that time to hel, that is, to a lowe place, farre diſtant from heauen. But ſome to reſt, and ſome to paine. VVherupon S. Hierom ſaith: Hel is a place. wherin ſoules are included, either in reſt, or in paines, according to the qualitie of their deſerts.
CHAP. XLIII. The famine preſsing, the land, Iacob willith his ſonnes to goe againe int. Aegypt to bye more corne: 3. who refuſing to goe without Beniamin. 11. he is ſent with them, and preſents and duble money, leſt the former were brought back by error. 16. Ioſeph ſeing Beniamin, 23. deliuereth Simeon, and intertaineth them al at dinner.
IN THE meane time the famine did oppreſſe al the land very ſore. † And the prouiſion being ſpent, which they had bronght out of Aegypt, Iacob ſaid to his ſonnes: Goe againe, and by vs a little victual. † Iudas anſwered: That ſame man denounced vnto vs vnder atteſtation of an oath, ſaing: You shal not ſee my face, vnleſſe you bring your
youngeſt brother with you. † If therfore thou wilt ſend him with vs, we wil goe forward together, and wil bye neceſſaries for thee: † but if thou wilt not, we wil not goe: for the man, as we haue often ſaid, denounced vnto vs ſaing: You shal not ſee my face without your youngeſt brother. † Iſrael ſaid to them: You haue done this to my miſerie, in that you told him that you had an other brother alſo. † But they anſwered: The man asked vs in order our progenie: if our father liued: if we had a brother: and we anſwered him conſequently to that which he demanded: could we know that he would ſay: Bring hither your brother with you? † Iudas alſo ſaid to his father: Send the boy with me, that we may ſet forwarde, and may liue: leſt we and our litle ones die. † I take vpon me the boy: require him of my hand, vnleſſe I bring him againe, and reſtore him to thee, I wil be Guilt of sīne is a greater bond then the life of Rubens ſonnes; which he offered, & Iacob yelded not therto▪ & yet granted to this offer of Iudas. guiltie of ſinne againſt thee for euer. † If del
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y had not bene made, we had bene come now the ſecond time. † Therfore Iſrael their father ſaid to them: If it muſt nedes be ſo, do that you wil: take of the beſt fruites of the land in your veſſels, and carie to the man for preſents, a courteſie of roſen, and of honey, and of incenſe, of mirhe, of terebinth, and of almondes. † Duble money alſo carie with you: and recarie that you founde in your ſackes, leſt perhaps it was done by an errour: † but take alſo your brother, and goe to the man. † And my God almightie make him fauorable vnto you: and ſend backe with you your brother, whom he keepeth, and this Beniamin: as for me I ſhal be deſolate without children. † The men therfore tooke the preſentes, and the duble money, and Beniamin: and went downe into Aegypt, and ſtood before Ioſeph. † Whom when he had ſeene▪ and Beniamin withal▪ he commanded the ſteward of his houſe, ſaing: Bring in the men into the houſe, and kil victimes, and prepare a feaſt: becauſe they ſhal eate with me at noone. † He did that which was commanded him, and brought the men into the houſe. † And there being ſore afraied, they ſaid one to an other: becauſe of the money, which we caried backe the firſt time in our ſackes, we are brought in: that he may turne vpon vsCalumniam. a falſe accuſation, and forceibly bring both vs, and our aſſes into bondage. † Wherfore in the verie dore ſtepping to the ſteward of the houſe, † they ſpake: Sir we deſire thee to
heare vs. Now once before we came downe to bye prouiſion: † which being bought, when we were come to the Inne, we opened our ſackes, and found our money in the mouthes of the ſackes: which we haue now brought againe in the ſame weight. † But we haue brought other money beſides, to bye the thinges that are neceſſarie for vs: our conſcience is not priuie, who put it in our bagges. † But he anſwered: Peace be with you, feare you not: your God, and the God of your father hath geuen you treaſures in your ſackes. for the money, which you gaue me, I haue for good. And he brought forth Simeon vnto them. † And being brought into the houſe, he fetched water, and they waſhed their feete, and he gaue prouender to their aſſes. † But they made readie the preſentes, til Ioſeph ſhould come in at noone: for they had heard that they ſhould eate bread there. † Therfore Ioſeph came in to his houſe, and they offered him preſentes holding them in their handes, and They now adore him, whom they ſold, leſt they ſhould adore him. S. Greg. ho 22. in Ezech. they adored proſtrate to the ground. † But he curteouſly reſaluting them, asked them ſaying: Is the old man your father in health, of whom you told me? Is he yet liuing? † Who anſwered: Thy ſeruant our father is in health, he is yet liuing. And bowing themſelues, they adored him. † And Ioſeph lifting vp his eyes, ſawe Beniamin his brother of the ſame mother, and ſaid: Is this your young brother, of whom you told me? And againe: God, ſaith he, be merciful vnto thee my ſonne. † And he made haſt becauſe his hart was moued vpon his brother, and teares brake forth: and entring into his chamber he wept. † And when he had waſhed his face, comming forth againe, he refrained himſelfe, and ſaid: Set bread on the table. † Which being ſet downe, to Ioſeph a part, and to his brethren apart, to the Aegyptians alſo that did eate with him apart (for it is vnlawful for the Aegyptians to eate with the Hebrewes, and See Exodi. 8. v. 26. they thinke ſuch a feaſt prophane). † they ſate before him, the firſt begotten according to his firſt-birth, and the youngeſt according to his age. And they maruailed out of meaſure, † taking the portions that they receiued of him: and the greater portion came to Beniamin, ſo that it exceeded Euerie one hauing fiue portions, Beniamin had duble. Ioſephus li. 1. Antiq. by fiue partes. And they dranke and were“ in ebriated with him.
ANNOTATIONS. CHAP. XLIII.
34. Inebriated.] Not that they did eate or drinck to much, or fel into exceſſe,Moderation to be vſed in feaſting. but competently. As the earth is ſaid to be inebriated with raine (Pſal. 64.) being ſufficiently watered, and ſo made fructful, not drowned, nor ouerflowed, for ſo it is vnfructful. S. Hierom. Tra dit. Heb. S. Aug. q. 144. ſuper Gen.
CHAP. XLIIII. Ioſeph cauſeth their ſackes to be filled with corne, and their money to be put againe therin, and in Beniamins ſack alſo a ſiluer cuppe, 4. and when they were parted, ſending after them, chargeth them with theft. 12. And the cuppe being fond in Beniamins ſack, they al much afflicted returne to Ioſeph. 17. who threatning to kepe Beniamin, 18. Iudas intreateth, 32. and finally offereth himſelfe to ſeruitude for him.
AND Ioſeph commanded the ſteward of his houſe, ſaing: Fil their ſackes with corne, as much as they can hold: and put the money of euerie one in the top of his ſack. † And in the ſackes mouth By this Ioſeph tried his bretherens affection, whether they would intrete for Beniamin, or ſuffer him to be captiue: as they had be ſore ſold him ſelfe to captiuitie. Theod. q. 105. in Gen. of the younger put my ſiluer cup, and the price which he gaue for the wheat. And it was ſo done. † And when the morning roſe, they were diſmiſt with their aſſes. † And they were now departed out of the citie, and had gone forward a little way: then Ioſeph ſending for the ſteward of his houſe, ſaid: Ariſe, quoth he, and purſew the men: and ouertaking them ſay to them: Why haue you rendred euil for good? † The cup which you haue ſtollen, is that wherin my lord doth drinke, and wherin he is wont to diuine: you haue done a verie euil thing. † He did as he had commanded. And hauing ouertaken them, he ſpake to them in the ſame order. † Who anſwered: Why doth our lord ſpeake ſo, as though thy ſeruautes had committed ſo haynous a fact? † The money, that we found in the top of our ſackes, we recaried to thee from the land of Chanaan: and how foloweth it, that we haue ſtollen out of thy lordes houſe, gold or ſiluer? † With whom ſoeuer of thy ſeruautes that shal be found, which thou ſeekeſt, let
him die, and we wil be the bondmen of our lord. † Who ſaid to them: Be it done according to your ſentence: with whom ſoeuer it shal be found, be he my bondman, and you shal be guiltles. † Therfore in haſte taking downe their ſackes vpon the ground, euerie man opened. † Which when he had ſearched, beginning from the elder euen to the youngeſt, he found the cup in Beniamins ſack. † But they O torments of mercie▪ he vexeth whom he loueth. S. Greg. ho. 22. in Ezech. renting their garments, and loading their aſſes againe, returned into the towne. † And Iudas foremoſt with his brethren entred in to Ioſeph (for he was not yet gone out of the place) and they fel togeather before him on the ground. † To whom he ſaid: Why would you doe ſoe? know you not that there is not the like to me in the ſcienceIoſeph being in deede a propher, knowing more then al ſorcerers in Aegypt ſpoke of himſelfe as he was eſtemed in that place. S. Aug. q. 145. ſuper Gen. of diuining. † To whom Iudas ſaid: What shal we anſwere, my lord? or what shal we ſpeake, or be able iuſtly to pretend? God hath found the iniquitie of thy ſeruantes: loe we are al bondmen to my lord, both we, & he, with whom the cup was found. † Ioſeph anſwered: God forbid that I should ſo doe: he that ſtole the cup, the ſame be my bondman: and goe you free vnto your father. † And Iudas approching nearer, ſaid boldly: I beſeech thee my lord, let thy ſeruant ſpeake a word in thine eares, and be not angrie with thy ſeruant: for after Pharao thou art, † my lord. Thou dideſt aske thy ſeruantes the firſt time: Haue you a father or a brother? † and we anſwered thee my lord: We haue a father an old man, and a little boy, that was borne in his old age; whoſe brother by the mother is dead: and his mother hath him only, and his father loueth him tenderly. † And thou ſaidſt to thy ſeruants: Bring him hither to me, and I wil ſet myn eyes on him. † We ſuggeſted to my lord: The boy can not leaue his father: for if he leaue him, he wil die. † And thou ſaideſt to thy ſeruants: Vnleſſe your youngeſt brother come with you, you shal no more ſee my face. † Therfore when we were gone vp to thy ſeruant our father, we told him al things that my lord did ſpeake. † And our father ſaid: Goe againe, and bye vs a litle wheate. † To whom we ſaid: we can not goe: if our youngeſt brother shal goe downe with vs, we wil ſet forward together: otherwiſe he being abſent, we dare not ſee the mans face. † Wherunto he anſwered: You know that my wife bare me two. † One went forth, and you ſaid: A beaſt did deuour him: and hitherto he appeareth
not. † If you take this alſo, and ought befal him in the way, you shal bring downe See pag. 130. my hoare hayres with ſorow vnto hel. † Therfore if I shal enter to thy ſeruant our father, and the boy be wanting (wheras his life dependeth vpon the life of him) † and he shal ſee that he is not with vs, he wil dye, & thy ſeruants shal bring downe his hoare hayres with ſorow vnto hel. † Let me be thy proper ſeruant, that did take him into my protection and promiſed ſaying: Vnleſſe I bring him againe I wil be guilty of ſinne againſt my father for euer. † I therfore thy ſeruant wil tary in ſteed of the childe in the ſeruice of my lord, and let the childe goe vp with his brethren. † For I can not returne to my father, the childe being abſent; leſt I ſtand by a witnes of the calamitie, that ſhal oppreſſe my father.
CHAP. XLV. Ioſeph manifeſteth himſelf to his bretheren. Who being much terified he comforteth them, and weeping embraceth euerie one 16. The bruite wherof coming to Pharao, he congratulating commandeth Ioſeph to cal his father with al his familie into Aegypt. 21. So the eleuen brothers areſent away with gifies and prouiſion for Iacobs iourney. 26. Al which the father vnderſtanding is reuiued in ſpirite.
IOSEPH could no longer refrayne manie ſtanding by in preſence: wherupon he commanded that al ſhould goe forth, and no ſtranger ſhould be preſent at their acknowledging one of another. † And he lifted vp his voice with weeping, which the Aegyptians heard, and al the houſe of Pharao. † And he ſaid to his Brethren: I am Ioſeph: is my father yet liuing? His brethren could not anſwer him being teribly aſtonyed out of meaſure. † To whom gently he ſaid: Come hither to me. And when they were come nere him, I am, quoth he, Ioſeph, your brother, whom you ſolde into Aegypt. † Be not affraid, neither let it ſeeme to you a hard caſe that you did ſel me into theſe countries: for Gods prouidence turned their euil dealing to the good of the whole familie chap. 50.
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0. God ſent me before you into Aegypt for your preſeruation. † For it is two yeares ſince the famin begain to be vpon the earth, and yet fiue yeares remaine, wherin there can be neither earing nor reaping. † And God ſent me before, that you may be preſerued
vp on the earth, and may haue victuals to liue. † Not by your counſail, but by the wil of God was I ſent hither: who hath made me as it were a father to Pharao, and lord of his whole houſe, and prince in al the land of Aegypt. † Make haſt and get ye vp to my father, and you shal ſay to him: Thy ſonne Ioſeph willeth thus: God hath made me lord of the whole land of Aegypt: come downe to me, tary not. † And thou ſhalt dwel in the land of Geſſen: and thou ſhalt be nere me thou and thy ſonnes, and thy ſonnes children, thy ſhepe, and thy heardes. and al things that thou doſt poſſeſſe. † And there I wil fede thee (for yet there are fiue yeares of famine remayning) leſt both thou perish, and thy houſe, & al things that thou doſt poſſeſſe. † Behold, your eyes, and the eyes of my brother Beniamin doe ſee, that it is my mouth that ſpeaketh vnto you. † Report to my father my whole glorie and al things that you haue ſeene in Aegypt: make haſt, and bring him to me. † And falling vpon the neck of his brother Beniamin, embracing him he wept: he alſo in like maner weeping vpon his neck. † And Ioſeph kiſſed al his brethren, and wept vpon euerie one: after which things they were bold to ſpeake vnto him. † And it was heard of, and very famouſly reported abrode in the kings courte: The brethren of Ioſeph are come: and Ioſephs pr
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dēt proceding before he made him ſelfe knowen to his brethrē and them to Pharao, procured al this ioy & fauour towards them in Aegypt. Pharao was glad, and al his familie. † And he ſpake to Ioſeph that he ſhould command his brethren, ſaying: Loading your beaſts goe into the Land of Chanaan, † and take thence your father and kinne, and come to me: and I wil geue you al the good things of Aegypt, that you may eate the marow of the land. † Geue commandment alſo that they take waynes out of the land of Aegypt, for the carage of their litle ones and wyues: and ſay: Take vp your father, and make haſt to come with al ſpede. † Neither doe you leaue any thing of your houshould ſtuffe: for al the riches of Aegypt, shal be yours. † And the ſonnes of Iſrael did as it was commanded them. To whom Ioſeph gaue waynes according to Pharaos commandment: and victuals for the way. † He bad alſo to be brought vp for euery one two robes: but to Beniamin he gaue three hundred peeces of ſiluer with fiue robes of the beſt: † ſending to his father as much money and rayment, adding beſides them he aſſes that should carie of al the riches of Aegypt, and as many shee aſſes, carying wheat for the iourney and bread. † Therfore
he diſmiſſed his brethren, and when they were departing he ſaid to them:“ Be not angrie in the way. † Who going vp out of Aegypt, came into the land of Chanaan to their father Iacob. † And they told him ſaying: Ioſeph thy ſonne is liuing: and he ruleth in al the Land of Aegypt. Which when Iacob heard, awaking as it were out of a heauie ſleepe, notwithſtanding did not beleeue them. † They on the contrarie ſide reported the whole order of the thing. And when he ſawe the waynes and al things that he had ſent, his ſpirit reuiued, † and he ſaid: It ſufficeth me if Ioſeph my ſonne be liuing yet: I wil goe, and ſee him before I dye.
ANNOTATIONS. CHAP. XLV.
24. Be not angrie in the vvay] Trauelers in iourney are eaſily prouoked toOccaſion of ſinne to be auoided. anger and brawling: eſpecially if they auoide not probable occaſions. Therfore Ioſeph admoniſheth his brothers to beware therof, leſt in talking of him, and how they had ſold him to ſtrangers, ſome of them might accuſe others, and excuſe themſelues, and ſo fal in to new offences. S. Chris. ho. 64. in Gen.
CHAP. XLVI. Iſrael warranted in a viſion from God, goeth into Aegypt with al his famimlie,The eight and laſt part of this booke. 8. who are here recited. 28. Ioſeph meeting him in Geſſen, aduiſeth him to tel Pharao, that they are shepheards by their trade of life.
AND Iſrael taking his iourney, with al things that he
Of Iacob and his progenies going into Aegypt; Of his and Ioſephs death. had“ came to the wel of the oath, and killing there victimes to the God of his father Iſaac. † He heard him by a viſion of the night calling him, and ſaying vnto him: Iacob, Iacob. To whom he anſwered: Loe here I am. † God ſaid to him: I am the moſt mightie God of thy father: feare not, goe downe into Aegipt, for into a great nation wil I make thee there. † I wil goe downe with thee thither, and thence wil I bring thee returning: Ioſeph alſo ſhal put his handes vpon thine eyes. † And Iacob roſe vp from the wel of the oath: and his ſonnes tooke him vp, with their little ones and wiues in the waynes, which Pharao had ſent to carie the old man, † and al that he had poſſeſſed
in the Land of Chanaan: and he came into Aegypt with al his ſede, † his ſonnes, and nephewes, daughters, and al his progenie together. † And theſe are the names of the children of Iſrael, that entred into Aegypt, him ſelfe with his children. His firſt-begotten Ruben. † The ſonnes of Ruben: Henoch and Phallu and Heſron and Charmi. † The ſonnes of Simeon: Iamuel and Iamin and Ahod, and Iachin and Sohar, and Saul the ſonne of Chananiteſſe. † The ſonnes of Leui: Gerſon and Caath and Merari. † The ſonnes of Iuda: Her and Onan & Sela and Phares and Zara. And Her and Onan died in the land of Chanaan. And there were ſonnes borne to Phares: Heſron and Hamul. † The ſonnes of Iſſachar: Thola and Phua and Iob and Semron. † The ſonnes of Zabulon: Sared & Elon and Iahelel. † Theſe are the ſonnes of Lia, which ſhe bare That is, She bare their fathers in Meſopotamia. S. Aug q. 151. in Gen. in Meſopotamia of Syria with Dina his daughter. Al the ſoules of his ſonnes and daughters, are thirtie three. † The ſonnes of Gad: Sephion and Haggi and Siuni and Eſebon and Heri and Arodi and Areli. † The ſonnes of Aſer: Iamne and Ieſua and Ieſſui and Beria, Sara alſo their ſiſter. The ſonnes of Beria: Heber and Melchiel. † theſe be the ſonnes of Zelpha, whom Laban gaue to Lia his daughter. and theſe ſhe bare to Iacob ſixtene ſoules. † The ſonnes of Rachel Iacobs wife: Ioſeph and Beniamin. † And there were ſonnes borne to Ioſeph, in the Land of Aegypt, which Aſeneth the daughter of Putiphar prieſt of Heliopolis bare to him: Manaſſes and Ephraim. † The ſonnes of Beniamin? Bela and Bechor and Aſbel and Gera and Naaman and Echi and Ros and Mophim and Ophim and Ared. † theſe be the ſonnes of Rachel, which ſhe bare to Iacob: al the ſoules, fourtene. † The ſonnes of Dan: Huſim. † The ſonnes of Nepthali: Iaziel and Guni and Ieſer and Sallem. † Theſe be the ſonnes of Bala, whom Laban gaue to Rachel his daughter: and theſe ſhe bare to Iacob: al the ſoules, ſeuen. † Al the ſoules, that entred with Iacob into Aegypt, and that came out of his thighe, beſides his ſonnes wiues,“ ſixtie ſix. † And the ſonnes of Ioſeph, that were borne to him in the land of Aegypt, two ſoules. Al the ſoules of the houſe of Iacob, that entred into Aegypt, were“ ſeuentie. † And he ſent Iudas before him to Ioſeph, that he ſhould tel him, and he ſhould come into Geſſen to
meete him. † Whither when he was come, Ioſeph addreſſing his chariot went vp to mete his father, vnto the ſame place: and ſeing him fel vpon his neck, and as they embraced he wept. † And his father ſaid to Ioſeph: Now wil I die with ioy, becauſe I haue ſeene thy face, and do leaue thee aliue. † But he ſpake to his brethren, and to al his fathers houſe: I wil goe vp, and wil tel Pharao, and wil ſay to him: My brethren, and my fathers houſe, that were in the Land of Chanaan, are come to me: † and the men are paſtours of ſheepe, and their trade is to feede flockes:Aegyptians honoring ſhepe, goates, and kyne for goddes, deteſted them that did gouerne, kil, or eate thoſe cattel. their cattel, and heardes, and al that they could haue, they haue brought with them. † And when he ſhal cal you, and ſhal ſay: What is your trade? † You ſhal anſwer: We thy ſernantes are paſtours, from our infancie vntil this preſent, both we and our fathers. And this you ſhal ſay, that you may dwel in the Land of Geſſen, becauſe he Aegyptians :: deteſt al paſtours of ſheepe.
ANNOTATIONS. CHAP. XLVI.
1. Came to the vvel of oath] In this holie place (called Berſebee, that is, vvel of oath, where Abraham and Iſaac had confirmed by oath, their league with theGod reueleth his wil in holieplaces. Kings of the countrie, and erected Altares, Iacob alſo conſulted God, about his going into Aegypt, and was commanded to goe with al that he had.
26. Sixtie ſix. 27. Seuentie.] The difficultie in theſe two verſes, concerning the number of Iſraelites, that were at firſt in Aegypt with Iacob, is eaſily explicated, that iuſt ſixtie ſix, of his owne iſſue, came in with him; and himſelfe being counted maketh ſixtie ſeuen, adding alſo Ioſeph (who was there before) and his two ſonnes Manaſſes and Ephraim (borne there) they were in al ſeuentie. But a far greater difficultie remaineth: for beſides theſe ſeuentieA difficultie how manie Iſraelites came at firſt into Aegypt. perſons, the Septuagint Greeke Interpreters number and name fiue more; to wit, a ſonne and a nephew of Manaſſes (the firſt called Machir, the other Galaad,) and two ſonnes of Ephraim (called Sutalaam, and Taam,) and one nephew (named Edem) which number of ſeuentie fiue. S. Steuen alſo citeth,Act. 7. folowing the vulgar knowen Scripture of the Septuagint, rather then the Hebrew text. Now in what ſenſe, theſe fiue could be ſaid to haue entred into Aegypt with Iacob, being not then borne; may ſome of them not borne during Iacobs life, for Iacob liued but ſeuentene yeares in Aegypt (chap 47. v. 28) and Ioſeph being maried but nine yeares before (for this was the ſecond deare yeare, after the ſeuen plentiful yeares) his ſonnes could not excede ſeuen or eight yeares, when Iacob came to Aegypt; and ſo being but 24. or 25. yeares old at his death, could not then be grandfathers: how therfore theſe fiue named by the Septuagint, and ſome others, not then borne, of the
lines of Phares and Beniamin, recited here by Moyſes, could be ſaied to comeNumbers myſtical, ſometimes no
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explicable in the literal ſenſe. with Iacob into Aegypt, S. Auguſtin findeth ſo inſoluble, that he doubteth not to affirme, ſome great hidden myſterie to be vnderſtood by the Septnagint Interpreters, in theſe numbers, not otherwiſe perhaps explicable according to the letter.
CHAP. XLVII. Iacob with his ſonnes being come into Geſsen, Pharao granteth them the ſame place to dwel in. 13. The famine forceth the Aegyptians to ſel al their goods, landes, and poſſeſsions to the King, 22. except the Prieſts part, to whom the king aloweth neceſarie foode, without paying for it. 27. After ſeuentene yeares Iacob adiureth Ioſeph, to burie him amongſt his anceſters.
IOSEPH therfore going in told Pharao, ſaing: My father & brethren, their ſheepe and heardes, & al thinges that they poſſeſſe, are come out of the Land of Chanaan: & behold they ſtay in the Land of Geſſen. † The vtmoſt alſo of his brethren fiue perſons he preſented before the king: † whom he asked: What trade haue you? They anſwered: We thy ſeruantes are paſtours of ſheepe, both we, and our fathers. † We are come to ſoiourne in the land, becauſe there is no graſſe for thy ſeruantes flockes, the famine being very ſore in the land of Chanaan: and we deſire thee to command that we thy ſeruantes may be in the Land of Geſſen. † And the King therfore ſaid to Ioſeph: Thy father and thy brethren are come to thee. † The Land of Aegypt, is in thy ſight: make them to dwel in the beſt place, and deliuer them the Land of Geſſen. And if ſo be thou knowe that there are induſtrious men among them, appoint them maiſters of my cattel. † After this Ioſeph brought in his father to the King, and ſet him before him: who bleſſing him, † and being asked of him: How manie be the dayes of the yeares of thy life? † He anſwered: The dayes of the pilgrimage of my life are an hundred thirtie yeares, :: few, and :: euil, and::Euerie mans life is ſhorte, & repleniſhed with manie miſeries. Iob. 14. they are not come to the dayes of my fathers, in which they were pilgrimes. † And bleſſing the king, he went forth. † But Ioſeph gaue poſſeſſion to his father and his brethren in Aegypt, in the beſt place of the land, in Rhameſſes, as Pharao had commanded. † And he nourished them, and al
his fathers houſe, alowing victuales to euerie one. † For in the whole world there wanted bread, and famine oppreſſed the land, eſpecially of Aegypt and Chanaan. † Out of which he gethered together al the money for the ſelling of corne, and brought it in vnto the kings treaſure. † And when the byers wanted money, al Aegypt came to Ioſeph, ſaying: Geue vs bread: why die we before thee, our money failing? † To whom he anſwered: Bring your cattel, and for them I wil geue you victuales, if you haue not to pay. † Which when they had brought, he gaue them ſuſtenance for horſes, and sheepe, and oxen, and aſſes: and he ſuſtayned them that yeare for the exchange of the cattel. † And they came the ſecond yeare, and ſaid to him: We wil not conceale from our lord, that our money fayling, our cattel withal haue fayled: neither art thou ignorant, that we haue nothing beſides our bodies and land. † Why therfore shal we die in thy ſight? both we and our land wil be thyne: bye vs to be the kings bondmen, and geue vs ſede, leſt for default of tillers the land be turned into a wildernes. † Ioſeph therfore bought al the Land of Aegypt, euery man ſelling his poſſeſſions for the greatnes of the famine. And he brought it vnder Pharaos handes, † and al the people therof from the fardeſt ends of Aegypt, euen to the vttermoſt coaſts therof, † “ ſauing the land of the “ Prieſts, which the king had deliuered them: The prieſts, of Aegypt being not forced to laboure for their liuing, found out the Mathematiques, as witueſſeth Ariſtotle. in princ. Metaph.
to whom alſo a certaine alowance of victuals was geuen out of the cōmon barnes, and therfore they were not driuen to ſel their poſſeſſions. † Ioſeph therfore ſaid to the people: Behold as you ſee, Pharao poſſeſſeth both you and your land: take ſede, and ſowe the fields, † that you may haue corne. The fifth part you ſhal geue to the king: the other foure I am content you ſhal haue for ſede, and for foode to your families and your children. † Who anſwered: Our life is in thy hand: only let our lord haue a reſpect vnto vs, and we wil gladly ſerue the king. † From that time vntil this preſent day in the whole land of Aegypt, the fifth part is paied to the kings, and it became as it were a lawe, ſauing the land of the prieſts, which was free from this condition. † Iſrael therfore dwelt in Aegypt, that is, in the Land of Geſſen, and poſſeſſed it: and was increaſed, and multiplied exceedingly. † And he liued in it ſeuenteene yeares: and al the dayes of his life came to an hundred fourtie ſeuen
yeares. † And when he ſawe that the day of his death approched, he called his ſonne Ioſeph, and ſaid to him: If I haue found grace in thy ſight, put thy hand vnder my thigh: and thou ſhalt doe me this mercie and truth, not to bury me in Aegypt: † but “ I wil ſleepe with my fathers, and take me away out of this land, and burie me in the ſepulchre of my anceſters. To whom Ioſeph anſwered: I wil doe that thou haſt commanded. † And he ſaid: Sweate then to me. Who ſwearing, Iſrael adored God, turning “ to the beds head.
ANNOTATIONS. CHAP. XLV
22. Sauing the land of the Prieſts.] Let them heare which now liue (ſaith S. Chryſoſtom) what great care men had in times paſt of the prieſts, of idols:H
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. 65. in Gen.
The immunitie and care of Prieſts in the law of nature. Yea amongſt Inſidels. and let them learne at leaſt to yeeld like honour to true prieſts, to whom the miniſterie of al diuine offices is committed. For if the Aegyptians, in their errors, had ſo great care of Idols, thincking them to be more honored, if their miniſters were reſpected, how great condemnation doe they not deſerue, that now diminiſh that, which pertaineth to the prouiſion of prieſts? Doe yee not know that the honour pertaineth to God himſelf? Regard not therfore him to whom the honouris exhibited. For it is not for his cauſe to whom thouMuch more amongſt Chriſtians, Prieſts ought to be reſpected. doeſt it, but for his ſake whoſe prieſt he is, that of him thou maieſt abundantly receiue rewards. VVherfore he ſaid: He that shal doe it to one of theſe, hath done it for me: & He that receiueth a prophet, in the name of a prophet, shal receiue the revvard
Math. 25. & 10.
of a prophet. VVil our Lord reward thee according to the worthines or meannes of his miniſters? According to thine owne alacritie, he either crowneth or condemneth. &c. I ſay not this for the prieſts ſakes, but for yours, deſiring to gaine you in al things. For in lieu of that litle you geue, you ſhal receiue immortal rewards, and vnſpeakeable good. Let vs conſider theſe things, and haſte to ſerue them, not looking vpon the coſt, but vpon the gaine, and increaſe that riſeth therof. &c. For whatſoeuer you beſtow vpon Gods prieſts, he accounteth it as beſtowed on himſelf. And he that ſo beſtoweth, ſhal not only receiue like retrbution, but manifold greater: our merciful God, alwayes of the abundance of his mercie, exceeding the things which are done by vs. Let vs not therfore be worſe then infidels, who for the error of idols gaue ſo much to their ſeruants; for how much error and truth do differ, ſo much difference is there, betwen theirs and Gods Prieſts. Thus much and ſomething more writeth S. Chriſoſtom vpon this place.
Cohen in ſome place ſignifieth Prince, but is here tranſlated Priest, in al the Engliſh Bibles.
22. Priests] The Hebrew word Cohenim is here vniuerſally tranſlated Prieſts, in al languages and Editions: which (chap. 40. v. 45.) ſome tranſlate Prince: and more probably (2. Reg. 8. v. vlt.) where Dauids ſonnes are called Cohenim: who were in dede Princes, and not properly Prieſts. But in this preſent place it ſignifieth thoſe, to whom Pharao alowed particular prouiſion in the time of dearth, which al vnderſtand of Prieſts, and not of Princes.
30. I vvil ſleepe vvith my fathers] Albeit neither the lack of burial, nor anieSpecial place of burial lawfully deſired, and ſpiritually profitable. crueltie nor contumelie vſed againſt dead bodies, can annoy the iuſt, for thoſe that kil mens bodies, can aftervvards doe them noe more harme: yet it is both a lawfulLuc 12▪
natural deſire, and a ſpiritual comfort and profit, to be buried in ſpecial places, where their owne frends, or holie perſons are buried, or where God is more ſpecialy ſerued, Sacrifice, and other prayers offered. And ſo both Iaeob and Ioſeph deſired to reſt in the land of Chanaan, where their parents were buried and where Chriſt ſhould be borne and redeeme mākind. But wordlie pompeBut pompe auaileth not the dead. and honour of funerals, are rather the cōfort of the liuing, then the reliefe of the departed. as S. Auguſtin teacheth, in Pſal. 115. For in the ſight of men, the troupe of ſeruants (ſaith the ſame S. Auguſtin lib. 1. c. 13. de ciuit.) made ſolemne and glorious exequies to the rich glutton, that was cloathed in ſilk, and fared delicately in his life, but in the ſight of God, the Angels miniſterie made far more excellent to poore Lazarus, though they caried not his bodie into a marble tombe, but his ſoule into Abrahams boſome.
31. To the beds head.] S. Paul alleaging this place ſaith: Iacob adored the top
Heb. 11.
of (Ioſeph) his rod, folowing the Septuagint, who for the ſame Hebrew word (being without points, that is, without vowels) in this place ſay, rod, and inThe Septuagint are not contrarie to the Hebrew and Latin text, but ſupplie that was omitted. the next chapter (v. 2.) interpret bed. For Matteh ſignifieth a rod, and Mittah, a bed. The Latin rherfore tranſlating bed, as the Hebrew is pointed, and the Septuagint, and S. Paule reading rod, both are true, and both together expreſſe the whole action, that Iacob taking Ioſephs rod into his hand, and turning to the beds head, leaned on the top of the rod, and adored not only God, the Lord and geuer of al good, but alſo his ſonne Ioſeph now the chiefe ruler and Prince of Aegypt. as S. Auguſtin expoundeth. q 162. in Gen. And herein ſaith S. Chriſoſtom (ho 66) Ioſephs dreame was fulfilled, that the ſunne and moone ſhould adore him. The like ſaith Theodoret (q. 108 in Gen) And ProcopiusAdoration of God and creatures is not repugnant. addeth that Iacob adoring Ioſephs rod, adored alſo Chriſts kingdome, prefigured by the ſame rod. But how adoration of creatures redoundeth to the honour of God, more is noted vpon the ſaid place of S. Paul. Heb. 11.
CHAP. XLVIII. Ioſeph viſiteth his father being ſick. 5. Who adopteth his two ſonnes Manaſses and Ephraim, 13. and bleſſeth them, preferring the younger before the elder, contrarie to Ioſephs mind. 22. And geueth a portion of land to Ioſeph, aboue his brethren.
THESE things beīng ſo done, it was told Ioſeph that his father was ſicke: who, taking his two ſonnes Manaſſes and Ephraim, went forward. † And it was told the old man: Behold thy ſonne Ioſeph cometh to thee. Who being ſtrengthned ſate on his bed. † And Ioſeph being entred in to him, he ſaid: God almightie appeared to me in Luza, which is in the Land of Chanaan: and he bleſſed me, † and ſayd: I wil increaſe, and multiplie thee, and make thee into multitudes
of peoples: and I wil geue thee this land, and to thy ſede after thee for an euerlaſting poſſeſſion. † Thy two ſonnes therfore, which were borne to thee in the Land of Aegypt before I came hither to thee, ſhalbe myne: Ephraim and Manaſſes, as Ruben and Simeon ſhalbe reputed to me. † But the reſt begotten of thee after them, ſhalbe thyne, and ſhal be called by the name of their brethren in their poſſeſſions. † For vnto me, when I came out of Meſopotamia, Rachel dyed in the land of Chanaan in the very iourney, and it was ſpring time: and I entered into Ephrata, and buriedMat. 2. her by the way ſide to Ephrata, which by an other name is called Bethleem. † And ſeeing his ſonnes he ſaid to him: Who are theiſe? † He anſwered: They are my ſonnes, whom God hath geuen me in this place. Bring them, quoth he, to me, that I may bleſſe them. † For Iſraels eyes were dymme by reaſon of very great age, and he could not ſee clearly. And when they were ſet beſide him, kiſſing and embracing them, † he ſaid to his ſonne: I am not defrauded of thy ſight: moreouer God hath ſhewed me thy ſede. † And when Ioſeph had taken them from his fathers lappe, he adored proſtrate vnto the ground. † And he ſet Ephraim on his right hand, that is, on the left hand of Iſrael: but Manaſſes on his owne left hand, to wit, on his fathers right hand, and put them nere to him. † Who “ ſtretching forth his right hand, put it vpon the head of Ephraim the younger brother: and By this he made a croſſe prefiguring the Croſſe of Chriſt. Iſidor in hun
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locum.
the left vpon the head of Manaſſes, that was the elder, “ changing handes. † And Iacob bleſſed the ſonnes of Ioſeph, and ſaid: God, in whoſe ſight my fathers Abraham and Iſaac haue walked, God that feedeth me from my youth vntil this preſent day: † “ The Angel that deliuereth me from al euils, bleſſe theſe children: and be my name called vpon them, the names alſo of my fathers Abraham, and Iſaac, and grow they into a multitude vpon the earth. † And Ioſeph ſeing that his father had put his right hand vpon the head of Ephraim, tooke it heauily: and taking his fathers hand he went about to lift it from Ephraims head, and to remoue it vpon the head of Manaſſes. † And he ſaid to his father: It is not conuenient father ſo to be: becauſe this is the firſt begotten put thy right hand vpon his head. † Who refuſing, ſaid: I know my ſonne, I know: and this ſame in dede ſhal be into peoples, and ſhal be multiplied:
but his younger brother ſhal be greater then he: and his ſede ſhal growe into nations. † And he bleſſed them at that time, ſaying: In thee ſhal Iſrael be bleſſed, and it ſhalbe ſaid: God do vnto thee as vnto Ephraim, and as vnto Manaſſes. And he ſette Ephraim before Manaſſes. † And he ſaid to Ioſeph his ſonne: Behold I dye, and God wil be with you, and wil bring you backe into the land of your fathers. † I doe geue thee one portion aboue thy brethren, which I tooke out of the hand of the Amorrhean with my ſword and bowe.
ANNOTATIONS. CHAP. XLVIII.
14. Streatching forth his right hand.] As nature hath made the right handThe right hād alſo in ſpiritual things, preferred before the left.
Ariſt. li. 2. de caelo. textu. 8. & de inceſ. animal, ca. 4. readier to moue, ſtronger to worke and reſiſt, and apter to frame and faſhion anie thing, ſo generally we vſe it more then the left. And when we vſe both handes at once, we ordinarily applie the right hand to the greater, and more excellent effect, both in ſpiritual and corporal things. As in confirmation of fidelitie or freindſhip, in bleſſing, writing, fieghting, playing, and in moſt others things, we vſe the right hand, either only or chiefly. So the Patriarch Iacob laide his right hand vpon Ephraim, knowing by prophetical ſpirite,The younger brother preferred ſignified the Gentiles before the Iewes. that he ſhould be preferred, before his elder brother Manaſſes Literally fulfilled in Ioſue, Ieroboam, and other chief Princes of Ephraims iſſue. And myſtically in the Gentils, being later called of God, and yet preferred before the Iewes. S. Cypri li. 1. c. 21. aduer. Iudeos: S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42. de ciuit. &c.
14. Changing handes.] The myſterie, of the Gentils excelling the IewesProcop. Iſidor. in Gen. in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Iſaac before Iſmael; Iacob himſelf before Eſau; and now Ephraim before Manaſſes) is here further repreſented by Iacobs forming of a croſſe, with his armes laied one ouer the other, when he bleſſed his two nephewes: who otherwiſe might haueThe forme of the Croſſe prefigured by Iacob croſſing his armes. laied his right hand firſt vpon one, and then vpon the other; or haue cauſed them to change places; but he wittingly croſſed his armes, and changed his handes; or according to the Hebrew, made his handes vnderſtand, that is, by his handes made it to be vnderſtood, not only that the younger ſhould be in place of the elder, Ephraim before Manaſſes, and much more the Gentiles before the Iewes, but alſo that this greater Myſterie ſhould be effected by Chriſt dying on a Croſſe. For what els could the verie croſſing of his armes, ſo wittingly and purpoſly done, ſignifie, but the forme and figure of Chriſts Croſſe? As els where the wood, which young Iſaac caried on his back vnto the mountaine prefigured the mattet or ſubſtance of the ſame Croſſe Al accompliſhed when Chriſt was crucified: wherby the Iewes were ſcandalized, and the Gentiles called and ſaued. Our Sauiour himſelfe for telling, that he being exalted (toIoan. 12. Colloſ. 2. wit vpon the Croſſe) vvould dravv al vnto himſelf. And S. Paul teaching that Chriſt ſaſtned the hand vvriting, that vvas againſt vs; vpon the Croſſe.
16. The Angel that deliuereth me.] It is euident by this plaine text, that Iacob was deliuered from euiles by an Angel, and that he inuocated the ſame AngelProtection & Inuocation of Angels. to bleſſe his nephewes, S. Baſil (li. 3. cont. Eunom in initio) ſheweth by this place amongſt others, that an Angel is preſent with euerie one, as a pedagogue, and paſtour, directing his life. S. Chryſoſtom alſo (ho. 7. in land. S. Pauli) citeth this place in teſtimonie, that proper Angels are deputed to protect men. Yet Proteſtants ſay, that this Angel muſt be vnderſtood of Chriſt: remitting their gloſſe to the. 31. ca. v. 13. and 32. v. 1. of Geneſis, where it can not be proued. But the ancient Fathers teach the patronage & Iuuocation of Angels grounded in holie Scripture. Namely in this place, and manie other places in the oldProued by ancient Fathers. Teſtament. Alſo Mat 18. Act. 12. 1. Cor. 11. & the like. For example, S. Iuſtinus Martyr in explic. qq neceſſ. q. 30. affirming it for a knowen truth, declareth that thoſe Angels, which receiue the charge of guardīg men, cōtinew the ſame office either to both ſoule and bodie, or to the ſoule after it is parted from the bodie, S. Cyril of Alexandria (lib. 4. cont. Iulian. prope init.) ſhewing how God vſeth the miniſterie of holie Angels, for mens ſaluation, ſaith: Hi noxias a nobis abigunt feras &c. Theſe (Angels) driue away noyſome wildbeaſts from vs: and reſkew thoſe that are caught, from their crueltie, and teach what ſoeuer is laudable, to make our paſſage free, and not peſtered, when with vs they glorifie one ſoueraigne God. S. Chryſoſtom (ho. 60, in Math 18) S. Hierome vpon the ſame place, S. Ambroſe, in Pſal. 38. S. Auguſtin li. 83. qq. q. 79. & li. Soliloq. c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ſer. 5. Dedicat. Eccleſ. & ſer. 12. in Pſal 90. & others, ſo vniuerſally teach the ſame, that Caluin (li. Inſtit c. 14. ſect. 38.) dare not denie it, and yet wil nedes doubt of it.
16. Be my name called vpon them.] This place hath two good literalGod for his Saints ſake ſheweth fauour to their frends. ſenſes. For firſt it importeth that Ephraim and Manaſſes were made participant among the Tribes, of the bleſſings of Abraham, Iſaac, and Iacob. Secondly that God would bleſſe them, for Abraham, Iſaac, and Iacobs ſake: ſo Moyſes praying for the whole people (Exodi. 32.) beſought God to remember, Abraham, Iſaac, and Iſrael, and God was therwith pacified.
CHAP. XLIX. Iacob replenished with the ſpirite of prophecie, a litle before his death, fortelleth his ſonnes manie things, that shal happen to their poſteritie. Chargeth ſome of them with faultes past, bleſſeth euerie one. 29. Appointeth where to burie him. 32. and dyeth.
AND Iacob called his ſonnes, and ſaid to them: Come together, that I Theſe are predictiōs not al bleſſings. S. Amb. li. de Benedict Patriar. may ſhew you the things that ſhal come to you in the laſt dayes. † Come together, and heare you ſonnes of Iacob, heare ye Iſrael your father:
† Ruben my firſt begotten, thou art my ſtrength, and the begining of my ſorow: former in giftes, greater in empyre. † Thou art poured out as water, A prophecie not an imprecation. S Aug. li. 16 c 22. ont. Fauſt. encreaſe thou not: “ becauſe thou diddeſt aſcend thy fathers bed, and diddeſt defile his coutch.
† Simeon and Leui brethren: “ veſſels of iniquitie warring † Into their counſel come not my ſoule, and in their congregation be not my glorie: becauſe in their furie they ſlew a man, and in their wilfulnes they vndermined a wall.That theſe are moſt profound Myſteries, is eaſie to conceiue, but moſt hard to vnderſtand them. In ſome the Patriarch recounteth things paſt in his life, for telling the effects therof to come. Other things he forſheweth pertayning to the diuiſion of the Land of Chanaan, others to the times of the Iudges, of the Kings, of the Captiuitie, of Deliuerie from thence, of Chriſt, of Antichriſt, and of the end of this world. Of al which diuers anciēt fathers haue written large cōmentaries, & godlie treatiſes. † Curſed be their furie, becauſe it is ſtubborne: and their indignation, becauſe it is hard: I wil diuide them in Iacob, and wil diſperſe them in Iſrael.
† Iudas, thee thy brethren shal praiſe: thy hand shalbe in the neck of thyne enemies: thy fathers children shal adore thee. † A lions whelp Iudas: to the pray my ſonne thou didſt aſcend: taking thy reſt thou didſt lye as a lion, and as it were a lyoneſſe, who shal raiſe him vp? † “ The ſcepter shal not BE TAKEN away from Iudas, and a duke out of his thigh, til he doe come that is to be ſent, and the ſame ſhal be the expectation of the gentiles † Tying to the vineyard his colt, and to the vine, o my ſonne, his
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he aſſe. “ He ſhal waſh his ſtole in wine, and in the bloud of the grape his cloke. † His eyes are more beautiful then wine, and his teeth whiter then milke.
† Zabulon shal dwel in the shore of the ſea, and in the road of shippes reaching as farre as Sidon.
† Iſſachar a ſtrong aſſe lying at reſt betwen the borders. † He ſaw reſt that it was good: and the earth that it was very good: and he put vnder his shoulder to cary, and became ſeruing vnder tributes.
† Dan shal iudge his owne people as alſo an other tribe in Iſrael. † Be Dan “ a ſnake in the way, a ſerpent in the path, byting the hooſſes of the horſe, that his ryder may fal backward. † I wil expect THY SALVATION O Lord.
† Gad, the gyrded shal fight before him: and himſelf shal be gyrded backward.
† Aſer, his bread is ſat, and he shal geue daynties to kinges.
† Nepthali, a
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art let forth, & geuing ſpeaches of beautie.
† Ioſeph a child encreaſing, encreaſing and comelie to behold: the daughters courſed to and for vpon the wall. † But the dart men did exaſperate him, & brawled, and enuied him. † His bowe ſate vpon the ſtrong, & the bands of his armes and his handes were diſſolued, by the handes of the mightie of Iacob: thence came forth a paſtour, the ſtone of Iſrael. † The God of thy father shal be thy helper, &
the Almightie shal bleſſe thee with the bleſſinges of heauen from aboue, with the bleſſinges of the deapth, that lieth beneath, with the bleſſings of the pappes and of the wombe. † The bleſſinges of thy father were ſtrengthned with the bleſſings of his fathers: vntil the deſire of the eternal hilles came: be they vpon the head of Ioſeph, & vpon the crowne of the Nazarite among his brethren.
† Beniamin This prophecie S. Auguſtin vnderſtandeth of S. Paul, of the tribe of Beniamin; who was firſt a perſecutor, and after an Apoſtle of Chriſt. Ser. 14. de Sanctis.
a rauening woolfe, in the morning shal eate the pray, and in the euening shal diuide the ſpoile.
† Al theſe in the tribes of Iſrael twelue: theſe things ſpake their father to them, and he bleſſed euerie one, with their proper bleſſings † And he commanded them, ſaying: I am geathered vnto my people: burie you me with my fathers in the duble caue, which is in the field of Ephron the Hethite, † againſt Mambre in the Land of Chanaan, which Abraham bought with the field of Ephron the Hethite for a poſſeſſion to burie in. † There they buried him, & Sara his wife: there was Iſaac buried with Rebecca his wife: there alſo Lia doth lie buried. † And when he had finished the precepts wherwith he inſtructed his ſonnes, he plucked vp his feet vpon the bed, and died: & he was put vnto his people.
ANNOTATIONS. CHAP. XLIX.
4. Becauſe thou dideſt aſcend thy fathers bed] For this crime of inceſt RubenRuben for his ſinne was put from the prerogatiues of the firſt borne was depriued of his firſt birth-right. VVho being by order of birth former in guiltes, wherby he ſhould haue had duble portion; and greater in Empire, wherby he ſhould haue bene Prince or Lord ouer his bretheren, the former prerogatiue was geuen to Ioſeph, whoſe two ſonnes were heades of two Tribes, the other was geuen to the Tribe of Iuda, in Dauid and his poſteritie. He was alſo depriued of his prerogatiue in Prieſthood, which was after annexed to the Tribe of Leui, wherupon the Chaldee paraphraſis ſpeaketh thus to Ruben: It belonged to thee to haue receaued three better lettes then thy brethren, Prieſthood, Beſt portion, and the Kingdome: But becauſe thou haſt ſinned, the duble portion is geuen to Ioſeph, the Kingdome to Iudas, and Prieſthood to Leui.
5. Veſelles of iniquitie] Albeit Simeon and Leui were moued with iuſtThe zeale of Simeon & Leui was cōmendable: but their maner of reuenge, was manie wayes faultie. zeale to puniſh the ſoule crime committed by Sichem, againſt their ſiſter andIudith.
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. whole familie: yet in their maner of reuenging were manie ſinnes worthely condemned by Iacob, both immediatly after the fact, and here at his death. For before the ſlaughter they committed there greate ſinnes; in that they
raſhly did it vnknowne to their father therby putting him & themſelues in extreme danger, if God had not maruelouſly protected them; in falſly pretending agreement and league with the Sichamites, which they ment not to performe; and in ſacrilegiouſly abuſing the Sacrament of Circumciſion, making it a cloke to deceiue their ennemies. In the fact alſo they committed other foure groſſe crimes: cruelly killing thoſe, that offered other abundant ſatisfaction; murthering others that were altogether innocent; ſacking and deſtroying the citie, and carying away wemen and children captiue. Myſtically S. Ambroſe, Ruffinus, Iſidorus, and others vnderſtand this prophecie,The Prieſts & Scribes furie, obſtinacie, & hard harts againſt Chriſt. of the Scribes and the Prieſtes, deſcending of Simeon and Leui, who were moſt eagre againſt our Sauiour, as himſelf more plainely fortold, ſaing: The ſonne of man▪ balbe betrayed to the chiefe Prieſtes, and to the Scribes, and they shal
Mat. 20.
condemne him to death. Their furic was curſed aboue al ſurie, Becauſe (as Iacob here ſaith) it vvas ſtubborne, or obſtinate, for they did not only condemne ChriſtIoan. 11. to death in their wicked councel, but alſo vrged and preſſed Pilat, endeuoringe to ſaue him, & ſturred vp the people to crye: Take him avvay, Cruciſie him.
Ioan. 18. Yea their indignation was ſo hard, that they preferred Barabbas before Chriſt.
10. The ſcepter shal not be taken avvay.] Here the Patriarch Iacob fortelleth the time, when the promiſed Meſſias ſhould come into the world,Taking away of the regal ſcepter from the Iewes a ſigne of Chriſts coming. by this ſigne that the ſcepter ſhould not be taken from Iuda, til the ſame Redeemer of mankind were at hand. Not that the regal ſcepter should remaine in the Tribe of Iuda, from Iacobs death
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il Chriſtes comming: for that Kingdome beganne firſt in Dauid, aboue ſix hundred yeares after Iacobs death, and after the captiuitie of Babylon the highe Prieſts of the Tribe of Leui did gouerne alſo the ſtate, & not only the Church, other ſix hundred yeares. But the ſenſe is, that of the Tribe of Iuda ſhould riſe moſt gloriouſe Kinges, whoſe crowne and Kingdome ſhould remaine with the Iewiſh Nation, vntil their expected Meſſias ſhould drawe nere, and then be taken from them by the Gentiles VVhich was downe by Herod, whoſe father was an Idumean, his mother an Arabique. Thus the Ancient fathers with one accorde vnderſtood this prophecie. S. Iuſtinus Martyr. Ser. cum Triphone. Euſebius Ceſarien lib Hiſt. Eccles. cap 6. S. Athanaſius. lib. de Incarnat. S. Ambroſe lib de Benedict. Patriarch c. 4. S. Chryſoſtom. Ilo. 67. in Gen. S. Auguſtin lib. 18. c. 45. de ciuit. Theodoretus. q. vlt. in Gen.
11. He shal vvash hisſtole in vvyne.] By wine, and bloud of the grape, whatOur Lords real preſence in the B. Sacrament prophecied.
li. 2. Ep. 3. other thing is ſhewed (ſaith S. Cyprian Epiſt ad Coecil. 63) but the wine of the Chalice of our Lordes bloud? Likwiſe Tertullian (lib 4. contra Marcionem) expoundeth the ſtole to ſignifie Chriſts fleſh, and the wine his bloud. In al which booke his drift is to ſhewe that Chriſt did not deſtroy the olde Teſtament, but fulfilled the figures and prophecie therof. And not that Chriſt gaue his bodie in figure only, as our aduerſaries alleadge him.
17. Be Dan a ſnake in the vvay.] This prophecie moſt ancient Fathers vnderſtoodAncient Fathers ſuppoſe that Antichriſt ſhal be of the tribe of Dan. of Anti Chriſt. namely S. Irenaeus, lib. 5. aduerſ. Haereſ: S. Hyppolitus Martyr Orat▪ de conſumma
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. ſoeculi. S. Ambroſe. c. 7 de Benedict. Patriarch. S. Auguſtin. q. 12. in Ioſue. Proſper, lib. de promiſs. & praedicts Dei. P. 4. Theodoret. q. vlt. in Gen. S. Gregorie, lib. 30. Moral. c. 18, and many others vpon the 7. chap. of the Apocalips. where they ſuppoſe S. Ioan did omitt Dan from amongſt the Elect of the Iſraelitical Tribes, in deteſtation of Antichriſt, to be borne of thatIoan. 5. Tribe. And certayne it is, that the Iewes wil receiue, and folowe him for their Meſſias. as our Sauiour himſelfe ſaith; VVhich maketh it very probable, that he ſhal be a Iewe borne, elſe they would not ſo eaſily admitt him.
22. Ioſeph a childe encreaſing] Ioſeph was in manie reſpectes a figure ofIoſeph in manie things prefigured Chriſt. Chriſt, eſpecially in that he was loued of his father before al his bretheren, ſolde by his brethrn to the Gentiles of enuie, and for money, aduanced to dignitie and authoritie, the deliuerer of Aegypt from famine, and called Sauiour of the world; al performed in Chriſt, the true Childe encreaſing.
CHAP. L. Ioſeph cauſeth his fathers bodie to be embawmed; 3. the dayes of mourning being expired, 6. with Pharaos leaue, Ioſeph with the ancients of Aegypt, al his brethren, and elder ſorte of Iſraelites goe, and ſolemnly burie the bodie in Chanaan. 14. After their returne, his brethren fearing, le
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t ioſeph wil now reuenge former iniuries, he freely forgeueth al. 22. At the age of 110. yeares, adiuring the poſteritie to carie his bones into Chanaan he dieth, and is put in a coffin.
VVHICH Ioſeph ſeeing, fel vpon his fathers face weeping and kiſſing him. † And he commanded his ſeruantes the phyſitians, that they should embawme his father with ſpices. † Who fulfilling his commandements, there paſſed fourtie dayes: for this was the maner of corſes embawmed, and Aegypt mourned him ſeuentie daies. † And the mourning time being expired, Ioſeph ſpake to the familie of Pharao: If I haue found grace in your ſight, ſpeake in the eares of Pharao: † for ſo much as my father did adiure me, ſaing: Behold I die, in my ſepulchre Iacob digged a ſepulcher for himſelfe, though it be not hertofore mentioned when he did it. S. Aug. q. 170. in Ge
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which I digged for my ſelfe in the land of Chanaan, thou shalt burie me. I wil goe vp therfore, and burie my father, and returne. † And Pharao ſaid to him: Goe vp and burie thy father as thou waſt adiured. † Who going vp, there went with him al the ancients of Pharaos houſe, and al the elders of the Land of Aegypt: † the houſe of Ioſeph with his brethren, ſauing their little ones, and the flockes and heards, which they had left in the Land of Geſſen. † He had alſo in his traine chariotts and horſemen: and it became no ſmal multitude. † And they came to the floore of Atad, which is ſituate beyond Iord aine: where celebrating the exequies with great and vehement mourning, they ſpent ful ſeuen dayes. † Which when the Inhabiters of the Land of Chanaan had ſeene, they ſaid: This is a great mourning vnto the Aegyptians. And therfore the name of that place was called,
The mourning of Aegypt. † Therfore the ſonnes of Iacob did as he commanded them: † and carying him into the Land of Chanaan, they buried him in the duble caue, which Abraham had bought with the field for a poſſeſſion to burie in of Ephron the Hethite againſt Mambre. † And Ioſeph returned into Aegypt with his brethren, and with al the traine, his father being buried. † After whoſe death, his brethren fearing, and talking one with an other: Leſt perhaps he be mindful of the iniurie which he ſuffered, and requite vs al the euil that we haue done, † they aduertiſed him ſaing: Thy father commanded vs before he died, † that we ſhould ſay thus much to thee in his wordes: I beſech that thou forget the wicked fact of thy brethren, and the ſinne & malice which they haue exerciſed againſt thee: we alſo deſire thee, that to the ſeruants of the God of thy father thou remit this iniquitie. Whom when Ioſeph ad heard he wept. † And his brethren came to him: and
This word adoring often in holie Scripture ſignifieth ciuil honour: as here it can haue no other ſenſe. adoring proſtrate on the ground they ſaid: We are thy ſeruantes. † To whom he anſwered: Feare not: can we reſiſt the wil of God? † “You thought euil againſt me: but God turned that into good, that he might exalt me, as preſently you ſee, and might ſaue many peoples. † Feare not: I wil feed you & your lirle ones, and he comforted them, and ſpake gently & mildly. † And he dwelt in Aegypt, with al his fathers houſe: and liued an hundred and tenne yeares. And he ſawe the children of Ephraim vnto the third generation. Alſo the children of Machir the ſonne of Manaſſes were borne in Ioſephs knees. † Which thinges being done, he ſpake to his brethren: After my death God wil viſite you, and wil make you goe vp out of this land, to the land which he ſware to Abraham, Iſaac, and Iacob. † And when he had adiured them and ſaid: God wil viſite you,▪ carie my bones with you out of this place: † he died, being an hundred and tenne yeares old. And being embawmed with ſpices, was put in a coffin in Aegypt.
ANNOTATIONS. CHAP L.
20. You thought euil.] This plaine diſtinction ſheweth, that ſinne is whollyMans wil, not God the cauſe of ſinne. of the ſinner; and that God hath no part therin, but turneth it to good For thoſe things which Ioſephs brethren did againſt him, were occaſions of his
aduancement in Aegypt, through the omnipotent wiſdome of God. VVhoſe
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opeitie is, out of euerie euil to draw good. S. Chriſoſt. ho. 67. in Gen. S. Aug. Enchirid. c. 11. & li. 14. c. 27. de
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25. Carie my bones vvith you.] For the ſame reaſons Ioſeph would be finally buried in Chanaan, for which Iacob deſired to be there buried (chap. 47.)Ioſeph, for his brethrēs ſake, differred his deſired burial in Chanaan. but Ioſeph would not preſently be caried thither, leſt it might haue geuen offence to the Aegyptians, or at leaſt haue diminiſhed their fauoure towardes his brethren: and withal he would confirme his brethren in their hope of returning, ſeing he was content, that his bodie ſhould expect in Aegypt, til the whole Nation ſhould returne into Chanaan.
THE ARGVMENT OF THE BOOKE OF EXODVS.
MOYSES hauing proſecuted in Geneſis, the ſacred hiſtorie of theThe continuation of this booke with Geneſis. The increaſe of the Iſraelites was enuyed, feared, and their religion hated.
Gen. 50. Church, vnto Ioſephs death, containing the ſpace of 2310. yeares, continueth the ſame in Exodus, for 145. yeares more. VVhere he first briefly recounteth,Exod. 1. how a ſmal number of Iſraelites, eſpecially after the death of Ioſeph, being much increaſed, a new King (riſen in the meane time, who knew not Ioſeph) together with other Aegyptians, enuying their better partes, both of bodie and minde, and more fortunate progres in wealth; fearing alſo lest they ſtil multiplying, either by their owne forces, or ioyning with other foreners, might ſpoile Aegypt, and returne into Chanaan; and hating their Religion, becauſe they acknowledged, one onlie, eternal, omnipotent God, denying and deteſting the new imaginarie goddes of the Aegyptians; reſolued and publickly decreed, by oppreſsion to hinder their increaſing, &Their perſecution. to keepe them in bondage and ſeruitude. But God almightie, who had choſen them for his peculiar people, did not only ſo conſerue and multiplie them, that of ſeuentie perſons, which came into Aegypt, in the ſpace of two hundred andTheir greater multiplicatiō.
Exod. 2. Num.
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. fiefteene yeres, there were ſix hundred thouſand men, able to beare armes, beſides wemen, children, and old men, which by eſtimation might be three millions in al, but amongst other most ſtrange and miraculous workes, eſpecally deliueredExod. 2. one Hebrew infant from drowning. whom afterwards he made theThe perſecutor admoniſhed, and puniſhed. Gods people mightely deliuered.
3. Guide, and ſupreme Gouernour of the ſame people; by him admonished the5. King to ceaſe perſecuting, and diuers waies plagued him & his people, for their7. obdurat and obſtinate crueltie. In fine called away, and mightily deliuered12. his owne people; drowned that king and al his armie, in the red ſea, the Iſraelites14. wonderfully paſsing through, as in a drie chanel, the waters ſtanding on both ſides, like two walles. In the deſert, fed them miraculouſly with Manna,Miraculouſly ſuſtained in the deſert.
16. and gaue them al neceſſaries, defending them alſo from enimies. Then God, hauing17. thus ſelected and ſeuered his people from al other nations, gaue them a written law, as wel of Moral, as Ceremonial and Iudicial preceptes, with the20. maner of making the Tabernacle, erecting Altares, conſecrating Priects, withInſtructed with Lawes, Moral, Ceremonial, and Iudicial.
26. the inſtitution of daylie sacrifice, and of al veſtures, veſelles, & other holie27. things belonging to the ſeruice of God. So this booke may be diuided into three30. partes. First is declared the Iſraelites ſeruile affliction in Aegypt, vvith their& ſeq. deliuerie from thence: in the fieftene firſt chapters. Then how they were maintained in the deſert, and prepared to receiue a law: in the foure next chapters. In the other 21. chapters, the lavv is preſcribed, inſtructing them hovv to liue tovvards God, and al men.
THE BOOKE OF EXODVS. IN HEBREW VEELLE SEMOTH.
CHAP I. The ſmal number of Iſraelites much increaſing in Aegypt, 6. eſpecially after the death of Ioſeph and his brethren, 8. a new king, that knew not Ioſeph in vaine ſtriueth to hinder their multiplication, 11. by impoſing workes vpon them, 15. and by commanding to kil, 22. and to drowne al the malchildren of them. God in the meane time rewardeth the midwiues, that fearing him, killed not the children.
THESE be the names of the children
The firſt part of this booke. Of the Iſraelites ſeruile affliction in Aegypt, and their deliuerie from thence. of Iſrael, that entred into Aegypt with Iacob: they did enter in euerie one with their houſes, † Ruben, Simeon, Leui, Iudas, † Iſſachar, Zabulon, and Beniamin, † Dan, and Neptali, Gad, and Aſer. † Therfore al the ſoules that came out of Iacobs thigh, were ſeuentie: and Ioſeph was in Aegypt. † Who being dead, and al his brethren, and al that generation, † the children of Iſrael increaſed, and as it were ſpringing vp did multiplie: and growing ſtrong exceedingly, filled the land. † In the meane time there aroſe a new king ouer Aegypt, that knew not Ioſeph: † and he ſaid to his people: Behold Enuie, vaine feare, (v. 10.) & hatred of true religiō (v. 13.) are the cauſes why Infidels perſecute the faithful. the people of the children of Iſrael is much, and ſtronger then we. † Come, let vs wiſely oppreſſe the ſame, The firſt perſecution was in temporal loſſes and bodilie paines, by preſſing them with workes. leſt perhaps it multiplie: and if there ſhal be anie warre againſt vs, it ioyne with our enemies, and we being ouerthrowne, they depart out of the land. † Therfore :: he ſet ouer them maiſters of the workes, to afflict them with burdens: and they built vnto Pharao cities of tabernacles, Phithom, and Rameſſes. † And the more they did oppreſſe them, ſo much the more they multiplied, and increaſed: † and the Aegyptians :: hated
the children of Iſraël, and deriding afflicted them: † and they brought their life into bitternes with the hard workes of clay, and bricke, and with al ſeruice, wherewith they were preſſed in the workes of the earth. † And the King of Aegypt ſaid to the mid wiues of the Hebrewes: of whom one was called Sephora, the other Phua, † commanding them:
The ſecond was ſecrete murther. When you ſhal be midwiues to the Hebrew wemen, and the time of deliuerie is come: if it be a manchild, kil it: if a woman, reſerue her. † “ But the midwiues feared God, and did not according to the commandement of the king of Aegypt, but preſerued the menchildren. † To whom being called vnto him, the king ſaid: What is this that you ment to do, that you would ſaue the men-children? † Who anſwered: The “ Hebrew wemem are not as the Aegyptian wemen: for they haue the knowledge to play the mindwife them ſelues, and before we come to them, they are deliuered. † God therfore did wel to the midwiues: and the people encreaſed, and became ſtrong exceedingly. † And “ becauſe the midwiues feared God,
〈…〉
e built them houſes † Pharao therfore commanded al his people, ſaying: Whatſoeuer ſhal be borne of the male ſe
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, The third was open murther. caſt it into the riuer: whatſoeuer of the female, reſerue it.
ANNOTATIONS. CHAP. I.
17. But the midvviues feared God.] In commendation of the midwiues notGod muſt be feared before Princes commanding contrarie things. obeying the kings commandment, Moyſes oppoſeth the feare of God, to the feare of Princes; ſhewing therby that when their commandments are contrarie, the ſubiects muſt feare God, and not do that the Prince commandem. SoMat 10. Luc. 12. Act. 4. & 5. did our Sauiour himſelf teach, and that for feare of damnation, ſaying: Feare him vvho hath povver to caſt into het And ſo his Apor
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les indued with the Holie Ghoſt, practiſed, anſwering in this caſe, that they muſt heare God rather then men. Againe, God muſt be obeyed rather then men. Alwayes vnderſtood, when theyPrinces muſt be obeyed in lawful things. are contrarie For otherwiſe both S. Peter and S. Paul teach vs, that Princes,1. Pet 2. Ro. 13. yea Infidels, of whom they eſpecially ſpeake, muſt be obeyed:
19. Hebrevv vvemen are not.] Herein the midwiues ſinned. For it is neuer lawful to lye. Becauſe the lavv of God is truth, wherby S. Auguſtin proueth (li. coot. mend. c. 10)Allies are ſinnes and vnlawful.
Pſal. 11
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v. 142. that whatſoeuer varieth from truth is vnlawful. VVhen therfore (ſaith he) examples of lying are propoſed to vs out of holie Scripture, either they are not lies, but are thought to be, whiles they are not vnderſtood, o
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if they be lies, they are not to be imitated, becauſe they are vnlawful.
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Gregorie teacheth the ſame (li. 18. Moral. c. 20.) Q
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a proſelt
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ab
〈◊〉
diſcrep it, quitquid
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•
eritate diſcord
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t: Becauſe aſſuredly vvhatſoeuer diſagreeth from veritie, differeth from equitie. Yet theſe fathers▪ hold ſuch an officious lye, as thisVenial ſinnes. was, to be a leſſe ſinne, and more eaſily pardoned, and purged by good workes folowing.
21. Becauſe the midwiues feared God.] Feare of God
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s
〈◊〉
is properly taken in holie Scripture is that holie feare
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by which the children of God re
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aineFeare of God. meritorious. from ſinne, and that with temporal dange
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▪ leſt they ſhould ofend the diuine Maieſtie. So theſe midwiues endangering their owne liues, by not fullfiling Pharaos commandment, had the true feare of God, and for the ſame were rewarded,Temporal rewardes promiſed in the old Teſtamēt, eternal in the new. as is moſt probable, eternally: though mention be here made only of temporal reward; afte
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the
〈…〉
of the old
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. VVhere ſuch promiſes were made to Abraham, and other moſt godlie Patriarches, for an aſſay only and
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aiſt of euerlaſting life, which is more expreſly promiſed in the Goſpel of Chriſt. as S. Hierom teacheth, Epiſt. ad Da
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danum.
CHAP. II. A child of the Hebrewes, and Tribe of Leui, being expoſed to the water, 5. is taken from thence by Pharaos daughter, 8. who committeth him to be nurſed, vnwitting to his owne mother, adopteth him and calleth him Moyſes, II. He afterwardes viſiting his brethre
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, killeth an Aegyptian; 15. flieth into Mad
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an; 21. marrieth a wiſe, and hath two ſonnes.
AFTER th
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ſe thinges there came forth a man of the houſe of Leui: and he tooke a wife of his owne ſtocke. † Who conceaued, and
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are a ſonne: and ſeing him a goodlie one,
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id him three monethes. † And “ when now ſhe could not conceale him, ſhe tooke a basket made of b
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iſhes, and dawbed it with * bitume and pitch: and put wi
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h in itkind of
〈…〉
l
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vv, ſo
〈…〉
lled. the lit
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e infant, and laid him in a ſedgie place by the riuers brinke, † his ſiſter ſtanding a farre of, and conſidering the euent of the thing. † And behold the daughter of Pharao came downe to
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he was
〈◊〉
in the riuer and her maides walked by the riuers brinke. Who when she ſaw the basket in the ſedges
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, she ſent one of her handmaides: and when it was brought † opening it, and ſeeing within it an infant crying, hauing pitty on it, ſaid: This is one of the infantes of the Hebrewes. † To whom the childes ſiſter ſaid: Wilt thou that I goe, & ca
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ro thee an Hebrew woman, that may nurſe the litle infant? † She anſwered: Goe. The maid went and called her mother. † To whom Pharaos daughter ſpeaking▪ Take, quoth
〈◊〉
, this child, and nu
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him for me:
I wil geue thee thy hyre. The woman tooke, and nurſed the child: and when he was growen, deliuered him to Pharaos daughter. † Whom ſhe adopted into the place of a ſonne, and called him
Mos, in the Aegyptian tongue ſignifieth vvater, and Iſes, ſaued. Ioſeph. li. 2. Antiq. & Clemens. Alexan. li. 1. Stromat.
Moyſes, ſaying: Becauſe from the water I did take him. † In thoſe dayes after that Moyſes was growen, he went forth to his brethren: and he ſaw their affliction, and a man that was an Aegyptian ſtriking one of the Hebrewes his brethren. † And when he had looked about hither & thither, and ſaw no man preſent, ▪ he ſtroke the Aegyptian, and hid him in the ſand. † And going forth an other day, he ſaw two Hebrewes brawling: and he ſaid to him that did the wrong: Why ſtrikeſt thou thy neighbour? † Who anſwered: The guiltie perſō reiected Moyſes for lack of knowē authoritie, but God cōfirmed his cōmiſſion. Act. 7. So the Iewes reiected Chriſt, Iudge of the world. Who hath appointed thee prince & iudge ouer vs? Wilt thou kil me, as yeſterday thou dideſt the Aegyptian? Moyſes He feared to tempt God by ſtaying, but not the ſierc
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es of the king. Heb. 11. feared, and ſaid: How is this thing come abroad? † And Pharao heard of this talke, and ſought to kil Moyſes: who fleeing from his ſight, abode in the Land of Madian, and ſate beſide a wel. † And the prieſt of Madian had ſeuen daughters, which were come to draw water: and when the troughes were filled, they deſired to water their fathers flockes. † The ſhepeheardes came vpon them, and droue them away: and Moyſes aroſe, and defending the maides, watered their ſheepe. † Who being returned to Raguel their father, he ſaid to them: Why are you come ſooner then you were woont? † They anſwered: A certaine man an Aegyptian deliuered vs from the hand of the ſhepheardes: moreouer alſo he drew water with vs, and gaue the sheepe to drinke. † But he ſaid: Where is he? Why haue you let the man goe? cal him that he may eate bread. † Therfore Moyſes ſware that he would dwel with him. And he tooke Sephora his daughter to wife: † who bare him a ſonne, whom he called Gerſam, ſaying: I haue bene a ſtranger in a forren countrey. And she bare an other, whom he called Eliezer, ſaying: for the God of my father my helper hath deliuered me out of the hand of Pharao. † But after much time the king of Aegypt died: and the children of Iſrael groning, cried out becauſe of the workes: and Oppreſſion of innocents crieth to heauen for reuenge. their crie aſcended vnto God from the workes. † And he heard their groning, & remembred the couenant which he made with Abraham, Iſaac, and Iacob. † And our Lord looked vpon the children of Iſrael and knew them.
ANNOTATIONS. CHAP. II.
3. VVh
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n she could not conceal him.] Theſe godlie and prudent parents,Moyſes parēts did prudently expoſe him to ſome danger, to auoide greater. conſidering that when the Aegyptians ſhould perceiue ſuch an infant to be borne, and not drowned according to the Kings Edict, they would deſtroy both the child, and whole familie: to auoid the greater danger, choſe the leſſe. To bring him to the water ſide, not omitting their owne induſtrie, as wel by cloſing him in a basket, that would draw no water, as by ſetting his ſiſter to watch what became of him: that if better ſucceſſe happened not the firſt day, the mother might at euening geue him ſuck, and miniſter other neceſſaries; and ſo expect an other day, or manie dayes Gods prouidence, til his diuine pleaſure ſhould more appeare.
Ioſephus writeth that Amram Moyſes father, being ſolicitous, when hisReuelations and Gods determinations do not exclude but include mans endeuour. Though Moyſes iuſtly killed the Aegyptian, yet others may not imitate his example. wife was great, how to ſaue the infant, if it were a man child, God reueled toli. 2. Antiq. him, that ſhe had conceiued a ſonne, who ſhould not only be ſaued from Pharaos furie, but alſo be the deliuerer of the whole Hebrew nation from thraldome, and ſeruitude of the Aegyptians. VVherupon they aſſuredly truſtedli. 16. c. 19. de
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iuit. that God would protect and proſper him, yet ſo, if they did their owne endeuour, which S. Auguſtin teacheth to be alwayes neceſſarie.
12. He ſtroke the Aegyptian.] Moyſes not of carnal loue towards his brethren, nor of priuate paſſion, but by diuine inſpiration killed the Aegyptian, as S. Auguſtin proueth (li. qq. in Exod. q. 2.) by the teſtimonie of S. Steuen ſaying: Moyſes thought his brethren had vnderſtood, that God by his hand, vvould
Act. 7.
ſaue them. VVherby appeareth that Moyſes himſelfe knew it was Gods pleaſure, he ſhould kil that Aegyptian inuading an Hebrew. Yet others may not imitate ſuch particular examples. Catech. Rom. p. 3. c. 6. q. 5.
CHAP. III. God appeareth to Moyſes in a bush burning but not conſuming, 7. deſigneth him the Gouernour of the children of Iſrael, 10. with commiſsion to tel them, that they shal be deliuered from Aegypt: 21. and shal ſpoile the Aegyptians.
AND Moyſes fed the ſheepe of Iethro his father in
The three firſt leſſons on the 4. ſunday in Lent. law the prieſt of Madian: and hauing driuen the flock to the inner partes of the deſert, he came to the mountaine of God, Horeb. † And ▪ our Lord appeared to him in a flame of fire out of the middes of a buſh: and he ſaw that the bush was on fire, and was not burnt. † Moyſes therfore ſaid: I wil goe, and ſee this great viſion, why the buſh is not burnt. † And our Lord ſeeing that he went forward to
ſee, he called him out of the middes of the buſh, and ſaid: Moyſes, Moyſes. Who anſwered: Here I am. † But he ſaid: Approch not hither, looſe of thy ſhoe from thy feet:See what maner of reuerence and deuotion is preſcribed; to goe bare foo
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e to holie places.▪
for the place, wherin thou ſtandeſt, is Of holie places, and of chriſtian deuotion in going to them. S. Hierom writeth largely.
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pist. 17. 18. & 27. holie ground. † And he ſaid: I am the God of thy father, the God of Abraham, the God of Iſaac, and the God of Iacob. Moyſes hid his face: for he durſt nor looke againſt God. † To whom our Lord ſaid: I haue ſene the affliction of my people in Aegypt, and I haue heard their crye becauſe of their rigour that ouerſee the workes: † and knowing their ſorow, I am deſcended to deliuer them out of the handes of the Aegyptians, and to bring them out of that land into a land good, and large, into a land that floweth with milke and honie, to the places of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuſeite. † Therfore the crye of the children of Iſrael is come vnto me▪ and I haue ſene their affliction, wherwith they are oppreſſed by the Aegyptians. † But come, and I wil ſend thee to Pharao, that thou mayeſt being forth my people, the children of Iſrael out of Aegypt. † And moyſes ſaid to God: Who am I that I ſhal
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oe to Pharao, and bring forth the children of Iſrael out of Aegypt? † Who ſaid to him: I wil be with thee: and this thou ſhalt haue for a ſigne, that I haue ſent thee: When thou ſhalt haue brought my people out of Aegypt, thou shalt ſacrifice to God vpon this mountaine. † Moyſes ſaid to God: Loe I shal goe to the children of Iſrael, and ſay to them: The God of your fathers hath ſent me to you. If they ſhal ſay to me: What is his name? What shal I ſay to them? † God ſaid to Moyſes:▪ I AM WHICH AM. He ſaid: Thus shalt thou ſay to the children of Iſrael: HE WHICH IS, hath ſent me to you. † And God ſaid againe to Moyſes: Theſe thinges shalt thou ſay to the children of Iſrael: The Lord God of your fathers, the God of Abraham, the God of Iſaac, and the God of Iacob hath ſent me, to you: This is the moſt proper name but the moſt common is GOD, deriued in manie languages of Good. Mat. 19. v. 17. this is my name for euer, and this is my memorial into generation and to generation. † Goe, and geather together the ancients of Iſrael, and thou ſhalt ſay to them▪ The Lord God of your fathers hath appeared to me the God of Abraham, the God of Iſaac, and the God of Iacob, ſaying: Viſiting I haue viſited you: and I haue ſene al thinges that haue chanced to you in Aegypt: † and I haue ſaid the word to bring you
forth out of the affliction of Aegypt, into the land of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuſeite, to a Land that floweth with milke & honie. † And they ſhal heare thy voice: and thou ſhalt enter in, thou and the ancientes of Iſrael to the king of Aegypt, and thou ſhalt ſay to him: The Lord God of the Hebrewes hath called vs: We wil goe three dayes iourney into the wildernes, to ſacrifice vnto the Lord our God.
† But I know that the king of Aegypt wil not diſmiſſe you to goe but by mightie hand. † For I wil ſtretch forth my hand, and wil ſtrike Aegypt in al my marueils, which I wil doe in the middes of them: after theſe he wil diſmiſſe you. † And I wil geue grace to this people, in the ſight of the Aegyptians: and when you ſhal goe forth, you ſhal not depart emptie: † but ech woman ſhal aske of her neighbour and of her that is in houſe with her, veſſels of ſiluer and of gold, and rayment: and you ſhal lay it vpon your ſonnes and daughters, and Al that anie man poſſeſſet
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in this world, is but lent by God. And therfore he iuſtly taketh away, and lendeth to others; diſpoſing of al as pleaſeth him. ſhal ſpoyle Aegypt.
ANNOTATIONS. CHAP. III.
1. Our Lord appeared.] S Steuen reciting this viſion ſaieth, an Angel appearedAct. 7. to Moyſes: and ſo it is in the Hebrew text, in the Chaldee Paraphraſis, and in the Septuagi
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t Interpreters. Neither is the latin Edition (reading Lord) contrarie to the other which reade Angel, no more then one place of holieAl appatition
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to the Patriarches and Prophetes were made by Angels, though ſometimes attributed to God. Proued by holie Scriptures and Fathers. Scripture, is contrarie to an other in the ſame language, but very conſonant in ſenſe, ſometimes attributing the ſame apparitions and other workes to God, as the author and principal Agent, and ſometimes to Angels, the next and immediate miniſters of God. For ſo not only S. Steuen in the place alleaged, but alſo S. Paul ſaith plainly (Gal. 3.) that the Lavv vvas deliuered by Angels. And in his Epiſtle to the Hebrewes, proueth the excellencie of Chriſts Law aboue the old law, by the difference of the perſons, by whom both were geuen: affirming that the former vvas ſ
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en by Angels, the other declared by our Lord IeſusHeb. 2. Chriſt. VVherof S. Cyril of Alexandria diſcourſeth largely (li. 8. c. 2. Theſau.) ſhewing that in deede Angels deliuered the law, yet not by their owne authoritie, but as ſeruants and legates of God. And before him S. Dionyſe of Ariopagite (li. coeleſt. Hietar. c. 4.) taught the very ſame, the lavv (ſayeth he) as holie vvrittes teſtifie, vvas geuen to vs by Angels: yea al apparitions, made to the ancient fathers before the law, and after it, were made by Angels. A litle after obiecting to himſelfe, that diuine Scriptures alſo teſtifie, that the law was geuenExod. 19. 20. and granted to Moyſes by God, to teach vs that in deede it hath the forme of ſacred and diuine law, anſwereth, eam Angelorum ad nos opera perueniſſe, that it came to vs [from God] by the meanes of Angels. In like maner S. Iuſtinus
Martyr (inexplic. qq. neceſs. q. 142.) ſaieth, al thoſe Angels, which haue appeared in Gods place, or haue ſpoken with men, haue alſo benne called by the name of God, as he that ſpoke with Iob, and with Moyſes. S. Auguſtin after a large diſcourſe of this matter, in his ſecond, third, and fourth bookes de Trinitate, hath theſe wordes: (li. 4. c. vlti.) If it be demanded of me, how either the voices, or ſenſible formes, and ſhewes were made before the incarnation of the vvord of God, which prefigured the ſame, I anſwer that God wrought them by Angels, which alſo I ſuppoſe I haue ſufficiently ſhewed by teſtimonies of holie Scriptures Likwiſe S. Gregorie (Prefat. in Iob. c. 2) ſaith plainly, that an Angel appeared to Moyſes in the firie buſh, yet is called God, becauſe he was the legate of God, and therfore ſpoke, as if God himſelfe had ſpoke in diuine Perſon, explicating the ſame by two examples, Dauid ſaied: My people attend my
Examples.
Pſal. 77.
lavv, yet neither the people, nor law was Dauids, but Gods. And the reader dayly amiddes the people proclameth: I am the God of Abraham, the God of Iſaac,
Exo. 3.
and the God of Iacob. Neither doth he truly ſay, that he is God, nor by that he ſayeth, doth he goe from the rule of truth. He alſo confi
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meth the ſame doctrin, li. 28. Moral. ca. 5. And further teacheth that Angels protect men, andGod executeth his wil by Angels. prouinces, and execute Gods wil in this infe
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ior world. And ſo do the other Doctors of the Church. S. Gregorie Nazianzen, orat. ad 150. Epiſtop. & orat. 2. de Theologia. in ſine vtriuſque. S. Baſil. li. 3. cont. Funom. S Athanaſius ſer. 4. cont. Arian, longius a princ. & Epiſt. de ſenten. Dioni
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ij Alexan. in ſine. S. Ambroſe, ſer. 1. in Pſal. 118. S. Chryſoſt. ho. 6. and S. Hierom. li. 3. comment. in Mat. 18.
14. I am vvhich am,] Al other things beſides God, once were not; and being are limited in nature; neither could perſiſt vnles God conſerued them; mame things alſo haue loſt, or ſhal loſe their propet eſſence and being, and whiles they remaine haue continual alterations. Onlie God eternally is without beginning, ending, limitation, dependence, or mutation, cōſiſting only of himſelfe, and al other things ar
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of him Therfore this name, QVI EST, HE WHICH IS,The moſt proper name of God is,
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WHICH IS. is moſt proper to God, not determining anie maner, but indeterminatly ſignifying al maners of being, for ſo it importeth the very infinite immenſitie of Gods ſubſtance. S. Damaſcen. li. 1. c. 12. Orthodoxae ſidei. S. Tho. p. 1. q. 13. a. 11.
CHAP. IIII. Moyſes receiuing power to vvorke miracles in confirmation of his miſsion, 14. and his brother Aaron being deſigned to aſsist him, 20. goeth vvith vvife and children towards Aegypt, 25. is in danger to be ſlaine for not ſooner circumciſing his ſonne. 27. Aaron meeteth him, 29. ſo they goe together, and declare to the people, that God wil deliuer them.
MOYSES anſwering ſaid: “They wil not beleue me, nor heare my voice, but they wil ſay: Our Lord hath not appeared to thee. † Therfore he ſayd to him: What is that thou holdeſt in thy hand? He anſwered: A rodde. † And our Lord ſayd: Caſt it vpon the ground. He did caſt it, and it was turned into a ſerpent, ſo that Moyſes fled. † And
our Lord ſayd: Sretch thy hand, and catch the tayle therof. He ſtretched it forth, & tooke hold of it, and it was turned into a rodde. † That they may beleue, quoth he, that the Lord God of their fathers hath appeared to thee, the God of Abraham, the God of Iſaac, & the God of Iacob. † And our Lord ſayd agayne: Put thy hand into thy boſome. Which when he had put into his boſome, he brought it forth ful of leproſie like ſnow. † Draw backe, quoth he, thy hand into thy boſome. He drew it backe, and brought it forth agayne, & it was like the other fleſh. † If they wil not beleue thee, quoth he, nor heare the word of the former ſigne, they wil beleue the word of the ſigne folowing. † And if ſo be they wil beleue neither of theſe two ſignes, nor heare thy voice: take water of the riuer, & powre it out vpon the drie land, and whatſoeuer thou draweſt of the riuer, ſhal be turned into bloud. † Moyſes ſayd: I beſeech thee, Lord, I am not eloquent from yeſterday and the day before: and ſince thou haſt ſpoken to thy ſeruant, I haue more impediment & ſlownes of tongue. † Our Lord ſayd to him: Who made the mouth of man? or who framed the dumme and deafe, the ſeeing and the blinde? did not I? † Goe on therfore, and I wil be in thy mouth: & wil teach thee what thou ſhalt ſpeake. † But he ſayd: I beſech thee, Lord, ſend whom thou wilt ſend. † Our Lord being angrie at Moyſes, ſayd: Aaron thy brother the leuite, I know that he is eloquēt: behold he cometh forth to meete thee, & ſeeing thee ſhal be glad at the hart. † Speake to him, and put my wordes in his mouth: & I wil be in thy mouth, and in his mouth, and wil ſhew you what yee muſt doe. † He ſhal ſpeake in thy ſteed to the people, and shal be thy mouth: but thou shalt be to him in thoſe thinges that perteine to God. † God deſigned a rodde for an inſtrument to work miracles. This rodde alſo take in thy hand, wherwith thou shalt doe the ſignes. † Moyſes went his way, & returned to Iethro his father in law, and ſayd to him: I wil goe and returne to my brethren into Aegypt, that I may ſee if they be yet aliue. To whom Iethro ſayd: Goe in peace: † Therfore our Lord ſayd to Moyſes in Madian: Goe, and returne into Aegypt: for they are al dead that ſought thy life. † Moyſes therfore tooke his wife, & his children, and ſet them vpon an aſſe: and returned into Aegypt, carying the rodde of God in his hand. † And our Lord ſaid to him returning into Aegypt:
See that thou doe al the wonders, which I haue put in thy hand, before Pharao: See the Annotations cha. 7. v. 3. I wil indurate his hart, and he wil not diſmiſſe the people. † And thou shalt ſay to him: This ſayth the Lord: My firſt begotten ſonne is Iſrael. † I ſayd to thee: diſmiſſe my ſonne that he may ſerue me, & thou wouldeſt not diſmiſſe him: behold I wil kil thy firſt-begotten-ſonne. † And when he was in his iourney, in the Inne, our Lord mette him, and would haue killed him. † Sephora by & by tooke a very sharp ſtone, and circuncided the prepuce of her ſonne, & Sephora caſt the prepuce at Moyſes feete: and ſaid: :: I had loſt thee my ſpouſe except I had redeemed thee with the bloud of my child. And: the Angel let Moyſes goe. S. Aug. q. 11. in Exod. iuxta 70. touched his feete, and ſayd: Miracles a motiue to true beleefe A blouddie ſpouſe thou art to me. † And :: he let him goe after ſhe had ſaid, A blouddie ſpouſe thou art to me, becauſe of the circumciſion. † And our Lord ſaid to Aaron: Goe to Moyſes into the deſert. Who went forth to mete him vnto the Mountaine of God, and kiſſed him. † And Moyſes told Aaron al the wordes of our Lord, by which he had ſent him, & the ſignes that he had commanded. † And they came together, and gathered together al the ancientes of the children of Iſrael. † And Aaron ſpake al the wordes which our Lord had ſaid to Moyſes: and he wrought the ſignes before the people, † and :: the people beleued. And they heard that our Lord had viſited the children of Iſrael, and that he had looked vpon their affliction: & they adored proſtrate.
ANNOTATIONS CHAP. IIII.
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. They vvil not beleue me.] Moyſes wiſely conſidering that the children of Iſrael, much leſſe Pharao, would hardly beleue his bare woord, affirming that he was ſent to them by God, propoſed this difficultie before he tooke the Embacie vpon him. For without good proofe both the Iſraelites, and AegyptiansMiracles neceſſarie and ſufficient to proue extraordinary vocation of new preachers might haue reiected him, as ſeming to come of his owne priuate ſpirite, being no ordinarie ſuperior, neither of the whole people, nor of his owne tribe, nor firſt of his familie; for Aaron was his elder brother. Therfore God gaue him powre of working miracles, to proue his extraordinarie miſſion true and lawful. VVhich ſufficed to make euen Pharao him ſelfe to know, that he was ſent from God almightie, though it mollified not his ſtubborne hart, to obey Gods commandement: and it fully ſatisfied the children of Iſrael touching al things which he denounced, beleuing him that God mercifully looked vpon their affliction & would deliuer them. VVherupon they adored proſtrate▪ as the laſt wordes of this chapter teſtifie. VVhere we ſee both the neceſſitie, and ſufficiencie of miracles to proue the extraordinarie vocation of ſuch as preach otherwiſe then was taught before. For this cauſe our Sauio
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himſelfe confirming
his doctrin by miracles, ſaied to the Iewes: If you vvil not beleue me, beleue by vvorkes. Againe he ſaid of them: If I had not done among them vvorkes that no other
Ioan. 10. Ioan. 15. Mat. 9. Mat. 16.
man hath done, they should not haue ſinne. And cōformably ſending his Apoſtles to preach the Goſpel, gaue them powre to worke miracles in his name. So did S. Peter and S. Iohn heale the lame. Act. 3. And S. Paul auouched miracles for the ſignes of his Apoſtleſhip. 2. Cor. 12.
CHAP. V. Moyſes and Aaron require of Pharao in the behalfe of God, to let his people the Hebrewes goe and ſacrifice in the deſert. VVhich he contemning, 5. oppreſſeth them more, denying them ſtravv, and yet exacting the accuſtomed number of brickes. 20. The people oppreſsed impute their miſerie to Moyſes and Aaron. 12. But Moyſes prayeth to God for them.
AFTER theſe things Moyſes and Aaron went in, and ſaid to Pharao: This ſaith the Lord God of Iſrael: diſmiſſe my people that they may ſacrifice to me in the deſert. † But he anſwered: Who is the Lord, that I ſhould heare his voice, and diſmiſſe Iſrael? I know not the Lord, and Iſrael I wil not diſmiſſe. † And they ſaid: The God of the Hebrewes hath called vs, to goe three daies iourney into the wilderneſſe, and to ſacrifice to the Lord our God: leſt perhappes there chance to vs peſtilence or ſword. † The king of Aegypt ſaid to them: Why do you Moyſes and Aaron ſolicite the people from their workes? Goe you to your burdens. † And Pharao ſaid: The people of the land is much: you ſee that the multitude is ſecretly increaſed: VVordlie men thinke Gods people encreaſe moſt by reſt, but indede they multiplie more, when they are oppreſſed. S. Cyprian de exhort. Mart. c. 10. how much more if you geue them reſt from their workes? † Therefore he commanded in that day the ouerſeers of the workes and the exactores of the people, ſaying: † You ſhal no more geue ſtraw to the people for to make brickes, as before: but let them ſelues goe and geather ſtraw. † And the taske of brickes, which they did before, you ſhal put vpon them, neither ſhal you diminiſh any thing: for they are idle, and therfore they crie, ſaying: Let vs goe, and ſacrifice to our God. † Let them be oppreſſed with workes, and let them accompliſh them: that they hearken not to lying wordes. † Therefore the ouerſeers of the workes and the exactors going forth ſaid vnto the people: Thus ſaith Pharao: I allow you no ſtraw: † goe, and geather if you can find any where:
neither ſhal anie thing of your worke be diminiſhed. † And the people was diſperſed through al the Land of Aegypt to geather ſtraw. † And the ouerſeers of the workes were inſtant, ſaying: Finiſh your worke euerie day, as before you were wont to doe when ſtraw was geuen vnto you. † And the ouerſeers of the workes of the children of Iſrael were ſcourged of Pharaos exactors, ſaying: Why do you not make vp the taske of brickes as before, neither yeſterday, nor to day? † And the ouerſeers of the children of Iſrael came, and cried out to Pharao, ſaying: Why dealeſt thou ſo againſt thy ſeruantes? † Straw is not geuen vs, and brickes are commanded vs in like ſorte: behold we thy ſeruantes are beaten with whippes, and thy people is vniuſtly dealt withal. † Who ſaid: You are idle, and therefore you ſay: Let vs goe and ſacrifice to our Lord. † Goe therfore, and worke: ſtraw ſhal not be geuen you, and you ſhal geue vp the accuſtomed number of brickes. † And the ouerſeers of the children of Iſrael ſaw them ſelues in hard caſe, becauſe it was ſaid vnto them: There ſhal not a whitte be diminiſhed of the brickes for euerie day. † And they mette Moyſes and Aaron, who ſtood ouer againſt them, coming forth from Pharao: † and they ſaid to them: Our Lord ſee and iudge, becauſe The craftie diuel knowīg that weake men afflicted are eaſely moued to murmur, ſturred this people againſt their owne leaders S. Greg. li. 29. c. 14. Moral. you haue made our ſauour to ſtinke before Pharao and his ſeruantes, and you haue geuen him a ſword, for to kil vs. † And Moyſes returned to our Lord, and ſaid: Lord Gods prouidēce ſuffereth his children, to be moſt afflicted, when relife is nere at hand. Theod. q. 13 in Exod.
why haſt thou afflicted this people? wherfore haſt thou ſent me? † For ſince the time that I entered in to Pharao to ſpeake in thy name, he hath afflicted thy people: and thou haſt not deliuered them.
CHAP. VI. God reueling himſelfe more to Moyſes then he had done to former Patriarches, 6. commandeth him to tel the children of Iſrael, that he ſeeing their miſeries, wil deliuer them from Aegypt, and geue them poſſeſsion of Chanaan. 14. The genealogies of Ruben, Simeon, and eſpecially of Leui are recited, 26. to shew the origin of Moyſes and Aaron.
AND our Lord ſaid to Moyſes: Now thou shalt ſee what thinges I wil doe to Pharao: for by a mightie hand shal he diſmiſſe them, and in a ſtrong hand shal he caſt them
out of his land. † And our Lord ſpake to Moyſes, ſaying: I am the Lord † that appeared to Abraham, to Iſaac and to Iacob, as God almightie: and“ my name Adonai is not the name here vttered to Moyſes but is redde in place of the vnknowen name. ADONAI I did not ſhew them. † And I made a couenant with them, to geue them the Land of Chanaan, the land of their pilgrimage, wherein they were ſtrangers. † And I haue heard the groning of the children of Iſrael, wherwith the Aegyptians haue oppreſſed them: and I haue remembred my couenant. † Therfore ſay to the children of Iſrael: I the Lord who wil bring you forth out of the worke-priſon of the Aegyptians, & wil deliuer you from ſeruitude: and redeme you in a high arme, and great iudgements. † And I wil take you to me for my people, and I wil be your God: and you shal know that I am the Lord your God, that brought you forth out of the worke-priſon of the Aegyptians: † and brought you into the land, ouer which I lifted vp my hand to geue it to Abraham, Iſaac, and Iacob: and I wil geue it you to poſſeſſe, I the Lord. † Moyſes then told al to the children of Iſrael: who did not hearken vnto him, for anguish of ſpirit, and moſt painful worke. † And our Lord ſpake to Moyſes, ſaying: † Goe in, and ſpeake to Pharao the king of Aegypt, that he diſmiſſe the children of Iſrael out of his land. † And Moyſes anſwered before our Lord: Behold the children of Iſrael heare me not: and how wil Pharao heare, eſpecially wheras I am of vncircumciſed lippes? † And our Lord ſpake to Moyſes and Aaron, and he gaue them commandement vnto the children of Iſrael, & vnto Pharao the king of Aegypt, that they should bring forth the children of Iſrael out of the land of Aegypt. † Theſe are Princes of their houſes by their families. The ſonnes of Ruben the firſt begotten of Iſrael: Henoch and Phallu, Heſron and Charmi. † Theſe are the kinreds of Ruben. The ſonnes of Simeon: Iamuel and Iamin, and Ahod, and Iachin, and Soar, and Saul the ſonnes of the Chananiteſſe, theſe are the progenies of Simeon. † And theſe are the names of the ſonnes of Leui by their kinreds: Gerſon and Caath and Merari. And Ioſeph died firſt of the twelue bretheren. Gen. 50. Leui liued lōgeſt and ſo the yeares of their liues are recorded in holie Scriptures, & not of the reſt▪
Chronolog.
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.
the yeares of the life of Leui were an hundred thirtie ſeuen. † The ſonnes of Gerſon: Lobni and Semi, by their kinreds. † The ſonnes of Caath: Amram, and Iſaar, and Hebron and Oziel. the yeares alſo of Caaths life, were an hundred thirtie three. † The ſonnes of Merari: Moholi and Muſi. theſe be the kinreds of Leui by
their families. † And Amram tooke to wife locabed See Num. 26. v. 59. his
patr
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lem pr
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patrua, quae latin
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non d
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r. aunt by the fathers ſide: who bare him Aaron and Moyſes. And the yeares of Amrams life were an hundred thirtie ſeuen. † The ſonnes alſo of Iſaar: Coree, and Nepheg, and Zechri. † The ſonnes alſo of Oziel: Mizael, and Elizaphan, and Sethi. † And Aaron tooke to wife Elizabeth the daughter of Aminadab, ſiſter of Nahaſon, who bare him Nadab, and Abiu, and Eleazar, and Ithamar. † The ſonnes alſo of Core: Aſer, and Elcana, & Abiaſaph. theſe be the kinreds of the Corites. † But Eleazar the ſonne of Aaron tooke a wife of the daughters of Phutiel: who bare him Phinees. It perteined not to Moyſes preſent purpoſe, to proſecute the genealogies of Iacobs other ſonnes, being come to the origin of the Prieſtlie tribe in Leui the third ſōne.
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. Aug. q. 15. in Exod.
theſe are the heads of the Leuitical families by their kinreds. † This is Aaron and Moyſes, whom our Lord commanded that they ſhould bring forth the children of Iſrael out of the land of Aegypt by their troupes. † Theſe are they that ſpake to Pharao the king of Aegypt, that they might bring forth the children of Iſrael out of Aegypt: this is Moyſes, and Aaron, † in the day when our Lord ſpake to Moyſes in the land of Aegypt▪ † And our Lord ſpake to Moyſes, ſaying: I the Lord: ſpeake to Pharao the king of Aegypt, al thinges which I ſpeake to thee. † And Moyſes ſaid before our Lord: Loe I am of vncircumciſed lippes, how wil Pharao heare me?
ANNOTATIONS. CHAP. VI.
3. My name Adonai] Here and in manie other places of holie Scripture in the Hebrew text, is that name of God of foure letters, which the Iewes ſay is ineffable Yet ſure it is, that Moyſes heard it pronounced, and afterwards writte it as he did the reſt in Hebrew letters (which are al conſonants) withoutIn place of the name of God counted ineffable, is commonly redde Adonai.
vowels. But the Rabbins that long after put points or vowels to al other words, put none to this. For al then redde Adonai in place therof. And ſo the Latin, and al vulgar Catholique verſions, keepe the ſame word vntranſlated. The Septuagint in Greke tranſlate KYPIO
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, which in Latin is Dominus, in Engliſh
Mat. 4. v. 7, 10. Rom. 15. v. 11.
Lord. So alſo al ancient Fathers, and (which is moſt of al) our Sauiour, and his Apoſtles, alleaging ſentences of the old Teſtament, where this name is contained, ſtil expreſſe it by wordes that ſignifie Lord. Only certaine late writers haue framed a new word, by putting the points of Adonai, to the proper letters of this vnknowen name, which are Iod, He, Vau, He, and ſo ſound it Iehouah:
Iehouah is not the right name of God.
S. Dionyſe. S. Hierom. Theodoret. Damaſ
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. which was ſcarſe heard of before an hundred yeares. As Biſhop Genebrard, Cardinal Bellarmin, and F. Pererius proue, for that neither ancient Fathers, writing whole Treatiſes de Diuinis nominibus, nor the elder Rabbins, nor later moſt learned Hebricians, as Rabbi Moyſes, Aben Ezram, Lira, Paulus Burgenſis and others, neuer mention Iehouah amongſt the Names or titles of God.
CHAP. VII. Moyſes being conſtituted as God of Pharao, and Aaron as the prophet of Moyſes, they declare Gods commandment to Pharao; 10. turne the rodde into a ſerpent; 17. & the water into bloud, which is the firſt plague. 22. The magicians doe the like by inchantments, and Pharaos hart is indurate.
AND our Lord ſaid to Moyſes: Behold I haue appointed thee “the God of Pharao: and Aaron thy brother ſhal be Aaron alſo was the prophet of God, but ſubordinate vnder Moyſes, and ouer Pharao. S. Aug. q. 17. in Exod.
thy prophet. † Thou ſhalt ſpeake to him al thinges that I command thee: and he ſhal ſpeake to Pharao, that he diſmiſſe the children of Iſrael out of his land. † But“ I wil indurate his hart, and wil multiplie my ſignes and wonders in the Land of Aegypt, † and he wil not heare you: and I wil put in my hand vpon Aegypt, and wil bring forth my armie and people the children of Iſrael out of the Land of Aegypt, by very great iudgements. † And the Aegyptians ſhal know that I am the Lord, which haue ſtretched forth my hand vpon Aegypt, and haue brought forth the children of Iſrael out of the middes of them † Therfore Moyſes and Aaron did as our Lord had commanded: ſo did they. † And Moyſes was eightie yeares old, and Aaron eightie three, when they ſpake to Pharao. † And our Lord ſaid to Moyſes and Aaron: † When Pharao ſhal ſay vnto you, Shew ſignes: thou ſhalt ſay to Aaron: Take thy rodde, and caſt it before Pharao, and it ſhal be turned into a ſerpent. † Therfore Moyſes and Aaron going in vnto Pharao, did as our Lord had commanded. And Aaron tooke the rodde before Pharao and his ſeruantes, the which was turned into a ſerpent. † And Pharao called Iannes and Mambres. 2. Tim. 3. knowen by tradition. the wiſe men and the enchanters: and “they alſo by Aegyptian enchantments and certaine ſecrecies did in like maner. † And euery one did caſt forth their roddes, the which were turned into dragons: but Aarons rodde deuoured their roddes. † And Pharaos hart was indurate, and he heard them not, as our Lord had commanded. † And our Lord ſaid to Moyſes: Pharaoes hart is aggrauated, he wil not diſmiſſe the people. † Goe to him in the morning, behold he wil goe forth to the waters: and thou ſhalt ſtand to meete him vpon the banke of the riuer: and the rodde that was
turned into a dragon, thou ſhalt take in thy hand. † And thou ſhalt ſay to him: The Lord God of the Hebrewes ſent me to thee, ſaying: Diſmiſſe my people to ſacrifice vnto me in the deſert: and vntil this preſent Induration of hart (ſaith S. Bernard) is neither cut with remorſe, nor ſoftened with pittie, nor moued with prayers, nor yeldeth to threates: yea is more hardned by puniſhments. li. 1. de conſid. ad Eugen.
thou wouldeſt not heare. † This therfore ſaith our Lord: In this thou ſhalt know that I am the Lord: behold I wil ſtrike with the rodde, that is in my hand, the water of the riuer, and it ſhal be turned into bloud. † The fiſhes alſo, that are in the riuer, ſhal dye, and the waters ſhal putrifie, and the Aegyptians ſhal be afflicted drinking the water of the riuer. † Our Lord alſo ſaid to Moyſes: Say vnto Aaron, Take thy rodde, and ſtretch forth thy hand vpon the waters of Aegypt, and vpon their floudes, and riuers and pooles, and al the lakes of waters, that they may be turned into bloud: and be there bloud in al the Land of Aegypt, as wel in the veſſels of wood as of ſtone. † And Moyſes and Aaron did as our Lord had commanded: and lifting vp the rodde he ſtroke the water of the riuer before Pharao and his ſeruantes: The firſt plague in water, in which the Aegyptiās drowned the Hebrewes infants. Theodoret q. 19. in exod. the like Ap. 16 Becauſe the wicked ſpil the bloud of Gods Saintes, he wil geue them bloud to drinke. which was turned into bloud. † And the fishes, that were in the riuer, died: and the riuer, putrified, and the Aegyptians could not drincke the water of the riuer, and there was bloud in the whole Land of Aegypt. † And the enchaunters of the Aegyptians with their enchantments did in like maner: and Pharaoes hart was indurate, neither did he heare them, as our Lord had commaunded. † And he turned away him ſelfe, and went into his houſe, neither did he yet ſet his hart to it this time alſo. † And al the Aegyptians digged round about the riuer for water to drinke: for they could not drinke of the water of the riuer. † And ſeuen dayes were fully ended, after that our Lord ſtroke the riuer.
ANNOTATIONS. CHAP. VII.
1. The God of Pharao.] The name of God, which eſſentially is proper only to the three Diuine Perſons of the B. Trinitie, and incommunicable to anie creatureThe name of God attributed to men. (Sap. 14.) is neuertheles by ſimilitude attributed in holie Scripture to other perſons. As (Exod. 22. v. 8.) Iudges, or princes, are called goddes, for the eminent authoritie and powre which they haue from God. So Moyſes wasIudges called goddes. Moyſes the God of Pharao. conſtituted the Iudge and God of Pharao, not only to puniſh him, for his obſtinacie, and finally to compel him to diſmiſſe the Iſraelites out of Aegypt, but alſo to terrifie him ſo in the meane time, that he being otherwiſe a mightie King, and extremly and often afflicted by Moyſes, yet durſt neuer lay violent handes vpon him, left himſefe, and al his nation ſhould preſently haue bene
deſtroyed. As S. Hilarie (lib. 7. de Trinitate) & S. Gregorie (ho. 8. in EZech.) note vpon this place. Likwiſe Prieſts are called goddes (Exod 22. v. 28.) for theirPrieſts called goddes Other title
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of God geuen to men. ſacred function, pertaining to Religion and Seruice of God. Prophetes alſo are called Videntes, Seers (1. Reg. 9.) becauſe by participation of diuine knowledge, they ſee ſometimes the ſecretes of other mens hartes, things ſupernatural, and future contingent, though properly and naturally onlie God almightie is Scrutator cordis, the ſearcher of the hart, and knoweth al things (Sap. 1.) Againe S. PeterMoyſes a Holie Prophete, Prieſt, and Prince. ſaieth (2. Epiſt. c. 1.) that iuſt men are made partakers of diuine nature. VVhich is rather more then to participate in name. Al which titles rightly perteined to Moyſes, being in life Holie, in knowledge a Prophete, in function aPſal. 98. v. 6. Prieſt, and in powre a Prince. In the ſame ſenſe of participation, Saintes are called our Mediators, Aduocates, Redemers, Deliuerers, and the like.
3. I vvil indurate] According to our purpoſe mentioned in the Annotations vpon the 9. chap. to the Romanes, we ſhal here recite the ſumme of S. AuguſtinsProteſtants hold God to be the cauſe that men do ſinne, yet not the cauſe of ſinne. doctrine (Ser. 88. de tempore) touching the hard queſtion: How God did indurate Pharaoes hart. And withal we ſhal briefly explicate, according to the doctrine of the ſame, & other moſt learned Fathers of the Church, the true ſenſe of this and like places, by which Zuinglius, Caluin, Beza, and other Sectaries, would proue that God not only permitteth, but alſo commandeth, inclineth, inforceth, and compelleth men to do that which is ſinne: yea that God is the author, internal mouer, & inforcer, that man tranſgreſſeth; though they denie th
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t God ſinneth, or is cauſe of the malice of ſinne. For exāple, ZuingliusZuinglius doctrine. (Ser. de prouidentia Dei, ca. 5) ſaieth: Numen ipſum auctor eſt eius, quod nobis eſt iniuſtitia, illi vero nullatenus eſt. The diuine povvre it ſelfe is author of that thing, vvhich to vs is iniuſtice, but to him in no vviſe is. And alitle after, Cum igitur Angelum tranſgreſsorem
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acit, & hominem, ipſe tamen tranſgreſſor non cōſtituitur. VVhen therfore God maketh Angel, and man tranſgreſſor, yet himſelf is not made a tranſgreſſor. Cha. 6. Vnum igitur atque idem ſacinus, puta adulterium aut homicidium, quantum Dei eſt auctoris, motoris, impulſoris, opus eſt, crimen non eſt: quantum hominis eſt, crimen acſcelus est. Therfore the ſelf ſame act, as adulterie or manſlaughter, as it is of God the author, mouer, inforcer, is a worke, is not a crime: but as it is of man, is a crime, & a wicked act. Caluin (li 8. Inſtit. c. 17. para. 11.) affirmeth that the diuel, & theCaluins doctrine. whole band of the wicked can not conceiue, nor endeuoure, nor doe anie miſchief, niſi quantum Deus permi
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erit, imo
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iſi quantum ille mandarit. but ſo farre as God permitteth (which al Catholiques firmly beleue) nay
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ut ſo far as he cōmandeth: which al Catholiques abhorre and deteſt. Likewiſe (li. 2. c. 4. para. 4) alleaging Gods wordes, ſaying he had aggrauated, and hardned Pharaoes hart, affirmeth, that which God did more, beſides not mollifying his hart, was, quod obſtinatione pectus eius ob
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irmandum Satanae mandauit, that he committed his hart to Satan to be obdurated vvith obſtinacie: making God the author, and Satan onlyBezas doctrin. the miniſter of hardning Pharaos hart. Beza folowing this race (in Reſpon. ad Caſtallionem, Aphoriſmo 22.) ſaieth, God ſo vvorketh by euel inſtruments, that he doth not only ſuffer them to worke, nor only moderateth the euent, ſed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omniū eſt maximum) etiam creet, vt per illa agat quod conſtituit: but alſo ſturreth them vp, driueth them forward,By their doctrin it neceſſarily foloweth, that God ſhould he author of ſinne. moueth them, ruleth them, and (which is moſt of al) euen createth them, that by them he may vvorke that which he appointed. Al vvhich (ſaith he) God doth rightly, and vvithout anie iniuſtice. So in dede theſe men ſay, when they are preſſed with the blaſphemous abſurditie, that they make God author and cauſe of ſinne, which neceſſarily and euidently foloweth of their doctrin. For by the very light of nature, it is clere, that the commander or inforcer is author
of that euil which an other doth, by his cōmandement or inforcement, and by al law of nature and nations, diuiue and humane, is condemned as culpable and guiltie of the fault, which the other cōmitteth: but theſe miniſters ſay (in the places aboue cited) God c
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mandeth, inforceth, and vvorketh al that a ſinner doth. Ergo, God by this doctrin muſt be author, culpable, and guiltie of ſinne. VVhich is ſo blaſphemous, and horrible to Chriſtian eares, that they dare not ſay it in expreſſe termes.
Seing then God is ſaid to haue indurated Pharaoes hart, and al, confeſſe thatThe ſtate, of the controuerſie. induration of hart is a moſt greuous ſinne, the controuerſie is: VVhether God commanded, inforced, and wrought the induration in Pharaoes hart, or only permitted it? or what els God did to Pharao, wherby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharao himS. Auguſtins doctrin. ſer. 88 de temp. God forſaketh not, til he be forſaken. ſelfe? Al which S. Auguſtin explicateth, laying firſt this ground (which euerie one is faithfully and firmly to beleue) that God neuer forſaketh any man, before he be firſt forſaken by the ſame man: yea God alſo long expecteth, that a ſinner which much and often offendeth, conuert and liue. But when the ſinnerEzech▪
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. abideth long in his wickednes, of the multitude of ſinnes riſeth deſperation, of deſperation is ingendred obduration. For vvhen the impious▪ is comon to
Pr
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. 18.
the depth of ſinnes, he contemneth. Obduration therfore cometh not of Gods powre compelling, but is ingendred by Gods remiſnes, or indulgence, and ſo not diuine powre, but diuine patience did harden Pharaoes hart. How often ſoeuer therfore our Lord ſaieth: I vvil indurate the hart of Pharao, he would nothingGod by not puniſhing permitted Pharao to indurate him ſelf. And that for his former ſinnes. els to be vnderſtood, but I wil ſuſpend my plagues and puniſhments, wherby I wil permit him through mine indulgence to be obdurate againſt me. Perhaps ſome wil aske, why did God by ſparing him, let him be indurate? why did God take from him his wholſome puniſhment? I anſwer ſecurely: this was done, becauſe Pharao, for the huge heape of his ſinnes, deſerued not as a child, to be corrected vnto amendment, but as an enemie was ſuffered to be indurate. For of them, whom Gods mercie ſuffereth not to be indurate, it is written: God
Heb 12. Apoc. 3. Prou. 8.
ſcourgeth euerie child vvhom he receiueth. And in an other place. VVhom I loue I correct and chaſtiſe: Againe VVhom God loueth he chaſtiſeth. Let no man therfore with Paganes and Manichees preſume to reprehend or blame Gods iuſtice, but certainly beleue, that not Gods violence made Pharao indurate, but his owne wickednes, and his vntamed pride againſt Gods precepts. Againe, what els is it toIn abſence of grace ſinne obdurateth. ſay, I vvil indurate his hart, but when my grace is abſent from him, his owne wickednes wil obdurate him?
To know this by examples: water is congeled with vehement cold, but the heate of the ſunne coming vpon it, is reſolued, and the ſunne departing, it freezeth againe. In like maner by the laſines of ſinners, charitie wa
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eth cold,Gods grace in the obſtinate, like the heate of the ſunne in cold water. & they are hardned as yſe: but when the heate of Gods mercie commeth vpon them, they are againe ſo
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tned. So Pharao without pittie or compaſſion afflicting the Hebrewes, became as hard as yſe, but Gods hand touching him with afflictions, he made humble ſupplication, that Moyſes and Aaron would pray to God for him, promiſing what they demanded: againe, when the plagues were remoued, he was more indurate againſt God and his people, then before. VVherby we ſee, Gods gentlenes, indulgence, and ſparing of Pharao, not his
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igour, nor his wil or ſet purpoſe, but his permiſſion, and Pharaoes owne wilfulAs a father for not puniſhing is ſaied to ſpoile, ſo God to indurate. malice hardned his hart, and brought him to obſtinate contempt of Gods cōmandments. And therfore God did only indurate him, in that cōmon phraſe of ſpeaking, as a father, or a maiſter hauing brought vp his child or ſeruant delicatly, and not ſufficiently puniſhed his frequent faultes, wherby he becometh
worſe and worſe, deſperate and obdurate, at laſt the father or maiſter ſaieth: I haue made thee thus bad as thou art I by ſparing thee and ſuffering thee to haue thine owne pleaſure, haue nouriſhed thy peruerſnes, and careleſnes:Al the wicked may iuſtly be dam
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d▪ but ſome are iuſtified and ſaued. yet he ſaieth not this, as though by his wil and intention, but by his goodnes and gentlenes the man became ſo wicked. It may here be demanded againe; why did not our Lord ſo mercifully puniſh Pharao, as wholy to reclame him, for it ſemeth that had benne greateſt mercie? and God dealeth ſo with ſome, why doth he not with al, that al might be ſaued? Firſt it is moſt iuſtly and rightly aſcribed to their iniquitie, which deſerue to be indurate: againe why this ſinner is reclaimed, and not an other of the ſame il deſerts, is to be referred to Gods inſcrutable iudgements, which are often ſecrete, neuer vniuſt. Let it therfore ſuffice piouſly and humbly to beleue, that as Moyſes
Deut. 32. Pſal. 5. Rom. 9.
God neuer willeth but only ſuffereth sine. teſtifieth, God is faithful and vvithout anie iniquitie, iuſt and right: and as the royal Prophet alſo profeſſeth, Thou art not a God that vv
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iniquitie, and as the Apoſtle teacheth, there is no iniquitie vvith God. By al which and ſome more to the ſame effect (which we omit) S. Auguſtin concludeth againe, that properly PharaoPharao abuſing Gods benefites hardned his ow
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e ſtart. And
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fully periſhed hardened his owne, hart, God only by beſtowing benefites vpon him, which he abuſed, and not plaguing him ſo much, as he deſerued, but letting him liue, and reigne, and perſecute the Church for the time, vntil he and al his armie were in the middes of the ſea. VVhither (as the ſame lerned father noteth (ſer. 89.) their owne deſperate boldnes drew them, vaine furie through their owne madnes prouoking them to goe ſo farre, where God not working, but only ceaſing to continew his miracle, the waters returning to their owne nature, and meeting together inuolued and drowned them al.
Other like expoſitions the ſame lerned father hath in other places. As, q. 18.Other places of S. Auguſtin
ſuper Exodum, he teacheth that Pharao being already ſo wicked through his owne fault, other things were done to him and his people, which partly were to the correction of others, and might haue bene to his, but he abuſing al▪ became worſe & worſe, by Gods ſuffering and diſpenſation, not only for his
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▪ but euidently iuſt punishment. Li. 5. cont. Iulian c. 3. touching the ground of tentation
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. 1.
Gods iuſtice
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de
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nt when
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are
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o
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notorious. he alleageth the Apoſtle ſaying: Euerie one is tempted of his ovvne concupiſcence, abſtracted and allured: but touching one kind of Gods puniſhing ſome, that are ouerwhelmed in obſtinate ſinnes, he alleageth the ſaying of an other Aopſtle. God hath deliuered them into paſsions of ignominie; and into a reprobate
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n
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e,
Rom. 5.
to do thoſe things that are not conuenient, for God deliuereth them (ſaith he) conveniently: that the ſame ſinnes are made both puniſhments of ſinnes paſt, and are deſerts of puniſhments to come. Yet he maketh not the willes euil, but vſeth the euil as he wil, who can not wil anie thing vniu
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ly. Againe, q. 24. It appearethGods patience of it ſelf profitable, by euil harts made vnprofitable. (ſaith he) that the cauſes of induration of Pharaoes hart, were not only for that his Inchanters did like things (to thoſe which Moyſes and Aaron did▪ but the very patience of God, by which he ſpared him. Gods patience according to mens hartes is profitable to ſome to repentance, to ſome vnprofitable to reſiſt God, & perſiſt in euil: yet not of it ſelfe vnprofitable, but through the euil hart.
Briefly. q▪
36. I haue harned Pharaoes hart, that is, I haue bene patient ouer him and his ſeruants. Epiſt 105. God doth not indurate by imperting malice, but by not imperting mercie (or grace) Li▪ de Proed
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ſt▪ & Grat. c 4. God is ſayed to
Miracul
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rum
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bera
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bra
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ſabat.
Not doing called ſometimes doing the contrarie. indurate him, whom he wil not molliſie. So, to make him blinde whom he wil not illuminate. So alſo to repel him, whom he wil not cal. And
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▪ 6 what is that to ſay: I vvil indurate his hart, but I wil not mollifie it▪
cap 14. It ought to haue auailed Pharao to ſaluation, that Gods patience de
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erring his iuſt and deſerued puniſhment, multiplied vpon him frequent ſtripes of miracles, or miraculous
punishmēts. Cap 15. Did not Nabucodonoſor repent being puniſhed afterFreewil the cauſe of diuers endes in Pharao and Nabucodonoſor. innumerable impieties, and recouered the kingdome which he had loſt? But Pharao by puniſhment became more obdurate, and periſhed. Both were men, both Kings, both perſecutors of Gods people, both gently admoniſhed by puniſhments. VVhat then made their endes diuers, but that the one feeling Gods hand mourned in remembrance of his owne iniquitie, the other by his freewil fought againſt Gods moſt merciful veritie?
Neither is this the doctrin of S. Auguſtin alone, but of other Doctors alſo.Other ancient Doctors teach the ſame. Origen. Origen (li. 3. Periarch. c. de Libert. arbitrij) ſaieth: the Scripture ſheweth manifeſtly, that Pharao was indurate by his owne wil. For ſo God ſaied to him: Thou vvouldeſt not: If thou vvilt not diſmiſse Iſrael.
S. Baſil. (Orat. quod Deus non ſit auctor malorum) ſaieth, God beginning with
E
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o. 4
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leſſe ſcourges, proceeded with greater and greater to plague Pharao, but didS. Baſil. not mollifie him being obſtinate, neither yet did puniſh him with death, vntil he drowned himſelfe, when he preſumed through pride, to paſſe▪ the ſame way, by which the iuſt went, ſuppoſing the redde ſea would be paſſable to him, as it was to the people of God. S Chryſoſtom. (ho. 67. in Ioan.) God is ſaied in holieChryſoſtom. Scripture to haue indurate ſome, and deliuered ſome into reprobate ſenſe, not for that theſe things are done by God (coming in dede of mans owne proper malice) but becauſe God iuſtly leauing men▪ theſe things happen to them. And (in cap. 1. Rom.) He deliuered (into reprobate ſenſe) is nothing els, but he
Damaſcen.
permitted. S. Damaſcen (li. 4. ca. 20. de fide orthodoxa) It is the maner of holie Scripture to cal the permiſſion of God his act. As, He hath geuen them the ſpirite of
Iſa. 6. Rom. 11. v. 8.
com
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unction; eyes, that they may not ſee: and eares that they may not heare, and the like; al which are to be vnderſtood not as proceding of Gods action, but as of Gods permiſſion, to wit, for mans free power of working. S. Hierom (Epiſt.
Hierom. 150. reſp. ad q. 10.) Not Gods patience is to be accuſed, but their hardnes who abuſe Gods goodnes to their owne perdition. Theodoret. (q. 17 in Exod.) ItTheodoret. is to be noted, that if Pharao had bene euil by nature, he had neuer changed his minde. And (after diuers mutations recited, how ſometimes he would diſmiſſe Iſrael, other times be would not) al theſe (ſaith he) Moyſes recorded to teach vs, that neither Pharao was of peruerſe nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly ſheweth freewil of the mind.
S. Gregorie (li. 11. ca. 8. Moral.) God is ſaied to indurate by his iuſtice, when he doth not mollifie a reprobate hart. And (li. 31. c. 11.) Our Lord is ſaied toGregorie the great. haue indurated Pharaoes hart, not that he brought the hardnes itſelfe, but for that his deſertes ſo requiring, he did not mollifie it, with ſenſibilitie of feare infuſed from aboue. S. Iſidorus (li. 2. ca. 19. de ſummo bono.) Sinne is permittedIſidorus. for puniſhment of ſinne, when a ſinner, for his deſert forſaken of God, goeth into an other worſe ſinne.
Finally conference of holie Scriptures, as in other hard places, ſo in this, geueth light for better vnderſtanding therof. For diuers places do not only ſhew that in al theſe reſiſtances, mutations of mind, and obſtinacie of hart, Pharao was neuer depriued of freewil, as the Doctors before cited do note, but alſoThe act of induration attributed to Pharao himſelf in diuers places. expresſly attribute the act of induration to himſelf. Cha 8. v. 15. Pharao ſeeing that reſt vvas geuen he hardned his ovvne hart. v. 32. where the latin readeth in the paſſiue voice, ingrauatum eſt cor Pharaon
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, Pharaos hart vvas hardned, which isBible. 1552. 1577. 160
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. more obſcure, the Hebrew ſaieth actiuely, & the proteſtantes ſo tranſlate, Pharao hardned his hart this time alſo. Likewiſe cha. 9. v. 7. the Hebrew ſaieth, Pharaoes hart hardned it ſelfe. Alſo v. 35. He hardned his ovvne hart, he and his
ſeruants. Cha. 13. v. 15. VVhen Pharao had indurated himſelfe. And, 1. Reg▪ 6. v. 6.How it
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, God caſt Pharao into the ſea▪ when himſelfe ranne in wilfully▪
VVhy do you harden your hartes, as Aegypt and Pharao hardned their hart? Al which are reconciled with the other textes, that ſay God indurated Pharaoes hart, vnderſtanding that phraſe in like ſenſe to this. (cha. 15. v 4.) God hath caſt Pharao his chariotes, and his armie into the ſea. VVhere God only permitted, and no way forced Pharao and his armie, to follow the Hebrewes betwen the walles of water. As before is here noted out of S. Baſil, and S. Auguſtin, and the text itSer. 89. ſelfe maketh it euident. Againe manie other places confirme, that not God,Not God but man the cauſe of sine: proued by other ſcrptures. but the ſinners owne wilfulnes, is the proper cauſe of his ſinne. Iob. 24. v. 23 God hath geuen him place for penance, and he abuſeth it vnto pride. Eccle. 8. v. 11. Becauſe ſentence is not quickly pronounced againſt the euil, the children of men cōmit euils without al feare. Oſee. 13, v. 9. Perdition is thine, o Iſrael, only in me thy helpe. Rom. 2. v. 4. The benignitie of God bringeth thee to penance: but according to thy hardnes, and impenitent hart, thou heapeſt to thy ſelfe wrath. Epheſ. 4. v. 19. Gentiles haue geuen vp themſelues to impudicitie (or vvantonnes.) And manie like places ſhew, that God is not the mouer, author, nor forcer of anie thing, as it is ſinne: but man him ſelfe is the author by wilfully conſenting to tentations of the diuel, the fleſh, and the world, and by abuſing Gods benefites, and reſiſting his grace.
11. They alſo] True miracles, being aboue the courſe of al created nature,True miracles do certainly proue the truth. can not be wrought but by the powre of God; who is truth it ſelfe, and can
Mar. 16. v. 20. lib. 2. v. 4. not geue teſtimonie to vntruth, and therfore they certainly proue that to be true, for which they are done▪ Other ſtrange things done by enchanters, falſe prophetes, and diuels, are not in deede true miracles▪ but either ſleights, by quicknes and nimblenes of hand, called legier-demain, conueing one thingSome ſtrange things done by ſleight, by deceipt of ſenſes, & by courſe of nature, eſpecially by diuels. away and bringing an other; or falſe preſentations deceiuing the ſenſes▪ andS. Aug. li. 18. c. 18. ciuit. imaginations of men, by making things ſeme to be that they are not; or els are wrought by applying natural cauſes knowen to ſome, eſpecially to diuels; who alſo by their natural force can do great thinges, when God permitteth them. And ſo by enchantments and certaine ſecrecies, theſe ſorcerers either conueyed away the roddes, and water, and brought dragons, and bloud▪ in their place, & more frogges, from other places; or els by the diuels vſing natural agents turned roddes into ſerpentes, water into bloud, & other matter into frogges: al which might be done naturally in longer time, & by the diuel in ſhort time.Manie things aboue the diuels natural powre. The diuels powre is much reſtrained. But manie thinges are wholy aboue the diuels powre: as to deſtroy the world, to change the general order therof: to create of nothing: to raiſe the dead to life; to geue ſight to the borne blind; & the like, which are only in Gods powre. In things alſo diuels naturally can do, they are much reſtrayned by Gods goodnes, leſt they ſhould deceiue, or hurt mankind at their pleaſure. So theſe Enchanters fayled in the fourth attempt, not able to make more ſciniphes, ▪nor anie more ſuch prodiges: and were only permitted to produce ſuch ſerpents, as were deuoured by Aarons ſerpent: and to change water into bloud: and to increaſe the number of frogges, for the greater plague, and no profite of the Aegyptians. Neither could they remoue anie plague. Nay themſelues were ſo plagued with boyles, that for paine, or for ſhame, they could not ſtand before Moyſes.
It is further to be obſerued, that whenſoeuer anie haue attempted to workeFalſe prophets euer faile, when they pretend by miracles to proue their doctrine. Simon Magus confounded. miracles to proue falſe doctrin, they haue failed, and by Gods prouidence bene3. Reg.
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9. lib. 1. confounded. As when Baals falſe prophetes, crying to their falſe goddes from morning til noone, could not bring fire for their ſacrifice: and yet the diuel brought fire to burne Iobs ſhepe and ſeruants: God permitting the one, and
not the other. God alſo for a time ſuffered Simon Magus to make ſhew of miracles, and at laſt (as Egeſippus li. 3. de excid. Hieroſol. c. 2. and manie others teſtifie) to flie into the ayer, as though he would haue aſcended into heauen, but S Peter praying to God, the magician, notwithſtanding his wings wherwith he preſumed to flie, fel downe and broke his legges, that he could not goe. To omitte manie examples, Gregorius Turonenſis li. 2. hiſt. Franc. c. 3. witneſſeth, that one Cyrola an Arian Patriarch, pretending to obtaine of GodCyrola an Arian Biſhop detected. ſight to a man, that feaned him ſelfe blind, the man was preſently blind in deede, and exclaming cryed: Take here thy money which thou gaueſt me, to deceiue the world, reſtore me my ſight, which I had euen now, and by thy perſwaſion, and for this money, I feaned to want. It happened worſe to one Bruley a poore man in Geneua, whom Caluin with wordes and money perſwadedCaluins attempt miſproued and he de
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iued to feane him ſelfe dead, and ſo pretending to raiſe him to life, the man was found dead in dede, and not he but his wife (hauing conſented to the deuiſe) lamented in earneſt, enuehing againſt that falſe Apoſtle, calling him a ſecrete theſe, and a wicked murderer, that had killed her huſband. So writeth M. Ierom Bolſeck in vita Caluini. And beſides the womans vnexpected outcrie, and aſſeue
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ation, that her huſband was not dead before, but that, through Caluins perſwaſions, and promiſes to releue them with almes, they ſo feaned, al Geneua did knowe, that Caluin endeuoured to raiſe the man, and could not. Theſe and manie others haue attempted and could do nothing, but againſt them ſelues.
Al the danger is when in dede wonders are done that may ſeme to be miracles.Gods prouidence in moſt danger. 1 His ſpecial warning not to credit preachers of a new Religion, though they pretend to be prophetes, or to worke wonders. 2 Moſt dangerous ſeducers reigne but ſhort time. 3 Notes to know Antichriſt. 4 Againſt moſt dangerous aſſaltes God ſendeth moſt forcible reſiſtāce. Againſt ſuch therfore Gods prouidence more particularly aſſiſteth his ſeruantes diuers wayes. Firſt he warneth al to ſtand faſt when ſuch tentations happen. Deut. 13. If there riſe among you a prophet, or one that ſaieth, he hath ſene a dreame, and fortelleth a ſigne, and a wonder, and it cometh to paſſe which he ſpake, and he ſay to thee: Let vs goe & folow ſtrange goddes, whom thou knoweſt not, and let vs ſerue them, thou ſhalt not heare the wordes of that prophet, or dreamer. In like maner our Sauiour foretelling that falſe chriſtes,Mat. 24. & falſe-prophetes, ſhal by great ſignes & wonders ſeduce many, warneth al ſaying: Loe I haue fortold you. If therfore they ſhal ſay vnto you: He is in the deſert, goe not out. Behold in the cloſets, beleue it not. Secondly God ſuffered not the Enchanters of Aegypt, nor Simon Magus long: and for the elect, the dayes of Antichriſts dangerous perſecution ſhal be ſhortned. Thirdly holy Scripture ſo deſcribeth Antichriſt, and his actes, as when he cometh he mayIoan 5. 2. Theſ. 2. Apoc. 13. be ſooner knowne. Our Sauiour ſaieth: The Iewes wil receiue him. S. Paul calleth him the man of ſinne, importing one ſingular man, and the ſame replete with al wickednes▪
extolled aboue al that is called God, or is vvorshipped. Neither worſhipping true God, nor other falſe God aboue him ſelfe. He ſhal be deadly wonded and cured. Not only he ſhal ſhew ſtrange wonders, but alſo one of his prophetes ſhal bring fire from the firmament, & his image ſhal ſpeake. Fourtly as our Lord gaue powre and authoritie to his great Prophet Moyſes, againſt the Aegyptian Enchanters, in the end of the law of nature, before the written law: and to his firſt chief vicar S. Peter, in the beginning of the law of grace, to control & confound Simon Magus: ſo he wil ſend his two reſerued great Prophetes Enoch and Elias nere the end of the world, to reſiſt Antichriſt, and to teach, teſtifie, and confirme with their bloud the doctrin of Chriſt. For theyApoc. 11 A
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oc. 20. ſhal be ſlaine, and riſe againe after three dayes, and aſcend into heauen. ThenSee. pag. 19. Antichriſt holding him ſelfe moſt ſecure, ſhal ſudainly be deſtroyed. 2. Theſ. 2.
CHAP. VIII. The ſecond plague is of frogges. 7. the enchanters make the like. 8. Pharao promiſeth to let the Iſraelites goe and ſacrifice, ſo the frogges be taken away 13 which being donne he breaketh promiſe. 16. The third plague is of ſciniphes. 18. which the enchanters can not make. 21. The fourth is of flies. 29. Pharao againe promiſeth to diſmiſse the people of God, but doth it not.
OVR Lord alſo ſaid to Moyſes: Goe in to Pharo, and thou shalt ſay vnto him: This ſaith the Lord: Diſmiſſe my people, for to ſacrifice vnto me. † butIf Pharao had not freewil threatning of puniſhmēt were vniuſt. Origen. li. 3. Per
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ar. c. de. lib a
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b
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it. He that can not do otherwiſe doth not ſinne, as both lerned and vnlerned cōfeſſe. S Aug. de ver
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Relig. c. 14. if thou wilt not diſmiſſe them, behold I wil ſtrike al thy coaſtes with frogges. † And the riuer shal bubble with frogges: which shal come vp, and enter into thy houſe, and thy bed chamber, and vpon thy bedde, and into the houſes of thy ſeruantes, and vnto thy people, and into thy ouens, and into the remaines of thy meates: † and vnto thee, & to thy people, and to al thy ſeruantes shal the frogges enter. † And our Lord ſaid to Moyſes: Say vnto Aaron: Stretch forth thy hand vpon the floudes, and vpon the riuers and the pooles, and bring forthThe 2. plague Multitude of frogges. frogges vpon the Land of Aegypt. † And Aaron ſtretched forth his hand vpon the waters of Aegypt, and the frogges came vp, and couered the Land of Aegypt. † And the enchanters alſo by their enchantments did in like maner, and they brought forth frogges vpon the Land of Aegypt. † And Pharao called Moyſes & Aaron, and ſaid to them:
The Enchā
ters could bring more frogges, but not take theſe away. Pray ye to the Lord to take away the frogges from me & from my people: and I wil diſmiſſe the people to ſacrifice vnto the Lord. † And Moyſes ſaid to Pharao: Appoint me when I shal pray for thee, and for thy ſeruantes and for thy people, that the frogges may be driuen away from thee and from thy houſe, and from thy ſeruantes, and from thy people: and may remaine only in the riuer. † Who anſwered: To morow. But he ſaid: According to thy word wil I doe: that thou maiſt know that there is not the like to the Lord our God. † And the frogges ſhal depart from thee, and from thy houſe, and from thy ſeruantes, and from thy people: and ſhal remaine only in the riuer. † And Moyſes and Aaron went
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orth from Pharao: and Moyſes cried to our Lord for
the promiſe, concerning the frogges, which he had agreed to Pharao † And our Lord did according to the word of Moyſes: and the frogges dyed out of the houſes, and out of the villages, and out of the fieldes: † and they gathered them together into huge heapes, and the earth did rotte. † And Pharao ſeing that reſt was geuen Pharaos induration aſcribed to himſelf he hardned his owne hart; and heard them not, as our Lord had commanded. † And our Lord ſaid to Moyſes: Speake to Aaron: Stretch forth thy rodde, and ſtrike the duſt of the earth: and be there The 3. plague Sciniphes, ſmale flying beaſtes, eſpecially moleſting mens eyes▪
Philo l. 1. de vita Moyſi.
Sciniphes in the whole Lord of Aegypt. † And they did ſo. And Aaron ſtreched forth his hand, holding the rodde: and he ſtroke the duſt of the earth, and there were made ſciniphes on men and on beaſtes: al the duſt of the earth was turned into ſciniphes through the whole Land of Aegypt. † And the enchaunters with their enchauntmentes practiſed in like maner, to bring forth ſciniphes, and The diuels powre▪ limited by God Iob▪
1. 2 they could not: and there were ſciniphes as wel on men as on beaſtes † And the enchaunters ſaid to Pharao: The enchanters conuinced in their vnderſtanding, confeſſed the power of God, but not changed in affection, perſiſted in malice againſt the truth. This is the finger of God. And Pharaoes hart was indurate, and he heard them not as our Lord had commanded. † Our Lord alſo ſaid to Moyſes: Ariſe early, and ſtand before Pharao: for he wil goe forth to the waters: and thou ſhalt ſay to him: This ſaith our Lord: Diſmiſſe my people to ſacrifice vnto me. † And if thou wilt not diſmiſſe them, behold I wil ſend in vpon thee, and vpon thy ſeruantes, and vpon thy people, and vpon thy houſes al kind of The 4 plague Abundance of al ſortes of flies. flies: and the houſes of Aegypt ſhal be filled with flies of diuers kindes, and the whole land wherein they ſhal be. † And I wil make the Land of Geſſen merueilous in that day, wherin my people is, ſo that flies ſhal not be there: and thou ſhalt know that I am the Lord in the middes of the earth. † And I wil put a diuiſion betwene my people & thy people: to morow ſhal this ſigne be. † And Our Lord did ſo. And there came a very greuious flie into the houſes of Pharao and of his ſeruantes, and into al the Land of Aegypt: and the Land was corrupted by ſuch kind of flies. † And Pharao called Moyſes and Aaron, and ſaid to them. Goe and ſacrifice to your God in this land. † And Moyſes ſaid: It can not ſo be done: for if we ſhal offer the abominations of the Aegyptians to the Lord our God: and Aegyptians worſhipping beaſts thought it intolerable abomination to kil, or eate, or burne t
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em in ſacrifice
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n. 43. v. 32▪ 46. v. 34. we kil thoſe thinges which the Aegyptians doe worſhippe before them: they wil beate vs downe with ſtones. † We wil goe forth three dayes
iourney into the wildernes: and we wil ſacrifice vnto the Lord our God, as he hath commanded vs. † And Pharao ſaid: I wil diſmiſſe you to ſacrifice to the Lord your God in the deſert: but goe noe farder: pray for me. † And Moyſes ſaid: Being gone forth from thee, I wil pray to our Lord: and the flie shal depart from Pharao, and from his ſeruantes, and from his people to morow: but deceiue no more ſo, that thou wilt not diſmiſſe the people to ſacrifice vnto our Lord. † And Moyſes being gone forth from Pharao, prayed our Lord. † Who did according to his word: and he tooke away the flies from Pharao, and from his ſeruants, and from his people: there was left not ſo much as one. † And Pharaoes hart
In the Hebrew: Pharao hardned his o
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n
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hart, alſo this time. was hardned, ſo that neither this time would he diſmiſſe the people.
CHAP. IX. The fifth plague is peſtilence among the Aegyptians cattle. 8. The ſixt boyles in men and beastes. 18. the ſeuenth, haile. 27. Pharao confeſsing God to be iust, and himſelfe and his people impious, promiſeth againe to diſmiſſe the people, 34. but faileth to do it.
AND our Lord ſaid to Moyſes: Goe in to Pharao, and ſpeake to him: This ſaith our Lord, the God of the Hebrewes: diſmiſſe my people to ſacrifice vnto me. † And if thou refuſe, and holdeſt them: † behold my hand shal be vpon thy fieldes: and vpon thy horſes, and aſſes, and camels, and oxen, and sheepe, The 5. plague Peſtilence amongſt cattel. a verie ſore peſtilence. † And our Lord wil make a merueile betwene the poſſeſſions of Iſrael & the poſſeſſions of the Aegyptians, that nothing at al perish of thoſe thinges that pertaine to the children of Iſrael. † And our Lord hath appointed a time, ſaying: To morow wil our Lord doe this thing in the land. † Our Lord therfore did this thing the next day: and Not al the beaſtes died, for ſome died in the 7 & 10. plagues but al that died pertaine
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to the Aegyptians. al the beaſtes of the Aegyptians dyed, but of the beaſtes of the children of Iſrael nothing at al perished. † And Pharao ſent to ſee: neither was there anything dead of that which Iſrael poſſeſſed. And Pharaoes hart In Hebr.
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an
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bad
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b Parhaoh Phara
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es hart hardned it ſelfe.
was hardned, and he did not diſmiſſe the people. † And our Lord ſaid to Moyſes, & Aaron: Take
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our handes ful of ashes out of the chimney, and let Moyſes ſprinkle it into the ay
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e before Pharao. † And be there
duſt vpon al the Land of Aegypt: for there shal be in men, & beaſtes The 6 plague Boyles in men and beaſtes. boyles, and ſwelling bladders in the whole land of Aegypt. † And they tooke ashes out of the chimney, and ſtoode before Pharao, and Moyſes: ſprinkled it into the ayre: and there were made boyles of ſwelling bladders in men and beaſtes. † Poore Enchanters, that could neither eſcape, nor cure this plague. neither could the enchanters ſtand before Moyſes for boyles that were vpon them, and in al the Land of Aegypt. † And our Lord did indurate Pharaoes hart, & he heard them not, as our Lord ſpake to Moyſes. † And our Lord ſaid to Moyſes: In the morning ariſe, and ſtand before Pharao, & thou shalt ſay to him: This ſaith the Lord, the God of the Hebrewes: Diſmiſſe my people to ſacrifice vnto me. † Becauſe this time I wil ſend al my plagues vpon thy hart, and vpon thy ſeruantes, and vpon thy people: that thou mayeſt know rhere is not the like to me in al the earth. † For now ſtretching forth my hand I wil ſtrike thee, and thy people with peſtilence, and thou shalt perish from the earth. † And therfore In Hebrew I haue made thee ſtand, in the 70▪ and chalde paraphraſis I haue kept thee aliue. In the Latin. I haue put or ſet thee, that in thee, through thyn owne malice indurate, I may make knowen my powre to mā
kind. S. Aug. de Predeſt. et Grat. c. 6. The 7. plague Terrible haile, thunders and lightnings. haue I ſet thee, that in thee I may shew my might, and my name may be told in al the earth. † Doeſt thou yet hold backe my people: and wilt thou not diſmiſſe them? † Behold I wil raine to morow this very houre Rom. 5. haile exceeding much: ſuch as was not in Aegypt from the day that it was founded, vntil this preſent time. † Send therfore now preſently, and gather together thy cattle, and al thinges that thou haſt in the field▪ for men & beaſtes, and al thinges that ſhal be found abroad, and not gathered together out of the fieldes, and the haile fal vpon them, ſhal die. † He that feared the word of our Lord of Pharaoes ſeruantes, made his ſeruantes to flie, and his beaſtes into houſes: † but he that neglected the word of our Lord, let alone his ſeruantes, and his beaſtes in the fieldes. † And our Lord ſaid to Moyſes: Stretch forth thy hand towards heauen, that there may be haile in the whole Land of Aegypt vpon men, and vpon beaſtes, & vpon euerie herbe of the field in the Land of Aegypt. † And Moyſes ſtretched forth his rodde toward heauen, and our Lord gaue thunders, and haile and running lightenings on the land: and our Lord rained haile vpon the Land of Aegypt. † And the haile and fire mixt together did driue: and it was of ſo great bignes, as neuer before appeared in the whole Land of Aegypt ſince that nation was made † And the haile ſmote in al the Land of Aegypt al
thinges that were in the fieldes, from man euen vnto beaſt: and euerie herbe of the field did the haile ſtrike, and euerie tree of the countrie it did breake. † Only in the Land of Geſſen, where the children of Iſrael were, the haile fel not. † And Pharao ſent, and called Moyſes and Aaron, ſaying to them: I haue ſinned now alſo, the Lord is iuſt: I and my people, impious. † Pray ye the Lord that the thunders may ceaſe, and the haile: that I may diſmiſſe you, and ye tarie not here any longer † Moyſes ſaid: When I ſhal be gone forth out of the citie, I wil ſtretch forth my handes to our Lord, and the thunders ſhal ceaſe, and the haile ſhal not be: that thou maiſt know that the earth is our Lords: † but I know that neither thou, nor thy ſeruantes do yet feare the Lord God. † The flexe therfore, and the barley were hurt, becauſe the barley came vp grene, and the flaxe now was boulled: † but the wheate, and other winter corne were not hurt, becauſe they were late ward. † And Moyſes going forth from Pharao out of the citie, ſtretched forth his handes to our Lord: and the thunders & haile ceaſed, neither did there droppe raine any more vpon the earth. † And Pharao ſeing that the raine, and the haile and thunders were ceaſed, he increaſed his ſinne: †
In Hebrew. Vaiachbed libb
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hu vahabadaf. And he hardned his ovvne hart, he and his ſeruants. and his hart was aggrauated, and the hart of his ſeruantes, and indurate exceedingly: neither did he diſmiſſe the children of Iſrael, as our Lord had commanded by the hand of Moyſes.
CHAP. X. The eight plague, of Locuſtes. 21. the ninth darknes: Pharao yeldeth that al men and children should goe to the deſert, but not the cattle. 28. At laſt commandeth Moyſes to come no more in his ſight, which Moyſes forecelleth shal ſo be.
AND our Lord ſaid to Moyſes: Goe in to Pharao: for By Gods patience ouer Pharao & his ſeruants, in not deſtroying them, their wicked mind became more obſtinate. S. Aug. q. 30. & 36. in Exod.
I haue indurate his hart, and the hart of his ſeruantes: that I may worke theſe my ſignes in him, † and thou maiſt tel in the eares of thy ſonne, and of thy nephewes, how often I haue broken the Aegyptians, & wrought my ſignes in them: and you may know that I am the Lord. † Moyſes therfore and Aaron went in to Pharao, and ſaid to him: Thus ſaith the Lord the God of the Hebrewes: Til when wilt thou not be
ſubiect to me? diſmiſſe mv people, to ſacrifice vnto me. † But if thou reſiſt, and wilt not diſmiſſe them: behold I wil bring in to morow The 8. Plague Innumerable locuſtes, litle flying beaſtes with long hinder legges that deſtroy graine, graſſe & fruict. Plinius. li. 11. c. 29. S. Greg li. 31. c. 20. Moral.
the locuſt into thy coaſtes: † which may couer the face of the earth, that nothing therof appeare, but that which the haile hath left may be eaten: for it ſhal gnawe al trees that ſpring in the fieldes. † And they ſhal fil thy houſes, and the houſes of thy ſeruantes, and of al the Aegyptians: ſuch a number as thy fathers haue not ſeene, nor grand-fathers, ſince they aroſe vpon the earth, vntil this preſent day. And he turned him ſelfe away, and went forth from Pharao † And Pharaoes ſeruantes ſaid to him: How long ſhal we endure this ſcandal? Diſmiſſe the men, to ſacrifice to the Lord their God. Doeſt thou not ſee that Aegypt is vndone? † And they called back Moyſes, and Aaron vnto Pharao: who ſaid to them: Goe, ſacrifice to the Lord your God: who are they that shal goe? † Moyſes ſaid: With our young and old we wil goe, with our ſonnes and daughters, with our sheepe and heardes: for it is the ſolemnitie of the Lord our God. † And Pharao anſwered: So be the Lord with you, as I shal diſmiſle you, and your litle ones: who doubteth but that Becauſe Gods ſeruants may not temporize in religion, politiques vniuſtly charge them to haue bad intentions. you intend very wickedly? † It shal not ſo be: but goe ye men only, and ſacrifice to the Lord: for this your ſelues alſo deſired. And immediatly they were caſt out from Pharaoes ſight. † And our Lord ſaid to Moyſes: Strech forth thy hand vpon the Land of Aegypt vnto the locuſt, that it come vpon it, and deuoure euerie herbe that remained after the haile. † And Moyſes ſtretched forth his rodde vpon the Land of Aegypt: and our Lord brought in a burning wind al that day, & night: and when it was morning, the burning winde raiſed the locuſtes: † which came vp ouer the whole Land of Aegypt: and ſate in al the coaſtes of the Aegyptians innumerable, the like as had not bene before that time, nor shal be afterward. † And they couered the whole face of the earth, waſting al thinges. Therfore the graſſe of the earth was deuoured, and what fruites ſoeuer on the trees, which the haile had left: there was alſo nothing at al left that was greene in the trees, and in the herbes of the earth, in al Aegypt. † For the which cauſe Pharao in haſt called Moyſes and Aaron, and ſaid to them: I haue ſinned againſt the Lord your God, and againſt you † But now forgeue me my ſinne this time alſo, and pray to the Lord your God, that he take away from me this death.
† And Moyſes going forth from Pharaoes ſight, prayed to our Lord: † who made a very vehement wind to blow from the weſt, and taking the locuſtes it threw them into the Red ſea: there remained not ſo much as one in al the coaſtes of Aegypt. † And our Lord did indurate Pharaoes hart, neither did he diſmiſſe the children of Iſrael. † And our Lord ſaid to Moyſes: Stretch for thy hand toward heauen: and be there The 9. plague Horrible darknes three dayes together. darkeneſſe vpon the Land of Aegypt ſo thicke, that it be palpable. † And Moyſes ſtretched forth his hand toward heauen: and there was made horrible darkeneſſe in the whole Land of Aegypt three dayes. † No man ſaw his brother, nor moued himſelfe out of the place where he was: but whereſoeuer the children of Iſrael dwelt, there was light. † And Pharao called Moyſes and Aaron, and ſaid to them: Goe ſacrifice to the Lord: let your ſheepe only, and heardes remaine, let your litle ones goe with you. Moyſes ſaid: Hoſtes alſo & holocauſtes thou ſhalt geue to vs, which we may offer to the Lord our God. † Al the flockes ſhal goe with vs: there ſhal Gods people muſt be reſolute in Religion. not a hoofe remaine of them: the which are neceſſarie vnto the ſeruice of the Lord our God: eſpecially wheras we know not what muſt be offered, til we come to the very place. † And our Lord did indurate Pharaoes hart, and he would not diſmiſſe them. † And Pharro ſaid to Moyſes: Getre thee from me, and beware thou ſee not my face any more: in what day ſoeuer thou ſhalt come in my ſight, thou ſhalt dye. † Moyſes anſwered: So ſhal it be as thou haſt ſpoken, I wil not ſee thy face any more.
CHAP. XI. God biddeth Moyſes cauſe the people of Iſrael to borow ſiluer and gold veſſels of the Aegyptians. 4. Fortelleth one other plague, the death of the first borne. 9. and that Pharao wil ſtil be obdurate.
AND our Lord ſaid to Moyſes: Yet with one plague more wil I touch Pharao & Aegypt, and after this he ſhal diſmiſſe you, and compel you to goe forth. † Thou shalt ſav therfore to al the people that euerie man aske of his frend, & euery woman of her neighbour veſſels of ſiluer, & of gold. † And the Lord wil geue grace to his people in the ſight of the Aegyptians. And Moyſes was a very great man in the Land of
Aegypt, in the ſight of Pharaoes ſeruantes, & of al the people. † And he ſaid: This ſaith our Lord: At midnight I wil enter into Aegypt: † and :: euerie firſt-begotten in the Land of
The to plague Death of the firſtborne in men & beaſtes of the Aegyptians. the Aegyptians ſhal dye, from the firſt begotten of Pharao who ſitteth in his throne, euen to the firſt-begotten of the handmaid that is at the mil, & al the firſt-begotten of beaſtes. † And there shal be a great crie in the whole Land of Aegypt, ſuch as neither hath bene before, nor ſhal be afterward. † But with al the children of Iſrael there shal not a dogge mutter, from man euen to beaſt: that you may know with how great a miracle our Lord doth diuide the Aegyptians & Iſrael. † And al theſe thy ſeruantes shal come downe to me, and shal adore me, ſaying: Goe forth thou, & al the people that is vnder thee: after this we shal goe forth. † And he departed from Pharao exceeding angrie. And our Lord ſaid to Moyſes: Pharao wil not heare you that manie ſignes may be done in the Land of Aegypt. † And Moyſes and Aaron did al the wonders that are written; before Pharao. And our Lord :: hardned
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As before c
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. v. 3. c. 9. v. 16. c. 10. v. 1. Pharaoes hart, neither did he diſmiſſe the children of Iſrael out of his Land.
CHAP. XII. The maner of preparing, and eating the Paſchal lambe, ſprinckling the dore-poſtes with bloud therof: 15. eating no leuened bread ſeuen dayes together. 29. The firſt borne of men and beaſtes among the Aegyptians are ſlaine. 35. The Iſraelites goe away ſpoyling Aegypt. 43. Incircumciſed me
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may not eate the Phaſe.
AND our Lord ſaid to Moyſes, and Aaron in the Land
The Epiſtle in the office on good friday. And the 9. prophecie before Maſ
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e on Eaſter eue. of Aegypt: † This moneth, shal be to you the beginning of monethes: it shal be the firſt in the monethes of the yeare. † Speake yee to the whole aſſemblie of the children of Iſrael, & ſay to them:“ The tenth day of this moneth let euerie man take a lambe by their families and houſes. † But if the number be leſſe then may ſuffice to eate the lambe, he shal take vnto him his neighbour that ioyneth to his houſe, according to the number of ſoules which may ſuffice to the eating of the lambe. † And it shal be alambe without ſpotte, a male of a yeare old: according alſo to which rite you shal take Such as had not meanes to take a lambe, tooke a kidde vſing al the ſame Rites. a kidde. † And you shal kepe him vntil
the fourtenth day of this moneth: and the whole multitude of the children of Iſrael shal Shachatu, immolabunt, shal offer or ſacrfice: not only kil, as proteſtants tranſlate. ſacrifice him at euen. † And they shal take of the bloud therof, and put vpon both the poſtes, and on the vpper-dore-poſtes of the houſes, wherin they shal eate him. † And they shal eate the flesh that night roſted at the fire, and vnleauened bread with wilde lettice. † You shal not eate therof any thing raw, nor boyled in water, but only roſted at the fire: the head with the feete and entralles therof you shal deuoure. † Neither shal there remaine any thing of him vntil morning. If there be any thing left, you shal burne it with fire. † And thus you shal
Paſſage in killing the firſtborne of Aegypt, and not of Iſrael. S. Hiero. in Mat. 26. eate him: you shal gird your reynes, and you shal haue shoes on your feete, holding ſtaues in your handes, and you shal eate ſpeedely: for it is the :: Phaſe (that is the Paſſage) of the Lord. † And I wil paſſe through the Land of Aegypt that night, and wil ſtrike euery firſt begotten in the Land of Aegypt from man euen vnto beaſt: and The idols of Aegypt were ouerthrowne, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epiſt. ad Fabiol. extradit. Hebr.
in al the goddes of Aegypt I wil doe iudgements, I the Lord. † And the bloud shal be vnto you for a ſigne in the houſes where you shal be: and I shal ſee the bloud, and shal paſſe ouer you: neither shal there be among you a deſtroying plague when I shal ſtrike the Land of Aegypt. † And you shal haue this day for a moniment: and you shal celebrate it ſolemne to the Lord in your generations with an euerlaſting obſeruation. † Seuen dayes shal you eate azimes: in the firſt day there shal be noe leauen in your houſes: whoſoeuer shal eate leauen, that ſoule shal perish out of Iſrael, from the firſt day vntil the ſeuenth day. † The firſt day shal be holie and ſolemne, and the ſeuenth day with the like feſtiuitie shal be venerable: no worke shal you doe in them, except thoſe thinges, that pertaine to eating. † And you ſhal obſerue the azymes: for in the ſelfe ſame day I wil bring forth your armie out of the Land of Aegypt, and you ſhal keepe this day vnto your generations with a perpetual rite. † The firſt moneth, the fourtenth day of the moneth at euen you ſhal eate Chriſt obſeruing this precept, had no leuened bread at his laſt ſupper: and ſo inſtituted the Euchariſt in vnleuened. azymes vntil the one and twentith day of the ſame moneth at euen. † Seuen dayes there ſhal not be found leauened in your houſes: he that ſhal eate leauened, his ſoule ſhal periſh out of the aſſemblie of Iſrael, as wel of ſtrangers as of them that are borne in the land. † Nothing leauened ſhal you eate: in al your habitations you shal eate azymes. † And Moyſes
called al the Ancients of the children of Iſael, and ſaid to them: Goe take a lambe by your families, and ſacrifice the Phaſe. † And Sprinckling of bloud with
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yſlop here &
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euit. 14 Num. 19 preſcribed ſignifieth mās deliuerie by Chriſts bloud working in Baptiſme and other Sacraments. Heb. 9.
dippe a bunche of hyſſope in the blould that is at the doore, and ſprinkle the vppertranſome of the doore therwith, and both the doore cheekes: let none of you goe out of the doore of his houſe til morning. † For our Lord wil paſſe ſtriking the Aegyptians: and when he ſhal ſee the bloud on the vpperſil, and on both the poſtes, he wil paſſe ouer the doore of the houſe, and not ſuffer the ſtriker to enter your houſes and to hurt. † Keepe this thing as a law to thee and thy children for euer † And when you are entred into the Land, which our Lord wil geue you as he hath promiſed, you ſhal obſerue theſe ceremonies. † And when your children ſhal ſay to you: What is this religion? † you ſhal ſay to them: It is the victime of our Lords paſſage, when he paſſed ouer the houſes of the chidlren of Iſrael in Aegypt ſtriking the Aegyptians, and deliuering our houſes. And the people bowing them ſelues adored. † And the children of Iſrael going forth did as our Lord had commanded Moyſes and Aaron. † And it came to paſſe at midnight, our Lord ſtroke Puniſhment conforme to their ſinne, for perſecuting Gods
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i
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ſt begotten ſonne Iſrael. Exod. 4. v. 22. Theodor. q. 32. in Exod.
euerie firſt-begotten in the Land of Aegypt, from the firſt-begotten of Pharao, who ſate in his throne, vnto the firſt-begotten of the captiue woman that was in the priſon, and euerie firſt begotten of beaſtes. † And Pharao aroſe in the night, and al his ſeruantes, and al Aegypt: and there aroſe a great crie in Aegypt: for neither was there a houſe wherin there lay not a dead one. † And Pharao calling Moyſes and Aaron, in the night, ſaid: Ariſe and goe forth from my people, you and the children of Iſrael: goe, ſacrifice to the Lord as you ſay. † Your ſheepe and heardes take you as you demanded, and departing bleſſe me. † And the Aegyptians vrged the people to goe forth out of the land quickly, ſaying: We ſhal al die. † The people therfore tooke dough before it was leauened: and tying it in their clokes, put it vpon their ſhoulders. † And the children of Iſrael did as Moyſes had commanded: and they asked of the Aegyptians veſſels of ſiluer and gold, and very much rayment. † And our Lord gaue grace to the people before the Aegyptians that they did lend them: and
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awful ſpoile by the warrant of God, Lord of al. they ſpoyled the Aegyptians. † And the children of Iſrael ſette forward from Rameſſe into Socoth, almoſt ſix hundred thouſand of foote men, beſide litle ones.
† But alſo the common people of al ſortes innumerable went vp with them, sheepe and heardes and beaſtes of diuerſe kindes exceding manie. † And they baked the meale, which a litle before they had taken out of Aegypt tempered: and made hearth cakes vnleauened: for it could not be leauened the Aegyptians vrging them to depart, & not ſuffering them to make any tarriance: neither did they thinke vpon preparing any meate. † And the dwelling of the children of Iſrael that they abode From the promiſe made to Abraham (Gen 12. v 7.) and his firſt going into Aegypt (v. 10) to this time were 4
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0. yeares. Gal. 3. of which they were in great perſecution aboue 80. yeares, before that in ſeruitude about 60. more, before that alſo they were ſtrangers partly in Aegypt, partly in Chanaan the reſt of this time, See. Gen. 15. v. 13. The 70. read in Aegypt and in Chanaan, for explication, as S. Auguſtin no teth li. 16. c. 10. ciuit.
in Aegypt, was foure hundred thirty yeares. † The which being expired, the ſame day al the armie of our Lord went forth out of the Land of Aegypt. † This is the obſeruable night of our Lord, when he brought them forth out of the Land of Aegypt: this night al the children of Iſrael muſt obſerue in their generations. † And our Lord ſaid to Moyſes and Aaron: This is the religion of the Phaſe: No aliene shal eate of it. † And euerie bought ſeruant shal be circumciſed, and ſo shal eate. † The ſtranger and the hireling shal not eate therof. † In one houſe shal it be eaten, neither shal you carrie forth of the flesh therof out of the houſe, neither shal you breake a bone therof. † Al the aſſemblie of the children of Iſrael shal make it. † And if any of the ſoiourners be willing to dwel among you, and make the Phaſe of the Lord, firſt al the male that he hath shal be circumciſed, and then shal he celebrate it according to the rite: & he shal be as he that is borne in the land: but if there be any man vncircumciſed, he shal not eate therof. † Al one law shal be to him that is borne in the land and to the proſe lyte that ſoiourneth with you. † And al the children of Iſrael did as our Lord had commanded Moyſes and Aaron. † And the ſame day our Lord brought forth the children of Iſrael out of the Land of Aegypt by their troupes.
ANNOTATIONS. CHAP. XII.
3. The tenth day] Our Sauiour Chriſt inſtituting the Sacrament of the Euchariſt,Chriſts action ſheweth that the Paſchal lambe was a figure of the Euchariſt. after the celebration of the Paſchal lambe, whiles they were at ſupper, the night before his death, therby ſufficiently declared, that this old Paſch was a figure, not only of his Paſſion and Sacrifice on the Croſſe, but alſo of that he then did ſo ſolemnly with his Apoſtles. whom alſo in that action he made Prieſts, commanding them, and their ſucceſſors, to do the ſame in commemo
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ation of him, til the end of the world. Other circumſtances likewiſe, and conference
of the one with the other make it more clere, that as in ſome reſpectes it more reſembled Chriſts Paſſion, and Sacrifice on the Croſſe, ſo in others itSome things in the Paſchal lambe prefigured Chriſt both on the Croſſe and at his laſt ſupper. more expreſſed the Euchariſt, and myſtical commemoration of his death, though alſo in manie it profigured Chriſt in both places. For example, The preparing of the lambe the tenth day ſignified our Sauiours coming into Hieruſalem, the ſame tenth day of the firſt moone, now repreſented in the Church on Palmeſunday. Alſo the choiſe qualities of the lambe, vvithout ſpotte, a male, of the firſt yeare, foreſhewed in general the puritie, fortitude, meeknes, and al perfection of the true Lambe of God, that ta
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eth avvay the ſinne of the vvorlde.
Ioan
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. More particularly the killing and bereuing the Paſchal Lambe of natural life,Some more expreſly ſignified his Paſſion Others immediatly the Euchariſt.
the ſprinkling of his bloud on the dore-poſtes, the
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at t
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ire, and not breaking
Ioa. 19.
anie b
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ne therof, moſt ſpecially expreſſed Chriſts death on the Croſſe. But the fourtenth day, & the euining agree only with the Euchariſt, inſtituted the night before our Lords Paſſion, which he ſuffered the fiftenth (being the ful moore) and at midday, as ancient S. Dionyſe of Ariopagite (in two Epiſties, to Polic
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rpus, and to Appollophanes) teſtifieth, admiring the miracle of the ſunnes Eclip
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e, that hapned the ſame time. Neither did the
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ating of the Lambe directly prefigurate the oblation on the Croſſe, for Chriſt was not crucified to be eaten but the Sacrament in formes and bread and vvine was expreſly figured by eating the lambe with vnleauened bread, and drinking the cuppe therto idioyned (Luc. 2
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. v 17.) In like ſorte the Lambe immolated in commemoration of the deliuerie of Iſrael from death, and from ſeruitude, when the-firſt-borne of Aegypt were ſlaine, moſt aptly prefigured the Euchariſt, which is a perpetuat commemoration of mans redemption, and deliuerie from eternal death, and from bondage of the diuel and ſinne, by Chriſtes death on the Croſſe, which death in dede was the very redemption and deliuerie of mankind, and not a commemoration therof. Finally the immolating of the Lambe vvithin the houſe with preciſe commandment to carie nothing therof forth, perteined particularly to the Euchariſt, which our Lord celebrated vvithin the houſe, wherby S. Cyprian (lib. de vnit. Eccleſ.) proueth, that the B. Sacrament muſt not be giuen to anie ou
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of the Catholique Church, though Chriſts Paſſion be extended to al the world, as wel to bring ſuch as are without, into the Church, as to ſaue thoſe that areAncient writers expound this figure of the Euchariſt. already entred in. In this ſorte the moſt ancient and beſt expoſitors of holie Scripture, explicate this ſpecial figure of the Paſchal Lambe. As we ſhalhere produce ſome witneſſes in confirmation of this truth.
Tertulian lib. 4. contra Marcionem, expounding our Sauiours wordes: VVith
Luc. 2
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deſire I haue deſired to eate this Paſch vvith you before I ſuffer ſaieth, Chriſt coueted not veruecinam Iudaeorum, the mutton of the Iewes, but profeſſing that withTertullian proueth, by this figure fulfilled in the Euchariſt▪ that Chriſt hath a true and not a phantaſtical bodie. deſire he deſired to eate the Paſch, as his owne (for it was vnmete that God ſhould couete anie thing not his owne) the bread which he toooke, and gaue to his diſciples, he made his owne bodie, ſaying: This is my bodie, that is, a figure of my bodie Figura autem nonſuiſſet, niſi veritatis eſſet corpus. But it had not bene a figure (ſaith he) onles it vv
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re a bodies of veritie, or, a verie bodie, to wit, not phantaſtical as the heretike Marcion imagined; becauſe the figures in the old Teſtament were not figures, except a true bodie anſwered vnto them. So the Sacramentaries ſenſe, that Tertullian ſhould cal the Euchariſt a figure, is quite againſt his meaning, and maketh him conclude nothing againſt Marcion; wheras his whole drift is, by the figures of the old Teſtament to proue, that in the EuchariſtHiere.
〈◊〉
. v. 19. is the true & real bodie of Chriſt, and that conſequently Chriſt hath a true and real bodie Origen (in 26. Mat.) teacheth that in the great parlar. (where Chriſt did ea
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e the Paſchal Lambe) he alſo made his new Paſch.
S. Cyprian. (de Caena Dom.) ſaieth: In the ſupper of ſacramental banquets, old and new Inſtitutions met together. The lambe being conſumed, which old tradition propoſed, the Maſter ſetteth inconſumptible meate to his diſciples. S. Gregorie Nazianzen (Orat 2. de Paſcha) ſaieth, God commanded the Paſchal Lambe ſhould be eaten in the euening, becauſe Chriſt in the euening gaue the Sac
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ment of his owne bodie to his diſciples. S. Hierom (in 26 Mat.) After that the figuratiue Paſch was complete, and Chriſt had eaten the fleſh of the lambe with his Apoſtles, he taketh bread, vvhich confirmeth the hart of man, and paſiethPſal. 103. ouer to the tru
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Sacrament of Paſch. Likewiſe S. Chriſoſtom (Ho. de prodit. Iudae) ſaieth, In the ſame table both the Paſches, of the figure, and of the veritie were celebrated. S. Ambroſe (in Lucae. 1.) expreſly applieth this figuratiueThe ſame Sacrifice offered by Prieſts. lambe to the Euchariſt, as it is celebrated in the Church, by him ſelf and other Prieſis, ſaying: VVhen we ſacrifice, Chriſt is preſent, Chriſt is ſacrified▪ for Chriſt
1. Cor. 5.
our P
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is
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molated. The like affirmeth S. Auguſtin (li. 2. cont. lit. Pet il. c. 27.) It is an other Paſch that the Iewes celebrated of a ſhepe, an other which we receiue in the bodie and blould of ou
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Lord. S. Leo (ſer. 7. de Paſſ.) To the end ſhadowes might geue place to the bodie, and figures might ceaſe in preſence of the veritie, the old obſeruation is taken away by the new Sacrament, hoſte paſſeth into hoſie, bloud excludeth bloud, and when the legal feſtiuitie is changed, it is fulfilled.
S Gregorie (
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o 22 in Euang:) proueth by theſe wordes, You shal not eate therof
S. Gregories moralization of this figure, applied to the B Sracrament.
anie thing ravv, that beſides the letter there is a ſpiritual ſenſe. Behold (ſaith he) the verie wordes of the hiſtorie driue vs from the hiſtorical vnderſtanding. For did the Iſraelitical people in Aegypt vſe to eate a lambe raw, that the law ſhould nede to ſay: you shal not eate it ravv? And ſo in that homilie this great Doctor explicateth how we ought to celebrate, and receiue the Sacrament of the Euchariſt, by the figure of this Paſchal lambe. This bloud (ſaith he) is ſprinkled on both poſt
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es, when the Sacrament of his Paſſion is receiued vvith mouth; to redemption, and mediated with intentiue mind to imitation, and in the tranſome ouer the dore, when pure intention directeth the exterior act, alſo when we carie the Croſse of his paſſion in our forhead. The fleſh of the lambe is eaten at night, becauſe we now receiue our Lords bodie in the Sacrament, when yet we ſee not ech others conſciences, roſted at the fire, when we ioyne to our beleefe good vvorkes of feruent charitie; with vnleauened bread, and vvith lettice, that is, in ſinceritie, vvithout corruption of vaineglorie, and with bitter penance for ſinnes; not ravv, nor ſodde in vvater, to wit, neither eſteeming Chriſt a mere man, nor conſidering of him, with humane vviſdome or priuate ſpirite of heretikes, called ſtollen vvater (prou 9.) To deuoure the head vvith the feete and entra
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s, is by faith to beleue the Diuinitie of Chriſt, and to imitate by loue the ſteppes of his humanitie, and greedely to learne al Chriſtian myſteries. Nothing is left til morning, when we endeuoure in this life before the reſurrection to know euerie point of chriſtian doctrin, ſo farre as to
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s perteineth. But if anie thing be left, it muſt be burned in the fire, becauſe thoſe hard and hiegheſt myſteries, which we can not vnderſtand, we muſt remitte to the Holie Ghoſt, leſt anie proudly preſume either to contemne, or to proclaime that he vnderſtandeth not. He further deſcribeth alſo what maner of perſons are toVVhat perſons are to receiue the B. Sacrament. eate this new Paſch. Their loines muſt be gyrded, that is, al carnal pleaſures tamed. They muſt haue shoes on their feete, by the good examples of former Sainctes dead before, muſt strengthen their fle
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pes, to flie from vice, and follow vertue: holding ſtaues in their handes, to rule & ſtay themſelues and others from ſliding, by the ſtaffe of authoritie. They muſt eate the Paſch ſpeedely, that is without delay or procraſtination muſt learne the myſteries of mans redemption, and
heauenlie life, and ſo performe Gods wil and precepts, in this life vvith ſpeede. To this effect S. Gregorie diſcourſeth at large in the moral ſenſe, which we haue abridge, and otherwiſe (though holie Scripture be ful herof) ſeldome touch.
Returning therfore to our particular purpoſe, in al theſe teſtimonies we ſpecially vrge, that the paſchal lambe was a figure, not only of Chriſts Paſſion, but alſo of the Euchariſt. VVhereupon, beſides the often expreſſe mention of our B. Sauiours bodie and bloud in the ſame, which Proteſtants would wreſt (as they do alſo the ſame termes in holie Scripture) to figuratiue ſenſe, it neceſſarilyThe thing figured farre excellleth the figure. followeth, that there be farre more excellent contents in the Sacrament of the Euchariſt, then natural bread and wine. For S. Paule teacheth, (Colloſs. 2.) that as the bodie excelleth the shadovv, ſo the veritie, or thing figured excelleth the figure. VVheras the ſubſtance of bread and wine doth not excel, much leſſe ſo farre excel the Paſchal Lambe, as by S. Pauls doctrine is required. Againe ſeing the Paſchal lambe was a Sacrifice, as appeareth in this Chap. v. 6 &. 27 alſo Num. 9. v. 7. &. 13. and Mar. 14. v. 12: and as it was immolatedThe Euchariſt is alſo a Sacrifice. was a figure of the Euchariſt, as before appeareth by conference of the one with the other, in reſpect of the time, place, maner of offering, and eating it, and by teſtimonie of the Doctors aboue cited, it followeth alſo that the Holie Euchaiuſt is a Sacrifice farre excelling the figure.
CHAP. XIII. God commandeth to remember their deliuerie from Aegypt, by the ſolemnitie of Paſch 2. and by conſecrating to him the firſt-borne. 17. And ſo leadeth them through the deſert towards the red ſea (Moyſes taking with him Ioſephs bones) by a piller of fire in the night; and a cloud in the day.
AND our Lord ſpake to Moyſes, ſaing: † Sanctifie vnto me euerie firſt borne that openeth the matrice in the
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The firſt leſſon at Mattins on Candlemaſſe day. children of Iſrael, as wel of men as of beaſtes: for they are al mine. † And Moyſes ſaid to the people: Remember this day in the which you went forth out of Aegypt, and out of the houſe of ſeruitude, becauſe with a ſtrong hand hath our Lord brought you forth out of this place: that you eate not leauened bread. † This day you goe forth in the moneth of new corne. † And when our Lord ſhal haue brought thee into the Land of Chananeite and Hetheite and Amorrheite and Heueite and Iebuſeite, which he ſware to thy fathers that he would geue thee, a land that The old Teſtament propoſed cōmonly temporal rewardes. S Hierom▪ l
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p. ad Dardanum.
floweth with milke and honie, thou ſhalt celebrate this maner of ſacred rites in this moneth. † Seuen daies ſhalt thou eate azimes: and in the ſeuenth day shal be the ſolemnitie of our Lord. † Azimes shal you eate ſeuen dayes: there shal not be ſeene anie leauened thing with thee, nor in al thy coaſtes. † And thou ſhalt tel thy ſonne in that day, ſaying: This is that which our Lord did to
me when I came forth out of Aegypt. † And it ſhal be as a ſigne in thy hand, and as a moniment before thine eyes: and that the law of our Lord be alwayes in the mouth, for in a ſtrong hand our Lord hath brought thee out of Aegypt. † Thou ſhalt keepe this obſeruation at the ſette time from dayes to dayes. † And when our Lord ſhal haue brought thee into the Land of the Chananeite, as he ſware to thee and thy fathers, and ſhal geue it thee: † thou ſhalt ſeparate al that openeth the matrice vnto our Lord, and al that is brought forth in thy cattel: whatſoeuer thou ſhalt haue of male ſexe thou ſhalt conſecrate to our Lord. † The firſt borne of an aſſe thou shal change for a sheepe: and if thou doe not redeeme it, thou shalt kil it. And euerie firſt borne of men among thy children, thou shalt redemne with a price. † And when thy ſonne shal aske thee to morow, ſaying: What is this? thou shalt anſwere him: With a ſtrong hand did our Lord bring vs forth out of the land of Aegypt, out of the houſe of ſeruitude. † For In the Hebrew. vvhen Pharao had indurated himſelfe.
when Pharaoes hart was indurate, and would not diſmiſſe vs, our Lord ſlew euerie firſt-borne in the Land of Aegypt, from the firſt-borne of man to the firſt borne of beaſtes: therfore I ſacrifice to our Lord al that openeth the matrice of the male ſixe, and al the firſt borne of my ſonnes I doe redeme. † It shal be therfore as a ſigne in thy hand, and as a thing hanged before thine eyes, for a remembrance: becauſe our Lord by a ſtrong hand hath brought vs forth out of Aegypt. † Therfore when Pharao had ſent forth the people, our Lord ledde them not by the way of the Philiſthijns countrie which is neere: thinking Gods preuention to auoid tentations ſheweth free wilin man leſt perhappes it would repent them, if they should ſee warres ariſe againſt them, and would returne into Aegypt. † But he ledde them about by the way of the deſert, which is beſides the Red ſea: and the children of Iſrael went vp out of the Land of Aegypt armed. † Moyſes alſo By this appeareth how much Moyſes eſtemed Ioſephs charge concerning tranſlation of his bones. Alſo S. Paul commendeth it. Heb. 11. tooke Ioſephes bones with him: becauſe he had adiured the children of Iſrael, ſaying: God shal viſite you, carrie out my bones from hence with you. † And marching from Socoth they camped in Etham in the vtmoſt coaſtes of the wilderneſſe. † And our Lord went before them to shew the way by day in a piller of a cloude, and by night in a piller of fire: that he might be the guide of their iourney both times. † There neuer failed the piller of the cloude by day, nor the piller of fire by night, before the people.
CHAP. XIIII. Iharao perſecuting the children of Iſrael with a great armie. 10. they murmur againſt Moyſes, 13. but are encoureged by him, and paſſe through the red ſea drie foote. 23. Pharao and his hoste Wilfully following are drowned.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael: Let them returne and campe ouer againſt Phihahiroth which is betwene Magdal and the ſea againſt Beelſephon: in the ſight therof you ſhal campe vpon the ſea † And Pharao wil ſay concerning the children of Iſrael: They are ſtraitened in the land, the deſert hath shute them in. † And I wil indurate his hart, Although the Hebrew Greke and Latin haue, And he, yet Proteſtants corruptly thruſt in the text, that he shal, to make it ſound to their ſenſe, that God did not only permit, but worke Pharaoes induration. and he wil purſew you: and I wil be glorified in Pharao, and in al his armie: and the Aegyptians shal know that I am the Lord. And they did ſo. † And it was told the king of Aegyptians that the people was fled: and the hart of Pharao and of his ſeruantes was changed toward the people, and they ſaid: What meant we to doe, that we diſmiſſed Iſrael from ſeruing vs? † Therfore he made readie his chariotte, and tooke al his people with him. † And he tooke ſix hundred choſen chariottes, and al the chariottes that were in Aegypt: and captaines of the whole armie. † And our Lord hardned Pharaoes hart the king of Aegypt, and he purſewed the children of Iſrael: but they went forth in a mightie hand. † And when the Aegyptians purſewed their ſteppes going before, they found them encamped at the ſea ſide: al Pharaoes horſe and chariottes, and the whole armie were in Phihahiroth againſt Beelſephon. † And when Pharao approched, the children of Iſrael lifting vp their eies, ſaw the Aegyptians behind them: and they feared exceedingly, and cried to our Lord, † and ſaid to Moyſes: Perhappes there were no graues in Aegypt, therfore thou haſt taken vs thence to die in the wildernes: why wouldeſt thou doe this, in bringing vs out of Aegypt? † Is not this the word that we ſpake to thee in Aegypt, ſaying: Depart from vs, that we may ſerue the Aegyptians? for it was much better to ſerue them, then to die in the wildernes. † And Moyſes ſaied to the people. Feare not: ſtand, and ſee the great wonders of our Lord that he wil doe this day: for the Aegyptians, whom now you ſee, you shal no
more ſee for euer. † Our Lord wil fight for you, and you ſhal hold your peace. † And our. Lord ſaid to Moyſes: A ſorowful hart, lamentably mourning for the people is called crying to God. S. Hierom. in Gal. 4. Why crieſt thou to me? ſpeake to the children of Iſrael that they goe forward. † But thou lift vp thy rodde, and ſtretch forth thy hand vpon the ſea, & diuide it: that the children of Iſrael may goe in the middes of the ſea by drie ground. † And I wil indurate the hart of the Aegyptians to purſew you: and
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. Reg. 6. I wil be glorified in Pharao, and in al his hoſte, and in his chariottes and in his horſemen. † And the Aegyptians ſhal know that I am the Lord when I ſhal be glorified in Pharao, and in his chariottes & in his horſemen. † And Protection of Angels. the Angel of God, that went before the campe of Iſrael, remouing him ſelfe, went behind them: and together with him the piller of the cloude, leauing the foreward, † ſtode behind, betwen the Aegyptians campe and the campe of Iſrael: and it was a darke cloud, and lightening the night, ſo that they could not come to ech other the whole night time. † And when Moyſes had ſtretched forth his hand vpon the ſea, our Lord tooke it away, a vehement and burning winde blowing al the night, and turned it into drie ground: and the water was diuided. † And the children of Iſrael went through the middes of the dire ſea: for the water was as it were a wal on their right hand & their left. † And the Aegyptians purſewing went in after them, and al Pharaoes horſes, his chariottes and horſemen through theThe fourth prophecie in the office before Maſſe on Eaſter
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u
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. And the ſecond on whitſuneue middes of the ſea. † And now the morning watch was come, and behold our Lord looking vpon the Aegyptians campe through the piller of fire & the cloude, ſlew their armie: † and ouerthrew the wheeles of the chariottes, and they were borne into the depth. The Aegyptians therfore ſaid: Let vs flee from Iſrael: for the Lord fighteth for them againſt vs. † And our Lord ſaid to Moyſes: Stretch forth thy hand vpon the ſea, that the waters may returne to the Aegyptians vpon their chariottes and horſemen. † And when Moyſes had ſtretched forth his hand againſt the ſea, it returned in the firſt breake of day to the former place: and the Aegyptians fleeing away, the waters came vpon them, and our Lord enwrapt them in the middes of the waues. † And the waters returned, and ouerwhelmed the chariottes and the horſemen of al Pharaoes armie, who folowing were entred into the ſea, So in Baptiſme al ſinnes are deſtroyed. S
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yp.
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p. 76. in fine S. Aug. Tract. 12. & 13. in Ioan.
neither did there ſo much as one of them remaine. † But the children of Iſrael marched through the middes of the drie ſea,
& the waters were vnto them as in ſtede of a wal on the right hand and on the left: † and our Lord deliuered Iſrael in that day out of the hand of the Aegyptians. † And they ſaw the Aegyptians dead vpon the ſea ſhore, and the mightie hand that our Lord had exerciſed againſt them: and the people feared our Lord, & they beleued our Lord, The ſame credite is geuen to God ſpeaking by Moyſes, as if he had ſpoken immediatly by himſelf. S. Hiero. in Epiſt. ad Philem.
& Moyſes his ſeruant.
CHAP. XV. Moyſes with the people ſing a Canticle of thanks-geuing, for their deliuerie. 22. The people being three daies in the deſert without water, then finding that is bitter, do murmure. 25. It is made ſwete. 27. Coming to Elim they finde twelue fountaines, and ſeuentie palmetrees.
THEN The firſt of al Canticles, ſacred or prophane. Origen. ho. 6. in Exod.
ſang Moyſes and the children of Iſrael this ſong to our Lord, and ſaid: Let vs ſing to our Lord: for he is glouriouſly magnified, the horſe and the rider he hath throwen into the ſea. † My ſtrength, and my praiſe is our Lord, and he is made vnto me a ſaluation: this is my God, and I wil glorifie him: the God of my father, and I wil exalt him. † Our Lord is a man of warre, omnipotent is his name. † Pharaoes chariottes and his armie God only ſuffered them to goe into the ſea. For they went of their owne accord ſuppoſing they might folowe where the Iſraelites went before. S. Aug. ſer. 89. de temp.
he hath caſt into the ſea: his choſen princes are drowned in the red ſea. † The depthes haue ouerwhelmed them, they are ſonke into the botome like a ſtone. † Thy right hand ô Lord is magnified in ſtrength: thy right hand, ô Lord, hath ſtriken the enimie. † And in the multitude of thy glorie thou haſt put downe thy aduerſaries: thou haſt ſent thy wrath, which hath deuoured them like ſtuble. † And in the ſpirite of thy furie were the waters gathered together: the flowing water ſtoode, the depthes were gathered together in the middes of the ſea. † The enimie ſaid: I wil purſew and ouertake, I wil diuide the ſpoiles, my ſoule ſhal haue his fil: I wil draw forth my ſword, my hand ſhal kil them. † The ſpirit blewe and the ſea ouerwhelmed them: they ſanke as lead in the vehement waters. † Who is like to thee, among the ſtrong ô Lord? who is like to thee, magnifical in ſanctitie, terrible and laudable, doing meruailes? † Thou didſt ſtretch forth thy hand, and the earth deuoured them.
† Thou haſt in thy mercie bene a guide to the people which thou haſt redemed: and in thy ſtrength thou haſt
caried them vnto thy holie habitation. † Nations roſe vp, and were angrie: ſorowes poſſeſſed the inhabiters of Philiſthijm. † Then were the princes of Edom trubled, trembling ceazed on the ſturdie of Moab: al the inhabiters of Chanaan were ſtarke. † Let feare and dread fal vpon them, in the greatnes of thy arme: let them become vnmoueable as a ſtone, vntil thy people ô Lord ſhal paſſe, vntil thy people ſhal paſſe, this which thou haſt poſſeſſed. † Thou ſhalt bring them in, and plant them in the mountaine of thy inheritance, in thy moſt firme habitation, which thou haſt wrought ô Lord: thy ſanctuarie Lord, which thy handes haue confirmed. † Our Lord ſhal reigne for euer and euermore.
† For Pharao on horſebake entred in with his chariottes and horſemen into the ſea: and our Lord brought backe vpon them the waters of the ſea: but the children of Iſrael walked on drie ground in the middes therof. † Marie therfore the propheteſſe, Aarons ſiſter, tooke Muſical inſtrumēts vſed before the law of Moyſes in the ſeruice of God. a tymbrel in her hand: and al the wemen went forth after her with tymbrels and daunces, † to whom ſhe beganne the ſong, ſaying: Let vs ſing to our Lord, for he is gloriouſly magnified, the horſe and his rider he hath caſt into the ſea.
† And Moyſes remoued Iſrael from Theſe things chanced to them in figure 1. Cor. 10. the red ſea, and they went forth into the deſert Sur: and they walked three dayes through the wilderneſſe, and found not water. † And they came into Mara, neither could they drinke the waters of Mara, becauſe they were bitter: wherupon he gaue a name alſo agreable to the place, calling it Mara, that is, bitterneſſe. † And the people murmured againſt Moyſes, ſaying: What ſhal we drinke? † But he cried to our Lord. who did ſhew him The wholſome wood of the Croſſe made the bitter ſea of gentiles, ſwete. Theodoret. q. 26. in Exod.
a peece of woode: which when he had caſt into the waters, they were turned into ſweteneſſe. There he appointed him precepts, and iudgements, and there he proued him, † ſaying: If thou wilt heare the voice of the Lord thy God, and doe that is right before him, and obey his commandementes, and keepe al his preceptes, none of the maladies, that I layd vpon Aegypt, wil I bring vpon thee: for I am the Lord God thy curer. † And the children of Iſrael came into Elim, where there were twelue fountaines of water, & ſeuentie palme trees: and they camped byſide the waters.
The end of the third age.
THE CONTIN VANCE OF THE CHVRCH AND RELIGION IN THE THIRD AGE, from Abrahams going forth of Chaldea, to the parting of Iſrael out of Aegypt. The ſpace of 430. yeares.
ONE and the ſame Church and Religion begunne in the firſt age of theThe ſame Church & Religion in this age as in the former. world, and continued in the ſecond, became more and more conſpicuous in the third. For in this age not only the ſame principal and particular pointes of faith, were beleued and profeſſed, but alſo the number of profeſsors encreaſed and partly by ſeperation of place and abode, and ſpecially by diuerſitie of maners, outward rites, and conuerſation were more diſtinct from infidels then before: as vve shal now shew by the ſacred hiſtorie of that time. VVhich beginneth with Abrahams going forth of his countrey of Chaldea, about 2024. yeares from the beginning of the vvorld, in the 75. yeare of his age.
From which time forward God often appeared to him, and after him toBeleefe in one God. Iſaac and Iacob, in the title of EL SADDAI, that is, God Almightie: Creator of al things, Lord, God, moſt high, Poſſeſſor of heauen and earth (Gen. 14.) To Moyſes more familiarly (Exod. 3.) in his moſt proper name, HE WHICH IS. In the name of foure letters, which the Iewescount ineffable. And in diuers other names, al shewing One, Eternal, Omnipotent, infinite Maieſtie, Of whom al other things depend, and haue their being, himſelfe independent of any other thing.
This one diuine nature, and indiuiſible ſubſtance is (aboue al reach of reaſon) three in Perſons: repreſented to Abraham (Gen. 18) by threeThree diuine Perſons. Angels, in forme of men, vvhom, by ſpecial inſtinct of God, he adored as one: and first ſpake vnto them as to one: Lord if I haue found grace in thy ſight, goe not paſt thy ſeruant; and by and by as to manie: VVash yee your feete. In like maner Moyſes ſometimes ſpeaketh plurally as of manie; There appeared to him three men, they ſaied: VVhere is Sara? ſometimes ſingularly; He ſaid: I wil come. So Lot (Gen. 19.) ſpake to two Angels repreſenting the Sonne of God, and the Holie Ghoſt, one God with the Father, firſt as to manie, I beſech you my Lordes, turne into the houſe of your ſeruant; after as to one: I beſech thee my Lord, becauſe thy ſeruant hath found grace before thee. VVho likewiſe anſwered as one only: I haue heard thy prayer. Againe Moyſes sheweth diſtinction of Perſons in God, ſaying (v. 24.) Our Lord rained from our Lord. Io
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alſo (who liued in this age) and his frendes profeſſed and ſerued the ſame one God, auouching him to be the onlie God and Lord, that geueth and taketh away (Chap. 1. 2.) He the maker and peculiar Keeper of men. He that taketh away ſinne, and iniquitie (c. 7.) He that doth great things, incomprehenſible, and meruelous,
wherof there is no number, (c. 9.) And that with termes appropriated to the three diuine Perſons (c. 26.) In his ſtrength ſodainly the ſeas areStrength (or power) the Father, vviſdome the Sonne, Spirite the Holie Ghoſt. gathered togeather, and with his wiſedom he ſtroke the proud man. His Spirite hath adorned the heauens. The ſame Myſterie of pluralitie of Perſons in one God is more clere by the Hebrevv text chap. 30. v. 11. and 35. v. 10. where the ſame actions are aſcribed to God, as to one, and as to manie.
But moſt euident are the promiſes, figures, and prophecies of Chriſt ourChriſt promiſed to Abraham. Redemer. For beſides preſent abundance of riches, promiſe of great progenie, and that the ſame should poſseſſe the fruitful L
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ad of Chanaan (three ſpecial bleſsings of the old Teſtament) God promiſed Abraham a farre greater thing (Gen. 12.) that in his ſeede al nations and kindreds of the earth ſhould be bleſſed. In confirmation whereof, God alſo changed his name Abram (high or noble father) into Abraham (Father of manie nations, Gen. 17. And ſo he was natural father of foure great Kingdomes, Iſmaelites, Madianites, Idumeans, and Iſraelites: but ſpiritual father of manie more, to wit, of al that beleue in Chriſt, Iewes andRom. 9. Gentiles, from that time to the worlds end. The ſame promiſes of poſseſsingTo Iſaac. And to Iacob. Chaanan and of Chriſt vvere renevved and confirmed to Iſaac. (Gen. 26.) in like ſorte to Iacob (28.) for they pertained not to Iſmael, nor to the otherChriſt prefigured by Abraham. ſonnes of Abraham, nor to Eſau. Moreouer Chriſt, our Redemer and deliuerer from ſinne, and captiuitie of the diuel, was prefigured by Abraham, at laſt deliuering thoſe from captiuitie, who otherwiſe endeuoring to shake of the yoke of Cordorlahomor, fel further into ſubiection and bondage (Gen. 14.) Alſo Melchiſedech, King and Priest, of vnknowen generation, extraordinarieBy Melchiſedech. vocation, without predeceſsor, or ſucceſsor, prefigured Christ King and Priest for euer, who not by ſucceſsors, but by Prieſts his vicars, perpetually exerciſeth al Prieſtlie functions. Likewiſe Iſaac borne aboue the common courſe of natureBy Iſaac. (Gen. 21) ſingularly beloued of his father, carying wood on his back for the ſacrificing of himſelfe (22.) Iacob flying his brother Eſau (27.) hardlyIacob. treated by Laban, (31.) yet alwayes inuincible againſt his aduerſaries, (32.) Ioſeph hated of his brethren, ſold and deliuered to Gentiles, (37.) By themIoſeph. alſo perſecuted, (39.) but afterwardes aduanced, and called the Sauiour of the world, (41.) Iuſt Iob vehemently afflicted; Moyſes hidden for aIob. Moyſes. while, then expoſed to danger, and thence deliuered: afterwards manifeſting him ſelfe to his brethren, by them reiected, bewrayed, and flying from Pharao (Exo. 2.) returning againe (Exod. 3. 4. &c.) and at laſt deliuering the Iſraelites from bondage of Aegypt (Exo 14) And manie other things, asAnd manie other things. the ramme ſacrificed in place of Iſaac (Gen. 22.) the ladder of Iacob (Gen 28.) Ioſephs ſcepter (47.) Aarons rodde (Exo. 7.) Paſchal lambe (12.) prefigured Chriſt, borne of a Virgin; the onlie Sonne of God; ſometimes hidden, other
times conuerſant with men, hated, perſecuted, ſold, betraied; who caried his ovvne croſſe, was ſacrificed, vanquished al his enimies, aduanced, and acknowledged the true Sauiour of the world, Redemer and deliuerer of mankind, from ſeruitude, ſlauerie, thraldome, and bondage of ſinne, death, and the diuel.Prophecie of Chriſt. Againe Abraham prophecied that of his ſeede Chriſt our Sauiour should be borne, when he ſaied to his ſeruant (Gen. 24.) Put thy hand vnder my thigh, that I may adiure thee by our Lord God of heauen & earth, that is, by Chriſt, who should come of his loynes, as S. Hierom (Tradit Heb. in Gen. et explic. Pſal. 44.) S. Ambroſe (li. 1. c. 9. de Abraham) and S. Auguſtin (q. 62. in Gen. et li. 16. c. 33. ciuit.) expound it. More euidently Iacob (Gen. 49.) The ſcepter ſhal not be taken away from Iudas, and a duke of his thigh, til he do come that is to be ſent, and the ſame ſhal be the expectation of the Gentiles. Iob as planely: I knowIob. 19. that my redemer liueth. Moyſes foreknowing that Chriſt the true Redemer, and chiefe Lawgiuer should be ſent, praied God to haſten his miſsion, ſaying: I beſech thee Lord, ſend whom thou wilt ſend. (Exod. 4.)Sacrifice. Altares. Churces, dedicated.
External Sacrifice was frequent and ſolemne, as the ſoueraigne homage to God. And manie Altares erected by Abraham for that purpoſe (Gen. 12. 13. 15. 22.) Vnbloudie, in bread and wine by Melchiſdech (Gen. 14.) other liquide ſacrifices (Gen. 35. v. 14) offered by Iacob, with dedication of the place called Bethel: the houſe of God: which he alſo before hand promiſed byVowes. vow (Gen 28.) Diuers other Sacrifices offered by Iſaac, and Iacob (Gen 26. 31. 33. 36.) By Iob and his frends (Iob. 1. & 42.) by Moyſes, Aaron, and other ancients of Iſrael. (Exod. 12.) Al which conſequently shew Prieſthood,Prieſthood. whoſe proper office is to offer Sacrifice, though amongſt al the aboue named, onlie Melchiſedech was called a Priest. And among the gentiles we finde that Putiphar (Gen. 41.) and Iethro (Ex. 3.) whoſe daughters Ioſeph and MoyſesPriuilege of Prieſts. maried) were called Prieſts, or as the word Cohenim doth alſo ſignifie, Princes, for they were great and eminent men in their countries. At leaſt thoſe that by ſpecial priuilege were exempted from ſelling their landes to Pharao, and had not withſtanding prouiſion of mantenance in time of dearth (Gen. 47.) were properly called Prieſts, for ſuch function as they had in ſeruing their idols. For where vvas true and right Sacrifice, there vvere alſo rightVVhere is no ſacrifice no prieſt is required. Prieſts, and vvhere Idololatrical ſacrifice there were like Prieſts, and vvhere no external ſacrifice at al (as amongſt Proteſtants) there are no Prieſts, but miniſters only.
In this age alſo (long before Moyſes) the Sacrament of Circumciſion vvasCircumciſion. giuen to Abraham, for diſtinction of Gods ſelected and peculiar people, and for remedy of original ſinne, in the male ſexe of Abrahams ſeede, and others of his communitie. In the other ſexe, and other generations, former remedies of ſacrifice, or other profeſsion of faith were auailable. For other ſinnes, not
only internal repentance was neceſsarie, which vvas euer principally requiredPenance. (& therfore Ioſeph dealt ſo ſeuerly vvith his brethren, til they had hartis ſorowGen. 44 and contrition for their ſinnes) but alſo certaine external purifications, asMariage. vvashing and changing garments, vvere ordained, (Gen. 35.) Mariage though not then a Sacrament, yet was religiouſly regarded, with ſpecial care of faith and religion in the choiſe of perſons, (Gen. 24. 27, v. 46. c. 28. v. 1.) and ofDegrees of cō
ſanguinitie. certaine degrees of conſanguinitie and affinitie. Adulterie was punishable by death (Gen. 38.) and in no wiſe counted lawful, no not among the heathen. (Gen. 12. 20. 24. 26. 29. 34. 39.) Pluralitie of vviues in ſome perſons andPluralitie of wiues lawful ſometimes, neuer of huſbands. Bleſſings. caſes, lawful in the lavv of nature (Gen. 16. 25. 29.) as alſo afterwards in the lavv of Moyſes, not in the law of grace, nor euer pluralitie of husbands.
Spiritual bleſsing, a preeminence of greater perſons, ſo Melchiſedech bleſſed Abraham (Gen. 14.) Iſaac bleſsed Iacob (c. 27.) and Iacob his ſonnes (c. 49.) and the ſonnes of Ioſeph, with impoſition of handes, and framing the forme of a croſſe (48.) Other Ceremonies of oyle and wine (Gen. 28. 35.)Signe of the Croſſe. Ceremonies. Muſical inſtruments.
ſprinkling the bloud of the Paſchal lambe, eating the lambe ſtanding with their loynes gyrded, ſhooes on their feete, ſtaues in their handes, and with ſpeede (Exo. 12). Muſical inſtruments in Diuine ſeruice. (Exod. 15.)
Chriſtes Baptiſme prefigured by Circumciſion, (Gen. 17.) for Chriſtians areBaptiſme prefigured. circūciſed (ſaith S. Paul) in the Circumciſion of Chriſt, buried with him in Baptiſme. Alſo by the cloude vvhich stoode betwene the Aegyptians and Iſraelites, lightning the night on the one ſide (tovvards Gods people) dark on the other (tovvards their enemies) and by the redde ſea, vvhich ſaued the children of Iſrael, and drovvned the Aegyptians (Exo. 14.) Al were baptiſed in the cloude, and in the ſea. So the bread and vvine1. Cor. 10. offered by Melchiſedech, the Paſchal lambe, and vnleauened bread prefiguredThe B. Sacrament. the B. Sacrament, and Sacrifice of Chriſts bodie and bloud, in formes of bread and wine. Iacob alſo prophecied of this moſt excellent Myſterie (Gen. 49.) He ſhal waſh his ſtole in wine, and his cloke in the bloud of the grape. In like ſorte Melchiſedechs Prieſthood was a plaine figure of ChriſtsPrieſthood of the new Teſtament. Prieſthood, who first by himſelf conſecrated and offered his ovvne bodie and bloud, and stil doth the ſame by his Prieſts handes of the new Teſtament.
Diuers other Rites were knovven and obſerued by Tradition. So AbrahamTraditions. Tythes. paied Tythes to his ſpiritual Superior (Gen. 1
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.) taught his children and familie to keepe the way of our Lord. and doe iudgement and iuſtice, (Gen. 18. v. 19.) Iſaac and Iacob kept and taught the Ordinances, PreceptesForme of iuſtice. Precepts. Raiſing ſeede to the brother Abſtinence. and Ceremonies of their anceſters, vvithout Lavves or precepts vvritten (Gen. 26.) Iudas commanded his ſecond ſonne to take the widovv of his brother deceaſed without children (Gen. 38.) The children of Iſrael abſtained from eating the ſinevv of the thigh, in remembrance that the ſinew of Iacobs thigh was shrunke (Gen. 32.).
Freewil in men proued, by that Ioſephs brethren in ſelling him thoughtFreewil. euil, not moued nor inclined therto by God, who had no part in their euil thought, but turned it to good. (Gen. 50.) by Gods threatning Pharao (Exo. 8) If thou wilt not diſmiſſe Iſrael VVhich were vniuſt if Pharao could not doe otherwiſe. Likewiſe by that Pharao often changed his mind, ſometimes promiſing to diſmiſſe the Hebrewes, and againe refuſing to doe it, which sheweth (ſaieth Theodoret) freewil of the mind: and by Gods preuention of rentations, leading the Iſraelites not the neereſt way, but by the deſert, leſt perhaps it would repent them; and they would returne into Aegypt (Exod. 13) Mans conſent therfore is free notwithſtandingMans induſtry neceſſarie. Gods wil, direction, and commaundement. And ſo his induſtry is required in his dailie affaires, and then to relie on Gods prouidence, otherwiſe only to expect Gods wil, operation, or protection, man himſelf endeuoring nothing is to tempt God. Therfore Abraham (Gen. 12.) Iſaac (c. 26.) Iacob (ca. 32.) and the parents of Moyſes (Exo. 2) being in feare and distreſse vſed al prudence to auoid imminent dangers, albeit they had ſpecialGod tempteth nor to euil. reuelations of ſafetie and happie ſucceſse. Neither doth God euer tempt anie man to ſinne, but proueth his ſeruants and maketh them knowen to the world for example of others, and their owne merit. Gen. 22. Iob. 1. 2. &c.
Onlie faith doth not iuſtifie, nor workes without ſaith, but both togetherFaith and good workes together iuſtifie, and are meritorious, but neither of them alone. do iuſtifie, and are meritorious: ſo Abraham beleued God becauſe he is omnipotent and truth it ſelfe, and it was reputed to him vnto iuſtice (Gen. 15.) but this faith was not ſole, for it had hope, loue, obedience, and other vertues adioyned, and ſo his beleuing was an act of iustice. In like maner Abraham was iuſtified by workes, offering Iſaac his ſonneIet. 2. vpon the Altar (Gen. 22.) but this worke preſuppoſed faith, that GodHeb. 11. is able to raiſe euen from the dead. So by workes faith is conſummate. By hoſpitalitie Abraham and L
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t vnawares receiued AngelsHeb. 1
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Perfection in this life. Foure principal merites of Abraham. 1. Prompt obedience. 2. Faith without ſtaggering. 3. Propagation of faith and religion. to harbour. (Gen. 18. 19.) Abraham was perfect according to perfection of this life. (Gen. 17.) most highly commended for foure more notorious actes proceding of two ſpecial vertues faith and obedience. The firſt was his promot obedience, in leauing his countrie and kindred, going he knew not whither, nor how far
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ſimply and cherfully expecting Gods further direction, when to goe, and where to abide, (Gen. 12.) The ſecond was his excellent faith preſently beleeuing Gods promiſe (which by al humane reaſon ſemed vnpoſsible) that he should haue innumerable progenie (Gen. 15.) The third was, that he did not only moſt ſincerly and religiouſly ſerue God, but alſo taught his poſteritie ſo to do, as God himſelf testifieth of him, ſaying: I know that he wil command his children, and his houſe after him, that they kepe the way of the Lord, and do iudgement and iuſtice.
4. Perfect obedience. (Gen. 18.) The fourth was that moſt heroical act of obedience, admirable
to al ages, being readie to kil, and ſacrifice his owne moſt dearly beloued ſonne Iſaac. For which God ſware by himſelf, that he would manie waies bleſſe him, becauſe (ſateth God) thou haſt obeyed my voice (Gen. 22.) He prayed for Sodom, and had preuailed, if tenne iuſt perſonsOther iuſt men. had benne found in that citie (Gen. 18.) And Lot was deliuered fromIſaac. thence for Abrahams ſake (Gen. 19.) Iſaac was alſo of moſt ſincere mind, deuout to God, exerciſed himſelf in meditation or mental prayer (Gen. 24.)Iacob. obtained by prayer his deſire of iſsue. (Gen. 25.) Likewiſe Iacob is deſcribed in the holie text a plaine (or ſincere and innocent) man. (Gen. 25. v. 27.) patient and constant in tribulations. (Gen. 29. 31. 32. 33.) He lawfully purchaſed Eſaus conſent of the firſtbirthright. (Gen 25. v. 31.) He neitherHe ſpake truth in myſtical ſenſe. lied, nor otherwiſe ſinned, when he anſwered his father that he was Eſau his firſt begotten ſonne (Gen. 27.) but ſpake truth in myſtical ſenſe, agreable to Gods wil and ordinance, who ſo tranſpoſed Iſaacs bleſsing from Eſau to Iacob. VVhich Iſaac at length vnderſtanding, conformed him ſelf therto, and confirmed the ſame (v. 33. & ch. 28.) giuing Eſau ſuch contentment as he could of temporal bleſsings. Ioſeph is renowmed for al vertues,Ioſeph. Iob. euen from his youth to his death (Gen. 37. 39. 50.) Iob Was ſimple and right, fearing God and departing from euil, a iuſt and innocent man, both before and in his tribulations, not ſinning with his lippes: neither ſpake he anie fooliſh thing againſt God (ch. 1.) yea more afflicted retained innocencie (ch. 2.) and finally God receiued his prayer for others, and reſtored al his loſses duble. (ch. 42.) Moyſes a most ſpecialMoyſes. ſelected Prophet, the meekeſt man on the earth, of ſingular Zeale ſeuerlyNu. 12. punished ſinne, but withal most charitably prayed God to forgiue the peopleExo. 32. and conſerue his Church.
God of his mere mercie electeth al thoſe, whom he wil iustifie and ſaue,Election is of Gods mercie. Predeſtination excludeth not ordinary meanes. offering al ſufficient grace, iuſtly leaueth ſome obſtinate ſinners in ſtate of damnation, (Gen. 25. Exo. 7.) His predeſtination, foreknowledge and promiſe, do not exclude but include the meanes, wherby his wil is done in the iust (Gen. 25. 37. 45 50.) Neither is Gods reprobation the cauſe of anie mans damnation, but mans owne ſinne the proper cauſe, both of reprobation & damnation. For example, Pharao & his people enuying, vainly fearing
Sinne is the cauſe of reprobation. Pharao and other Aegyptians hardned their owne harts. and for their religion hating, and perſecuting the children of Iſrael, by oppreſsing them with vnſupportable laboures, by commanding ſecretly to kil their infants, and that not ſucceding, by a new decree to drowne them (Exo. 1.) were mercifully after long conniuence, admonished by Gods legates in his name quietly to permit his people to ſerue him; but they wilfully contemned this gentle admonition, Pharao proudly and inſolently anſwering: Who is the Lord, that I ſhould heare his voice, and diſmiſſe Iſrael? I know not the Lord, and Iſrael I wil not diſmiſſe. (Exo. 5.) So
they hardned their owne hartes, and more greuouſly afflicted the faithfulGod did only permitte them to obdurate themſelues. God permitting the wicked to liue, and proſper for a time in this world, not punishing them ſo much as they deſerued, nor mollifying their hartes, not illuminating their vnderſtanding vnto effectual conuerſion, but iuſtly permitting them to perſist in obſtinacie (Ex. 7. 8. 9. 10. &c.).Protection & Inuocation of Angels and Patriarches.
Protection of Angels & inuocation is proued, (Gen. 24. 32. 48.) Patriarches names alſo inuocated (c. 48. v. 16.) Iſaac was bleſsed & proſpered for Abrahams ſak
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, becauſe Abraham obeyed Gods voice, kept his preceptsS. Aug▪ li 16 c. 36.
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. & cōmandements, obſerued his ceremonies & his lawes. (Gen. 26.)Adoration of creatures. Ioſephs rodde adored by Iacob. (Gen. 47.) Moyſes commanded to put of his shooes, becauſe the place was holie (Exod. 3.) Swearing by creatures
Swearing by creatures. Ominous ſpeach. Dreames. Images. Reliques. Deuotion to holie places. Figure of Chriſt croſſe. lawful, and ſome times more conuenient, then immediatly by God him ſelfe (Gen. 42.) Likewiſe Ominous ſpeach. (Gen. 24.) and Dreames. (Gen 37. 40 41) are ſometimes lawfully obſerued, and are from God. Idols alwaies vnlawful, but not al Images (Gen. 31. 35.) Reliques to be reuerently vſed, as Ioſephs bodie conſerued in a coffin in Aegypt, (Gen vlt.) tranſlated by Moyſes (Exo. 13.) and ſo brought into Chanaan, and layedIoſue 24. with other Patriarches in Sichem. Going bare foote to holie places an act of religious reuerence, and deuotion. (Ex. 3.) The ſigne of the croſse vſed by Iacob. (Gen 48.) a figure of Christs croſſe. The wood caſt by Moyſes into the bitter water, and making it ſweete (Exo. 15.) an other figure therof.
Funeral obſequies were obſerued by Abraham for his wife SaraFuneral offices (Gen. 23.) with mourning and weeping for her, according to the qualitie of ſo holie a perſon, who it is like needed not other ſatisfactorie workes as Saul and Ionathas, and others ſlaine in battel, for whom Dauid and his2. Reg.
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. court did not only mourne and weepe, but alſo faſted til euen. He alſo boughtPlace dedicated for burial a field with a duble caue, where he buried her, dedicating it for this peculiar vſe, and both himſelf, and Iſaac, Iacob, Rebecca, and Lia were there buried. (Gen. 49. v. 31.) Ioſeph with al his brethren mourned for their father Iacob,Mourning 40 dayes. Exequies of ſeuen dayes. firſt fourtie dayes in Aegypt, then carying him into Chanaan, celebrated the exequies other ſeuen dayes (Gen. 50.) His particular digging of his owne graue (v. 5.) and both his and Ioſephs ſpecial charge to be buried amongſt their anceſters, and the tranſlation of al the twelue ſonnes ofSpecial place of burial rightely deſired. No ſoule before Chriſt entred into heauen Diuers places in hel.
Act. 7. v. 16. Iacob, into Sichem, confirme the deſire of burial in one place rather then in an other, to be agreable to nature, and holie Scriptures.
Touching the ſoules departed, euen the moſt perfect, went into the lower partes, generally called Hel. But ſome were in rest, others in paines, according to their deſertes, none in heauen before Chriſt. As S. Hierom (comment▪ in Oſee. 13. et Eccleſ. 3.) proueth by Iacobs vvordes (Gen. 37.) I wil deſcend vnto my ſonne into hel. by Iobs lamentation (ch. 7. et 17.) that al (good and bad) were retained in hel, ſaying! If I ſhal expect,
hel is my houſe, and in darknes I haue made my bed. VVhich place or receptacle of ſuch Saintes, as Iacob and Iob, vvas doubtles farre diſtant from hel of the damned, for betvven Lazarus in Abrahams boſome andLuc. 16. the glutton intorments, is a great chaos (or large ſpace) and yet the highest of theſe places is called hel.
In reſpect of Reſurrection, the ſame Iacob called his life in this vvorldReſurrection a pilgrimage (Gen. 47.) and Iob, (ch. 7.) a warfare vpon earth: profeſsing expreſsly (ch. 19.) In the laſt day I ſhal riſe out of the earth. And I ſhal be compaſſed againe with my skinne, and in my fleſh I ſhal ſee God. Our B. Sauiour alſo proueth the Reſurrection, becauſe the God of Abraham, Iſaac, and Iacob (Exo. 3.) is God of them, not
Mat. 22 as they are dead, but as they are liuing, and to returne againe to life in bodie and ſoule together. Of general Iudgement Iob ſaieth (ch. 31.) What ſhalGeneral Iudgement. I doe when God ſhal riſe to iudge? and when he ſhal aske, what ſhal I anſwere him? And Eliu (ch. 34.) ſaieth: The omnipotent wil render a man his worke, and according to the waies of euerie one, he wil reeompence them. Sodom and Gomorra (Gen. 19.) were example
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. Pet. 2.
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p. Iud.
Eternal puniſhment of the wicked: and ioy of the bleſſed. (ſaith S. Peter. and S. Iude) of eternal puniſhment in hel fire.
Of eternal life Iacob profeſſed his hope (Gen. 49.) ſaying: I wil expect thy ſaluation ô Lord. And Moyſes (as S. Paul teſtifieth) denied him ſelfe to be the ſonne of Pharaoes daughter, eſteming the reproch of Chriſt greater riches, then the treaſure of the Aegyptians. ForHeb. 11. he looked vnto the reward. Thus much touching particular pointes ofContinuance of the Church notwithſtanding breathes from it. Religion. It reſteth to ſee the viſible knowen members of the Church, with the heades and gouernors therof, ſucceding without interruption in the ſame age, notwithſtanding ſome brake and departed from them, and other innumerable Sectes of Infidels ſtil multiplied in the world.
To beginne therfore with Abraham, before the former age was ended,Abraham neuer contaminate in Religion. (at which time he was 75. yeares old) holie Scriptures stil ſpeake of him, as alwaies vndefiled, and a true ſeruant of God, though his father Thare and his brother Nachor ſometimes ſerued ſtrange goddes, (Ioſue. 24.) but were reclamed, and the whole familie, (as S. Auguſtin proueth, lib. 16. c.Thare and Nachor reduced from idolatrie. 13. de ciuit) was perſecuted by the Chaldees. VVherupon Thare leauing Chaldea brought Abraham, Lot, and Sarai, ſo farre as Haran in Meſopotamia (Gen. 11.) whither alſo Nachor repaired afterwards, and there made his habitation, as appeareth (Gen. 24.) But Abraham vvas ſooner, and more ſpecially perſecuted in Chaldea, as Ioſephus teſtifieth (li. 1. Antiq.) for hisAbraham publikly profeſſed his faith. clere and publique profeſsion of one God, Creator of al things, and that by his only goodnes, and not by mens ovvne povver, happines is attained. Further Suidas (vocab. Abraham) vvriteth, that at the age of 14. yeares, he admonished his father, not for lucre ſake, to ſeduce men by vvorshipping images
of falſe goddes, auouching that there is no other, but the celeſtical God, maker of the whole world. In vvhich ſincere profeſsion hovv he alvvaies perſeuered is often testified, and needles here to be repeted. Alſo Sem, Sale, and HeberSem. Sale. Heber. his proper anceſters (the ninth, ſeuenth, and ſixth in right line before him) were al holie men, and liued al Abrahams time, much of Iſaachs, and part of Iacobs dayes. Likevviſe Melchiſedech King and Prieſt (a diſtinct perſon, ofMelchiſedech. an other lineage, as vve ſuppoſe, from Sem) liued in the beginning of this age. Al which being renowmed men had great troupes, or rather countries, whichManie profeſſors of true Religion. with them ſerued the only true God. VVherof we haue example, in that Abraham (being but a ſtranger in Chanaan) vpon a ſuddaine exploite, (Gen. 14.) made readie of the ſeruants borne in his houſe, three hundreth and eighteene wel appointed, men of armes, al of the ſame religion; for shortly after they were al circumciſed (Gen. 17.) yet was king Melchiſedech of more power and authority then he. And the other here mentioned, except his elder brother Nachor, and his nephevv Lot, vvere his ovvne direct progenitors, and by likelihood more potent. Againe from Abraham the ſucceſsion held on right to Aaron and Moyſes, and the vvhole people of Iſrael, vvhich vvith them paſſed out of Aegypt through the redde ſea.
But in the meane time, diuers alſo of Abrahams kindred and ſeede, brakeBreaches from the Church. of from this communitie: and fel to idolatrie. For albeit Lot, his brothers ſonne perſeuered in the true ſeruice of God, yet Lots ſonnes, Moab and Ammon, at least the Moabites and Ammonites, two nations that came of themMoabites and Ammonites. Nachors progenie. (Gen. 19.) were infidels and idolaters. Likewiſe though Nachor, and Bathuel (Nachors ſonne) continued henceforth in true faith and religion, yet Laban (the ſame Bathuels ſonne) had falſe goddes, vvhich Rachel tooke away (Gen 31) But true religion being not wholly extinguished in theſe families, both Iſaachs wife Rebecca, and Iacobs wiues Lia and Rachel, with their handmaides Bala and Zelpha, either beleued rightly, or were more eaſily broughtIſmaelites. to true beleefe, and ſeruice of God. Iſmael Abrahams first ſonne was in his youth euel diſpoſed (Gen. 21.) and for endeuoring to corrupt Iſaac (vvhich S. Paul calleth perſecution) was together with his mother Agar,Gal. 4.
caſt out of Abrahams houſe, yet proſpered in the deſert; had twelue ſonnes dukes, ſometimes viſited his father, and together with Iſaac buried him (Gen. 25.) And at the age of 137. yeares died and was2. Paral. 12 16. &, 28. put to his people, that is, to others like himſelf good or euil. Abraham alſo ſeparated his other ſonnes begotten of Cetura (v. 6.) from Iſaac, to whom only and not to any other, the promiſed land of Chanaan, and otherMadianites. more ſpecial bleſsings pertained. Of theſe laſt ſonnes came the people of Madianites, who kept ſome reſemblance with the people of God in religion, and therin prefigured heretikes, that deſcend from Catholique race, but falling to ſchiſme & hereſie, doe not participate eternal enheritance, with the ſpiritual
children of God as S. Auguſtin teaceth (q. 70. in Gen.) In like ſorte of the two ſonnes of Iſaac, onlie Iacob had the ſpiritual bleſſing, andIdumeans. enheritance therto belonging (Gen. 27.) Eſau though prophane in maners ſelling his birthright (Gen. 25. v. 32) which wa
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ritual turiſdictionHeb. 12. wherin he was a figure of the reprobate, yet it ſemeth he kept the true faith (Gen. 35. v. vlt.) But whether he did or no, ſure it is, Iob, (who is probably thought to be of his race (Gen. 36.) was a moſt holie man and a rare example of vertue. But the poſterities of them both, and al the progentes of Iſmael, and of Abrahams other ſonnes by Cetura, ſooner or later
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l to infidelitieIdolatrie ſtil increaſing yet the Church continued, yea alſo increaſed. and idolatrie. In other nations of the world, stil new goddes and goddeſes were multiplied vpon euerie occaſion, As S. Auguſtin (li. 18. de ciuit.) recounteth diuers. Al which notwithſtanding, the true Church and citie of God continued moſt viſible and notorious, yea with meruelous increaſe, eſpecially after they were more hated and afflicted in Aegypt (Exo. 1.) VVhither they were brought by the ſtrange and ſpecial prouidence of God, more ſtrangely preſerued, and most miraculouſly deliuered from thence.
Much more the Church of Chriſt (wherof this was a shadow, andThe Church of Chriſt in the new Teſtamēt alwayes viſible and great. figure) hath benne and shalbe euer moſt viſible, from the firſt foundation therof to the worlds end For beſides the promiſes and predictions in the new Teſtament, al the Scriptures alſo of the old, which fortel Chriſt, do withal forshew his Church. Totum quod annunciatur de Chriſto (ſaieth S. Augustin de vnitate Eccleſ. c. 2.) caput & corpus eſt. Al that isThe ſame Scriptures forſhew Chriſt and his Church. ſpoken of Chriſt is (of) the head and the bodie; The head is the onlie begotten Ieſus Chriſt, the Sonne of the liuing God: he the Sauiour of the bodie. His bodie the Church. Againe (c. 4.) Totus Chriſtus caput & corpus eſt. VVhole Chriſt is the head and the bodie. The head, the onlie begotten Sonne of God, and the bodie his Church: the bridgrome and bride, tvvo in one flesh. Yea for no other cauſe (ſaieth he li. de catech. rud. c. 3.) were al thoſe things written, before the coming of our Lord, which we read in holie Scriptures, but that his coming might be commended, and the future Church prefigured, that is, the people of God through out al nations, which is his bodie. The ſame doth S. Paul teach vs, not only ſaying (Gal. 3.) The law was our pedagogue (or conductor) to Chriſt, but alſo (1. Cor. 12.) that as the (natural) bodie is one and hath manie members, and al the members of the bodie, wheras they be manie, yet are one bodie; ſo alſo Chriſt. And (Coloſſ. 1.) that Chriſts bodie is the Church. As therfore the great bleſsing ofMultitude of progenie promiſed to Abraham pertaineth to the Church of Chriſt. redemption and ſaluation was promiſed in Chriſt (Gen. 12. &c.) ſo it was withal expreſsed, that al nations, and kindreds of the earth should beGen. 13.
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. 17. &. 22. partakers therof, yea ſo innumerable as the duſt of the earth, the ſtarres of heauen, and ſandes of the ſea. VVhich S. Paule ſaieth (Rom. 9.) is
not ment of Abrahams natural children, but of the children of promiſe, ſuch as the Romane Chriſtians, and others, Ievves and Gentiles. So S. IohnApoc. 7. ſaw in a viſion as a certaine number of twelue thouſand ſigned of euerie tribe of Iſrael, but after theſe a great multitude which no man could number of al nations, tribes, peoples, and tongues. To ſayVery abſurde to ſay, the Church of Chriſt was at anie time obſcure. therfore, as ſome old and nevv heretikes doe, that the Church of Chriſt ſome times conſiſteth of fevv, or, inuiſible perſons, vvere to ſay God kept not promiſe vvith Abraham (Gen. 17.) and to make the bodie and thing figured, more obſcure then the shadovv and figure; ſeeing in the whole time of the Lavv of nature, that is in theſe three firſt ages of the vvorld, the Church being but a figure of that vvhich is novv, yet vvas alvvayes viſible and notorious, as hath benne declared. And that vvith perpetual ſucceſsion of ſupremeSucceſſion of ſpiritual gouernets during the law of nature. heades, rulers and gouerners. As is before noted in the firſt age from AdamIob. 19. to Noe: in the ſecond from Noe to Abraham: ſo in this third, by the right line of Abraham, Iſaac, Iacob, Leui, Caath, and Amram, to Aaron and Moyſes, (Exo. 6.) the Holie Ghost not there reciting more genealogies being come to the origin of the Priſtlie Tribe, that is to theſe tvvo vvhom his diuine goodnes ſelected and ordained, as vvel to ſpeake to Pharao in behalf of the children of Iſrael, and to bring them out of the Land of Aegypt, as aftervvards by one of them to giue his people a vvritten Lavv,Prieſthood Moyſes law eſtabliſhed in Aarons ſeede. and in the other a perpetual prouiſion of ſpiritual paſtors. For in Aaron theEx. 28. Nu.
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. elder brother God eſtablished an ordinarie ſucceſsion of Prieſthood, from that time to Chriſt, vvhich before pertained to the firſtborne in euerie familie:
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dioyning the reſt of Leuites tribe to aſsiſt them, in adminiſtration of ſacred things. But Moyſes the younger brother vvas extraordinarily called (whichMoyſes chiefe in ſpiritual and temporal gouernment. God therfore shewed and confirmed by ſpecial miracles) not onlie to Prieſthood, but alſo to be as the God of Pharao, Superior of Aaron, chiefe mediator betwen God and his people, as wel in deliuering them from the ſeruitude of Aegypt, and in receiuing the Law, and deliuering it to them, as in al other ſupreme gouernment ſpiritual and temporal during his life.
CHAP. XVI. The people murmuring for meate, and that they had left the flesh pottes of Aegypt,The beginning of the fourth age. 4 God geueth them quailes, and Manna. 16. VVherof they are commanded to gather for euerie day, 22. but the ſixt day duble for the Sabbaoth,The ſecond parte of this booke How the Iſraelites were ſuſtained in the deſert, & prepared to receiue the Law. 32. and to kepe a meaſure of it in the tabernacle for a memorie.
AND they ſette forward from Elim, and al the multitude of the children of Iſrael came into the deſert Sin,
which is betwene Elim & Sinay: the fiftenth day of the ſecond moneth, after they came forth out of the Land of Aegypt. † And al the aſſemblie of the children of Iſrael murmured againſt Moyſes and Aaron in the wilderneſſe. † And the children of Iſrael ſaid to them: Would to God we had died by the hand of our Lord in the Land of Aegypt, when we ſate ouer the fleſh pottes, and did eate bread our fill: why haue you brought vs into this deſert, that you might kil al the multitude with famine? † And our Lord ſaid to Moyſes: Behold I wil raine you bread from heauen: let the people goe forth, and gather that ſufficeth for euerie day: God leaſt it in their wil to be content with ynough, or to couere more, yet ſuffered them not to haue more, when it came to meaſurin
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g, v. 18. & 2. Cor. 8. that I may proue them whether they wil walke in my law, or no. † But the ſixt day let them prouide for to bring in: and let it be duble to that they were wont to gather euerie daie. † And Moyſes and Aaron ſaid to al the children of Iſrael: At euen you ſhal know that our Lord hath brought you forth out of the land of Aegypt: † and in the morning you ſhal ſee the glorie of our Lord: for he hath heard your murmuring againſt our Lord: but as for vs, what are we, that you mutter againſt vs? † And Moyſes ſaid: At euen our Lord wil geue you flesh to eate, and in the morning bread your fill: for he hath heard your murmuringes, which you haue murmured againſt him, for what are we? neither is your murmuring againſt vs, but againſt our Lord. † Moyſes alſo ſaid to Aaron: Say to the whole aſſemblie of the children of Iſrael: Approch you before our Lord: for he hath heard your murmuring. † And when Aaron ſpake to al the aſſemblie of the children of Iſrael, they looked toward the wilderneſſe: and behold the glorie of our Lord appeared in a cloud. † And our Lord ſpake to Moyſes, ſaving: † I haue heard the murmuringes of the children of Iſrael, ſay to them: At euen you shal eate fleſh, and in the morning you ſhal haue your fil of bread: and you ſhal know that I am the Lord your God. † Therfore it came to paſſe at euen, and Theſe birdes by Gods prouidence came from other places to the children of Iſrael Nu. 11. v. 31. the quaile roſe, and couered the campe: in the morning alſo a dew lay round about the campe. † And when it had couered the face of the earth, it appeared in the wilderneſſe ſmal, and as it were beaten with a peſtil like vnto the hoare froſt on the ground. † Which when the children of Iſrael had ſeene, they ſaid one to an other: ▪ Man-hu! which ſignifieth: What is this! for they knew not what it was. To whom Moyſes ſaid: This is
the bread, which our Lord hath geuen you to eate. † This is the word, that our Lord hath commanded: Let euerie one gather of it ſo much as ſufficeth to eate: a gomor euerie man, according to the number of your ſoules that dwel in a tent ſo shal you take vp. † And the children of Iſrael did ſo: and they gathered, one more, an other leſſe. † And they meaſured by the meaſure of a gomor: neither he that gathered more, had aboue: nor he that prouided leſſe, found vnder: but euerie one gathered, according to that which they were able to eate. † And Moyſes ſaid to them: Let no man leaue therof til the morning. † Who heard him not, but certaine of them left vntil the morning, and it beganne to be ful of wormes, and it putrified. and Moyſes was angrie againſt them. † And euerie one of them gathered in the morning, ſo much as might ſuffice to eate: and after the ſunne waxed hotte, it melted. † But in the ſixt day they gathered duble portions, that is, two gomors euerie man: and al the princes of the multitudeBy their wo
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dering at the duble quā
titie, it appeareth they intended not to gather ſo much. came, and told Moyſes. † Who ſaid to them: This is it which our Lord hath ſpoken: The Sabbathes reſt is ſanctified vnto our Lord to morow. Whatſoeuer is to be wrought, doe it: and the meates that are to be made readie, make them readie: and whatſoeuer shal remaine, lay it vp vntil the morning. † And they did ſo as Moyſes had commanded, and it putrified not, neither
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was there worme found in it. † And Moyſes ſaid: Eate it to day, becauſe it is the Sabbath of our Lord: to day it shal not be found in the field. † Gather it ſix dayes: but in the ſeuenth day is the Sabbath of our Lord, therfore it shal not be found. † And the ſeuenth day came: and ſome of the people going forth to gather, found not. † And our Lord ſaid to Moyſes: How long wil you not keepe my commandementes, and my law? † See that our Lord hath geuen you a Sabbath, and for this cauſe on the ſixt day he geueth you duble portions: let each man tarie with himſelfe, and let none goe forth out of his place the ſeuenth day. † And the people kept the Sabbath on the ſeuenth day. † And the houſe of Iſrael called the name therof Manna: which was as it were coriander ſeede white, and the taiſt therof like to flowre with honie. † And Moyſes ſayd: This is the word, which our Lord hath commanded:By anticipation Moyſes writeth here the commadment geuen when the Tabernacle and Arck were finiſhed. Exo.
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Fil a gomor of it, and let it be kept vnto the generations to come hereafter: that they may know the bread, wherwith I
fed you in the wildernes, when you were brought forth out of the Land of Aehypt. † And Moyſes ſayd to Aaron: Take
This Relique was put in a golden veſſel▪
Heb 9. though it was infinitly inferior to Chriſts fleſh
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6 yea inferior to the fleſh
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anie glorified Sainct. one veſſel, and put Manna into it, ſo much as a gomor can hold: and lay it vp before our Lord to keepe vnto your generations: † as our Lord commanded Moyſes. And Aaron put it in the tabernacle to be reſerued. † And the children of Iſrael did
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e Manna fourtie yeares, til they came into the habitable land: with this meate were they fed, vntil they touched the borders of the land of Chanaan. † And a gomor is the tenth part of an ephi.
ANNOTATIONS. CHAP. XVI.
15. Man hu! vvhat is this! VVhen the people of Iſrael in the deſert had ſpentManna ſo called of Man-hu. their prouiſion of meate brought from Aegypt, and according to Gods promiſe had receiued ſtore of quailes; going forth in the morning they ſawe a ſtrange thing lye vpon the ground like to hoare froſt, wherat merueling they ſaid one to an other: VVhat is this! in their language Man hu! VVherupon ſaith Theodoret (q. 30. in Exod) their demand vvas turned into the name, and it vvas called Manna. VVhich as the ſame and other ancient Doctors gather by the holieIt was a figure of the Euchariſt. Scriptures, was a wonderful and miraculous meate, and withal a figure of a more excellent thing, long after promiſed, and geuen by our B. Sauiour, in the holie Sacrament of the Euchariſt. As witneſſe S. Gregorie Nyſ
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en (
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nar. vit
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Moyſi,
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ir
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a m
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dium) S. Ambroſe (li. de ijs qui Myst. in
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ant cap. 8.) S.li. 3. c 37.
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o 45 T
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26. Ioan. 6. v. 25. 41. 49. 51. 55. Cyril Alexandrinus, S Chry
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oſtom, S. Auguſtin, Theophilact and others, vpon the ſixt of S. Iohn. VVhere alſo the text of our Sauiours long diſcourſe with the Capharnaites, ſheweth euidently that he promiſed to geue a farre better meate then Manna, to thoſe that beleued in him Iam, ſaieth our Lord, the bread of life, vvhich deſended from heauen; your fathers did eate Manna in the deſert, and died The bread vvhich I vvil geue is my flesh, for the life of the vvorld. My flesh
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meate in deede, and my bloud is drinck
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indeede &c. S. Paul likewiſe teacheth (1. Cor 10) that this Manna, and the vvater iſſuing out of the rocke, were figures of the ſame B Sacrament, as is noted in thoſe places.
Here only we commend to the Chriſtian readers remēbrance that the thingTwelue miracles in Manna. figured, doth euer excede the figure (according to S Pauls doctrin (Colloſ 2.) wiſhing him therfore to conſider, that in Manna were at leaſt twelue clere miracles. Fir
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, it was made by Angels, wherof it is called, the bread of Angels.
Pſal 77. v 25
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1. Secondly, it was not produced from the earth, nor water, as ordinarie meates2. are▪ but came from the ayre. Thirdly, how faſt or ſlowly ſoeuer anie man did3. gather it, in the end ech one had the ſame meaſure ful, called a gomor, and no more nor leſſe Fourthly, the ſixth▪ day (which was next before the Sabbath,4. that which they gathered, was found to be duble portions to other dayes, that is, two gomors for euerie one Fiftly, there fel none at al on the Sabbath5. 6. day Sixtly, if in the reſt of the weke anie part was left al night, it putrified▪ and was corrupt in the morning, but the night before the Sabbath day, it remained ſound and good. Seuently, notwithſtanding diuerſitie of ſtomakes,7.
in ſo great a multitude, the ſame meaſure was ſufficient and no more, to euerie one young and old, and of middle age Eightly the heate of the ſunne melted8. and conſumed that which remained in the field, though otherwiſe it indu
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ed heate of the fire, ſeething in water, grinding in milles, and beating in motters.9. 10. Ninthly, it taſted to euerie one, what they deſired. Tenthly, it ſeemed neuertheleſſe to the euil minded, loathſome and light meate, but pleaſant to the11. 12. good. Eleuently, part of it was kept in the Arke by Gods commandment, and was not corrupted in manie hundreth peares. Twelftly, this ſtrange and extraordinarie prouiſion, continued fourtie yeares, that is, til the children of Iſrael came to the promiſed land and then ceaſed.
You ſee then ſo miraculous a figure farre excelled Zuinglius, or CaluinsNo miracle in Proteſtants Communion. communion bread, which containeth no miracle at al, only ſignifying Chriſts bodie. But, as our Sauiours owne wordes importe, and ancient fathers teach vs, by Manna was prefigured Chriſts verie bodie and bloud, with his ſoule and Diuinitie vnder the forme of bread.
For this indeede infinitly excelleth Manna, containing al the foreſaid, or ratherAl the ſaid miracles are more eminent in the B. Sacrament. much more eminent miracles For (firſt) it was conſecrated by the maruelous power of Chriſts word, and euer ſince the ſame is done, by the like power communicated to Prieſts, (2) in his Church militant, (3) one and the verie ſame, and not manie, in innumerable places, and in euerie leſ
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e or greater forme, yea in the leaſt particle of the accidents that may be, Chriſt is whole1. 2. 3. and entire (4). It geueth abundance of grace in this life, ſignified by the day4. before the Sabbath, for the glorie of the next li
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e in eternal
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eſt. (5) where is5. no more vſe of Sacraments, but euerlaſting fruition of glorie (6) VVhoſo6. euer therfore would make temporal commoditie of this heauenlie foode, as it were reſeruing Manna for other dayes of the weke, it periſheth to him, and turneth to his ignominie, but being reſerued in the faithful ſoule, for the life to come, which is the true Sabbath, it remaineth an heauenlie treaſure. (7)7. And ſo it auaileth to euerie one, as their ſoule, which is the ſpiritual ſtomake of ſupernatural meate, is leſſe or more diſpoſed. (8) Though heate of perſecution,8. and other aduerſe power take away this Sacrament and Sacrifice, abrode in the field of this world, yet no power extinguiſheth it within the Church,9. where it is in due maner prepared and miniſtred to the children of God. (9). where it yeldeth al comfort, ſtrength and contentment to good ſpiritual deſires, (10) but to the incredulous Capharnaitesſemeth vnpoſſible, and to carnal10. 11. conceipts loathſome (11) Being worthely receiued into our mortal bodies, our arke or temporal tabernacle, it remaineth in incorruptible effect, wherby the bodie ſhalbe raiſed againe from death, and together with the ſoule be eternally glorified. (12) In the meane time of this pilagrimage of mankind,12. it is our way-faring ſpecial prouiſion, dailie and ſuperſubſtantial bread, til we ſhal poſſeſſe the promiſed land, the kingdome of heauen in eternal bliſſe.
CHAP. XVII. The people murmuring againe in Raphidim for want of drinck, our Lord giueth them water out of arock. 8. Amalech fighteth with them And Moyſeslifting vp his hand in prayer, Iſrael ouercometh, otherwiſe Amalech pr
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THERFORE al the multitude of the children of Iſrael ſetting forward from the deſert Sin, by their manſions,
according to the word of our Lord, camped in Raphidim, where there was no water for the people to drinke. † Who chiding againſt Moyſes, ſaid: Geue vs water, that we may drinke To whom Moyſes anſwered: Why chide you againſt me? Wherfore doe you tempt our Lord? † The people therfore was thirſtie there for lacke of water, and murmured againſt Moyſes, ſaying: Why didſt thou make vs goe forth out of Aegypt, to kil vs, and our children, and our beaſtes with thirſt. † And Moyſes cried to our Lord, ſaying: What ſhal I doe to this people? Yet a litle while, and they wil ſtone me. † And our Lord ſaid to Moyſes: Goe before the people, and take with thee of the ancients of Iſrael: and the rodde wherwith thou didſt ſtrike the riuer, take in thy hand, and goe. † Behold I wil ſtand there before thee, vpon the rocke Horeb: and thou ſhalt ſtrike the rocke, and water ſhal goe out therof, that the people may drinke. Moyſes did ſo before the ancientes of Iſrael: † and he called the name of that place, Temptation, becauſe of the chiding of the children of Iſrael, and for that they tempted our Lord, ſaying: Is the Lord amongſt vs or not? † And Amalec came, and fought againſt Iſrael in Raphidim. † And Moyſes ſayd to Ioſue: Chooſe out men: and goe forth and fight againſt Amalec: to morow I wil ſtand in the toppe of the hil, hauing the rodde of God in my hand. † Ioſue did as Moyſes had ſpoken, and he fought againſt Amalec: but Moyſes and Aaron and Hur went vp vpon the toppe of the hil. † And when Moyſes lifted vp his hands, Iſrael ouercame: butIf this ceremonie of holding vp his handes was of ſuch importance in the law of nature, why do Heretikes deride the ſame, and the like in the Catholique Church? VVheras alſo our Sauiour lifting vp his hands bleſſed his diſciples. Luc. 24 S Damaſcen alſo teacheth (li 4. c. 12 Oxthox.) that this exten
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ion of his handes prefigured the Croſſe of Chriſt. And now it repreſenteth the ſame. if he did lette them downe a little, Amalec ouercame. † And the handes of Moyſes were heauie: therfore they tooke a ſtone, and putte vnder him, wherupon he ſate: and Aaron and Hur ſtaied vp his handes on both ſides. And it came to paſſe that his handes were not wearie vntil ſunne ſette. † And Ioſue put Amalec to flight, & his people by the edge of the ſword. † And our Lord ſaid to Moyſes: Write this for a monument in a booke, & deliuer it to the eares of Ioſue: for I wil deſtroy the memorie of Amalec from vnder heauen. † And Moyſes builded an Altar: and called the name therof, Our Lord my exaltation, ſaying: † Becauſe the hand of our Lords throne, and the warre of our Lord ſhal be againſt Amalec, from generation vnto generation.
CHAP. XVIII. Iethro Moyſes father in law bringeth to him his wiſe and childrens, 8. And hearing the great workes of God. 12. offereth Sacrifice. 13 and Wiſely aduiſed Moyſes to appoint ſubordinate officers to iudge leſse cauſes, reſeruing the greater to him ſelfe.
AND when Iethro the
Cohen in Hebrew ſignifieth Pri
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ſt which offices in the law of nature were often ioyned in one perſon. prieſt of Madian, the allied of Moyſes, had heard al the thinges, that God had done to Moyſes, and to Iſrael his people, and that our Lord had brought forth Iſrael out of Aegypt: † he tooke Sephora the wife of Moyſes whom he had ſent backe: † and her two ſonnes, of which one was called Gerſam, his father ſaying: I haue bene a ſtranger in a forren countrie. † And the other Eliezer: for the God of my father, quoth he, is my helper, and hath deliuered me from Pharaoes ſword. † Iethro therfore the allied of Moyſes came and his ſonnes, and his wife to Moyſes into the deſert, where he was camped beſide the mountayne of God † And he ſent word to Moyſes, ſaying: I Iethro thy allied come to thee, and thy wife, and thy two children with her. † Who going forth to mere his allied, adored, and kiſſed him: and they ſaluted on an other with wordes of peace. And when he was entred into the tent, † Moyſes told his allied al thinges that our Lord had done to Pharao, and the Aegyptians for Iſrael: and the whole trauaile which had chanced to them in the iourney, and that our Lord had deliuered them. † And Iethro reioyced for al the good thinges, that our Lord had done to Iſrael, becauſe he had deliuered them out of the handes of the Aegyptians, † and he ſaid: Bleſſed is the Lord, that hath deliuered you out of the hand of the Aegyptians, and out of the hand of Pharao, that hath deliuered his people out of the hand of Aegypt. † Now doe I know, that the Lord is great aboue al goddes: for becauſe they dealt proudely againſt them. † Iethro therfore the allied of Moyſes offered holocauſtes and hoſtes to God: and Aaron and al the ancientes of Iſrael came, to eate bread with him before God. † And the next day Moyſes ſate to iudge the people, who ſtoode by Moyſes from morning
vntil night. † Which thing when his allied had ſeene, to witte, al thinges that he did in the people, he ſaid: What is this that thou doeſt in the people? Why ſitteſt thou alone, and al the people attendeth from morning vntil night? † To whom Moyſes anſwered: The people cometh to me ſeeking the ſentence of God. † And when anie controuerſie chanceth among them, they come vnto me to iudge betwene them, and to ſhew the preceptes of God, and his lawes. † But he ſaid: Thou doeſt not wel: † thou art t
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red with fooliſh labour, both thou, and this people that is with thee, the buſines is aboue thy ſtrength, thou alone canſt not ſuſteyne it. † But Manifold wiſdome, wherof Daniel prophecieth (c. 12. v. 4) in Chriſtian gentils, was here prefigured in Iethio a gentil heare my wordes and counſeils, and God ſhal be with thee. Be thou to the people in thoſe thinges that pertaine to God, to report their wordes vnto him: † and to ſhew to the people the ceremonies and rite of wor
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hipping, and the way wherin they ought to walke, and the worke that they ought to doe. † And prouide out of al the people men that are wiſe, and doe feare God, in whom there is truth, and that doe hate aua
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ice, and appointe of them tribunes, and centurions, and quinquagenarians, and deanes, † which may iudge the people at al tymes: and what great matter ſoeuer
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fal out, let them referre it to thee and let them iudge the leſſe matters only: and ſo it may be lighter for thee, the burden being imparted vnto others. † If thou doeſt this, thou ſhalt fulfil the commandment of God, and ſhal be able to beare his preceptes: and al this people ſhal returne to their places with p
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eace. † Which thinges when Movſes heard To whom Moyſes willingly yelded. Origen. in hunc locum. Morally Superiors are admoniſhed by Moyſes example to lerne of a
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he did al thinges that he had ſuggeſted vnto him. † And chooſing ſubſtantial men out of al Iſrael, he appointed them princes of the people, tribunes, and centurions, and quinquagenarians, and deanes. † Who iudged the people at al time: and whatſoeuer was of greater difficultie they referred to him, themſelues iudging the eaſier caſes only. † And he diſmiſſed his allied: who returning went into his countrie.
CHAP. XIX. Nere to mount sinai, with commemoration of their deliuerie from Aegypt
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the people are commanded to be ſanctified.
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6. and ſo our Lord coming in thunders and lightnings ſpeaketh with Movſes.
IN the third moneth of the depature of Iſrael out of the Land of Aegept,▪ this day they came into To this place (which was their 12 manſion) they came the 47. day after they parted from Aegypt. And the third day folowīg which was the
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o, the law was geuen in mount Sinay S. Hierom. Epiſt 1. ad Fabiolam.
the wilderneſle of Sinai, † For departing out of Raphidim, and coming to the deſert of Sinai, they camped in the ſame place, and there Iſrael pitched their tentes ouer againſt the mountaine. † And Moyſes went vp to God: and our Lord called him from the mountaine, and ſaid: God would haue their free conſent, els it were not a perfect couenant Theodoret. q 35 in Exod.
This ſhalt thou ſay to the houſe of Iacob, and ſhalt tel the children of Iſrael: † Your ſelues haue ſene what I haue done to the Aegyptians, how I haue carried you vpon the winges of eagles, and haue taken you vnto me. † If therfore you wil heare my voice, and keepe my couenant, you ſhal be In this couenant God promiſeth particular loue; Prieſtlie function, wherby they might better ſerue him; and effectual grace and ſanctitie. my peculiar of al peoples: for al the earth is myne. † And you ſhal be vnto me The people promiſe loyaltie to God; and to keepe his commandements. a prieſtlie kingdome, and So Angels & Saincts offer our prayers & other good workes to God, though he know al things before hand. a holie nation: theſe are the wordes that thou ſhalt ſpeake to the children of Iſrael. † Moyſes came: and calling together the nations of the people, he declared al the wordes which our Lord had commanded him. † And al the people anſwered together :: Al thinges that our Lord hath ſpoken, we wil doe. And when Moyſes had reported the peoples wordes to our Lord, † our Lord ſaid to him: Now preſently wil I come to thee in the darkeneſſe of a cloude, that the people may heare me ſpeaking to thee, and may beleue thee for euer. Moyſes therfore :: told the peoples wordes to our Lord † Who ſaid to him: Goe to the people, and ſanctifie them to day, and to morow, and let them waſh their garmentes. † And let them be readie againſt the third day: for in the third day the Lord wil deſcend in the ſight of al the people vpon the mount Sinai. † And thou ſhalt appoynt certaine limites to the people in circuite, and ſhalt ſay to them: Beware ye aſcend not into the mount, and that you touch not the endes therof: euerie one that toucheth the mount, dying shal dye. † Handes shal not touch him, but he shal be ſtoned to death, or shal be shot through with arrowes: whether it be beaſt, or man, it shal not liue. When the trumpet shal beginne to ſound, then let them aſcend into the mount. † And Moyſes came downe from the mount to the people, and ſanctified them. And when they had washed their garments, † he ſaid to them: Be readie againſt the third day, and come not neere your wiues. † And now the third day was come, and the morning appeared: and behold thunders deganne to be heard,
and lightenings to flash, and a verie thicke cloude to couet the mount, and the noyſe of the trumpet ſounded exceedingly: and the people, that was in the campe, feared. † And when Moyſes had brought them forth to mete with God from the place of the campe, they ſtoode at the botome of the mount † And al the mount Sinai ſmoked: for becauſe our Lord was deſcended vpon it in fyre, and the ſmoke aroſe from it as out of a fornace: and al the mount was terrible. † And the ſound of the trumpet grew lowder by litle and litle, and was drawen out a length: Moyſes ſpake, and God anſwered him. † And our Lord deſcended vpon the mount Sinai in the very toppe of the mount, and he called Moyſes into the toppe therof Whither when he was aſcended, † he ſaid vnto him: Goe downe, and charge the people: leſt perhaps they wil paſſe their limittes to ſee the Lord, and a very great multitude of them perish. † The prieſtes alſo that come to the Lord▪ let them be ſanctified, leſt he ſtrike them. † And Moyſes ſaid to our Lord: The comon people can not aſcend into the mount Sinai: for thou didſt charge, and command, ſaying: Put limittes about the mount and ſanctifie it. † To whom our Lord ſaid: Goe, gette thee downe and thou shalt come vp, & Aaron with thee: but The people and al inferior clergie alſo, are to kepe their limites and to lerne Gods wil of their ſuperiors the prieſts and the people let them not paſſe the limittes nor aſcend to the Lord, leſt perhappes he kil them. † And Moyſes went downe to the people, and told them al.
ANNOTATIONS. CHAP. XIX.
1. This day.] The firſt day of the third moneth the children of Iſrael came into the deſert of Sinai so counting 16 dayes remaining of the firſt moneth when they parted from Aegypt, al the ſecond moneth of
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dayes, this firſt day of the third moneth, and three dayes more, in which they were ſanctifiedAgreement of old and new myſteries. by waſhing and other ceremonies (v. 10.) the Law was geuen the fifteth day, in figure of the Law of Chriſt, promulgated on whitſunday, the fifteth day after our Redemption. VVherby we ſee meruelous correſpondence of diuine Myſteries, in the old and new Teſtament. S. Auguſtin Epiſt. 119 c. 16.The third part of this booke:
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Diuine Lawes: M
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l: and Iudicial.
CHAP. XX. Moyſes receiueth the D cologue or tenne commandments of God, for al the people. 23. with rep
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ved ſtone, and without ſlippes.
AND our Lord ſpake al theſe wordes: † I am the Lord thy God, which brought thee forth out of the Land of Aegypt, out of the houſe of ſeruitude. † Thou shalt not haue▪ ſtrange goddes before me. † Thou shalt not make to thee▪ aIn Hebrew
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e one of the nine folowing Catech. Ro. p 3 q. 9. grauen thing, no
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any ſimilitude that is in heauen aboue, & that is in the earth beneth, neither of thoſe thinges that are in the waters vnder the earth. † Thou shalt not adore them, nor ſerue them: I am the Lord thy God mightie, ielous, :: viſiting the iniquitie of the fathers vpon the children, vpon the third and fourth generation of them that hate me: † and doing mercie vpon thouſandes to them that loue me, and keepe my preceptes † Thou shalt not take the name of the Lord thy God in vaine▪ for the Lord wil not hold him innocent that shal take the name of the Lord his God vainly. † Remember that thou ſa
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the ſabbath day. † Six dayes shalt thou worke, and ſhalt doe al thy workes. † But on the ſeuenth day is the ſabbath of the Lord thy God: thou shalt doe to worke in it, thou and thy ſonne, and thy daughter, thy man ſeruant, and thy woman ſeruant, thy beaſt, and the ſtranger that is with in thy gates. † For ſix dayes the Lord made heauen and earth, and the ſea, and al thinges that are in in them, and reſted in the ſeuenth day, therfore the Lord bleſſed the ſabbath day, and ſanctified it. † Honour thy fatherThe Epiſtle on weneſday in the third weeke of Lent
and thy mother, that thou mayſt be long liude vpon the earth which the Lord thy God wil geue thee. † Thou shalt not murder. † Thou shalt not committe aduo
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rie. † Thou shalt not ſteale. † Thou shalt not ſpeake againſt thy neighbour
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lfe teſtimonie. † Thou shalt not couet thy neigbours houſe: neither shalt thou deſire his wife, nor ſeruant, nor handmaide, nor oxe, nor aſſe, nor any hing that is his. † And al the people ſaw the voices and the
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ames, and the ſound of the trumper, and the mount ſmoking: and being
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ighted and ſtroken with feare they ſtoode a farre of, † ſaying to Moyſes: Speake thou to vs, and we wil heare: let not our Lord ſpeake to vs, leſt perhappes we die. † And Moyſes ſaid to the people. Feare not: for God came to proue you, and that his t
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rrour might be in you, and you should not ſinne. † And the people ſtoode a fa
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re of But Moyſes went
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nto the darke cloud wherein God was. † Our Lord ſaid moreouer to Moyſes: This ſhalt thou ſay to the children of Iſrael: You haue ſeene that from
heauen I haue ſpoken to you. † You ſhal not make goddes of ſiluer, nor goddes of gold ſhal you make to you. † An AltarThis and other ceremonial precepts are determinate lawes, for obſeruing the cōmandments of the firſt table pertaining to God. of earth you ſhal make to me, and you ſhal offer vpon it vour holocaſtes and pacifiques, your ſheepe and oxen in euerie place where the memorie of my name ſhal be: I wil come to thee, and wil bleſſe thee. † And if thou make an Altar of ſtone vnto me, thou ſhalt not build it of hewed ſtones: for if thou lift vp thy knife ouer it, it shal be polluted. † Thou shalt not goe vp by grieſes vnto myne Altar, leſt thy turpitude be diſcouered.
ANNOTATIONS. CHAP. XX.
3. Strange goddes] Proteſtants pretend here to proue, that al Catholiques areProteſtants charge al Catholiques to be Idolaters. Idolaters, for honoring Sainctes, and their Reliques and Images. And they haue ſo defamed Catholique Religion in this behalfe, that the vulgar ſorte of deceiued people, otherwiſe knowing Catholiques to be ordinarily of moderate conuerſation in life, of iuſt dealing towardes their neighboures, addicted to prayer, faſting, almes, and manie good woorkes, more wantingThey abuſe their folowers among them ſelues: yet ſuppoſing them, notwitſtanding theſe laudable qualities, to be Idolaters, are therby auerted from Catholique Religion. And ſurely it were a iuſt cauſe, if it were true. As wel therfore to purge our ſelues of ſo haynous an imputed crime, as to remoue this dangerous block of erronious conceipt, we ſhal here note ſome of the Proteſtants egregious lies, againſt the whole Church militant, and blaſphemous reproches againſt the the glorious Sainctes: then briefly declare the true and ſincere doctrine, andThey belie the Church militant. practiſe of the Catholike Church in this point. Luther in his poſul vpon the Goſpel of our Lordes Incarnation, ſayth: Papiſt
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Virginem Mariam Deum conſtituunt: Omnipotentiam
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i in caelo, & in terra tribuunt. The Papiſts (ſaith he) make the Virgin Marie God: they attribute to her omnipotencie in heauen and in earth. In Papiſtrie al expected more fauour and grace from her, then from Chriſt himſelf. His ſcholar Melancton (in locis comm
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) poſtilling the firſt Precept, ſaith: Papiſtes inuocate Sainctes, and worſhip Images in heathniſh maner. Caluin (li. de neceſſ. refor Eccleſ.) ſaith: thoſe of the Emperours religion (meaning al Catholiques) ſo diuide Gods offices among Sainctes, that they ioyne them to the Soueraigne God, as collegues; in which multitude God lieth hidden. Againſt the moſt glorious virgin mother the ſame Luther (ſer. de natali virg. Mar.) feared not to ſay, that he eſtemed no more of theBlaſpheme the triumphant. prayer of S▪ Marie, then of anie one of the people And his reaſon is worſe then his wicked aſſertion, for that, ſaith he, al that beleue in Chriſt are as iuſt, and as holie as the virgin Mar
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e, or anie other Sainct how great ſoeuer. The Magdeburgian Centuriators (li. 1. Cent. 1.) affirme that the virgin Marie ſinned greuouſly, yea compare her imagined faultes with the ſinne of Eue in paradiſe. (li. 2.) They charge S. Peter and S▪ Paul (alſo after their conuerſions) with diuers great crimes. Caluin (li. 3. Inſt. c▪ 2. parag. 31.) condemneth Sara
and Rebecca of great ſinnes (c. 4.) reprehendeth Iudas Machabeus for ſuperſtitious, and prepoſterous zeale, in cauſing Sacrifice to be offered for the dead. In his commentarie (in 32. Exodi) he accuſeth moſt holie and meke Moyſes of arrogancie and pride And (li. 3 Inſtit. c. 20. pa. 27.) he ſcuruely ſcoffeth at al Sainctes in general, ſaying; If they heare mortal mens prayers, they muſt haue eares ſo long, as from heauen to earth. And calleth them not only homines mortuos, dead men, (which S. Hierom reproued in Vigilantius) but alſoAl modeſt mē wil condemne theſe blaſphemies. Catholique doctrine and practiſe conuince their lies. The true Catholique doctrin Honour due to excellencie
vmbras, laruas, colluuiem: shadovves, night goblins, ſtincking ſilth. yet more, (li. de vera refor. Eccleſ. rat.) he calleth them Monſtra, carnifices, bestias, monſters, hangmen, beaſtes. Theſe and like blaſphemies modeſt men can not but abhore and deteſt. Their lies alſo are conuinced by S. Hierom, handling this matter of purpoſe againſt Vigilantius, by S. Auguſtin touching it by occaſion (li. 20. c. 21.) againſt Fauſtus the Manachey, Thomas VValdenſis (To. 3. tit. 13 de Sacramentalibus) againſt wiclif. by al Catechiſmes and Chriſtian Inſtructions, teaching nothing like, but quite contrarie to theſe mens reportes. In ſumme they al teach, that Sainctes are to be honored with religious honour, which is greater then ciuil, but infinitly inferiour to diuine, as the excellencie of God ſurmounteth al excellencie created.
For better declaration wherof, it is to be conſidered, that ſeing by the law of God and nature, honour is due to excellencie, there muſt be ſo manie diſtinct kindes of honour, as there be general kindes of excellencie, which are three. The firſt of God, infinite, and incomparably aboue al: the ſecond is ſupernaturalThree kindes of excellencie but created, as of grace and glorie: the third is humane or natural, conſiſting in natural giftes, or worldlie powre and dignitie, al three as diſtinct as God, heauen, and earth. To theſe three general kindes of excellencie perteineTherfore three kindes of honour. therfore other three as diſtinct kindes of honour; to wit, Diuine due to God only, called by vſe and appropriation of a greeke world Latria: the ſecond Dulia, belonging to Sainctes, and other holie things, eleuated by God aboue the courſe of nature, in diuers degrees, but within the ranck of creatures: the third is ciuil honour, due to humane and worldlie excellencie, according to diuers ſtates and qualities of men. The firſt of theſe which is diuine, may in no caſe be geuen to anie creature, how excellent ſoeuer. The third which is ciuil, as both Catholiques and Proteſtants hold for certaine, is not competent nor agreable to Sainctes, but to mortal worldlie men in reſpect of temporal excellencie. Al the controuerſie therfore is about the ſecond. VVhich CaluinProteſtants denie anie honour to be due to Saincts. Their obiection. Firſt anſwer. (li. 1. Inſtit. c 11. & 12.) and al proteſtant writers denie & reiect, and ſo would haue no honour at al geuen to Sainctes. Obiecting as old heretikes did, that Catholiques do al the ſame external actes, as ſtanding bare head, bowing, kneeling, praying, and the like to Sainctes, as to God himſelf. VVe anſwer, that the diſtinctiō of honour cōſiſteth not alwayes in the external action, but in the intention of the mind. For when we do ſuch external actes of honour to God, we intend therby to honour the Creator and Lord of al, and ſo it is diuine honour, but doing the ſame external actes to a Saint, we conceiue of him, as a glorious ſeruant of God, and ſo we honour him as a ſanctified and glorifiedExample of this neceſſary diſtinction. creature, Gods ſubiect and ſeruant. VVithout this diuerſitie of intentions in your mind, you can not ſhew difference, betwen the honour you do to God, and that you do to the King, by bowing, kneeling, and the like. For it is the ſame external action: yet no Chriſtian doubteth but he honoreth God withSecond anſwer. diuine honour, & the King with ciuil. Againe we anſwer, that we do not al the external actions of honour to Sainctes, which we doe to God. For Sacrifice is donne only to God, and to no Sainct; and becauſe Altares perteine to Sacrifice,
they are erected to God only, though oftentimes in memorie of Saincts.
Both which anſwers S. Auguſtin gaue long ſince, to Fauſtus the Manachie,S Auguſtin declareth this doctrin: and geueth both the former anſwers. arguing that Catholiques by doing the ſame external actes, worſhipped Martyrs with diuine honour, and ſo turned them into Idols, as that heretike inferred. VVherupon S. Auguſtin declareth, that Chriſtian people celebrateli. 20. c. 21.
together the memories of Martyrs with Religious ſolemnitie, to ſtyr vp imitation, to be partakers of their merites, and to be holpen by their prayers. Yet ſo that we erect not Altares (becauſe they are for Sacrifice) to anie Martyr, though inThree cauſes of celebrating Saincts memories. memorie of Martyrs, but to God of Martyrs. For who euer ſtanding at the Altar, in places of Sainctes bodies, ſaide: VVe offer to thee Peter, or Paul, or Cyprian, but that which is offered, is offered to God, who crowned the Martyrs, at their memories, whom he crowned, that by commonition of the very places, greater affection may ariſe, to inkindle charitie, both towards them, whom we may imitate, and towards him, by whoſe helpe we may VVe honour Martyrs with that worſhip of loue and ſocietie, wherwith holie men are worſhipped in this life. VVhoſe hart we perceiue is prepared to like ſufferance for the Euangelical veritie: but Martyrs more deuoutly, by how much more ſecurly, after al vncertainties are ouercome, and with how much more confident praiſe, we preach them now victours in a more happie life, then others yet fighting in this But with that worſhippe, which in greke is called Latria,
Latria is honour proper to God. Sacrifice only to God.
a eru
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e property due to God, which in Latin can not be expreſſed by one word, we neither worſhip, nor teach to be worſhipped but one God. And for ſo much as offering of Sacrifice perteineth to this worſhippe (wherof they are called Idolaters, that offer ſacrifice to anie Idols) we by no meanes offer anie ſuch thing, nor te
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ch to be offered, either to anie Martyr, or bleſſed ſoule, or holie Angel. Thus farre S. Auguſtin The ſame teacheth Theodoret (li. 8. ad Grecos) Our Lord hath depriued falſe goddes of the honour, they had in Temples, and in place of them cauſed his Martyrs to be honored: yet not in the ſame maner, for we neither bring hoſtes, nor libaments to Martyrs, but honour them, as holie men, and moſt deare freinds of God. It would be to long to cite manie ancient Fathers, teſtifying and teaching that Saincts are to be honored.
More compendiouſly we wil take our aduerſaries confeſſion, the MagdeburgianProteſtants confeſſe that the ancient Fathers honored Saincts, and their Reliques. Centuriators. VVho (Prof Cent. 6.) holding that the Church was only pure from idolatrie the firſt hundred yeares of Chriſt, and that it begane to faile in the ſecond and third age, more in the fourth and fifth, and was vtterly periſhed in the ſixth, impute the cauſe of her ruine, that the very chiefe men taught and practiſed the honour of Saincts Firſt of al (ſay they) theſe horrible and pernicious darknes, as certaine black cloudes couering the whole firmament. roſe vp in the ver
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e aſſemblie of teachers. For that partly the very Doctors of the Church, partly other ſuperſticious men, augmented ceremonies and humane worſhippes in the Temples. For ſacred houſes began to be:: Manna was put in a golden veſſel. Heb. 9. built in al places, with great coſte, altogether in heathniſh maner: not principally to the end, Gods word might there be taught, but that ſome honour might be exhibited to the Reliques of Saincts, and that fooliſh people might there worſhip dead men. And how pleaſant eloquent is that Gregorie, calledHow ſaucie are heretikes to ſcoffe at ſo renowmed a Doctor! the great, how feruent, when, as from his three footed ſtoole, he preached the maner of conſecrating theſe houſes? And a litle after By this occaſion dead creatures, and bloudles half wormeaten bones began to be honored, inuocated, and worſhipped with diuine honour. Al which The Doctors o
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the Church not only wincked at, but alſo ſet forvvard.
Thus the reader ſeeth, notwithſtanding
ſtanding their lies, ſcoffes, and blaſphemies, Proteſtants do confeſſe, that the Church and her chiefe pillers, ſtraight after the firſt hundred yeares of Chriſt, fiue hundred next folowing, honored Saincts and their Reliques. Neither wante there autentical examples of holie Scriptures, wherby the ſame is proued. As. Gen. 32 48. Exodi. 3. 32. Num. 22. Ioſue 5. 3. Reg. 18. 4. Reg. 2. Pſalm. 98. and els vvhere.
4. A grauen thing] Here the ſame falſi
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iers of Chriſtian doctrin, do notProteſtants haue corrupted the text in al their Engliſh Bibles. only peruert the ſenſe of holie Scripture, wreſting that againſt Images, which is ſpoken againſt Idols, but alſo ſhamfully corrupt the text, by tranſlating grauen image, neither folowing the Hebrew, Greke, nor Latin. For the Hebrew word. peſ
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l, is the verie ſame that ſculp
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i
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e in Latin, that is a grauen or carued thing. The Greke hath
〈 in non-Latin alphabet 〉
, an idol. So al Proteſtants Engliſh Bibles are falſe.
In the meane time til they correct their bookes, they may pleaſe to remember, that God ſhortly after this (Exod. 25.) commanded to make ImagesGod commanded to make Images. of Angels, to wit Cherubins. Likewiſe a braſen ſerpent (Num. 21.) Alſo oxen and Lions (3. Reg. 6. & 7.) Neither are Puritanes ſo preciſe, but that they engraue, carue, print, paint, caſt, ſow, embrother, and otherwiſe make, and kepe Images, pu
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tractes, and pictures of men, and other things. As for worſhipping of ſacred Images the ſecond concel of Nice (Act. 4.) The concel of Trent (ſeſſ. 25.) S. Gregorie the great (li. 7.
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p. 5. & 53.) S. Damaſcen in diuersChriſt, and Saincts are honored in their Images. whole bookes, and manie others, and al Catholique Catechiſmes and Chriſtian Inſtructions teach, that the honour is not done to the Image for it ſelf, but at the preſence of the Image, to Chriſt, or Sainct, whoſe Image it is.
An other controuerſie Caluin here maketh, that from theſe wordes, Thou shalt not make, beginneth the ſecond precept, ſo counting foure precepts in the firſt table, and ſix in the ſecond. But being no matter of faith, how theyThe firſt table containeth three precepts the ſecond ſeuen. are diuided, ſo al the wordes, and the number of tenne commandemens be acknowledged (for holie Scripture calleth them tenne, Exo 34. v. 28. Deut. 4. v. 13. & 10. v. 4) we wil not contend: but only as more reaſonable we folow the common maner of diuiding the firſt table into three precepts, directing vs to God, the ſecond into ſeuen, belonging to our neighbour, approued for the better by S. Auguſtin (q 71 in Exodum) and generally receiued of al Catholiques; grounded vpon this reaſon, among others, becauſe to make or haue aThe firſt can not wel be diuided. picture, or ſimilitude of anie creature, to the end to adore it as God, were in dede to haue a ſtrange God, which is forbid in the firſt wordes▪ and ſo al that foloweth to the comination and promiſe, forbiddeth falſe goddes, and appeareth to be but one precept in ſubſtance. But the deſire and internal conſentThe ninth and tenth are as diſtict, as the ſixth and ſeuenth. to adultrie, and to theift, differ altogether as much, as the external actes of the ſame ſinnes; and therfore ſeing adultrie and theift are forbidden to be committed, by two diſtinct precepts, the prohibition of the internal deſire, with mental conſent to the ſame, doth alſo require two precepts.
CHAP. XXI. Iudicial precepts concerning bondmen and bondvvemen. 12. Manſlaughter and ſtriking: killing and curſing of parents. 23. The lavv of like paine for a hurt, 28. of an oxe ſtriking vvith his horne.
THESE are the Iudicial lawes do inſtruct in particular,
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w to kepe the commandments of the ſecond table, pertaining to our neighboures. iudgements which thou shalt propoſe to them. † If thou bye an Hebrew ſeruant, ſix yeares shal be ſerue thee: in the ſeuenth he shal goe out free gratis.
Paying nothing.
† With what rayment he entred in, with the like let him go out: if hauing a wiſe, his wife alſo shal goe out with him. † But if his lord geue him a wife, and she beare ſonnes & daughters: the woman and her children shal be her lordes: but himſelfe shal goe out with his rayment. † And if the ſeruant ſay: I loue my lord and wife & children, I wil not goe out free: † his lord shal preſent him to The Iudges authorized by God. the goddes, and he shal be ſette to the dore and the poſtes, and he shal bore his eare through with an awle: and he shal be his bondman for euer. † If any man ſel his daughter to be a ſeruant, she shal not goe out, as bondweman are wont to goe out. † If she miſlike the eyes of her maiſter to whom she was deliuered, he shal diſmiſſe her: but he shal not haue authoritie to ſel her vnto a ſtrange people, if he deſpiſe her. † But if he deſpouſe her to his ſonne, he shal doe to her after the maner of daughters. † And if he take an other wife for him, he shal prouide her a mariage, and rayment, and thē price of her chaſtitie he shal not denie. † If he doe not theſe three thinges, she shal goe out gratis without monie. † He that ſtriketh a man wilfully to kil him, dying let him die. † But he that did not lye in waite for him, but God deliuered him into his handes: I wil appoint thee a place whereunto he ought to flee. † If a man of ſette purpoſe kil his neighbour, and by lying in waite for him: thou shalt plucke him out from mine Altare, that he may die. † He that ſtriketh his father or mother, dying let him die. † He that shal ſteale a man, and ſel him, being conuicted of the treſpaſſe, dying let him die. † He that curſeth his father, or mother, dying let him die. † If men fal at wordes, and the one ſtrike his neighbour with a ſtone or with his fiſt, and he die not, but lye in his bedde: † if he riſe, and walke abrode vpon his ſtafe, he that did ſtrike shal be quitte, yet ſo that he make reſtitution for his worke, and for his expenſes vpon the phiſicians. † He that ſtriketh his man or mayde ſeruant with a rodde, and they die in his handes, he shal be guiltie of the crime. † But if the partie remayne aliue a day or two, he shal not be ſubiect to punishment, becauſe it is his money. † If certaine fal at wordes, and one ſtrike a woman with
child, and she in deede aborte, but her ſelfe liue: he shal be ſubiect to ſo much damage as the womans huſband shal require, and as arbiters shal award. † But if her death doe enſue thereupon, he shal render life for life, † eye for eye, tooth for tooth, hand for hand, foote for foote, † aduſtion for aduſtion, wound for wound, ſtripe for ſtripe. † If any man ſtrike the eye of his manſeruant or maidſeruant, and leaue them but one eye, he shal make them free for the eye which he put out. † Alſo if he ſtrike out a tooth of his manſeruant or maydſeruant he shal in like maner make them free. † If an oxe with his horne ſtrike a man or a woman, and they die, he shal be ſtoned: and his flesh shal not be eaten, the owner alſo of the oxe shal be quitte. † But if the oxe were wont to ſtrike from yeſterday and the day before, and they warned his maiſter, neither did he shutte him vp, and he kil a man or a woman: both the oxe shal be ſtoned, and they shal put to death his owner alſo. † And if they ſette a price vpon him, he shal geue for his life whatſoeuer he is asked. † Alſo if with his horne he ſtrike a ſonne, or a daughter, he shal be ſubiect to the like ſentence. † If he inuade abondman or bondwoman, he shal geue thirtie ſicles of ſiluer to their maiſter, but the oxe shal be ſtoned. † If a man open a ceſterne, and digge one, and doe not couer it, an oxe or an aſſe fal into it, † the owner of the ceſterne shal pay the price of the beaſtes: and that which died, shal be his owne. † If one mans oxe gore an other mans oxe, and he die: they shal ſel the oxe that liueth, and shal diuide the price, and the carcaſſe of that which died they shal parte betwen them. † But if he knew that his oxe was wont to ſtrike from yeſterday and the day before, and his maiſter did not keepe him in: he shal render oxe for oxe, and shal take the carcaſſe whole.
CHAP. XXII. The punishment of theift, 5. and other treſpaſses, 7. if a thing committed to custodie or lent doth perish, 16. of deflovvring a virgin, 18. of inchanting, beſtialitie, and idolatrie, 21. of hurting ſtrangers, vvidovves, and orphanes. 25. The lavv of lending vvithout vſurie, 26. of taking pleadge, 28. of reuerence to ſuperiors, and of paying tithes.
IF any man ſteale an oxe or a ſheepe, and kil or ſel it: he ſhal reſtore VVhere great faults are cōmitted, puniſhment is inflicted according to the enormitie of the ſinne, aboue the proportion of the iniurie. Theodoret. q. 50. in Exod. Deut. 25. Myſtically, He that taketh from the Church a daylie laborer in Gods field, ſinneth more greuouſly and deſerueth more puniſhment, then he that taketh a priuate man of Chriſts flock, Rabanus.
fiue oxen for one oxe, and Iudges called goddes for their eminent authoritie. Exo. 7. v. 1. foure sheepe for one ſheepe. † If the theefe be found breaking vp the houſe or vndermining it, and taking a wound die: the ſtriker shal not be guiltie of bloud. † But if he doe this when the ſunne is riſen, he hath cōmitted manſlaughter, and himſelf shal die. If he haue not wherwith to make reſtitution for the theft, himſelfe shal be ſold. † If that which he ſtole, be found with him, aliue, either oxe, or aſſe, or sheepe: he shal reſtore duble. † If anie man hurt a field or a vineyard, and let goe his beaſt to feede vpon that which is other mens: the beſt of whatſoeuer he hath in his owne field, or in his vineyard, he shal reſtore according to the eſtimation of the damage. † If fire breaking forth light vpon the thornes, and catch ſtackes of corne, or corne ſtanding in the fieldes, he shal render the damage that kindled the fire. † If a man committe money, or veſſel vnto his frend to keepe, and they be ſtolen away from him, that receaued them: if the theefe be found, he shal reſtore duble: † if the theefe be not knowen, the maiſter of the houſe shal be brought to :: the goddes, and shal ſweare that he did not extend his hand vpon his neighbours good, † to doe any fraud, as wel in oxe as in aſſe, and sheepe and rayment, and whatſoeuer may bring damage: the cauſe of both parties shal come to the goddes: and if they geue iudgement, he shal reſtore duble to his neighbour. † If a man committee aſſe, oxe, sheepe, or any beaſt, to his neigbours cuſtodie, and it die, or be hurt, or be taken of enemies, and no man ſaw: † there shal be an oath betwen them, that he did not put forth his hand to his neighbours good: and the owner shal admitte the oath, and he shal not be compelled to make reſtitution. † But if it were taken away by ſtelth, he shal reſtore the damage to the owner. † If it were eaten of a beaſt, let him bring vnto him that which was ſlaine, and he shal not make reſtitution. † He that asketh of his neighbour to borow any of theſe thinges, and it be hurt or dead the owner being not preſent, he shal be compelled to make reſtitution. † But if the owner be preſent, he shal not make reſtitution, eſpecially if it were hired and came for the hire of the ſame. † If a man ſeduce a virgin being not yet deſpouſed, and lie with her: he shal endowe her, and haue her to wife. † If the virgins father
wil not geue her, he ſhal geue money according to the maner of the dowrie, which virgins are wont to receaue. † Inchanters thou ſhalt not ſuffer to liue. † He that lieth with a brute beaſt, dying let him die. † He that ſacrificeth to goddes, ſhal be put to death, but to the Lord only. † Thou shalt not moleſt a ſtranger, nor afflict him: The law of nature requireth to do to others as we would they ſhould do to vs. For which cauſe (beſides others) God ſuffered his people to be ſtrangers in Aegypt, to moue them to compaſſion towards others in like caſe, Rabanus.
for your ſelues alſo were ſtrangers in the Land of Aegypt. † A widow and an orphane you shal not hurt. † If you hurt them, they wil crie out to me, and I wil heare their crie: † and my furie ſhal take indignation, and I wil ſtrike you with the ſword, and your wiues shal be widowes, and your children orphanes. † If thou lend money to my people being poore, that dwelleth with thee, thou shalt not vrge them as an exactour, nor oppreſſe them with vſuries. † If thou take of thy neighbour a garment in pledge, thou shalt geue it him againe before ſunne ſette. † For that ſame is the onlie thing, wherwith he is couered, the clothing of his bodie, neither hath he other to ſleepe in: if he Oppreſſion of the poore crieth to God for renenge. the goddes, and the prince of thy people thou shalt not curſe. † Thy tithes and thy firſt fruites thou shalt not ſlacke to pay, the firſtborne of thy ſonnes thou shalt geue me. † Of thy oxen alſo & sheepe thou shalt doe in like maner: ſeuen dayes let it be with the damme, the eight day thou shalt render it to me. † Holie men you shal be to me: the flesh that beaſtes haue taſted of before, you shal not eate, but shal caſt it to the dogges.
CHAP. XXIII. Lawes are appointed to Iudges, (the enemies oxe, or aſse to be ſaued) 8. namely not to take bribes. 10. The ſeuenth yeare, and day al must reſt. 14. Three principal feaſtes muſt be ſolemnized euerie yeare 20. Conduction and protection of an Agel is promiſed. 24. the people is agane commanded to deſtroy Idols. 29. VVhy their enemies shal be deſtroyed by litle and litle.
THOV shalt not admitte a lying voice: neither shalt thou ioyne thy hand to ſay falſe teſtimonie for a wicked perſon. † Thou shalt not folow the multitude to doe euil: neither shalt thou in iudgement, argree to the ſentence of the moſt part▪ to ſtray, from the truth. † The Al vertues being
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ded in iuſtice, ceaſe to be true vertues, when iuſtice is not firſt obſerued. S.
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ierom in Pſal. 32. et in Prou. 31. poore man
alſo thou ſhalt not pitie in iudgement. † If thou meete thy enemies oxe, or aſſe going aſtray, bring it backe to him. † If thou ſee the aſſe of him that hareth thee lye vnderneth his burden, thou
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halt not paſſe by, but shalt li
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t him vp with the ſame. † Thou shalt not decline the poore mans iudgement. † A lye thou shalt auoide. The innocent and iuſt perſon thou shal not put to death: becauſe I abhorre the impious man. † Neither ſhalt thou take bribes, which doe blind alſo the wiſe, and peruert the wordes of the iuſt. † The ſtranger thou ſhalt not moleſt. for you know the hartes of ſtrangers: becauſe your ſelues alſo were ſtrangers in the Land of Aegypt. † Six yeares thou shalt ſow thy ground, and ſhalt gather the corne therof. † But the ſeuenth yeare thou shalt let it alone, and make it to reſt, that the poore of thy people may eate, and whatſoeuer shal be leift, let the beaſtes of the field eate it: ſo ſhalt thou doe in thy vineyard and thy oliuete. † Six dayes thou shalt worke: the ſeuenth day thou shalt ceaſe, that thy oxe may reſt and thine aſſe: and the ſonne of thy handmaide may be refreshed, and the ſtranger. † Kepe
Three principal feaſtes beſides the Sabbath, & ſome others. al thinges that I haue ſaid to you. And by the name of foren goddes you shal not ſweare, neither shal it be heard out of your mouth. † Three times euerie yeare you shal celebrate feaſtes to me. † Thou shalt keepe Paſch in memorie of their deliuerie from Aegypt. the ſolemnitie of Azymes. Seuen dayes shalt thou
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a
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e azymes, as I commanded thee, in the time of the moneth of new corne, when thou didſt come forth out of Aegypt: thou ſhalt not appeare in my ſight emprie. † And the ſolemnitie of the harueſt Pentecoſt, when they receiued the Law. of the firſt fruites of thy worke, whatſoeuer thou didſt ſow in the field. The ſolemnitie alſo in the end of the yeare, Tabernacles in memorie of Gods protection fourtie yeares in the deſert. when thou haſt gathered al thy corne out of the field. † Thriſe a yeare shal al thy male ſexe appeare before the Lord thy God † Thou shalt not ſacrifice the bloud of my victime vpon leu
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n, neither shal the fatte of my ſolemnitie remaine vntil the morning. † The firſt fruites of the corne of thy ground thou shalt carrie into the houſe of the Lord thy God. Thou shalt not boyle a kidde in the milke of his damme. † Behold I wil ſend myne Angel, which shal goe before thee, and keepe thee in thy iourney, and bring thee into the place that I haue prepared. † Obſerue him, and heare his voice, neither doe thou thinke him one to be contemned: for he wil not forgeue when thou haſt ſinned, and
my name is in him. † But i
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thou wilt heare his voice, and doe al that I ſpeake, I wil be enemie to thyne enemies, & wil afflict them that afflict thee. † And myne Angel ſhal goe before thee, and ſhal bring thee in vnto the Amorrheite, and Hetheite, and Pherezeite, and Chananeite, and Heueite, and
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ebuzeite, whom I wil deſtroy. † Thou ſhalt not adore their goddes, nor ſerue them. Thou shalt not doe their workes, but shalt deſtroy them, and breake their ſtatues. † And you shal ſetue the Lord your God, that I may bleſſe your bread & waters, and may take away infirmitie from the middes of thee. † There shal not be a fruitleſſe nor barren bodie in thy land: I wil fil the number of thy dayes. † I wil ſend my terrour to runne before thee, and wil kil al people, to whom thou shalt enter: and wil turne the backes of al thyne enemies before thee: † ſending forth hornets before, that shal chaſe away the Herueite, and Chananeite, and Hetheite, before thou enter. † I wil not caſt them out from thy face in one yeare: leſt the land be brought into a wilderneſſe, and beaſtes encreaſe againſt thee. † By litle and litle I wil expel them from thy ſight, til thou be increaſed, and doſt poſſeſſe the Land. † And I wil ſette thy boundes from the Redde ſea vnto the ſea of the Paleſtines, and from the deſert vnto the riuer: I wil deliuer the inhabitantes of the Land in your handes, and wil caſt them out from your ſight. † Thou shalt Peace with infidels forbidden to Gods people. not enter league with them, nor with their goddes. † Let them not dwel in thy land, leſt perhapes they make thee to ſinne againſt me, if thou ſerue their goddes: which vndoubtedly wil be a ſcandal to thee.
CHAP. XXIIII. Moyſes with others are commanded to aſcend, he to the Lord, the rest a farre of 4. They offer Sacrifice. 8. Moyſes ſprinckleth the bloud of the Teſtament vpon the people. 15. Then aſcending to the mountaine, God couereth it with a firie cloude.
TO Moyſes alſo he ſaid: Goe vp to the Lord, thou, and Aaron, Nadab and Abiu, and ſeuentie Ancientes of Iſrael, and you shal adore a farre of. † And Moyſes onlie shalaſcend to the Lord, and they shal not approach: neither shal the people aſcend with him. † Moyſes therfore came
and told the people al the wordes of our Lord, and the iudgementes: and al the people anſwered with one voice: Al the wordes of our Lord, which he hath ſpoken we wil doe. † And Moyſes wrote al the wordes of our Lord: and riſing in the morning he As when Moyſes had brought the Iſraentes from bondage, and receiued the law for them he built an Altar for Sacrifice: ſo Chriſt hauing redemed vs, and geuē vs a Law, for applicatiō of the fruict therof Altares are erected, & Sacrifice offered. builded an Altar at the foote of the mount, & twelue titles according the twelue tribes of Iſrael. † And he ſent young men of the children of Iſrael, and they offered holocauſtes, and ſacrificed pacifique victimes to our Lord, calues. † Moyſes therfore tooke the halfe part of the bloud, and put it into bowles: and the reſidue he powred vpon the Altar. † And taking the volume of the couenant, he reade the people hearing it: Who ſaid: Al thinges that our Lord hath ſpoken, we wil doe, and we wil be obedient. † And he tooke the bloud, and This was donne corporally to the Iewes. In Chriſtians▪ Chriſts bloud applied by Sacrifice and Sacraments ſanctifieth their ſoules. Heb. 9. ſprinkled it vpon the people, and ſaid: ▪ This is the bloud of the Couenant which our Lord hath made with you vpon al theſe wordes. † And there went vp Moyſes and Aaron, Nadab and Abiu, and ſeuentie of the ancientes of Iſrael: † and they ſaw the God of Iſrael: and vnder his feete as it were a worke of ſapphirſtone, and as the heauen, when it is clere. † Neither did he ſet his hand vpon thoſe of the children of Iſrael, that retired farre of, and they ſaw God, and did eate, and drinke. † And our Lord ſaid to Moyſes: Come vp to me into the mount, and be there: and I wil geue thee tables of ſtone, and the law, and the commandementes which I haue written: that thou maiſt teach them. † Moyſes roſe vp, and his miniſter Ioſue: and
The leſſon in Maſſe on Imber weneſday in Lent. Moyſes aſcending into the mount of God, † ſaid to the Ancientes: Expect here til we returne to you, you haue Aaron and Hur with you: If anie queſtion shal riſe, you shal referre it to them. † And when Moyſes was aſcended, a cloud couered the mount, † and the glorie of our Lord dwelt vpon Sinai, couering it with a cloud ſix dayes, and the ſeuenth day he called him out of the middes of the darkeneſſe. † And the forme of the glorie of our Lord, was as it were fire burning vpon the toppe of the mount, in the ſight of the children of Iſrael. † And Moyſes entring into the middes of the cloude, aſcended into the mount: and he was there fourtie dayes, and fourtie nightes.
ANNOTATIONS. CHAP. XXIIII.
8. This is the bloud of the couenant.] Our Sauiour in the inſtitution of theA figure of Chriſts bloud in the B. Sacrament. Euchariſt, by vſing the ſame wordes, applying them to him ſelfe, This is my
Mat. 26.
bloud of the new Teſtament, ſignifieth that be fulfilled this figure at his laſt ſupper VVhich proueth both a Sacrifice of bloud then offered by him, as this bloud of the old Teſtament was already ſhed, when Moyſes pronounced thoſe wordes; and the real preſence of Chriſts bloud. For els, if it were but wine, it were not better in ſubſtance then the figure, which was real bloud. Iſychius. li. 1. c 4. in Leuit.
CHAP. XXV. Oblations of firſt fruictes, and freegiftes for making the Tabernacle, and things perteyning th
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r
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o 10. The Arck. 17. The Propitiatorie, and Cherubims. 23. A table, and theron the Lo
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ues ef propoſition. 31. A candleſtick, 37. and ſeuen lampes, with ſnuffers of gold.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, that they take firſt fruites for me of euerie man that offereth of his owne accord, you shal take them. † And theſe are the thinges which you muſt take:
As the Iſraelites were prompt to offer theſe external things in the old law, ſo Chriſtians muſt offer the like for Gods ſeruice: but ſpecially al ſortes of vertues, Faith, hope, charitie, penance, deuotion, prayer almes, faſting. &c. Gold, and ſiluer, and braſſe, † hyacinth and purple, and ſcarlet twiſe died, and ſilke, and the haire of goates, † and rammes skinnes died redde, and ianthin skinnes, and the wood ſetim: † oyle to make lightes: ſpices for oyntement, and for incenſe of good ſauour: † Onyx ſtones, and pretious ſtones to adorne the ephod, and rationale. † And they shal make me a ſanctuarie, and I wil dwel in the middes of them: † according to al the ſimilitude of the tabernacle which I wil ſhew thee, & of al the veſſel to the ſeruice therof: & thus you ſhal make it: † frame an arke of the wood ſetim, the length wherof ſhal haue two cubites & an halfe: the bredth, a cubite and an halfe: the height, likewiſe a cubite and an halfe. † And thou shalt plate it with moſt pure gold within and without: and ou
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r it thou shalt make a golden crowne round about: † and foure golden ringes, which thou shalt put at the foure corners of the arke: let two ringes be on the one ſide, and two on the other. † Thou shalt make barres alſo of the wood
ſetim, and shalt couer them with gold. † And thou shalt put them in through the ringes that are in the ſides of the arke, that it may be caried on them: † the which shal be alwayes in the ringes, neither shal they at anie time be drawen out of them. † And thou shalt put in the arke the teſtification which I wil geue thee. † Thou shalt make a Propitiatorie of moſt pure gold: the length therof shal hold two cubites and an halfe, and the bredth a cubite & an halfe. † Two If Images were vnlawful God would not haue commanded to make Cherubims.
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. 2. Cherubims alſo thou shalt make of beaten gold, on both ſides of the oracle. † Let one Cherub be on the one ſide, and the other on the other. † Let them couer both ſides of the Propitiatorie ſpreading their winges, and couering the oracle, and let them looke one towards the other, their faces turned vnto the Propitiatorie wherwith the arke is to be couered, † wherin thou shalt put the teſtimony that I wil geue thee. † Thence wil I command, and wil ſpeake to thee ouer the propitiatorie &
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the middes of the two Cherubims which shal be vpon the arke of teſtimonie, al thinges which I wil command the children of Iſrael by thee. † Thou shalt make a table alſo of the wood ſetim, hauing two cubites in length, and in bredth a cubite, and in height a cubite and an halfe. † And thou shalt plate it with moſt pure gold▪ & thou shalt make to it a golden ledge round about, † and to the ledge it ſelf a crowne enterpolished, foure fingers high: and vpon the ſame, an other golden crowne. † Thou ſhalt prepare alſo foure golden ringes, and shalt put them in the foure corners of the ſame table at euerie foote. † Vnder the crowne shal the golden ringes be, that the barres may be put through them, and the table may be carried. † The barres alſo them ſelues thou shalt make of the wood ſetim, and shalt compaſſe them with gold to beare vp the table. † Thou shalt prepare alſo ſawcers, and phials, cenſers, and goblettes, wherein the libamentes are to be offered, of moſt pure gold. † And thou shalt ſette vpon the table For the perpetual v
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e and ſanctitie of theſe loaues, which none might eate but ſuch as were pure (1. Reg. 21.) they prefigured
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he holie Euchariſt S.
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ur in T
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. 1. S Damna
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n de oxtho. li. 4 c. 14. S. Cyril.
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the
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4. And conſequently Chriſt is really preſent in the
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. Sacrament. For if there were bread in ſubſtance, it ſhould not excel the figure; which is required it, euerie thing prefigured. Colleſſ. 2. loaues of propoſition in my ſight alwaies. † Thou shalt make alſo a candleſticke beaten of moſt pure gold, the shaft therof, and branches, cuppes, and boules, and lilies proceding from the ſame. † Six branches shal goe forth of the ſides, three out of one ſide, and three out of the other. † Three cuppes as it were in maner of a nutte on euerie branch, and a boule withal, and a lilie: and three cuppes likewiſe of the fashion of a nutte in an other branch, and
a boule withal, and a lilie. This shal be the worke of the ſix branches, that are to be drawen forth from the shaft: † and in the candleſticke it ſelfe shal be foure cuppes in maner of a nutte, and at euerie one boules and lilies. † Boules vnder two branches in three places, which together make ſix comnig forth out of one shaft. † Both the boules therfore and the branches shal be out of it, al the whole beaten of moſt pure gold. † Thou thalt make alſo ſeuen lampes, and shalt ſette them vpon the candleſticke, for to geue light ouer againſt. † The ſnuffers alſo and where the ſnuffinges shal be put out, let them be made of moſt pure gold. † The whole weight of the candleſticke with al the furniture therof shal haue a talent of moſt pure gold. † Looke, and make it according to the paterne, that was shewed thee in the mount.
CHAP. XXVI. The forme of the Tabernacle, with the appertinances, and of vvhat matter number, and qualities al things shal be.
AND the tabernacle thou shalt make thus: Tenne curtines shalt thou make of twiſted ſilke, and hyacinth, and purple, and ſcarlet twiſe died, varied with imbrodered worke. † The length of one curtine shal haue twentie eight cubites: the bredth, shal be of foure cubites. Al the curtines shal be of one meaſure. † Fiue curtines shal be Chriſts members by their vnion & communitie aſſiſt ech other, and adorne his tabernacle, the Church. ioyned one to an other, and the other fiue shal hang together with the connexion. † Loupes of hyacinth thou shalt make in the ſides and toppes of the certines, that they may be compled one to an other. † Fiftie loupes shal euerie curtine haue on both ſides, ſo ſet on, that one loupe may be againſt another loupe, and one may be ſitted to the other. † Thou shalt make alſo fiftie circles of gold wherwith the veiles of the curtines are to be ioyned, that it may be made one tabernacle. † Thou shalt make alſo eleuen curtines of haire, to couer the toppe of the tabernacle. † The length of one haire curtine shal haue thirtie cubites: and the bredth, foure: the meaſure of al the curtines shal be equal. † Of the which, fiue thou shalt ioyne apart, and the ſix thou shalt couple one to an other, ſo that the ſixt curtine in the front of the roofe thou shalt duble. † Thou shalt make alſo fiftie loupes in the edge of one
curtine, that it may be ioyned with the other: and fiftie loupes in the edge of the other curtine, that it may be coupled with his felow. † Thou shalt make alſo fiftie buckles of braſſe, wherwith the loups may be ioyned, that of al there may be made one couering. † And that which shal remaine in the curtines, that are prepared for the roofe, to witte, one curtine that is ouerplus, with the halfe therof thou ſhalt couer the backeſide of the tabernacle. † And there ſhal hang downe a cubite on the one ſide, and an other on the other ſide, which is the ouerplus in the length of the curtines, fenſing both ſides of the tabernacle. † Thou shalt make alſo an other couer to the roofe of ramnes skinnes died redde: and ouer that againe an other couer of ianthine skinnes. † Thou shalt make alſo the bordes of the tabernacle ſtanding vpright of the wood ſetim, † of the which let euerie one haue ten cubites in length, and in bredth one and an halfe a peece. † In the ſides of the borde, shal be made two morteſes, wherby one borde may be ioyned to an other borde: and after this maner shal al the bordes be prepared. † Of the which twentie ſhal be in the ſouth ſide that tendeth Southward. † For the which thou shalt caſt fourtie feete of ſiluer, that there may two feete be put vnder euerie borde at the two corners. † In the ſecond ſide alſo of the tabernacle that looketh to the North, there shal be twentie bordes, † hauing fourtie feete of ſiluer, two feete shal be put vnder euerie borde. † But on the weſt quarter of the tabernacle thou ſhalt make ſix bordes, † and againe other two which ſhal be erected in the corners at the backe of the tabernacle. † And they ſhal be ioyned together from beneth vnto the toppe, and one ioynture shal hold them al. The like ioynture shal be kept for the two bordes alſo that are to be put in the corners. † And they shal be in al eight bordes, their ſiluer feete ſixtene, two feete accounted for euerie borde. † Thou shalt make alſo fiue barres of the wood ſetim, to hold together the bordes on the one ſide of the tabernacle, † and fiue others on the other ſide, and as manie at the weſt ſide: † which shal be put along by the middes of the bordes from one end to the other. † The bordes alſo them ſelues thou shalt plate with gold, and shalt caſtringes of gold to be ſette vpon them, through which the barres may hold together the bordeworke: the which thou ſhalt couer with plates of
gold. † And thou ſhalt erect the tabernacle according to the paterne that was ſhewed thee in the Mount. † Thou ſhal
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make alſo a veile of hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke, wrought with imbrodered worke and goodhe varietie: † which thou ſhalt hang before foure pillers of the wood ſetim, the which themſelues alſo ſhal be plated with gold, and ſhal haue foure heades of gold, but
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ete of ſiluer. † And the veile shal be hanged on with ringes, within the which thou ſhalt put the arke of teſtimonie, with the which alſo the Sanctuarie, and the ſanctuaries of the Sanctuarie, shal be diuided. † Thou shalt ſet alſo the Propitiatorie vpon the arke of teſtimonie in the The chie
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eſt part of the Tabernacle, called Sancta ſanctorum Holie of holies.
Sancta ſanctorum: † and the table without the veile: and ouer againſt the table the candleſticke in the ſouth ſide of the tabernacle: for the table shal ſtand in the north ſide. † Thou shalt make alſo a hanging in the entring of the tabernacle of hyacinth, and purple, and ſcarlet twiſe died▪ and twiſted ſilke, with imbrodered worke. † And fiue pillers of the wood ſetim thou shalt plate with gold, before the which the hanging shal be drawen: whoſe heades shal be of golde, and feete of braſſe.
CHAP. XXVII. An Altar muſt be made vvith things belonging therto. 9. Alſo the court of the tabernacle vvith hangings and pillers. 20. And prouiſion of oyle for lampes.
THOV shalt make alſo an Altar of the wood ſetim, which shal haue fiue cubites in length, and as manie in bredth, that is, foure ſquare, and three cubites in height. † And there shal be at the foure corners hornes of the ſame: and thou shalt couer it with braſſe. † And thou shalt make for the vſes therof pannes for to take the ashes, and tongues and fleshhookes, and fire pannes. al the veſſel thou shalt make of braſſe. † And a grate in maner of a nette of braſſe: at the foure corners wherof shal be foure ringes of braſſe, † which thou shalt put vnder the hearth of the Altar: and the grate shal be vnto the middes of the Altar. † Thou shalt make alſo two barres for the Altar of the wood ſetim, which thou shalt couer with plates of braſſe: † and thou shalt drawe them through ringes, and they shal be on both ſides of the Altar to carrie it. † Not maſſie, but emptie and
hollow in the inſide ſhalt thou make it, as it was ſhewed thee in the Mount. † Thou ſhalt make alſo the court of the tabernacle, in the ſouth part wherof againſt the ſouth there shal be hanginges of twiſted ſilke: one ſide shal hold in length an hundred cubites. † And twentie pillers with as manie feete of braſſe, which shal haue heades with their engrauinges of ſiluer. † In like maner alſo on the north ſide there shal be in length hanginges of an hundred cubites, twentie pillers, and feete of braſſe as manie, and their heades with their engrauinges of ſiluer. † But in the bredth of the court, that looketh to the weſt, there shal be hanginges of fiftie cubites, and ten pillers, and as manie feete. † In that bredth alſo of the court, which looketh to the eaſt, there shal be fiftie cubites. † in the which there shal be deputed to one ſide hanginges of fiftene cubites, and three pillers and as manie feete: † and in the other ſide there shal be hanginges conteyning fiftene cubites, three pillers, and as manie feete. † And in the entring of the court there shal be made an hanging of twentie cubites of hyacinth and purple, and ſcarlet twiſe died, and twiſted ſilke, with embrodered worke: it shal haue foure pillers, with as manie feete. † Al the pillers of the court round about shal be garnished with plates of ſiluer, ſiluer heades, and feete of braſſe. † In length the court shal occupie an hundred cubites, in bredth fiftie, the height shal be of fiue cubites▪ and it shal be made of twiſted ſilke, and shal haue feete of braſſe. † Al the veſſel of the tabernacle for al vſes and ceremonies, the pinnes as wel of it as of the court, thou shalt make of braſſe. † Command the children of Iſrael that they bring thee oyle of the oliuetrees the pureſt, and beaten with a peſtil: that a lampe may burne God would not haue darknes in his tabernacle by day nor night, ſignifying that his people ought alwayes to ſhine in good workes. S. Beda li. 3 c. 1. de tabernac.
alwayes † in the tabernacle of the teſtimonie, without the veile that is drawen before the teſtimonie. And Aaron and his ſonnes shal place it, that it may geue light before the Lord vntil the morning. † It shal be a perpetual obſeruance through out their ſuccceſſions before the children of Iſrael.
CHAP. XXVIII. God commandeth Moyſes to make diuers ſortes of veſtures for Aaron and his ſonnes, preſcribing the matter, maner, and ornaments therof.
TAKE vnto thee alſo Aaron thy brother with his ſonnes, from among the children of Iſrael, Vocation neceſſarie to ſpiritual function. Heb. 5. that they may doe the function of prieſthoode vnto me: Aaron, Nadab, and Abiu, Eleazar, and Ithamar. † And thou ſhalt make an holie veſture to Aaron thy brother for glorie and bewtie. † And thou ſhalt ſpeake to al the wiſe of hart, whom I haue repleniſhed with the ſpirit of wiſdome, that they make Aarons veſtures, wherin he being ſanctified may miniſter to me. † And
Theſe veſtments ſign fie that Biſhopes and Prieſtes muſt haue ſpecial vertues, diſcretion▪ puritie of life, ſincere intention, contemplatiō of God, ſupportation of the peoples infirmitie▪ ſolicitude of their good, exampla
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life, ſound doctrin, and band of vnion. S. Hiero. ad Fabi
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l. de veſtitu Sacerdotum. to. 3. theſe shal be the veſtments that they shal make: Rationale and an Ephod, a tunike and a ſtraite linnen garment, a mitre and a girdle. They shal make the holie veſtments for thy brother Aaron and his ſonnes, that they may doe the function of prieſthood vnto me. † And they shal take gold, and hyacinth, and purple, and ſcarlet twiſe died, and ſilke. † And they shal make the Ephod of gold and hyacinth and purple, and ſcarlet twiſe died, and twiſted ſilke, embrodered with diuers colours. † It shal
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two edges ioyned in the toppe on both ſides, that they
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be cloſed together † The verie Workemanship alſo and al the varietie of the worke shal be of gold and hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke. † And thou shalt take two Onyx ſtones, and shalt graue in them the names of the children of Iſrael: † ſix names in one ſtone, and the other ſix in the other, according to the order of their natiuitie. † After the worke of a grauer and the grauing of a lapidarie, thou shalt graue them with the names of the children of Iſrael, ſette in gold and compaſſed about: † and thou shalt put them in both ſides of the Ephod, a memorial for the children of Iſrael. And Aaron shal beare their names before the Lord vpon both shoulders, for a remembrance. † Thou shalt make alſo hookes of gold, † and two litle cheynes of moſt pure gold linked one to an other, which thou shalt put into the hookes. † The Rationale of iudgement alſo thou shalt make with embrodered worke of diuers colours, according to the workmanship of the Ephod of gold, hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke. † It shal be foure ſquare and duble: it shal haue the meaſure of a palme aſwel in length as in bredth. † And thou shalt ſet in it foure rewes of ſtones: In the firſt rew shal be the ſtone ſardius, and topazius, and the emeraud: † in the ſecond the carbuncle, the ſapphire, and the iaſper:
† in the third a ligurius, an achates, an amethyſt: † in the fourth a chryſolith, an onyx, and beryllus. they shal be ſet in gold by their rewes. † And they shal haue the names of the children of Iſrael: with twelue names shal they be grauen, euerie ſtone with the names of euerie one according to the twelue tribes. † Thou shalt make in the Rationale cheynes linked one to an other of the pureſt gold: † and two ringes of gold, which thou shalt put in both the toppes of the Rationale: † and the golden cheynes thou shalt ioyne to the ringes, that are in the edges therof: † and the endes of the cheynes them ſelues thou shalt couple with two hookes on both ſides of the Ephod, which is toward the Rationale. † Thou shalt make alſo two ringes of gold which thou shalt put in the toppes of the Rationale, in the brimmes, that are ouer againſt the Ephod, & looke toward the backe partes therof. † Moreouer alſo other two ringes of gold, which are to be ſet on both ſides of the Ephod beneth, that looketh toward the nether ioyning, that the Rationale may be fitted with the Ephod, † and may be faſtened by the ringes therof vnto the ringes of the Ephod with a lace of hyacinth, that the ioyning artificially wrought may continew, and the Rationale and Ephod may not be ſeparated one from the other. † And Aaron shal beare the names of the children of Iſrael in the Rationale of iudgement vpon his breſt, when he shal enter into the Sanctuarie, a memorial before the Lord for euer. † And thou shalt put in the Rationale of iudgement
Knowledge of the cauſe, and ſincere proceding therin, are the two keyes of right iudgement. Doctrine, and Veritie, which shal be on Aarons breſt, when he shal goe in before the Lord: and he shal beare the iudgement of the children of Iſrael on his breſt, in the ſight of the Lord alwayes. † And thou shalt make the tunike of the Ephod al of hyacinth, † in the middes wherof aboue shal be a hole for the head, and a border round about it wo
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en, as is wont to be made in the vtmoſt partes of garments, that it may not eaſely be broken. † And beneth at the feete of the ſame tunike, round about, thou shalt make as it were pomegranates, of hyacinth, and purple, and ſcarlet twiſe died, litle belles interpoſed betwen, † ſo that there be a bel of gold and a pomegranate: and againe an other bel of gold and a pomegranate. † And Aaron shal be veſted with it in the office of his miniſterie, that the ſound may be heard, when he goeth in and cometh out of the Sanctuarie, in the ſight
of the Lord, and that he die not. † Thou ſhalt make alſo a plate of the pureſt gold: wherin thou shalt graue after the worke of a grauer, Holie to the Lord. † And thou ſhalt tie it with a lace of hyacinth, and it ſhal be vpon the mitre, † hanging ouer the forehead of the high Prieſt. And Aaron ſhal carie the iniquities of thoſe thinges, which the children of Iſrael haue offered and ſanctified, in al their giftes and donaries. And the plate shal be alwayes in his forehead, that the Lord may be wel pleaſed with them. † And thou shalt gird the tunike with ſilke, and thou ſhalt make a ſilken mitre, and a bawdrike of embrodered worke. † Moreouer for the ſonnes of Aaron thou shalt prepare linnen tunikes, and bawdrikes and mitres for glorie and bewtie: † And with al theſe thinges thou shalt veſt Aaron thy brother, and his ſonnes with him. And thou shalt conſecrate the handes of them al, and shalt ſanctifie them, that they may doe the function of prieſthood vnto me. † Thou shalt make alſo linnen breches, to couer the flesh of their turpitude from the reynes vnto the thighes: † and Aaron and his ſonnes ſhal vſe them when they shal enter into the tarberbernacle of teſtimonie, or when they approch to the Altar to miniſter in the Sanctuarie, leſt guiltie of iniquitie they die. It shal be a law for euer to Aaron, and to his ſeede after him.
CHAP. XXIX. The maner of conſecrating Aaron and other Prieſts: vvith burnt offerings, 26. and pacifiques, wherof Aaron and his ſonnes shal participate. 38. The inſtitution of the daylie sacrifice of tvvo lambes, one in the morning, the other at euen.
BVT this alſo shalt thou doe, Special preparation before Biſhops and Prieſts be conſecrated. that they may be conſecrated to me in prieſthood. Take a calfe from the heard, and two rammes without ſpotte, † and vnleuened bread, and a cake without leuen, tempered with oile, wafers alſo vnleauened anoynted with oile: of wheaten flowre thou shalt make al. † And being put in a basket thou shalt offer them: and the calfe and the two rammes. † And thou shalt bring Aaron and his ſonnes to the doore of the tabernacle of teſtimonie. And The firſt preparation in the p
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e adorned with the vertues aboue mentioned pag. 234. when thou haſt washed the father with his
ſonnes in water, † thou shalt veſt Aaron with his veſtments, that is, with the linnen garment and the tunicke, and the Ephod and the Rationale, which thou shalt gird with the baudrike. † And thou shalt put the mitre vpon his head, and the holie plate vpon the mitre, † and thou shalt powre the oile of vnction vpon his head: and by this rite shal he be conſecrated. † His ſonnes alſo thou shalt bring, and shalt inueſt them with the linnen tunickes, and gird them with a bawdrike, † to witte, Aaron and his children, and thou shalt put mitres vpon them: and they shal be prieſtes to me by a perpetual religion. After that thou shalt haue conſecrated their handes, † thou shalt preſent alſo the calfe before the tabernacle of teſtimonie. And Aaron and his ſonnes ſhal lay their handes vpon his head, † and thou shalt kil him in the ſight of the Lord, beſide the doore of the tabernacle of teſtimonie. † And that which thou takeſt of the bloud of the calfe, thou shalt put vpon the hornes of the Altar with thy finger, and the reit of the bloud thou shalt powre at the botome therof. † Thou shalt take alſo the whole fatte that couereth the entralles, and the caule of the liuer, and the two kidneys, and the fatte that is vpon them, and shalt offer a burnt ſacrifice vpon the Altar: † but the flesh of the cal
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e and the hide and the dung, thou shalt burne abrode without the campe, becauſe it is for ſinne. † Thou shalt take alſo one ramme, vpon the head wherof Aaron & his ſonnes shal lay their handes. † Which when thou haſt killed, thou shalt take of the bloud therof, and powre round about the Altar. † And the ramme it ſelfe thou shalt cut into peeces, and his entralles and feete being waſhed, thou shalt put vpon the flesh cut in peeces, and vpon his head. † And thou shalt offer the whole ramme for a burnt ſacrifice vpon the Altar: it is an oblation to the Lord a moſt ſweete ſauoure of the victime of the Lord. † Thou shalt take alſo the other
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amme, vpon whoſe head Aaron and his ſonnes shal lay their handes. † Which when thou haſt immolated, thou shalt take of his bloud, and put vpon the tippe of the right eare of Aaron and of his ſonnes, and vpon the thumbes and great toes of their right hand and foote, and thou shalt powre the bloud vpon the Altar round about. † And
when thou haſt taken of the bloud that is vpon the Altar, and of the oile of vnction, thou shalt ſprinkle Aaron and his veſture, his ſonnes & their veſtmentes. And after they and their veſtmentes are conſecrated, † thou shalt take the fatte of the ramme, and the tayle & the talow, that couereth the lunges, and the caule of the liuer, and the two kidneies, and the fatte, that is vpon them, and the right shoulder, becauſe it is the ramme of conſecration: † and a peece of one loafe, a cake tempered with oile, a wafer out of the basket of azymes, which is ſette in the ſight of the Lord: † and thou shalt put al vpon the handes of Aaron and of his ſonnes, and shalt ſanctifie them eleuating before the Lord. † And thou shalt take al from their handes: and shalt burne them vpon the Altar for an holocauſte, a moſt ſweete ſauour in the ſight of the Lord, becauſe it is his oblation. † Thou shalt take alſo the breſt of the ramme, wherwith Aaron was conſecrated, and eleuating it thou shalt ſanctifie it before the Lord, and it shal fal to thy patt. † And thou shalt ſanctifie both the conſecrated breſt, and the shoulder that thou didſt ſeparate of the ramme, † wherwith Aaron was conſecrated and his ſonnes, and they shal fal to Aarons part and his ſonnes by a perpetual right from the children of Iſrael: becauſe they are the primitiues and beginninges of their pacifique victimes which they offer to the Lord. † And the holie veſture, which Aaron shal vſe, his ſonnes shal haue after him, that they may be anoynted, and their handes conſecrated in it. † He of his ſonnes that shal be appoynted high prieſt in his ſteede, & that shal enter into the tabernacle of teſtimonie to miniſter in the Sanctuarie, shal weare it ſeuen dayes. † And thou shalt take the ramme of the conſecration, and shalt boyle the flesh therof in a holie place; † which Aaron shal eate and his ſonnes. The lo
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ues alſo, that are in the basket, they shal eate in the entrie of the tabernacle of teſtimonie, † that it may be a placable ſacrifice, and the handes of the offerers may be ſanctified. A ſtranger shal not eate of them, becauſe they are holie. † And if there remaine of the conſecrated flesh, or of the bread til the morning, thou shalt burne the remaynes with fire: they shal not be eaten, becauſe they are ſanctified. † Al, that I haue commanded thee, thou shalt doe vpon Aaron and his ſonnes. Seuen dayes shalt thou conſecrate
their handes: † and thou shalt offer a calfe for ſinne euerie day for expiation. And thou shalt cleanſe the Altar when thou haſt offered the hoſte of expiation, and shalt anoynt it vnto ſanctification. † Seuen dayes shalt thou expiate the altar & ſanctifie it, and it shal be moſt Holie. euerie one, that ſhal touch it, shal be ſanctified.
† This is it which thou ſhalt doe vpon the Altar: Two lambes of a yeare old Diuers things were offered at diuers times, and al ſignified Chriſts Sacrifice in his Church s. Aug li. 1. c▪ 18. co
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aduerſ. leg. & prophet. yet none daylie but a lambe: more particularly ſignifiing the daylie offering of the lambe of God and perpetual effect therof. Origen.
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n. Ioan. 1. euerie day continually, † one lambe in the morning, & an other at euen, † the tenth part of flowre tempered with oile beaten, which ſhal haue in meaſure the fourth part of an hin, and wine for libation of the ſame meaſure to one lambe. † And the other lambe thou ſhalt offer at euen, according to the rite of the morning oblation, and according to that which we haue ſaid, for a ſauour of ſweetneſſe: † it is a ſacrifice to the Lord, by perpetual oblation vnto your generations, at the doore of the tabernacle of teſtimonie before the Lord, where I wil appoint to ſpeake vnto thee. † And there wil I command the children of Iſrael, and the Altar shal be ſanctified in mv glorie. † I wil ſanctifie alſo the tabarnacle of teſtimonie with the Altar, and Aaron with his ſonnes, to doe the function of prieſthood vnto me. † And I wil dwel in the middes of the children of Iſrael, and wil be their God, † and they shal know that I am the Lord their God, that haue brought them out of the Land of Aegypt, that I might abide among them, I the Lord their God.
CHAP. XXX. How, and of what matter, the Altar of incenſe shal be made: 12. VVhat money shal be gathered for the vſe of the Tabernacle. 18. A braſen lauer is alſo to be made, 25. and holie oile of vnction.
THOV shalt make alſo an Altar to burne incenſe, of the wood ſetim, † hauing a cubite of length, and an other of bredth, that is, foure ſquare, and two cubites in height. The hornes shal procede out of the ſame. † And thou shalt plate it with the pureſt gold, as wel the grate therof, as the walles round about, and the hornes. And thou shalt make to it a crowne of gold round about, † and two golden ringes vnder the crowne on either ſide, that the barres may
be put into them, and the Altar may be caried. † The barres alſo them ſelues thou ſhalt make of the wood ſetim, and shalt plate them with gold. † And thou shalt ſet the Altar againſt the veile, that hangeth before the arke of teſtimonie before the propitiatorie wherwith the teſtimonie is couered, where I wil ſpeake to thee. † And Aaron ſhal burne incenſe vpon it, ſwetely fragrant, in the morning. When he ſhal dreſſe the lampes, he ſhal burne it: † and when he ſhal place them at euen, he ſhal burne incenſe euerlaſting before the Lord through your generations. † You shal not offer vpon it incenſe of an other compoſition, nor oblation, and victime, neitheir ſhal you offer libamentes. † And Aaron shal pray vpon the hornes therof once a yeare, with the bloud of that which was offered for ſinne, and shal pacifie vpon it in your generations. It shal be moſt Holie to the Lord. † And our Lord ſpake to Moyſes, ſaying: † When thou shalt take the ſumme of the children of Iſrael according to their number, euerie one of them shal giue a price for their ſoules to the Lord, and there shal be no ſcourge among them, when they shal be reckened. † And this shal euerie one giue that paſſeth to the naming, That is, 7. d ob Engliſh. For a ſicle of the Sanctuarie is about 15. d halfe a ſicle according to the meaſure of the temple. A ſicle hath twentee Obolus, 3. farthings. aboles. The halfe part of a ſicle shal be offered to the Lord. † He that is accounted in the number, for twentie yeares and vpward, shal giue price. † The rich man shal not adde to halfe a ſicle, and the poore man ſhal diminiſh nothing. † And the money being receiued, which was contributed of the children of Iſrael, thou shalt deliuer vnto the vſes of the tabernacle of teſtimonie, that it may be a monument of them before the Lord, and he may be propitious to their ſoules. † And our Lord ſpake to Moyſes, ſaying: † Thou ſhalt make alſo a lauer with his foote of braſſe, to wash in: and thou shalt ſet it betwen the tabernacle of the teſtimonie and the Altar. And water being put into it, † Aaron and his ſonnes ſhal wash therin their handes and feete, † when they are going into the tabernacle of teſtimonie, and when they are to come vnto the Altar, to offer on it incenſe to the Lord, † leſt perhappes they die. it shal be an euerlaſting law to him, and to his ſeede by ſucceſſions. † And our Lord ſpake to Moyſes, † ſaying: Take ſpices, of principal and choſen myrrh fiue hundred ſicles, and of cinnamon halfe ſo much, that is, two
hundred fiftie ſicles, of calamus in like maner two hundred fiftie, † and of caſia fiue hundred ſicles after the weight of the Sanctuarie, of oile of oliues the meaſure hin: † and thou shalt make the holie oile of vnction, an ointment compounded by the art of an vnguentarie, † and therof thou shalt anoynt the tabernacle of teſtimonie, and the arke of the teſtament, † and the table with the veſſel therof, the candleſticke, and the furniture therof, the Altars of incenſe, † and of holocauſte, and al the furniture that perteyneth to the ſeruice of them. † And thou shalt ſanctifie al, and they shal be moſt Holie: he that shal touch them, shal be ſanctified. † Thou shalt anoynt Aaron and his ſonnes, and shalt ſanctifie them, that they may doe the function of prieſthood vnto me. † To the children of Iſrael alſo thou shalt ſay: This oile of vnction shal be holie vnto me through your generations. † The flesh of man shal not be anoynted therewith, and you shal make none other after the compoſition of it, becauſe it is ſanctified, and shal be holie vnto you. † What man ſoeuer shal compound ſuch, and shal giue therof to a ſtranger, shal be abandoned out of his people. † And our Lord ſaid to Moyſes: Take vnto thee ſpices, ſtactee, and onycha, galbanum of ſwete ſauour, and the cleareſt frankincenſe, al shal be of equal weight: † and thou shalt make incenſe compounded by the worke of an vnguentarie, exactly tempered, and pure, and moſt worthie of ſanctification. † And when thou haſt beaten al into verie ſmal pouder, thou shalt ſet of it before the tabernacle of teſtimonie, in the place where I wil appeare to thee. Moſt Holie shal the incenſe be vnto you. † Such confection you shal not make vnto your owne vſes, becauſe it is holie to the Lord. † What man ſoeuer shal make the like, to enioy the ſmel therof, shal perish out of his people.
CHAP. XXXI. Beſeleel and Ooliab are deputed by our Lord to make the Tabernacle, and the things belonging thereto. 12. The obſeruation of the ſabbath day is againe commanded. 18 And our Lord deliuereth to Moyſes tvvo tables vvritten with the ſinger of God.
AND our Lord ſpake to Moyſes, ſaying: † Behold, I haue called by name Beſeleel the ſonne of Vri the
ſonne of Hur of the tribe of Iuda, † and I haue replenished him with the ſpirit of God, with wiſdome, & vnderſtanding, and knowledge in al worke, † to deuiſe whatſoeuer may be artificially made of gold, and ſiluer, and braſſe, † of marble, and precious ſtones, and diuerſitie of wood. † And I haue geuen him for his felow Ooliab the ſonne of Achiſamech of the tribe of Dan. And in the hart of euerie skilful man haue I put wiſdome: that they may make al things which I haue commanded thee, † the tabernacle of couenant, and the arke of teſtimonie, and the propitiatorie, that is ouer it, and al the veſſel of the tabernacle, † and the table and the veſſel therof, the candleſticke moſt pure with the veſſel therof, and the Altares of incenſe, † and of holocauſte, and al their veſſel, the lauer with his foote, † the holie veſtments in the miniſterie for Aaron the prieſt, and for his ſonnes, that they may execute their office, about the ſacred things: † the oile of vnction, and the incenſe of ſpices in the Sanctuarie, al thinges which I haue commanded thee, shal they make. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: See that you keepe my ſabbath: becauſe it is a ſigne betwen me and you in your generations: that you may know that I am the Lord, which ſanctifie you. † Keepe you my ſabbath: for it is holie vnto you: he that shal pollute it, dying shal die: he that shal doe worke in it, his ſoule shal perish out of the middes of his people. † Six dayes shal you doe worke: in the ſeuenth day is the ſabbath, the holie reſt to the Lord. Euerie one that shal doe any worke in this day, shal die. † Let the children of Iſrael keepe the Sabbath, and celebrate it in their generations. It is an euerlaſting couenant † betwen me and the children of Iſrael, and a ſigne perpetual. for in ſix dayes the Lord made heauen and earth, and in the ſeuenth he ceaſed from worke. † And our Lord, when he had ended ſuch ſpeaches in mount Sinai, gaue vnto Moyſes two ſtone tables of teſtimonie, written Not by Movſes, but by an Angel, at Gods appointment. Gal. 3. v. 19. with the finger of God.
CHAP. XXXII. The people (Aaron conſenting) make & adore the image of a calfe. 7. which God reue
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ling to Moyſes, 11. be praieth our Lord, for Abraham, Iſaac, and Iacobs ſake to ſpare the people, and performe his promiſe.
14. VVherwith God is pacified. 15. Yet Moyſes coming from the Mount, and ſeeing the calfe, and idolatrie, throweth downe the tables and breaketh them. 20. destroyeth the idol, 21. blameth Aaron, 27. cauſeth manie Idolaters to be slaine, 31. and againe prayeth for the people.
AND the people ſeeing that Moyſes made tariance ere he came downe from the mount, being aſſembled againſt Aaron, they ſayd: Ariſe, make vs Aaron knew what goddes they ment, to wit, ſuch as they had ſenne worſhipped in Aegypt, and therfore he made them a molten calfe. v. 4. goddes, that may goe before vs: for what hath chanced to this Moyſes the man that brought vs out of the Land of Aegypt, we know not. † And Aaron ſayd to them: Take the golden earlettes from the eares of your wiues, and ſonnes and daughters, & bring them to me. † And the people did that he had cōmanded, bringing the earlettes to Aaron. † Which when he had receiued, he formed them by founders worke, and made of them“ a molten calfe. And they ſayd: Theſe are thy goddes Iſrael, that haue brought thee out of the land of Aegypt. † Which when Aaron had ſenne, he builded an altar before it, and by a cryers voice proclaimed ſaying: Tomorow is the ſolemnitie of the Lord. † And ryſing in the morning, they offered holocauſtes, and pacifique hoſtes, and the people ſate downe to eate, and to drinke, and they role vp Exceſſe in play called fooliſh mirth, is the daughter of gluttonie, and mother of Idolatrie. S. Greg. li. 31. c. 31. Moral.
to play. † And our Lord ſpake to Moyſes, ſaying: Goe, get thee downe: thy people, which thou haſt brought out of the Land of Aegypt, hath ſinned. † They haue quickly reuolted from the way, that thou didſt ſhew them: and they haue made to them ſelues a molten calfe, and haue adored, and immolating hoſtes vnto To the molten calfe, which they had made. it, haue ſayd: Theſe are thy goddes Iſrael, that haue brought thee out of the Land of Aegypt † And againe our Lord ſaid to Moyſes: I ſee that this people is ſtiffenecked: † God ſaying, suffer me, ſignifieth that he could be hindered S. Hierom. in Ion
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. 1. ſuffer me, that my furie may be angrie againſt them, and that I may deſtroy them, and I wil make thee into a great nation. † But“ Moyſes beſought the Lord his God, ſaying: Why Lord, is thy furie angrie againſt thy people, whom thou haſt brought forth of the Land of Aegypt, in great power, and in a ſtrong hand? † Let not the Aegyptians ſay I beſeech thee: He hath craftely brought them forth, that he might kil them in the mountaynes, and deſtroy them from the earth: let thyne anger ceaſe, and be pacified vpon the wickednes of thy people. †“ Remenber Abraham, Iſaac, and Iſrael Not only Gods promiſe. but alſo his ſeruants merites are here propoſed for procuring mercie to the people. See the Annotation.
thy ſeruantes,
to whom thou ſwareſt by thine owne ſelf, ſaying: I wil multiplie your ſeed as the ſtarres of heauen: and this whole land, wherof I haue ſpoken, I wil giue to your ſeed, and you ſhal poſſeſſe it alwayes. † And our Lord was pacified from doing the euil which he had ſpoken againſt his people. † And Moyſes returned from the mount, carying the two tables of teſtimonie in his hand, written on both ſides, † and made by the worke of God: the writing alſo of God was grauen in the tables. † And Ioſue hearing the tumult of the people crying out, ſaid to Moyſes: The noyſe of battaile is heard in the campe. † Who anſwered: It is not the crie of men encouraging of fight, nor the ſhoute of men compelling to flee: but I doe heare the voice of ſingers. † And when he approched to the campe, he ſaw the calfe, and the daunces: and being Moyſes the meekeſt manon earth. (Nu. 12.) in Gods cauſe was moſt zelous againſt ſinne.
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. Aug. q. 144. in Exod.
very wrath, he threw the tables out of his hand, and brake them at the foote of the mount. † and catching the calfe which they had made, he burnt it, and bette it into powder, which he ſtrawed into water, and gaue thereof drinke to the children of Iſrael. † And he ſaid to Aaron: What hath this people done to thee, that thou ſhouldeſt bring vpon them an heinous ſinne? † To whom he anſwered: Let not my lord be offended: for thou knoweſt this people, that it is prone to euil: † they ſaid to me: Make vs goddes, that may goe before vs: for vnto this ſame Moyſes, that brought vs forth out of the Land of Aegypt, we know not what is chanced. † To whom I ſaid: Which of you hath gold? They tooke, and brought to me: and I caſt it into the fire, and Aaron confeſſed the fault briefly, not intending a friuolous excuſe: for he could not thinke, but Moyſes knew the truth.
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. Aug. q. 145 in Exod.
this calfe came forth. † Moyſes therfore ſeeing the people that they were made naked (for Aaron had ſpoiled them for the ignominie of filth, and had ſet them naked among their enemies) † and ſtanding in the gate of the campe, he ſaid: If any man be our Lords, let him ioyne to me. And there gathered vnto him al the ſonnes of Leui: † to whom he ſaid: This ſaith the Lord God of Iſrael: Put euerie man his ſword vpon his thigh: goe, & returne from gate to gate through the middes of the campe, and euerie man kil his brother, and frend, and neighbour. † And Their zeale vſed with authoritie and order is here rewarded: which otherwiſe wanting, when Simeon and Leui ſlew the Sichemites, was blamed by Iacob. Gen. 34. & 49. the ſonnes of Leui did according to the ſaying of Moyſes, and there were ſlaine in that day about three thouſand men. † And Moyſes ſaid: You haue conſecrated your handes this day to our Lord, euerie man in his ſonne & in his brother, that bleſſing may be giuen to you
† And when the next day was come, Moyſes ſpake to the people: You have ſinned a verie great ſinne: I wil goe vp to our Lord, if by anie meanes I may be able to intreate him for your ſinful fact. † And returning to our Lord▪ he ſaid: I beſeech thee: this people hath ſinned a heinous ſinne, and they haue made to them ſelues goddes of gold: either forgiue them this treſpaſſe, † or if thou doe not, Moyſes not content with his owne ſaluation, would rather periſh with the people, then they ſhould al be deſtroied: and therfore at his inſtance God pardoned them. S. Hicr
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. E
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. 12 ad Ga
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d. & in Ione. 1. S. Aug q. 147. in Exod.
ſtrike me out of the booke that thou haſt written. † To whom our Lord anſwered: He that hath ſinned to me, him wil I ſtrike out of my booke: † but goe thou, and leade this people whither I haue told thee: myne Angel ſhal goe before thee. And I in the day of reuenge wil viſite this ſinne alſo of theirs. † Our Lord therfore ſmote the people for the fault concerning the calfe, which Aaron had made.
ANNOTATIONS. CHAP. XXXII.
4. A molten calfe] No other reaſon can be imagined, why the peopleThis people thought the calfe to be the true God. falling to Idolatrie, required the image of a calfe, rather then of anie other thing, but for that they thought the blacke calfe with white ſpottes, called Apis, or Serapis, whom they ſawe the Aegyptians eſtemed moſt of al theirS. Aug. li. 18. c
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. ciuit. goddes, to be the chiefe, or onlie God. And therfore to this famous Idol, they aſcribed the benefite of their deliuerie from bondage, ſaying: Theſe are thy goddes, o Iſrael, that haue brought thee out of the Land of Aegypt. So they ment notThey adored that which the image repreſented. to worſhip our Lord, the true God, in that image, as Caluin would haue it,
li. 1. c. 11. para. 9. Inſtit.
but the very calfe whoſe image it was, for adoring immediatly the calues image, and immolating hoſtes to it (v. 8.) they proteſted that to be their God, which the image repreſented. This appeareth alſo, Deut. 32. v. 18. God that begat thee thou haſt forſaken: and haſt forgotten our Lord thy creatour. And Pſal. 105. v. 21. They forgat God, vvhich ſaued them.
11. Moyſes beſought.] Albeit Moyſes with moſt humble ſubmiſſion prayedCaluin chargeth Moyſes with arrogancie. Moyſes charitie concurred with Gods prouidence. for the people, which God ſo accepted, that he was therby pacified, (v. 14.) yet Caluin here condemneth him of arrogancie, and pride, as though he imperiouſlyIn hunc locum. preſcribed law to God, ſpoyling him of his iuſtice. Much otherwiſe S. Hierom (Epiſt. 12. ad Gaudent.) commending his feruent charitie, doubteth not to ſay. Dei potentiam ſerui preces impediebant. The ſeruantes prayers hindered Gods povver, becauſe God himſelf ſaying, ſuffer me, that my furie may be angrie againſt them, and that I may deſtroy them: ſhewed his diuine prouidence to be ſuch, as he might be ſtaied, from doing that vvhich be threatned.
13. Remember Abraham,] It much trubled Caluin, that for obtaining pardon
S. Aug. q. 149. in Exod. S. Chryſ▪ ho. 42. in Gen. The
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d. q 67. in Exo.
God ſheweth mercie for the merites of his ſeruants. for the people, the Patriarches are mentioned, for whoſe ſake and merites, mercie, and protection was promiſed by God (Gen. 18. 22. 26.) ▪prophecied by Iacob, (Gen. 48.) performed here, and in manie other places. And it is a vaine euaſion to ſay; God ſhewed his mercie for his promiſe ſake only; for he promiſed the ſame for their merites; as appeareth in the places alleaged.Grace goeth before merites. Though al merites procede from Gods grace, firſt geuen without merite
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. 1. Cor. 4. v. 7. S. Aug. degrat. & lib. arb. c. 6.
CHAP. XXXIII. Gods wrath being mitigated by Moyſes, the people mourne for their ſinne, 7. Moyſes pitcheth the tabernacle vvithout the campe, and therin conuerſeth familiarly vvith God. 18. deſiring to ſee his glorie.
AND our Lord ſpake to Moyſes, ſaying: Goe, get thee vp from this place, thou and thy people which thou haſt brought out of the Land of Aegypt, into the land wherof I ſware to Abraham, Iſaac, and Iacob, ſaying: To thy ſeede I wil giue it: † and I wil ſend an Angel thy precuſor, that I may caſt out the Chananeite, and Amorrheite, and Hetheite, and Pherezeite, and Heueite, and Iebuſeite, † and thou maieſt enter into the land that floweth with milke and honey: for God w
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uld not in this paſſage worke ſuch miracles, as he did, bringing them forth of Aegypt. So it is a comination becauſe they wereſt ubborne and ſtiffe necked. I wil not goe vp with thee, becauſe thou art a ſtiffenecked people: leſt perhappes I deſtroie thee in the way. † And the people hearing this verie il ſaying, mourned: and no man put on his ornamentes after the cuſtome. † And our Lord ſayd to Moyſes: Speake to the children of Iſrael: Thou art a ſtiffenecked people, once I ſhal goe vp in the middes of thee, and ſhal deſtroy thee. Now preſently lay away thy ornamentes, that I may know what to doe vnto thee. † Therfore the children of Iſrael layd away their ornamentes from mount Horeb.
† Moyſes alſo taking the tabernacle, pitched it without the campe a farre of, and called the name thereof, The Tabernacle of couenant. And al the people, that had anie queſtion, went forth to the Tabernacle of couenant, without the campe. † And when Moyſes went forth to the tabernacle, al the people roſe vp, and euerie one ſtoode in the dore of his pauilion, and they beheld the backe of Moyſes, til he entred into the tabernacle. † And when he was entred into the Tabernacle of couenant, the piller of the cloude came downe, and ſtoode at the doore, and he ſpake with Moyſes, † al they beholding that the piller of the cloud ſtoode at the doore of the Tabernacle. And they ſtoode, and adored at the doores of their tabernacles. † And our Lord ſpake vnto Moyſes face to face, as a man is wont to ſpeake to his frend. And when he returned into the campe, his miniſter Ioſue the sōne of Nun, a yong man, departed not from the Tabernacle. † And Moyſes ſaid to our Lord: Thou commandeſt me to
leade forth this people: and doeſt not ſhew me whom thou wilt ſend with me, eſpecially wheras thou haſt ſaid: I know thee by name, and thou haſt found grace in my ſight. † If therfore I haue found grace in thy ſight, shew me thy face, that I may know thee, and may find grace before thine eyes, looke vpon thy people this nation. † And our Lord ſaid: My face ſhal goe before thee, and I wil giue thee reſt. † And Moyſes ſayd: If thy ſelfe doeſt not goe before, bring vs not out of this place. † For whereby shal we be able to know I and thy people, that we haue found grace in thy ſight, vnles thou walke with vs, that we may be glorified of al peoples, that dwel vpon the earth? † And our Lord ſaid to Moyſes: This word alſo, which thou haſt ſpoken, wil I doe: for thou haſt found grace before me, and thy ſelfe I haue knowen by name. † Who ſaid: Shew me thy glorie. † He anſwered: I wil shew thee The viſion of God in gloric, is algo
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al good, and God by his grace maketh his ſeruants to cal vpon his name. S. Aug. q 154. in Exod.
wil cal in the name of the Lord before thee: and I wil haue mercie on whom I wil, and I wil be merciful to whom it shal pleaſe me. † And againe he ſayd: Thou canſt not ſee my face: None in this life can ſee God as Saincts do in glorie. 1. Ioan. 3. for man shal not ſee me, and liue. † And againe: Behold, quoth he, there is a place with me, and thou shalt ſtand vpon the rocke. † And when my glorie shal paſſe, I wil ſette thee in a hole of theRom 9. rocke, and protect thee with my right hand, vntil I paſſe: † and I wil take away my hand, and thou shalt ſee Moyſes ſaw more glorious workes & effectes of God, then other Prophets, yet not his ſubſtance and diuine nature. Theodoret. q. 68. in Exod S Hier. de verb. Iſa. vidi. Dom. S. Chryſoſt. ho. 4. de in copie, Dei natura.
my backe-partes: but my face thou canſt not ſee.
CHAP. XXXIIII. Moyſes goeth againe into Mount Sinai, vvith new tables, praying for the people. 10. to whom God promiſeth to giue poſſeſsion of the Land. 12. Prohibiteth al aſsociation vvith the Gentiles, for feare of Idolatrie, 18. geueth precepts concerning the firſt borne, the Sabbath, and other feaſtes. 28. After fourtie dayes faſt, Moyſes returneth to the people with the commandements, and his face appearing horned, he couereth it, whenſoeuer he ſpeaketh to the people.
AND after this he ſaid: The firſt tables being broken, yet others are made: ſo though the firſt grace geuen in Baptiſme be loſt, Yet there remaineth penance, as the ſecond table of ſaftie after ſhipwrake S. Hiero. Epiſ ad Demedriad.
Cut thee two tables of ſtone like vnto the former, and I wil write vpon them the wordes, which the tables had, which thou haſt broken. † Be readie in the morning, that thou maieſt forwith go vp into the mount Sinai, and thou ſhalt ſtand with me vpon the toppe of the mount. † Let no man go vp with thee, neither let anie man be ſene throughout the whole mount: the oxen
alſo and the sheepe let them not feede ouer againſt. † He cut out therfore two tables of ſtone, ſuch as had bene before: and riſing very early he went vp into mount Sinai, as our Lord had commanded him, carying with him the tables. † And when our Lord was descended in a cloude, Moyſes ſtoode with him, calling vpon the name of our Lord. † Who paſſing before him, he ſaid: chief ruler. Dominatour Lord God, merciful and clement, patient and of much compaſſion, and true, † Which keepeſt mercie vnto thouſandes: which takeſt away iniquitie, and wicked factes, and ſinnes, and no man of him ſelfe is innocent before thee. Which doeſt render the iniquitie of the fathers to the children, and to the nephewes vnto the third and fourth generation. † And Moyſes making haſt, bowed flatte vnto the earth, and adoring † he ſaid: If I haue found grace in thy ſight o Lord, I beſeech thee that thou wilt goe with vs (for it is a ſtiffe necked people) and take away our iniquities and ſinnes, and poſſeſſe vs. † Our Lord anſwered:
Notwithſtanding his former commination chap. 33. v 3 God here promiſeth new benefites. I wil make a couenant in the ſight of al, I wil do ſignes that were neuer ſene vpon the earth, nor in anie nations: that this people may ſee, in the middes of whom thou art, the terrible worke of the Lord which I wil doe. † Obſerue al thinges which this day I command thee: I my ſelf wil caſt out before thy face the Amorrheite, and Chananeite, and Hetheite, the Pherezeite alſo, and Heueite, and Iebuſeite. † Beware thou neuer ioyne amitie with the inhabitants of that land, which may be thy ruine: † but deſtroy their altars, breake their ſtatues, and cut downe their groues: † adore not a ſtrange God. The Lord his name is Ielouſe, God is an emulatour. † Enter no traffick with the men of thoſe regions: leſt, when they haue fornicated with their goddes, and haue adored their idols, ſome man cal thee to eate of the thinges immolated. † Neither ſhalt thou take a wife for thy ſonnes of their daughters: leſt after them ſelues haue fornicated, they make thy ſonnes alſo to fornicate with their goddes. † Molten goddes thou shalt not make to thee † Thou ſhalt keepe the ſolemnitie of the azymes. Seuen dayes ſhalt thou eate azymes, as I haue commanded thee, in the time of the moneth of new corne: for in the moneth of ſpring time thou didſt goe out of Aegypt. † Al of the male kind, that openeth the matrice, shal be mine. Of al beaſtes as wel oxen as of ſheepe, it ſhal be mine. † The firſtborne of an aſſe
thou ſhalt redeeme with a sheepe: but if thou wilt not giue a price for it, it ſhal be ſlaine. The firſtborne of thy ſonnes thou shalt redeeme: neither shalt thou appeare emptie in my ſight. † Six dayes ſhalt thou worke, the ſeuenth day thou ſhalt ceaſe to eare, and reape. † The ſolemnitie of weekes thou shalt make to thee, in the firſt fruites of corne of thy wheate harueſt, and the ſolemnitie, when the time of the yeare returneth that al thinges are laid vp. † Three tymes of the yeare al thy male shal appeare in the ſight of the omnipotent Lord God of Iſrael. † For when I ſhal haue taken away the nations from thy face, and shal haue dilated thy borders, no man shal lie in wayte againſt thy land, when thou doeſt goe vp, and appeare in the ſight of the Lord thy God thriſe in a yeare. † Thou shalt not immolate the bloud of my hoſte vpon leauen: neither ſhal there remaine in the morning of the victime of the ſolemnitie of the Phaſe. † The firſt of the fruites of thy ground thou shalt offer in the houſe of the Lord thy God. Thou shalt not boile a kidde in the milke of his damme. † And our Lord ſaid to Moyſes: Write thee theſe wordes, in which I haue made a couenant both with thee and with Iſrael. † Therfore he was there with our Lord fourtie dayes and fourtie nightes: he did not eate bread, and he dronke no water, and God by an angel not Moyſes. ſupra v 1. & Deut. 10. v. 2. & 4. he wrote in the tables the wordes of the couenant, How ſoeuer the commandments are diuided in both tables, here it is certaine, that there be no more nor fewer then tenne in al. tenne † And when Moyſes came downe from the mount Sinai, he held the two tables of teſtimonie, and he knew not that his face was So his face appeared to the beholders, by reaſon of the gliſtering beames of his countenance ſhining gloriouſly, after his conuerſation with God fourtie dayes: which ſignifieth that much more that which abideth (in al eternitie) is in glorie. 2. Cor. 3. horned by the conuerſation of the talke of our Lord. † And Aaron and the children of Iſrael ſeing the face of Moyſes horned, they were afraid to come neere. † And being called of him, they returned as wel Aaron as the princes of the ſynagogue. And after that he ſpake to them, † al the children of Iſrael alſo came to him: whom he commanded al thinges that he had heard of our Lord in mount Sinai. † And hauing ended his talke, he put The ſame veile (ſaieth S. Paul) remaneth vpon the hart of the Iewes, that they can not ſee Chriſt, til by his ſpecial grace they ſhal be illuminated: 2 Cor 3. The like is vpon the hart of Heretikes that can not ſee the Church. S. Aug. in Pſal. 30. con 2. a veile. vpon his face. † Which going in to our Lord, and ſpeaking with him, he toke away vntil he went forth, and then he ſpake to the children of Iſrael al thinges that had bene commanded him. † Who ſaw that the face of Moyſes coming forth was horned, but he couered his face againe, if at anie time he ſpake to them.
CHAP. XXXV. The precept of the Sabbath is yet renewed. 4. Firſt fruites, and other giftes are required, and duly offered, for the making of the tabernacle and other thinges therto belonging, which are here recited. 30. Beſeleel and Oo. iab are appointed workmen for this purpoſe.
THERFORE After the fall of the people to Idolatrie, their punishment, and repentāce, their reconciliation to God and new tables of the commandments made and written, Moyſes repeteth the former precept, of keping the Sabbath, and prouideth al neceſſaries to the making of the Tabernacle, wherto the Princes and people moſt promptly and liberally contribute S. Aug. q. 172. in Exo.
al the multitude of the children of Iſrael being gathered together, he ſaid to them: Theſe are the thinges which our Lord hath commanded to be done. † Six dayes you ſhal do worke: the ſeuenth day shal be holie vnto you, the ſabbath, and reſt of our Lord: he that shal do anie worke in it, shal be ſlaine. † You shal not kindle ſite in al your habitations on the ſabbath day. † And Moyſes ſaid to al the aſſemblie of the children of Iſrael: This is the word that our Lord hath commanded, ſaying: † Separate with you firſt fruites to the Lord. Let euerie one that is willing and hath a readie hart, offer them to the Lord: gold and ſiluer, and braſſe, † hyacinth and purple, and ſcarlet twiſe died, and ſilke, the haire of goates, † and rammes skinnes died redde, and ianthin skinnes, the wood ſetim, † and oile to maintaine lightes, and to make ointment, and moſt ſweete incenſe, † Onyx ſtones, and pretious ſtones, for the adorning of the Ephod and the Rationale. † Whoſoeuer of you is wiſe, let him come, and make that which our Lord hath commanded: † to wit, the Tabernacle, and the roofe therof, and the couer, the ringes, and the bordeworke with the barres, the pinnes and the feete: † the Arke and the ſtaues, the propitiatorie, and the veile, that is drawen before it: † the Table with the barres and the veſſel, and the loaues of propoſition: † the Candleſticke to beare vp the lightes, the veſſel therof and the lampes, and the oile to the nouriſhing of fires: † the Altar of incenſe, and the barres, and the oile of vnction and the incenſe of ſpices: the Hanging at the doore of the tabernacle: † the Altar of holocauſte, and his grate of braſſe, with the barres and veſſel therof: the Lauer and his feete: † the Curtines of the court with the pillers and the feete, the hanging in the doores of the entrie, † the pinnes of the tabernacle and of the court with their litle cordes: † the Veſtimentes, that are to be vſed in the miniſterie of the ſanctuarie, the veſture of Aaron the high
Prieſt, and of his ſonnes, to do the function of Prieſthood vnto me. † And al the multitude of the children of Iſrael going forth from the ſight of Moyſes, † offered firſt fruites to our Lord with a moſt prompt and deuoute minde, to make the worke of the tabernacle of the teſtimonie. Whatſoeuer was neceſſarie to the ſeruice therof and to the holie veſtiments, † both men and wemen did giue, tablettes and earlettes, ringes and bracelettes: euerie veſſel of gold was ſeparated for the donaries of our Lord. † If anie man had hyacinth, and purple, and ſcarlet twiſe died redde, and ianthin skinnes, † metal of ſiluer and braſſe, they offered to our Lord, and the wood ſetim for diuers vſes. † But the skilful wemen alſo gaue ſuch thinges as they had ſponne, hyacinth, purple, and ſcarlet, and ſilke, † and goates haire, geuing al of their owne accord. † But the princes offered onyx ſtones, and pretious ſtones, for the Ephod and the Rationale, † and ſpices and oile to maintaine the lightes, and for the preparing of ointment, and to make the incenſe of moſt ſweete ſauour. † Al men and wemen with deuoute mind offered donaries, that the workes might be made which our Lord had comanded by the hand of Moyſes. Al the children of Iſrael did dedicate voluntarie thinges to our Lord.
† And Moyſes ſaid to the children of Iſrael: Behold, our Lord hath As matter alone is not ſufficient for a building without artificers, to whom God geueth ſpecial skil: ſo for expounding holie Scripture God geueth particular knowledge to Paſtors and Doctors, to the conſummation of Sainctes, to the worke of the miniſterie, to the edifying of the bodie of Chriſt. (the Church. Epheſ. 4.
called by name Beſeleel the ſonne of Vri the ſonne of Hur of the tribe of Iuda. † And hath filled him with the ſpirit of God, with, wiſdome and intelligence, and ſcience and allearning † to deuiſe and to make worke in gold and ſiluer, and braſſe, † and in grauing ſtones, and in carpenters worke. Whatſoeuer can be deuiſed artificially, † he hath giuen in his hart: Ooliab alſo the ſonne of Achiſamech of the tribe of Dan: † both hath he inſtructed with wiſedome, to make the workes of a carpenter, a tapeſter, an embroderer of hyacinth and purple, and ſcarlet twiſe died, and ſilke, and to weaue al thinges, and to inuent al new things.
CHAP. XXXVI. More being geuen then was needeful. 6. Moyſes made to be proclamed that no more should be offered. 8. So the curtines, 13. ringes, 18. buckles, 19. the couer, 20. bordes, 21. barres, 35. a veile, 36. pillers, and a hanging are made readie.
BESEL
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EL therfore, and Ooliab, and euerie wiſe man, to whom our Lord gaue wiſedome and vnderſtanding, to know how to worke artificially, made the thinges that are neceſſarie for the vſes of the Sanctuarie, and which our Lord did command. † And when Moyſes had called them, and euerie cunning man, to whom our Lord had geuen wiſedome, and ſuch as of their owne accord had offered themſelues to the making of the worke, † he deliuered al the donaries of the children of Iſrael vnto them. Who being earneſt about the worke, the people daily in the morning did offer their vowes. † Whereupon As the people abounded in deuotion, ſo the workmen of modeſtie and religion would haue no more then neceſſarie
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. Auguſtin q.
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71. in Exod.
the arſtificers being conſtrained to come, † ſaid to Moyſes: The people offereth more then is neceſſarie. † Moyſes therfore commanded proclamation to be made by the criers voice: Let neither man nor woman offer anie more in the worke of the Sanctuarie. And ſo they ceaſed from offering giftes, † becauſe the thinges that were offered did ſuffice and were ouer much. † And al the wiſe harted men, to accompliſh the worke of the tabernacle, made ten curtines of twiſted ſilke, and hyacinth, and purple, and ſcarlet twiſe died, with varied worke, and the art of embrodering: † of which one had in length twentie eight cubites, and in bredth foure: there was one meaſure of al the curtines. † And he ioyned fiue curtines, one to an other, and the other fiue be coupled to themſelues one with an other. † He made alſo loupes of hyacinth in the edge of one curtine on either ſide, and in the edge of the other curtine in like maner, † that the loupes might meete one againſt an other, and might be ioyned eech with other. † Whereupon alſo he did caſt fiftie ringes of gold, that might catch the loupes of the curtines, and might be made one tabernacle. † He made alſo eleuen curtines of goates haire to couer the roofe of the tabernacle: † one curtine in length had thirtie cubites, & in bredth foure cubites: al the curtines were of one meaſure: † of which fiue he ioyned apart, & the other ſix apart. † And he made fiftie loupes in the edge of one curtine, and fiftie in the edge of an other curtine, that they might be ioyned one to an orher. † And fiftie buckles of braſſe wherwith the roofe might be knitte together, that of al the curtines there might be made one couering. † He made alſo a couer for the tabernacle of rammes skinnes died redde: & an other couer ouer that of ianthin skinnes. † He made
alſo the bordes of the tabernacle of the wood ſetim ſtanding. † The length of one borde was ten cubites: and the bredth contained one cubite and an halfe. † There were two morteſes throughout euerie borde, that one might be ioyned to the other. So made he in al the bordes of the tabernacle. † Of the which twentie were at the ſouth ſide againſt the South, † with fourtie feete of ſiluer. Two feete were put vnder one borde on either ſide of the corners, where the morteſes of the ſides end in the corners. † At that ſide alſo of the tabernacle, that looked toward the North, he made twentie bordes, † with fourty feete of ſiluer, two feete for euery borde. † But againſt the weſt, to witte, at that ſide of the tabernacle, which looketh to the ſea, he made ſix bordes, † and two other at ech corner of the tabernacle behind: † which were alſo ioyned from beneth vnto the toppe, & they grew together into one connexion. So he made on either ſide at the corners † that there were in al eight bordes, and had ſixteene feete of ſiluer, to witte, two feete vnder euerie borde † He made alſo barres of the wood ſetim, fiue to hold together the bordes of one ſide of the tabernacle, † and fiue other to ioyne together the bordes of the other ſide: and beſides theſe, fiue other barres at the weſt ſide of the tabernacle againſt the ſea. † He made alſo an other barre, that might come by the middes of the bordes from corner vnto corner. † And the bordeworke it ſelfe he plated with gold. And their ringes he made of gold, through which the barres might be drawen: the which alſo themſelues he couered with plates of gold. † He made alſo a veile of hiacinth, and purple, ſcarlette, and twiſted ſilke, with embrodered worke, varied and diſtinguiſhed: † and foure pillers of the wood ſetim, which with their heades he plated with gold, caſting their feete of ſiluer. † He made alſo a hanging in the entrie of the tabernacle of hyacinth, purple, ſcarlet, and twiſted ſilke, with the worke of an embroderer: † and fiue pillers with their heades, which he couered with gold, and their feete he did caſt of braſſe.
CHAP. XXXVII. Beſeleel maketh the Arke. 6. the Propitiatorie, with Cherubimes, 10. the Table, vvith veſsel belonging therto, 17. the Candleſticke vvith bowles and branches 23. ſeuen lampes with ſnuffers, 25. the Altar of incenſe, 29. and compoundeth the incenſe.
AND Beſeleel made alſo the arke of the wood ſetim, hauing two cubites and an halfe in length, and a cubite and an halfe in bredth, the height alſo was of one cubite and an halfe: and he plated it with the pureſt gold within and without. † And he made to it a crowne of gold round about, † caſting foure ringes of gold at the foure corners thereof: two ringes in the one ſide, and two in the other. † Barres alſo he made of the wood ſetim, which he plated with gold, † and which he put into the ringes, that were at the ſides of the arke to carie it. † He made alſo the Propititorie, that is, the Oracle, of the pureſt gold, two cubites and an halfe in length, and a cubite and an halfe in bredth. † Two Cherubins alſo of beaten gold, which he ſette on either ſide of the Propitiatorie: † One Cherub in the toppe of one ſide, and the other Cherub in the toppe of the other ſide: two Cherubins in each toppe of the Propitirtorie, † ſpreading their winges, and The Cherubins couering al vpon and within the arke ſignifie (ſaith S Gregorie Nyſſen) that the Scriptures haue a hiegher ſenſe then the literal. de vita Moyſeos poſt medium.
couering the Propitiatorie, and looking one toward the other and toward it. † He made alſo the table of the wood ſetim in length two cubites, and in bredth one cubite, which had in height a cubite & an halfe. † and he did compaſſe it with the fineſt gold, and he made to it a golden ledge round about, † and to the ledge it ſelfe a golden crowne enterpolished of foure fingers, and vpon the ſame an other golden crowne. † And he caſt foure ringes of gold, which he put in the foure corners at euerie foote of the table † againſt the crowne: and he put the barres into them, that the table might be caried. † The barres alſo them ſelues he made of the wood ſetim, and compaſſed them with gold. † And the veſſel for the diuers vſes of the table, ſawcers, phiales, and goblettes, and cenſars, of pure gold, wherein the libamentes are to be offered. † He made alſo the candleſticke beaten of the fineſt gold. From the shaft wherof the branches, cuppes, and boules and lilies did proceede: † ſix on both ſides, three branches on one ſide, and three on the other: † three cuppes in maner of a nutte on euerie branch, and boules withal and lilies: and three cuppes of the faſhion of a nutte in an other branch, and boules withal and lilies. The worke of the ſix branches, that proceded from the ſhaft of the candleſticke, equal † And in the shaft it ſelfe were foure cuppes after the maner of a nutte, and boules withal at euerie one and lilies: † and boules vnder two branches in
three places, which together make ſix branches proceding from one ſhaft. † both the boules therfore, & the branches were out of it, al beaten of the pureſt gold. † He made alſo the ſeuen lampes with their ſnuffers, and the veſſel, where the ſnuffings ſhould be put out, of moſt pure gold. † The candleſticke withal the veſſel therof did weigh a talent of gold. † He made alſo the altar of incenſe of the wood ſetim, hauing a cubite euerie way foure ſquare, and in height two: from the corners wherof the hornes did procede. † And he plated it with the pureſt gold, with the grate and the walles and the hornes. † And he made to it a crowne of gold round about, and two golden ringes vnder the crowne at either ſide, that the barres may be put into them, and the altar may be caried. † And the barres them ſelues he made alſo of the wood ſetim, and couered them with plates of gold. † He compounded alſo oile for the ointment of ſanctification, and incenſe of the pureſt ſpices with the worke of a pigmentarie.
CHAP. XXXVIII. The ſame Beſeleel maketh the Altar of Holocauſte. 8. the braſen lauer. 9. the court with pillers and hanginges. 21. The giftes that were offered are recited.
HE MADE alſo the Altar of Holocauſte of the wood ſetim, fiue cubites foure ſquare, and three in height: † the hornes wherof did procede from the corners, and he couered it with plates of braſſe. † And for the vſes therof he prepared of braſſe diuers veſſels, cauldrons, tonges, fleſhhookes, pothookes, & firepannes. † And the grate therof in maner of nette he made of braſſe, and vnder it in the middes of the altar an hearth, † caſting foure ringes at as manie toppes of the nette, to put in barres to carie it: † the which themſelues alſo he made of the wood ſetim, and couered them with plates of braſſe: † and he drew them through the ringes, that ſtoode out in the ſides of the altar. And the altar it ſelfe was not maſſie, but holow of bordes, and within emptie. † He made alſo the lauer of braſſe, with the foote therof, of wemens glaſſes, Theſe wemen watched there for deuotion, and it ſemeth the ſame cuſtome continued til Chriſts time. For Anna the widow obſerued this ſtate of life. Luc.
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that watched in the doore of the tabernacle. † He made alſo the court, in the ſouth ſide wherof were hanginges of twiſted ſilke, of an hundred cubites, † twentie pillers of braſſe with their feete,
the heades of the pillers, & the whole grauing of the worke, of ſiluer. † In like maner at the north ſide the hanginges, pillers, and feete and the heades of the pillers were of the ſame meaſure, and worke and metal. † But on that ſide that looketh to the Weſt, there were hanginges of fiftie cubites, ten braſen pillers with their feete, and the heades of the pillers, and al the grauing of the worke, of ſiluer. † Moreouer againſt the Eaſt he prepared haginges of fiftie cubites: † of the which, one ſide conteyned fiſtene cubites of three pillers, with their feete: † and on the other ſide (becauſe betwen both he made the entrie of the tabernacle) there were hanginges equally of fiftene cubites, and three pillers, and feete as manie. † Al the hanginges of the court were wouen of twiſted ſilke. † The feete of the pillers were of braſſe, and their heades with al their grauinges of ſiluer: but the pillers alſo of the court them ſelues he plated with ſiluer. † And in the entrie therof he made with embrodered worke a hanging of hyacinth, purple, ſcarlet, and twiſted ſilke, that had twentie cubites in length, but the height was fiue cubites according to the meaſure, which al the hanginges of the court had. † And the pillers in the entrie were foure with feete of braſſe, and their heades and grauinges of ſiluer. † The pinnes alſo of the tabernacle and of tpe court round about he made of braſſe. † Theſe are the iuſtrumentes of the taberbacle of teſtimonie, which were numbred according to the precept of Moyſes, in the ceremonies of the Leuites by the hand of Ithamar the ſonne of Aaron the prieſt: † which Beſeleel the ſonne of Vri, the ſonne of Hur, of the tribe of Iuda had accomplished, as our Lord commanded by Moyſes, † hauing ioyned to him ſelfe for his compagnion Ooliab the ſonne of Achiſamech of the tribe of Dan: who was himſelf alſo an egregious artificer in wood, and a tapiſter and embroderer of hyacinth, purple, ſcarlet, and ſilke. † Al the gold that was ſpent in the worke of the Sanctuarie, and that was offered in donaries, was nine and twentie talentes, and ſeuen hundred thirtie ſicles according to the meaſure of the Sanctuarie. † And it was offered of them that paſſed to the number, from twentie yeares and vpward, of ſix hundred three thouſand, and fiue hundred fiftie, able men to beare armes. † There were moreouer an hundred talentes of ſiluer, wherof were caſt the feete of the Sanctuarie, and of the entrie where
the velle hangeth. † An hundred feete were made of an hundred talentes, one talent being accoūted for euerie foote. † And of the thouſand ſeuen hundred, and ſeuentie fiue he made the heades of the pillers, which them ſelues he alſo plated with ſiluer. † Of braſſe alſo there were offered ſeuentie two thouſand talentes, and foure hundred ſicles beſides, † of the which were caſt the feete in the entrie of the tabernacle of teſtimonie, and the altar of braſſe with the grate therof, and al the veſſel, that pertayne to the vſe therof, † and the feete of the court aſwel in the circuite as in the entire therof, and the pinnes of the tabernacle and of the court, round about.
CHAP. XXXIX. Al the ornamentes of Aaron and his ſonnes are made. 31. and the whole vvorke of the Tabernacle is perfited.
MOREOVER of hyacinth and purple, ſcarlet and ſilke he made the veſtures, that Aaron should weare when he miniſtred in the holie places, as our lord commanded Moyſes. † He made therfore an Ephod of gold, hyacinth, and purple, and ſcarlet twiſe died, and twiſted ſilke, † with embrodered worke, and he did cut thinne plates of gold, and drew them ſmal into threedes, that they might be twiſted with the woufe of the former colours, † and two edges coupled one to the other in the toppe on either ſide, † and a bawdrike of the ſame colours, as our Lord had commanded Moyſes. † He prepared alſo two Onyx ſtones, faſt ſette and cloſed in gold, and grauen by the art of a lapidarie, with the names of the children of Iſrael: † and he ſet them in the ſides of the Ephod for a moniment of the children of Iſrael, as our Lord had commanded Moyſes. † He made alſo a Rationale with embrodered worke according to the worke of the Ephod, of gold, hyacinth, purple, and ſcarlet twiſe died, and twiſted ſilke: † foure ſquare, duble, of the meaſure of a palme. † And he ſet foure rewes of precious ſtones. In the firſt rewe was ſardius, topazius, an emeraud. † In the ſecond, a carbuncle, a ſaphire, and a iaſper. † In the third, a ligurius, an achates, and an amethiſt. † In the fourth a chryſolith, an onyx, and beryllus, compaſſed and encloſed in gold by their
rewes. † And the twelue ſtones them ſelues, were grauen with the names of the twelue tribes of Iſrael, euerie one with his ſeueral name. † They made alſo in the rationale litle cheynes linked one to an other of the pureſt gold, † and two hookes, and as manie ringes of gold. Moreouer the ringes they ſet on either ſide of the Rationale, † on the which the two golden cheynes should hang, which they put into the hookes, that ſtoode out in the corners of the Ephod. † Theſe both before and behind did ſo agree with them ſelues, that the Ephod and the Rationale might be knit one to the other, † tyed to the bawdrike and with ringes ſtrongly coupled, which a lace of hyacinth ioyned, leſt they should flagge looſely, and be moued one from the other, as our Lord commanded Moyſes. † They made alſo the tunike of the Ephod al of hyacinth, † and a hole for the head in the vpper part againſt the middes, and the border of the hole round about wouen: † and beneth at the feete pomegranates of hyacinth, purple, ſcarlet, and twiſted ſilke: † and litle belles of the pureſt gold, which they did put betwen the pomegranates in the vtmoſt part of the tunike round about: † to witte, a bel of gold, and a pomegranate, wherwith the high prieſt went adorned, when he executed his miniſterie, as our Lord had commanded Moyſes. † They made alſo ſilken tunikes with wouen worke for Aaron and his ſonnes: † and mitres with their litle crownes of ſilke: † linnen breeches alſo, of fine line: † and a girdle of twiſted ſilke, hyacinth, purple, & ſcarlet twiſe died, with the art of embrodering, as our Lord had commanded Moyſes. † They made alſo the plate of Alexander the great ſeeing Iaddus the hiegh Prieſt, bearing this venerable plate on his forehead, with great reuerence went vnto him, and adored the name of God written in the pla
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ſacred veneration of moſt pure gold, and they wrote in it with the worke of a lapidarie: The Holie of our Lord: † and they tyed it to the mitre with a lace of hyacinth, as our Lord had commanded Moyſes. † Therfore al the worke of the tabernacle & of the roofe of teſtimonie was perfited: and the children of Iſrael did al thinges which our Lord had commanded Moyſes. † And they offered the tabernacle and the roofe and the whole furniture, ringes, bordes, barres, pillers and their feete, † the couer of rammes skinnes died redde, and the other couer of ianthin skinnes, † the veile, the arke, the barres, the propitiatorie, † the table with the veſſel therof and the loaues of propoſition: † the candleſticke, the lampes, and the furniture of them with the oyle:
† the altar of gold, and the ointment, and the incenſe of ſpices: † and the hanging in the entrie of the tabernacle: † the altar of braſſe, the grate, the barres, and al the veſſel therof: the lauer with the foote therof: the hanginges of the court, and the pillers with their feete: † the hanging in the entrie of the court, and the litle cordes, and the pinnes therof. Nothing wanted of the veſſel, that was commanded to be made for the miniſterie of the tabernacle, and for the roofe of couenant. † The veſtimentes alſo, which the prieſtes vſe in the Sanctuarie, to witte, Aaron and his ſonnes, † the children of Iſrael offered, as our Lord had commanded. † Which thinges after that Moyſes ſaw al finiſhed, he bleſſed them.
CHAP. XL. According to Gods commandment Moyſes erecteth the Tabernacle, vvith al thinges appertayning, the firſt day of the ſecond yeare after their deliuerie from Aegypt. 32. God replenisheth the ſame vvith his Maieſtie, a cloude remayning ouer it by day, and a piller of fire by night, but vvhen they shal march, the ſame paſſeth before them.
AND our Lord ſpake to Moyſes, ſaying: † The The Tabernacle, prepared in the firſt yeare and erected the firſt day of the ſecond yeare, ſignifieth the Church of Chriſt prepared in the old Teſtament, & eſtabliſhed, exalted, and confirmed in the new. firſt moneth, the firſt day of the moneth, thou ſhalt erect the tabernacle of the teſtimonie, † and ſhalt put in it the arke, and ſhalt let downe before it the veile: † and bringing in the table, thou ſhalt ſet vpon it the thinges that are commanded after the rite. The candleſticke ſhal ſtand with the lampes therof, † and the altar of gold whereon the incenſe is burned, before the arke of teſtimonie. Thou ſhalt put the hangging in the entrie of the tabernacle, † and before it the altar of holocauſte: † the lauer betwen the altar and the tabernacle, which thou ſhalt fil with water. † And thou ſhalt compaſſe about the court with hanginges, and the entrie therof. † And taking the oile of vnction thou shalt anoynte the tabernacle with the veſſel therof, that they may be ſanctified: † the altar of holocauſte and al the veſſel therof: † the lauer with the foote therof; al ſhalt thou conſecrate with the oile of vnction, that they may be More holie then anie thīg without the Sanctuarie, but the Sancta Sanctorum it ſelfe was then moſt holie of al places in this world. moſt Holie. † And thou ſhalt bring Aaron and his ſonnes to the doore of the tabernacle of teſtimonie, and hauing waſhed them with water, † thou ſhalt reueſt them with the ſacred veſtimentes,
that they may miniſter to me, and the vnction of them may proſper to an euerlaſting prieſthood. † And Moyſes did al thinges which our Lord had commanded. † Therfore the firſt moneth of the ſecond yeare, the firſt day of the moneth, the tabernacle was placed. † And Moyſes erected, it, and put the bordes and feete and barres, and reared the pillers, † and ſpred the roofe ouer the tabernacle, putting ouer it a couer, as our Lord had commanded. † He put alſo the teſtimonie in A gomor of Manna was now put in the arke mentioned before. chap. 16. the arke, thruſting barres vnderneth, and the oracle aboue. † And when he had brought the arke into the tabernacle, he drew before it the veile to fulfil the commandement of our Lord. † He ſette the table alſo in the tabernacle of teſtimonie at the north ſide without the veile, † ordering the bread of propoſition before it, as our Lord had commanded Moyſes. † He ſette the candleſticke alſo in the tabernacle of teſtimonie ouer againſt the table on the ſouth ſide, † placing the lampes in order, according to the precept of our Lord. † He ſet alſo the altar of gold vnder the roofe of teſtimonie againſt the veile, † and burned vpon it the incenſe of ſpices, as our Lord had commanded Moyſes. † He put alſo the hanging in the entrie of the tabernacle of teſtimonie, † and the altar of holocauſte in the entrie of the teſtimonie, offering on it the holocauſte, and the ſacrifices, as our Lord had commanded. † The lauer alſo he ſet betwen the tabernacle of teſtimonie and the altar, filling it with water. † And Moyſes and Aaron, and his ſonnes waſhed their handes and feete, † when they entred the roofe of couenant, and went to the altar, as our Lord had commanded Moyſes. † He erected alſo the court round about the tabernacle and the altar, drawing the hanging in the entrie therof. After al thinges were perfited, † the cloude couered the tabernacle of teſtimonie, and the glorie of our Lord filled it. † VVithout al doubt (ſ
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th S. Auguſtin. q. 173. in Exod.) Moyſes prefigured other perſons when he entred into the cloud on mount Sinai, and others now when he could not enter into the tabernacle reple niſhed with the glorie of God. In Sinai he ſignified thoſe that penetrate the profound myſteries of Chriſt, here the Iewes who vnderſtād not the ſame. Neither could Moyſes enter the roofe of couenant, the cloude couering al thinges, and the maieſtie of our Lord shining, becauſe the cloude had couered al thinges. † If at anie time the cloud did leaue the tabernacle, the children of Iſrael went forward by their troupes: † If it hong ouer, they remained in the ſame place. † For the cloude of our Lord honge ouer the tabernacle by day, and a ſire by night, in the ſight of al the children of Iſrael throughout al their manſions.
THE ARGVMENT OF LEVITICVS.
VVHEN the Tabernacle was erected, nere to Mount Sinai,
Exod. vlt.
So ſoone as the Tabernacle was erected God declared the offices of the Leuites, written in this booke: wherof it is called Leuiticus. the firſt day of the ſecond yeare, after the children of Iſrael parted from Aegypt, and was ſo repleniſhed with Gods Maieſtie, that none, no not Moyſes him ſelf could enter in, our Lord ſpeaking from thence, called Moyſes, and declared to him the offices of the Leuites; whom only, and no others, he deputed for the administration, and chargeNu. 1. of ſacred things: wherof this booke (wherin they are written) is called Leuiticus. In which ſaith S. Hierom, al and euerie Sacrifice, yea almoſtEpiſt. ad Paulinum. Leuit. 1. 8. euerie ſillable, and Aarons veſtments, and the whole Leuical order breath forth heauenlie ſacraments, or myſteries. For firſt God here preſcribeth what ſacrifices he wil haue, in what manner, and toThe contents of this booke. what purpoſes. Then what partes and qualities he requireth in Prieſts; how they shal be veſted and conſecrated, ſeuerly punishing ſome that tranſgreſſed: with commandment neither to offer in ſacrifice, nor to eate things reputed11. 12. 18. vncleane, and the maner of purifying ſuch things, and perſons, as by diuers occaſions were polluted: Interpoſing alſo ſome moral, and iudicial precepts; appointeth certaine ſolemne feastes, times of reſt, and Iubilie yeare. Finally promiſeth rewardes, and threatneth pu
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ishments to thoſe that kepe or breake23. 26. 27. his commandments: with particular admonition touching vowes and tithes. So this booke may be diuided into fiue ſpecial partes. The firſt, of diuersDiuided into fiue parts. ſortes of Sacrifices: in the ſeuen firſt chapters. The ſecond, of conſecrating Prieſts, and their v
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ſtments, with punishment for offering ſtrange fire. in the three next chapters. The third, of diſtinction betwen cleane and vncleane, with the maner of purifying certaine legal vncleanes, and other precepts moral and iudicial. from the 11. chap. to the 23. The fourth, of feaſts, times of rest, and Iubilie with priuiledges, rewardes, and punishments, from the 23. chap. to the 27. The fifth, of vowes, and tithes. in the last chapter.
THE BOOKE LEVITICVS, IN HEBREW VAICRA.
CHAP. I. Diuers rites in offering holocauſtes, as wel of cattle, 14. as of birdes.
AND OVR LORD called Moyſes, and
The firſt part of this booke. Of diuers ſortes of Sacrifices. ſpake to him out of the tabernacle of teſtimony, ſaying: † Speake to the children of Iſrael; & thou shalt ſay to them: “The man of you, that shal offer an hoſte to our Lord, of beaſtes, that is of oxen & sheepe, offering victimes † if his oblation be“ an holocauſte, and of the heard; he shal offer The beſt and perfecteſt of euerie kind is to be offered to God, not the blind, lame, or weake. Gen. 4. Malach. 1. a male, without ſpotte, at the dore of the tabernacle of teſtimonie, to propitiate our Lord vnto him: † and he shal put his handes vpon the heade of the hoſte, and it shal be acceptable, and profitable to his expiation. † And he shal immolate the calfe before our Lord, and the children of Aaron the prieſtes shal offer the bloud therof, powring it in the circuite of the altar, which is before the dore of the tabernacle. † And the skinne of the hoſte being plucked of, the ioyntes they shal cut into peeces, † and shal put fire vnderneth in the altar, hauing before laid a pyle of wood in order: † and the ioyntes that are cut out, laying in order thereupon, to wit, the head, & al thinges that cleane to the liuer, † the entralles and feete being washed with water, and the prieſt shal burne them vpon the altar for an holocauſte, and “ſweete ſauoure to our Lord. † And if the oblation be of flockes, an holocauſte of sheepe or of goates, a lambe of a yeare old without ſpot shal he offer: † and he shal immolate it at the ſide of the altar that looketh
to the North, before our Lord: but the bloud therof the ſonnes of Aaron shal poure vpon the altar round about: † and they shal diuide the ioyntes, the head, and al that cleane to the lyuer: and shal lay them vpon the wood, vnder which the fire is to be put: † but the entrales and the
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te they shal wash with water. And the whole the prieſt shal offer, and burne vpon the altar for an holocauſt, and moſt ſweete ſauoure to our Lord. † But if the oblation of holocauſt to our Lord be of birdes, of turtles and young pigions, † the prieſt shal offer it at the altar: and writhing the head to the necke, and breaking the place of the wound, he shal make the bloud to runne downe vpon the brimme of the altar: † but the croppe of the throate, and the fethers he shal caſt nigh to the altar at the eaſt ſide, in the place where the ashes are wount to be powred out, † and he shal breake the pinnions therof, and shal not cut, nor diuide it with a knife, and shal burne it vpon the altar, putting fire vnder the wood. It is an holocauſt and oblation of moſt ſweete ſauoure to our Lord.
ANNOTATIONS. CHAP. I.
2. The man that shal offer] Sacrifice being the moſt ſpecial external ſeruice,Sacrifice preſuppoſed to be neceſſary, God preſcribeth the rites to be obſerued therin. wherby man acknowledgeth the ſupreme dominion of God, and his owne ſubiection and homage to his diuine Maieſtie, was ſo wel knowen to be neceſſarie (as being in moſt frequent vſe in the law of nature, and in al nations) that here neded not anie new precept in general, that the people of God should offer ſacrifice, though for ſpecial purpoſes, certaine particular ſacrifices were ſome times appointed, but this dutie & obligation preſuppoſed, our Lord firſt admoniſhing to offer the beſt, and perfecteſt things in euerie kind, preſcribeth with what rites, and ceremonies it shal be done. As in offering an holocauſt of the heard, it muſt be a male vvithout ſpotte; and be offered at the dore of the tabernacle, the offerer putting his handes vpon the head of the hoſte; the prieſts muſt offer the bloud, povvring it in the circuite of the altar; plucke of the skinne; cut the ioyntes in peeces; lay them in order; the entrales and feete being vvashed, burne al vpon the Altar; And the like in other ſacrifices, al for iuſt and reaſonable cauſes, without which the wiſdome of God doth nothing. Sap. 7. & Pſal. 103. v 24.
3. An holocauſt] In reſpect of diuers things offered, the diuers maner, andThree kindes of Sacrifice. cauſes of offering, there were manie ſortes of Sacrifices: but al are reduced to three kindes. The firſt was Holocauſt, in which al was burned in the honour of God, and reſolued into vapour, which aſcendeth vpwards in ſigne that alHolocauſte. we haue is of God. The ſecond was Sacrifice for ſinne, & that of diuers ſortes,Sacrifice for ſinne. Pacifique Sacrifice. for the varietie of ſinnes and perſons; and part of this ſacrifice was burned, the other part belonged to the Prieſts. The third was Pacifique ſacrifice, wherof one part was burnt, an other pertayned to the Prieſts, and an other to them, that gaue the oblation. And of this kinde there were two ſortes, one of
thankſgeuing for benefites receiued: the other to procure fauoure in anie goodFor benefites receiued: or deſired. enterpriſe, or deſire. Al the which did prefigure and forshew one only Sacrifice of Chtiſts bodie and bloud, offered by him in two maners; bloudie on the Croſſe once for euer, wherof S. Paul expreſſy ſpeaketh (Heb. 9.) vnbloudie in formes of bread and wine, wherof the ſame S. Paul ſpeaketh (Heb. 13. v. 10.) shewing that Chriſtians haue an Altar, and conſequently a Sacrifice farre excellingAl ſacrifices of the old Teſtament prefigured Chriſts Sacrifice on the Croſſe, and in the Euchariſt. thoſe of the Tabernacle; and our Sauiour him ſelfe (Math. 26. v. 25.) ſpeaking of the contents in the chalice, ſaid: it was his bloud of the nevv Teſtament, which he then inſtituted and dedicated, as is there noted. And the ancient Fathers (by Caluins confeſſion in Heb. 9.) generally vſe this diſtinction of the ſame Sacrifice offered in bloudie, & in vnbloudie maner. They likewiſe teach that al lawful Sacrifices of the Law of nature, and of Moyſes did end, and were complete in this one, which is our daylie Sacrifice, our immaculate l
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e, our manna, our libament, our holocauſt, our Sacrifice for ſinne, our Pacifique Sacrifice for al purpoſes, and in ſteede of al old Sacrifices. So S. Auguſtin lib 8. c. 27. lib. 17. c. 20. de ciuit. lib. 3 de Bapiſ. c. 19. lib. 1. cont. a
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g & ptophet. c. 18. & 20. S. Chryſost. in Pſal. 95. S. Leo. ſer. 8. de Paſſ. and other fathers teach.
9. Svveteſauour.] Not that the ſauour of corporal things (though it wereNot the external worke for it ſelfe but ſincere deuotion pleaſeth God. External ſacrifices were ordained: 1. to keepe the people from Idolatrie. 2. To induce them to internal vertues. ſweter then of burnt fleſh and bones) delighteth Gods moſt pure ſubſtance: but for that mans frailtie in ſome good ſorte performing his dutie, is very acceptable to his diuine goodnes. For otherwiſe he required not theſe Sacrifices, nor other external Rites for him felf, but he would haue his people for their owne good to be exerciſed therein: eſpecially for three cauſes. Firſt to kepe them from Idolatrie, wherto they were very prone, as appeareth by their often falling, notwithſtanding continual admonitions to the contrarie. For being as it were burdened with manie ceremonies, pertaining to Gods true ſeruice, they might haue leſſe mind, leyſure, and occaſion to ſerue Idols Secondly, for ſo much as man conſiſteth of ſoule and
Io. 4. v 24. Rom. 6. v. 19. bodie, as the ſoule muſt interiorly vvorship God in ſpirite and veritie; ſo the bodie muſt alſo honour him exteriorly, ſeruing iuſtice vnto ſanctification: that is by external good workes to increaſe iuſtice, and ſanctitie, when by them the mind is inſtructed and inuited to know and honoure God. For otherwiſe ſaieth S Dionyſe (c. 1.
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aleſt▪ Hi
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rer.) vnles mans vnderſtanding vſe the helpe of corporal things, diuine veritie can not be attained. And S. Auguſtin (lib. 10. c. 5 ciuit.) teacheth that God commanded external Sacrifices, therebyPſal. 5
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. to lead his ſeruants vnto mortified ſpirites, contrite and humbled harts, to mercie and compaſſion towards others. In briefe (c. 3. Enchir) to the true and perfect ſeruing of his Diuine powre by faith, hope, and charitie. Thirdly, that3. To ſignifie greater Myſteries of the new Teſtament. theſe external Sacrifices and Rites might prefigure and ſignifie greater, more excellent, and more effectual Myſteries of the new Teſtament. For as S. Paul ſpeaketh (Heb. 10.) the lavv (of Moyſes) hauing a shadovv of good things to come, not the verie image of the things, brought not to perfection; nor tooke avvay ſinnes by the bloud of oxen or goa
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es, but being (asis
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id) a shadovv, rather ſhaded then perfectly ſhewed the great benefites, which the new law as a perfect image liuely repreſenteth: eſpecially Chriſts paſſion, which is the verie fountaine of grace and mercie. And wheras the old law could not iuſtifie (Gal. 3.) the law of Chriſt doth in dede iuſtifie, as the Goſpel witneſſeth, ſaying: (Ioan 1 v. 17.) The lavv vvas geuen by Moyſes, grace and veritie vva
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made by Ieſus Chriſt.
CHAP. II. How to offer flovvre, 4. loaues, wafers, with oile and incenſe, without leauen or honie, 12. alſo firſt fruictes. 13. And ſalt in euerie oblation.
VVHEN a ſoule ſhal offer an oblation of ſacrifice to our Lord, Theſe oblations were ſpecially for the pooreſt ſorte. So God tempered his law to the abilitie of euerie one. Theod. q. 1. in Leuit.
fine flowre ſhal be his oblation. and he ſhal poure oyle vpon it, and put franckincenſe, † and ſhal carie it to the ſonnes of Aaron the prieſts: of whom one ſhal take a handful of the flowre, and the oile, and al the franckincenſe, and shal put it a memorial vpon the Altar for a moſt ſweete ſauour to our Lord. † And that which shal be left of the ſacrifice, ſhal be Aarons, and his ſonnes, Holie of holies among the oblations of our Lord. † But when thou offereſt a ſacrifice baked in the ouen: of flowre, to wit, loaues without leauen, tempered with oyle, and wafers vnleauened layd ouer with oyle. † If thine oblation be of the frying panne, of flowre tempered with oyle, and without leuen, † thou shalt diuide it in litle peeces, and ſhalt poure oyle vpon it. † And if the ſacrifice be from the gridiron, in like maner the flowre ſhal be tempered with oyle, † which offering to our Lord, thou ſhalt deliuer to the handes of the prieſt. † Who hauing offered it, ſhal take a memorie of the ſacrifice, and burne vpon the altar for a ſwete ſauour to our Lord, † and whatſoeuer is left, shal be Aarons, and his ſonnes, Holie of holies among the oblations of our Lord. † Euerie oblation, that is offered to our Lord, shal be made :: without leauen, neyther ſhal any leauen and As literally no leauen, not honey might be offered in ſacrifice: ſo al ſinne and carnal delectatiō muſt be excluded in chriſtian life. honie be burned in the ſacrifice of our Lord. † The firſt fruites only of them and the giftes you shal offer: but vpon the altar they shal not be put, for a ſauour of ſwetnes. † What ſacrifice ſoeuer thou offereſt, thou ſhalt ſeaſon it with ſalt neither ſhalt thou take away the ſalt of the couenant of thy God from thy ſacrifice. In euerie oblation thou shalt offer That ſalt ſignifieth diſcretion, appeareth by S Paul exhorting to ſeaſonal our talke with ſalt Colloſ. 4. v. 6. ſalt. † But if thou offer a gyfte of the firſt fruites of thy corne to our Lord, of the eares being yet greene, thou shalt drie it at the fire, and bruiſe it in maner of meale, and ſo ſhalt thou offer thy firſt fruites to our Lord, † powring oyle vpon it, and putting on franckincenſe, becauſe it is the oblation of our Lord. † Wherof the prieſt shal burne for memorie of the gift, part of the meale bruiſed, and of the oile, and al the frankincenſe.
CHAP. III. How the pacifique hostes muſt be offered of beeues, 6. shepe, 7. lambes, 12. and goates.
AND if his oblation be an hoſte of pacifiques, and he wil offer of beues, male or In holocauſt onlie the male was offered, c
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ap. 1. in other ſacrifices both ſexes were acceptable. female, without ſpot shal he offer them before our Lord. † And he shal lay his hand vpon the head of his victime, which shal be immolated in the entrie of the tabernacle of teſtimonie, and the ſonnes of Aaron the prieſt shal poure the bloud in the circuite of the altar. † And they shal offer of the hoſt of pacifiques, for an oblation to our Lord, the fatt that couereth the entralles, and whatſoeuer fatt is within: † the two kidneys with the fatt wherwith the guttes are couered, and the caule of the liuer with the two little kydneys. † And they shal burne them vpon the altar, for an Theſe partes and the fatt: were burned as an Holocauſt, the reſt of the oblation being pacifique. holocauſt, putting fire vnder the wood: for an oblation of moſt ſwete ſauour to our Lord. † But if his oblation, and the hoſte of pacifiques be of flocks, whether he offer male, or female, they shal be without ſpot. † If he offer a lambe before our Lord, † he shal put his hand vpon the head of his victime; which shal be immolated in the entrie of the tabernacle of teſtimonie: and the ſonnes of Aaron shal powre the bloud therof in the circuite of the altar. † And they shal offer of the hoſte of pacifiques, a ſacrifice to our Lord: the fatt and the whole rumpe, † with the kidneys, and the fatt that couereth the bellie and al the vital partes, and both little kydneys, with the fatt that is about the guttes, and the caule of the liuer with the two little kidneys. † And the prieſt shal burne them vpon the altar, to the foode of the fire, and of the oblation of our Lord. † If his oblation be a goate, and he offer it to our Lord, † he shal put his hand vpon the head therof: and shal immolate it in the entrie of the tabernacle of teſtimonie. And the ſonnes of Aaron shal poure the bloude therof in the circuite of the altar. † And they shal take of it to the foode of our Lords fire, the fatt that couereth the bellie, and that couereth al the vital partes: † the two little kydneys with the caule, that is vpon them about the guttes, and the tallowe of the liuer with the little kidneys: † and the prieſt shal
burne them vpon the altar, to the food of the fire, and of a moſt ſweete ſauour. Al the fatt shal be our Lordes † by a perpetual right in your generations, and in al your habitations: you shal eate no bloude nor fat at al.
CHAP. IIII. Hovv a Prieſt, 13. the multitud
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, 22. a Prince, 27. or anie one of the people, ſinning of ignarance, muſt offer hoſtes.
AND our Lord ſpake to moyſes, ſaying: † Speake to the children of Iſrael: The ſoule that ſinneth by Ignorance of that we are bond to know is ſinne: and more in Prieſts then in others. ignorance, and doth anie thing of al the commandmentes of our Lord, which he commanded not to be done. † If the prieſt that is anointed ſinne, making the people to offend, he ſhal offer for his ſinne, a calfe without ſpott to our Lord: † and he shal bring it to the dore of teſtimonie before our Lord, and shal put his hand vpon the head therof, and shal immolate it to our Lord. † He shal drawe alſo of the bloud of the calfe, carying it into the tabernacle of teſtimonie. † And when he hath dipped his finger in the bloud he shal ſprinckle it VVe ſee here and in manie other places that numbers are myſtical, not alwayes ſuperſticious. ſeuen times before our Lord, againſt the veile of the Sanctuarie. † and of the ſame bloud he shal put vpon the hornes of the altar of incenſe moſt acceptable to our Lord, which is in the tabernacle of teſtimonie. And al the reſt of the bloud he shal powre at the foote of the altar of holocauſte in the entrie of the tabernacle. † And the fatt of the calfe he shal take away for the ſinne, aſwel that which couereth the entralles, as al the partes that are within. † The two little kidneys, and the caule that is vpon them beſide the guttes, and the fatt of the
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iuer with the two litle kidneis, † as is taken away from the calfe which is an hoſt of pacifiques, and he shal burne them vpon the altar of hollocauſte. † But the skinne and al the flesh with the heade and feete and boweles and dung, † and the reſt of the bodie he shal carie forth without the campe into a cleane place, where the ashes are wount to be powred out: and he shal burne them vpon a pyle of wood, which shal be burnt in the place where the ashes are powred out. † And if al the multitude of Iſrael be ignorant, and through ignorance do that which is againſt the commandement of our Lord, † and
afterward vnderſtand their ſinne, they ſhal offer for their ſinneA Prieſt, and the whole multitude offered the ſame ſacrifice of a calfe, for their sines: the Prince offered a male goate, a priuate perſon a femal. See Theod▪ ret. q▪ 1. in Le
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verſus finem.
a calfe, and ſhal bring it to the dore of the tabernacle. † And the ancientes of the people shal put their handes vpon the head therof before our Lord. And the calfe being immolated in the ſight of our Lord, † the prieſt that is anoynted, shal carie of the bloud into the tabernacle of teſtimonie, † dipping his finger, and ſprinkling ſeuen times againſt the veile. † and he shal put of the ſame bloud on the hornes of the altar, that is before our Lord, in the tabernacle of teſtimonie: and the reſt of the bloud, he shal poure at the foote of the altar of holocauſte, which is at the dore of the tabernacle of teſtimonie. † And al the fatte therof he shal take vp, & shal burne it vpon the altar: † doing ſo with this calfe, as he did alſo before: and the prieſt praying for them, our Lord wil be propitious vnto them. † But the calfe it ſelfe he shal carie forth without the campe, and shal burne it like as the former calfe:Though in ordinarie ſacrifices for ſinne, one part was alotted to the Prieſts (by whoſe miniſterie God remitted ſinnes) yet of the ſacrifice for a prieſts ſinnes, or for the ſinnes of the multitude, the prieſts had no part, leſt they ſhould ſaue coſt, or reape commoditie by ſacrifice for their owne or the whole peoples ſinnes▪ but al was burned as in a holocauſt. Theodoret q. 3. in Leuit. S. Tho 1▪ 2. q.
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02. 2. 3. ad. 8. becauſe it is for the ſinne of the multitude. † If a Prince ſinne, and by ignorance do of manie thinges one, that by the law of our Lord is forbidden: † and afterward vnderſtandeth his ſinne, he shal offer an hoſte to our Lord, a bucke of the goates without ſpotte. † And he shal put his hand vpon the head therof: and when he hath immolated it in the place where holocauſt is wont to be ſlaine before our Lord, becauſe it is for ſinne, † the prieſt shal dippe his finger in the bloud of the hoſte for ſinne, touching the hornes of the altar of holocauſte, and the reſt powring at the foote therof. † But the fatt he shal burne vpon it, as is wont to be done in the victimes of pacifiques: and the prieſt shal pray for him, and for his ſinne, and it shal be forgiuen him. † And if a ſoule of the people of the land shal ſinne through ignorance, doing anie of thoſe thinges, that by the law of our Lord are forbidden, and offending, † and knoweth his ſinne, he shal offer a she goate without ſpotte. † And he shal put his hand vpon the head of the hoſt that is for ſinne, and shal immolate it in the place of holocauſt. † And the prieſt shal take vp of the bloud with his finger: and touching the hornes of the altar of holocauſt, the reſt he ſhal powre out at the foote therof. † But taking away al the fatt, as is wont to be taken away of the victimes of pacifiques, he shal burne it vpon the altar, for a ſwete ſauour to our Lord; and he shal pray for him, and it shal be forgeuen him. † But if he offer of the flocke
a victime, for his ſinne, to wit, an ewe without ſpotte; † he ſhal put his hand vpon the head therof, and shal immolate it in the place where the hoſtes of holocauſts are wont to be ſlayne. † And the prieſt shal take of the bloud therof with his finger, and touching the hornes of the altar of holocauſt, the reſt he shal powre at the foote therof. † Al the fatte alſo he shal take away, as the fatte of the ramme, that is offered for pacifiques, is wont to be taken away: and shal burne it vpon the altar, a burnt ſacrifice of our Lord: and he shal pray for him, and for his ſinne, and it shal be forgiuen him.
CHAP. V. Of hoſtes, for the ſinne of concealing an others periur
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e. 2. for vncleanes 4. for vaine ſvvearinge 14. for rrour in exerciſing holie rites, 17. & for anie ſinne committed by ignorance.
IF a ſoule ſinne, and heare the voice of one ſwearing, and be witnes becauſe either he him ſelfe ſawe, or is priuie to it:VVhen periurie doth preiudice an others cauſe, he that knoweth the truth is bond to reueil it to the Iudge; but with diſcretion to auoide ſcandal. vnleſſe he vtter it, he ſhal beare his iniquitie. † The ſoule that toucheth anie vncleane thing, either that which was killed of a beaſt, or died of it ſelfe, or anie other thing that creepeth: and forgeteth his vncleannes is guiltie, and hath offended: † and if he touch anie thing of the vncleanneſſe of man, according to anie imputitie wherwith he is wount to be polluted, & hauing forgotten, doe knowe it afterward, he shal be guiltie of an offence. † The ſoule that ſweareth, and vttereth with his lippes, that he would doe Swearing to do that is euil, or not doing that is lawfally ſworne, is ſinne. either il; or wel, and bindeth the ſame with an oathe, and his word, & hauing forgotten afterward vnderſtandeth his offence, † let him do penance for his ſinne, † and offer of the flockes an ewe lambe, or a shee goate, and the prieſt shal pray for him and for his ſinne: † but if he be not able to offer a beaſt, let him offer two turtles, or two young pigions to our Lord, one for ſinne, and the other for an holocauſt, † and he shal geue them to the prieſt: who offering the ſirſt for ſinne, shal wryth backe the heade therof to the litle pinions, ſo that it ſticke to the necke, and be not altogeather broken of. † And of the bloud therof he shal ſprinckle the wall of the altar, and whatſoeuer is left, he shal make it diſtil to the bottome therof, becauſe it is for ſinne.
† And the other he shal burne for an holocauſte, as is wount to be done: and the prieſt shal pray for him, and for his ſinne, and it shal be forgeuen him. † And if his hand be not able to offer two turtles, or two young pigions, he shal offer for his ſinne, of floure the tenth part of an ephi. He shal not put oyle vpon it, nor caſt anie frankincenſe theron, becauſe it is for ſinne, † and he shal deliuer it to the prieſt: who taking therof a ful handful, shal burne it vpon the altar for a moniment, of him that did offer it: † praying for him and making expiation, but the part that is left, him ſelfe shal haue for a gifte. † And our Lord ſpake to Moyſes, ſaying: † If a ſoule tranſgreſſing the ceremonies, by errour shal ſinne in thoſe thinges that are ſanctified to our Lord, he shal offer for his offence a ramme, without ſpotte out of the flockes, that may be bought for two ſicles, according to the weight of the Sanctuarie: † and For remiſſion of ſinne reſtitution is firſt required if
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niu
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e was done. the damage it ſelfe which he did, he shal reſtore, and the fift part he shal adde beſides, deliuering it to the prieſt, who shal pray for him, Beſides reſtitution ſatiſfaction is alſo neceſſarie for the offence to God. Theodoret. q. 2. in
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offering the ramme, and it ſhal be forgeuen him. † If a ſoule ſinne by ignorance, and do one of thoſe thinges which by the lawe of the Lord are forbidden, and being guiltie of ſinne, vnderſtand his iniquitie, † he shal offer a ramme without ſpotte of the flockes to the prieſt, according to the meaſure, and eſtimation of the ſinne: who shal pray for him, becauſe he did it vnwitting: and it shal be forgiuen him, † becauſe by errour he offended againſt the Lord.
CHAP. VI. Oblation for ſinne vvittingly committed. 8. The maner of offering holocaust. 12. Continual fire to be kept in the Altar. 14. The ſacrifices vvhich Prieſts shal offer at their Conſecration. 24. In general of hoſtes for ſinne, and vvho shal eate of the ſame and vvhere.
OVR Lord ſpake to Moyſes, ſaying: † The ſoule that shal ſinne, and contemning the Lord, shal denie vnto his neighbour the thing deliuered to his cuſtodie, which was committed to his credite, or shal by force extort anie thing, or do oppreſſion, † or shal finde a thing loſt, and denying it, be alſo foreſworne, and shal doe anie other thing of manie, wherin men are wount to ſinne, † being conuicted of the offence, † he shal render al thinges which by
fraude, he would haue obteyned, whole, and the fift part beſides to the owner vnto whom he did the damage. † But
Such examples of penāce or ſatifaction for ſinne beſides reſtitution of that was wrong fully taken, are frequent in Moyſes Law. for his ſinne he shal offer a ramme without ſpott out of the flocke, and shal geue it to the prieſt, according to the eſtimation, and meaſure of the offence: † who shal pray for him before the Lord, and he shal haue forgeuenes for euerie thing that in doing he ſinned. † And Our Lord ſpake to Moyſes, ſaying: † Command Aaron and his ſonnes: This is the Law of an holocauſt: It shal be burnt vpon the altar, al night vntil morning: the fire shal be vpon the ſame altar. † The prieſt shal be reueſted with the tunike and the linnen femoralles: and he shal take vp the ashes, which the deuouring fire burned, and putting them beſides the altar, † shal be vnueſted of his former veſtments, and being clothed with others, shal carie them forth without the campe, and in a moſt cleane place shal cauſe them to be conſumed vnto duſt. † And the fire on the altar This fire was firſt ſent miraculouſly from God. (in
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ra. c. 9. v. 24.) and according to this cōmandment, was perperpetually conſerued: from which al fire was to be taken that was vſed in the tabernacle S. Aug. q. 31. & Theod. q 9. in Leuiticum. Myſtically it ſignified, that the fire of charitie being firſt kindled in mans hart by Gods grace, muſt be continually nouriſhed and kept burning, from which al other good workes are deriued. shal alwaies burne, which the prieſt shal nourish, putting wood vnderneth, in the morning euerie day, and laying on the holocauſt, therupon shal burne the fatte of the pacifiques. † This fire is continual which shal neuer faile on the altar. † This is the Law of the ſacrifice and libamentes, which the children of Aaron shal offer before the Lord, and before the altar. † The prieſt shal take vp a handful of the floure, that is tempered with oyle, and al the frankincenſe, that is put vpon the floure: and he shal burne it on the altar for a moniment of moſt ſweeteodour to the Lord: † and the part of the floure that is left, shal Aaron eate with his ſonnes, without leauen: and he shal eate it in the Holie place of the court of the tabernacle. † And therefore it shal not be leauened, becauſe part therof is offered for the burnt ſacrifice of the Lord. It shal be moſt Holie, as that for ſinne, and for offence. † The males onlie of Aarons ſtocke shal eate it. † It shal be an ordinance and euerlaſting in your generations of the ſacrifices of the Lord. Euerie one that toucheth them, shal be ſanctified. † And our Lord ſpake to Moyſes, ſaying: † This is the oblation of Aaron, and of his ſonnes, which they muſt offer to the Lord, in the day of their vnction. The tenth part of an ephi of floure shal they offer in a ſacrifice for euer, halfe therof in the morning, and halfe therof at euen: † which being tempered with oile shal be fried in a frying panne. † And the prieſt
that by right ſucceedeth his father, shal offer it hote, for a moſt ſwete odour to the Lord, and it shal wholy be burnt on the altar. † For euerie ſacrifice of the prieſt shal be conſumed with fire, neither shal anie man eate therof. † And our Lord ſpake to Moyſes, ſaying: † Speake to Aaron and his ſonnes: This is the law of the hoſte for ſinne. In the place where the holocauſt is offered, shal it be immolated before our Lord It is Holie of holies. † The prieſt that doth offer it, shal eate it in a holie place, in the courte of the tabernacle.By ſleſh of penance is vnder ſtood, faſting, watchig, haircloth, teares, prayers, a
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mes which whoſoeuer duly toucheth ſhal be ſanctified. He ſych
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us Hieroſol. li. 2. in Leuit. c. 6. † Whatſoeuer shal touch :: the flesh therof, shal be ſanctified. If of the bloud therof a garment be ſprinkled, it shal be washed in a holie place. † And the earthen veſſel, wherin it was ſodden, shal be broken. but if the veſſel be of braſſe, it shal be ſcoured, and washed with water. † Euerie male of the prieſtlie race shal eate of the flesh therof, becauſe it is Holie of holies. † For the hoſte that is ſlaine for ſinne, whoſe bloud is caried into the tabernacle of teſtimonie to make expiation in the Sanctuarie, shal not be eaten, but shal be burnt with fire.
CHAP. VII. The maner of offering hoſtes for offences. 11. and of pacifique victimes. for thankſgeuing. 22. No fatte, 26. nor bloud is to be eaten.
THIS alſo is the lawe of an hoſte for an offence, the moſt Holie: † therfore where the holocauſt is immolated, the victime alſo for an offence shal be ſlaine: the bloud therof shal be poured round about the altar. † They shal offer therof the rumpe and the fatte that couereth the entralles: † the two little kidneys, and the fatte that is beſide the guttes, and the caule of the lyuer with the two litle kidneys. † And the prieſt shal burne them vpon the altar: it is the burnt ſacrifice of our Lord for an offence. † Euerie male of the prieſts ſtocke, in a holie place ſhal eate this fleſh, becauſe it is moſt Holie. † As the hoſte for :: ſinne is offered, ſo alſo that for an This text ſheweth there is difference in the nature of a fault committed, commonly called ſinne, & of dutie omitted here called offence. in latin peccatū
and delictum. Yet both are alike offencife to God, in matter of equal importance. As appeareth, for that the ſame ſacrifice was offered for both. S. A
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. q. 20. in Leuit.
offence: the lawe of both hoſtes ſhal be one: to the prieſt that offereth it, it ſhal pertaine. † The prieſt that offereth the victime of holocauſt, ſhal haue the skinne therof. † And euerie ſacrifice of flowre, that is baked in the ouen, and whatſoeuer is prepared vpon the grediron, or in the frying panne, it shal be that prieſtes by
whom it is offered. † Whether they be tempered with oyle, or drie, to al the ſonnes of Aaron equal meaſure shal be diuided to euerie one. † This is the law of the hoſte of pacifiques that is offered to our Lord. † If the oblation be for thankes geuing, they shal offer loaues without leauen tempered with oyle, and wafers vnleauened laid ouer with oyle, and fryed floure, and manchets tempered with the mingling of oyle: † loaues alſo leauened with the hoſte of thankes, which is offered for pacifiques: † wherof one for firſt fruites shal be Geuen or preſented to our Lord, not offered vpon the Altar. for no leauen could be offered in ſacrifice. cap. 2. v. 15 offered to our Lord, and shal be the prieſts that shal poure out the bloud of the hoſte. † the flesh wherof shal be eaten the ſame day, neither shal anie of it remaine vntil morning. † If anie man by vowe, or of his owne accorde offer an hoſte, it shal in like maner be eaten the ſame day: but if ought remaine vntil the morrow, it is lawful to eate it: † but whatſoeuer the third day shal find, fire shal conſume it. † If anie man eate of the flesh of the victime of pacifiques the third day, the oblation shal be of none effect, neither shal it profite the offerer: yea rather whatſoeuer ſoule shal defile it ſelfe with ſuch meate, shal be guiltie of preuarication. † The flesh that hath touched any vncleane thing, shal not be eaten, but shal be burnt with fire: he that is cleane, shal eate therof. † A ſoule being polluted that eateth of the flesh of the hoſte of pacifiques, which is offered to our Lord, shal perish from his people. † And that which hath touched the vncleannes of man, or of beaſt, or of anie thing that can pollute, and eateth of ſuch kind of flesh, shal perish from his people. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael: The fatte of a sheepe, and of an oxe, and of a goate you shal not eate. † The fatte of the carcaſſe of cartaine, and of the beaſt, that was caught of an other beaſt, you shal haue for diuers vſes. † If anie man eate the fatte, that should be offered for the burnt ſacrifice of our Lord, he shal perish out of his people, † The bloud alſo of whatſoeuer beaſt you shal not take in meate, aſwel of birdes as of cattel. † Euerie ſoule that eateth bloud, shal perish out of his people. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael. ſaing: He that offereth a victime of pacifiques to our Lord, let him offer therwith a ſacrifice alſo, that is, the libaments therof. † He shal hold in his handes the fatte of the hoſte,
and the breſt: and when he hath offered and conſecrated both to our Lord, he shal deliuer them to the prieſt, † who shal burne the fatte vpon the altar, but the breaſt shal be Aarons, and his ſonnes. † The right shoulder alſo of the pacifique hoſtes shal fal for firſt fruites of the prieſt. † He of the ſonnes of Aaron, that offereth the bloud, and the fatte, him ſelfe shal haue the right shoulder alſo for his portion. † For the breſt of eleuation and the shoulder of ſeperation I haue taken of the children of Iſrael, from their pacifique hoſtes, and haue geuen them to Aaron the prieſt, and to his ſonnes, by a lawe for euer, of al the people of Iſrael. † This is the anoynting of Aaron and his ſonnes, in the ceremonies of our Lord, in the day when Moyſes offered them, that they might doe the function of prieſthood, † and the thinges that our Lord commanded to be geuen them of the children of Iſrael, by a perpetual religion in their generations. † This is the lawe of holocauſte, and of the ſacrifice for ſinne, and for an offence, and for conſecration, and the victimes of pacifiques: † Which our Lord apointed to Moyſes in mount Synai when he commanded the children of Iſrael, that they should offer their oblations to our Lord in the deſert of Synai.
CHAP. VIII. Moyſes conſecrateth Aaron high Prieſt. 13. and his ſonnes Prieſts, 33. continuingThe ſecond part. Of conſecrating Prieſts, and their veſtmēts: with puniſhment of ſome that tranſgreſſed. in the tabernacle ſeuen dayes and nights.
AND Our Lord ſpake to Moyſes, ſaying: † Take Aaron with his ſonnes, their veſtimentes, and the oyle of vnction, a calfe for ſinne, two Rammes, a basket with azymes, † and thou shalt gather al the aſſemblie to the dore of the tabernacle. † And Moyſes did as our Lord had commaunded. And al the multitude being gathered before the dore of the tabernacle, † he ſaid: This is the word, that our Lord hath commanded to be done. † And immediatly he “ offered Aaron & his ſonnes: and when he had VVaſhing ſignified puritie required in Prieſts. waſhed them, † “ he Precious veſtiments their dignitie: and holie oile their authoritie. reueſted the high prieſt, with the ſttait linnen garment, girding him with a bawdrike, and reueſting him with the tunike of hyacinth, and ouer it he put the Ephod, † which he ſtraitening with the girdle, fitted it to the Rationale, wherin was VVhen the high Prieſt at anie time put the Ephod to the Rationale, God gaue anſwers to his demandes, in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin & veritie. but diuine vviſdom did make ſuch garmēts. S. Cyril. lib. 6. in Leuit.
Doctrine and Veritie, † with the mitre alſo he couered his head: and vpon it, againſt the forehead, he put the plate of gold conſecrated in ſanctification,
as our Lord had commanded him. † He “ tooke alſo the oyle of vnction, wherwith he anoynted the tabernacle, with al the furniture therof. † And ſanctifying them, and hauing ſprinckled the altar ſeuen times, he anoynted it, and al the veſſel therof, and the lauer with the foote therof he ſanctified with the oyle. † The which pouring vpon Aarons head, he anoynted, and conſecrated him: † his ſonnes alſo after he had offered them, he reueſted with linnen tunikes, and girded them with bawdrikes, and put mitres on them, as our Lord had commanded. † He “ offered alſo the calfe for ſinne: and when Aaron and his ſonnes had put their handes vpon the head therof, † he did immolate it: drawing the bloud, and dipping his finger, touched the hornes of the altar round about. Which being expiated, and ſanctified, he poured the reſt of the bloud at the botome therof. † But the fatte that was vpon the entralles, and the caule of the liuer, and the two little kidneys, with their little tallow he burnt vpon the altar: † the calfe with the skinne, and the fleſh, and the dung, he burnt without the campe, as our Lord had commanded. † He offered alſo a ramme for an holocauſt: vpon the head wherof when Aaron and his ſonnes had put their handes, † he did immolate it, and poured the bloud therof in the circuite of the altar. † And cutting the ramme it ſelfe into peeces, the head therof, and the ioyntes, and the fatte he burnt with fire, † hauing firſt waſhed the entralles, and the feete. and the whole ramme together he burnt vpon the altar, becauſe it was an holocauſt of moſt ſwete odour to our Lord, as he had commanded him. † He offered alſo the ſecond ramme, for the conſecration of prieſts: and Aaron, and his ſonnes did putte their handes vpon the head therof: † which when As wel by the function of cōſecrating Prieſts, as of offering Sacrifice it appeareth that Moyſes was a Prieſt▪ Yea the chiefe and hiegheſt Prieſt (ſaith S. Auguſtin) for his more excellent ministerie and extraordinarie calling: Aaron was hiegh prieſt for his Pontifical inueſture, and ordinarie vocation, which ſhould continew in his ſucceſſors. q. 23. in Leuit.
Moyſes had immolated, taking of the bloud therof, he touched the tippe of Aarons right eare, and the thumbe of his right hand, in like maner alſo of his foote. † He offered alſo the ſonnes of Aaron: and when of the bloud of the ramme, being immolated, he had touched the tippe of the right eare of euerie one, and the thumbes of the right hand and foote, the reſt he poured on the altar, round about: † but the fatte, and the rump, and al the fatte that couereth the entralles, and the caule of the liuer, and the two kidneies with their fatte, & with the right shoulder, he ſeperated. † And taking out of the basket
of azymes, which was before our Lord, a loafe without leauen, and a manchet tempered with oile, and a wafer he put them vpon the fatte, and the right shoulder, † deliuering al to Aaron, and to his ſonnes. Who hauing lifted them vp before our Lord, † he tooke them againe of their handes, and burnt them vpon the altar of holocauſt, becauſe it was the oblation of conſecration, for a ſwete odoure, of the ſacrifice to our Lord. † And he tooke of the ramme of conſecration, the breſt for his portion, eleuating it before our Lord, as our Lord had commanded him. † And taking the oyntment, and the bloud that was vpon the altar, he ſprinckled it vpon Aaron, and his veſtiments, & vpon his ſonnes and their veſtiments. † And when he had ſanctified them in their veſtiments, he commanded them, ſaying: Boile the flesh before the dore of the tabernacle, and there eate it. Eate ye alſo the loaues of conſecration, that are laid in the basket, as our Lord commanded me, ſaying: Aaron and his ſonnes shal eate them: † and whatſoeuer shal be left of the flesh, and the loaues, fire shal conſume. † Out of the dore alſo of the tabernacle you shal not goe forth ſeuen daies, vntil the day wherein the time of your conſecration shal be expired. for in ſeuen dayes the conſecration is finished: † as at this preſent it hath bene done, that the rite of the ſacrifice might be accomplished. † Day & night shal you tarie in the tabernacle obſeruing the watches of our Lord, leſt you die: for ſo it hath bene commanded me. † And Aaron, and his ſonnes dld al thinges which our Lord ſpake by the hand of Moyſes.
ANNOTATIONS. CHAP. VIII.
6. Offered Aaron] By this maner of taking, offering, and conſecrating AaronParticular calling and conſecration neceſſarie to prieſtlie offices, & authoritie in ſpiritual cauſes. Hiegh Prieſt, S. Paul ſheweth that none may chalenge to them ſelues, nor preſume to exerciſe prieſtlie offices, or anie authoritie in ſpiritual cauſes, but ſuch as be orderly called therto. Yea that Chriſt him ſelf would not haue exerciſed this function, but that he was alſo called of God vnto it, ſaying: EuerieHeb. 5. Hiegh Prieſt taken from among men, is appointed for men, in thoſe thinges that pertaine to God. Neither doth anie man take the honour to himſelf, but he that is called of God, as Aaron. So Chriſt alſo did not glorifie himſelf, that he might be made a Hiegh Prieſt: but he that ſpake to him: Thou art a Prieſt for
Pſal. 109.
euer, according to the order of Melchiſedech. Aarons ſonnes were alſo called, but to lower offices, dignitie, and authoritie. And both he and they were ordainedOrdering of Prieſtes was a Sacrament in the law of Moyſes. and conſecrated by a peculiar Sacrament, to wit, by certaine determinate external
ceremonies and rites, ſignifying grace geuen them by God, for the due performing of their function. For firſt they were taken from the common ſtate of men, wherby is deſigned their ordinarie vocation; then purified by certaine waſhings and ſacrifice for ſinne, ſignifying ſpecial puritie required in them, afterwardes inueſted with holie and precious garmentes, which ſignified their ſacred function, and great dignitie, excelling al temporal dominion and principalitie; finally conſecrated in ſolemne maner with holie ointment, and bloud of pacifique ſacrifice offered for this purpoſe; other ſacrifice of holocauſt alſo offered in the ſame ſolemnitie.
7. Reueſted] The hiegh Prieſt had ſeuen ſpecial ornaments in his veſture.Seuē precious veſtments for the high Prieſt ſignifiing: 1. Puritie. 2 Diſcretion. 3. Good works of edification. Firſt, a ſtraict linnen vvhite garment; ſignifying puritie of life moſt ſpecially required in Prieſtes. Secondly a girdle, or Bavvdrike, of twiſted ſilke and gold, embrodered worke, in coloures yelow, blew, purple, and ſcarlet; ſignifying diſcrete moderation of his actes, to the ſpiritual profite of al ſortes of people. Thirdly a Tunike, or long robe downe to the foote, of hyacinth; or blew ſilke, at the skirt therof like pomegranates wrought of twiſted ſilke, blew, purple and ſcarlet, and litle belles of pureſt (yelow) gold interpoſed one by the other rownd about; of ech ſorte ſeuentie two; ſignifying heauenlie conuerſationS. Hierom. Epiſt ad Fabiol vpon earth, alſo vnion and concord in faith and maners, with edification4. Toleration of others infirmities by good workes. Fourthly, an ornament vpon his ſhoulders, called an Ephod, of gold and twiſted ſilke, embrodered of the former coloures, reaching before to the girdle, with two precious Onyx ſtones cloſed in gold, one hauing engrauen ſix names of the tribes of Iſrael, ſet on one ſhoulder, the other hauing the other ſix names on the other shoulder; for a remembrance that he muſt ſupporte, and meekly beare the infirmities of the people. Fiftly, a breaſt5. Knowledge and ſinceritie. plate called Rationale, of the ſame precious matter, the meaſure of a palme, foure ſquare, embrodered with the ſame foure coloures, with foure rewes of twelue precious ſtones, and therin engrauen the names of the twelue tribes. Beſides which were engrauen alſo VRIM and THVMMIM, Illuminations and Perfections, or Doctrin and Veritie, becauſe the hiegh Prieſt muſt haue knowledge of the truth, and ſincere intention. Likwiſe in the Ephod and Rationale were ringes, hookes, and chaines of pureſt gold, to ioyne them faſt together. Al ſignifying the perpetual ſolicitude and care which he ought to haue in his hart, to know and teach the truth, that the people may truly ſerue God, to his6. Intentiō directed to God 7. Contemplation of God & his workes. honour and their owne ſaluation. Sixtly, a Mitre of twiſted ſilke, with little crownes embrodered worke, ſet on his head, to ſignifie that he muſt direct al his actions to Gods glorie, that ſitteth aboue al. Seuenthly, A plate of ſacred veneration, made of the fineſt gold, with the moſt holie name of God engrauen, ſet on his forhead; to put him ſtil in remembrance to contemplate God and his workes.
13. His ſonnes] The other Prieſts had three ſpecial ornaments: a linnen vvhite
Other Prieſtes had alſo three ornamentes.
garment, a Bavvdrike, and a Mitre, for glorie and bewtie; to ſignifie the qualities aboue mentioned, puritie, diſcretion, and direct intention alſo required in them.
10. Tooke oile] A third thing that Moyſes was bid to take, beſides the men and veſtiments, was the holie oile of vnction, which he poured only vpon theAaron annointed high Prieſt hiegh Prieſts head, not on other Prieſts; to ſignifie that powre deſcended from him to the reſt. But both he and they, and their holie veſtiments were ſprinkled with this oile, and with bloud taken from the altar; their right eares alſoHis ſonnes alſo conſecrated were touched with the bloud of a ramme, ſacrificed, and their right thumbes, and great toes of their right handes, and feete; to ſignifie prompt obedience, and right intention, in offering ſacrifice, according to Gods ordinance, and
not after the maner of infidels, or humane inuention, nor to anie ſiniſter intent or purpoſe.
14. He offered the calfe] Other thinges which Moyſes was here commandedAl three kindes of ſacrifice offered at the conſecration of Prieſts. to take, at the conſecration of Prieſts, were a calfe, to be offered in ſacrifice for ſinne; two rammes, the one in holocauſt, the other in pacifique ſacrifice, for the conſecration of Prieſts; and a basket of vnleuened bread, to be offered with the two rammes. Al for the greater ſolemnitie of this Sacrament of Orders. By which Aaron and his ſonnes were made the lawful and ordinarieNum.
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. Prieſts of the law newly deliuered by Moyſes. And ſo Prieſthood was changedPrieſtood and Law changed together. from the firſt borne of euerie familie, and eſtabliſhed only in Aaron and his ſonnes, and their iſſue male, to be in like ſorte conſecrated. And the reſt of the Leuites to aſſiſt them. By this alſo was prefigured the Sacrament of holie Orders in the Church of Chriſt, with an other change of Prieſthood from the familie & order of Aaron, to Prieſtes of the new Teſtament, of what familie orThe Sacramēt of holie Orders prefigured. and the new Law. nation ſoeuer. And withal an other change of the law. For the Prieſthood being tranſlated, it is neceſſarie (ſaith S. Paul) that a tranſlation of the Lavv be alſo
Heb. 7.
made. And this Sacrament in dede geueth grace (as by the other it was only ſignified) to thoſe that are rightly ordered. As the ſame Apoſtle teſtifieth, willing Timothie to reſuſcitate the grace geuen him by impoſition of handes 2. Timot. 1. S Ambroſe in 1. Timot. 4. S. Auguſt. lib. de bono coniugals: c. 24. &. lib: 2. contra Epſti Parmen Theodoret. q. 48. in lib. Num.
CHAP. IX. Sacrifices for ſinne, 12. and of holocauſte, 18. and pacifiques are offered: 22. and Aaron ſtretching forth his hand bleſseth the people.
AND when the eight day was come, Moyſes called Aaron and his ſonnes, and the ancients of Iſrael, and ſaid to Aaron: † Take of the heardThe people before worſhipped a calfe for God. Exod 32. Now therfore they offer a calfe in ſacrifice to God, for their ſinne, and to kepe them from idolatrie▪
S. Hieron▪ in Hierem. 7.
a calfe for ſinne, and a ramme for an holoucaſt, both without ſpot, and offer them before our Lord. † And to the children of Iſrael thou ſhalt ſpeake: Takeye a bucke goate for ſinne, and a calfe, and a lambe, of a yeare old, & without ſpot for an holoucaſt, † an oxe and a ramme for pacifiques: and immolate them before our Lord, offering in the ſacrifice of euerie one, flowre tempered with oile; for to day our Lord wil appeare to you. † They tooke therfore al thinges that Moyſes had cōmanded before the dore of the tabernacle: where when al the multitude ſtood, † Moyſes ſaid: This is the word, which our Lord hath commanded: doe it,God appeared in his worke by ſending fire to burne the ſacrifice, without mans induſtrie v. 24. and his glorie wil appeare to you. † And he ſaid to Aaron: Approch to the altar, & immolate for thy ſinne: offer the holocauſt, and pray for thy ſelf and for the people, and when thou haſt ſlaine the peoples hoſte, pray for them, as our Lord hath cōmanded. † And forthwith Aaron approching to the altar, immolated the calfe for his ſinne: † the bloud wherof his ſonnes brought to him: wherin dipping
his finger, he touched the hotnes of the altar, and poured the reſt at the foote therof. † And the fatte, and the litle kidneis, and the caule of the liuer, which are for ſinne, he burnt vpon the altar, as our Lord had commanded Moyſes: † but the flesh and skinne therof he burnt with fire without the campe. † He immolated alſo the victime of holocauſt: and his ſonnes brought him the bloud therof, which he poured in the circuite of the altar. † The hoſte alſo it ſelfe being cut into peeces, they brought with the head and euerie member. Al which he burnt with fire vpon the altar, † hauing firſt washed the entralles and the feete with water. † And offering for the ſinne of the people, he ſlew the bucke goat: and exp
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ating the altar: † he made the holocauſt, † adding in the ſacrifice the libaments, which are offered withal, and burning them vpon the altar, be ſide the ceremonies of the morning holocauſt. † He immolated alſo the oxe, and the ramme, the pacifique hoſtes of the people: and his ſonnes brought him the bloud, which he poured vpon the altar round about. † The fatte alſo of the oxe, and the rump of the ramme, and the two little kindneis with their fatte, and the caule of the liuer † they put vpon the breſts. and after the fatte was burnt vpon the altar, † their breſts, and the right shoulders, Aaron did ſeperate, eleuating them before our Lord, as Moyſes had commanded. † AndThis did ſignifie that Chriſt, in whō al nations are bleſſed, ſhould be ſtretched on the Croſſe where he redemed vs, in memorie wher of we now make the ſigne of the Croſſe. ſtretching forth his hand to the people, he bleſſed them. And ſo the hoſtes for ſinne, and the holocauſtes, and the pacifiques being finiſhed, he deſcended. † And Moyſes and Aaron going into the tabernacle of teſtimonie, and afterward comming forth, bleſſed the people. And the glorie of our Lord appeared to al the multitude: † and beholdThe Prieſts were commā
ded to nouriſh and kepe this fire petpetually▪ that it should not be extinguiſhed. cha. 6. v. 12. a fire coming forth from our Lord, deuoured the holocauſt, and the fatte that was vpon the altar: Which thing, when the multitude had ſenne, they praiſed our Lord, falling on their faces.
CHAP. X. Nadab and Abiu the ſonnes of Aaron, for offering ſtrange fire, are burnt to death, and caſt out of the campe. 6. for whom the people mourne, but not the Prieſts. 8. Prieſts are forbid to drinke wine, when they enter into the tabernacle, 12. and are commanded to eate the reſidew of oblations in the holie place. 16. which this timein part they omitted, and are excuſed, being ſorowful for that vvhich happened to Nadab and Abiu.
AND Nadab, and Abiu the ſonnes of Aaron catching cenſors, did put in fire, and incenſe therupon, offering before our Lord ſtrange fire: which was not commanded them. † And fire comming forth from our Lord, Such as receiued more at Gods hand, are more ſeuerly puniſhed if they tranſgreſſe. S. Aug. q. 21. in Leuit. By this alſo al are warned to be content with the doctrine of the Holie Ghoſt, to abhorre hereſies, the fautors wherof adde falſehood to Gods word, & preferre their owne wicked inuentions be fore the true ſenſe of holie Scripture. Theod. q 9. in Leuit.
deuoured them, and they dyed before our Lord. † And Moyſes ſaid to Aaron: This is it which our Lord hath ſpoken: I wil be ſanctified in them, that approch to me, and in tbe ſight of al the people I wil be glorified. Which Aaron hearing held his peace. † And Moyſes calling Miſael, and Eliſaphan the ſonnes of Oziel, the vncle of Aaron, ſaid to them: Goe and take away your bretheren from the ſight of the Sanctuarie, and carie them without the campe. † And going forthwith they tooke them as they lay, reueſted with linnen tunikes, & did caſt them forth, as it had bene commanded them. † And Moyſes ſpake to Aaron, & to Eleazar, and Ithamar his ſonnes: Vncouer not your heades, and rent not your veſtiments, leſt perhaps you die, and indignation come vpon al the aſſemblie. Let your brethren, and al the houſe of Iſrael, lament the burning that our Lord hath raiſed, † and your ſelues ſhal not goe out of the dore of the tabernacle, otherwiſe you shal perish: for the oyle of holie vnction is vpon you. Who did al thinges according to the precept of Moyſes. † Our Lord alſo ſaid to Aaron: † Wine, and anie thing that may make drunke, you shal not drinke, thou and thy ſonnes, Abſtinence from wine cō
manded to Prieſts when they ſerued in the tabernacle not at other times▪ for they ſerued at certaine times by turnes. Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men, and at al times. when you enter into the tabernacle of teſtimonie, leſt you die: becauſe it is an euerlaſting precept through your generations. † And that you may haue knowledge to diſcerne betwen the holie and prophane, betwen the polluted and cleane: † and may teach the children of Iſrael al my ordinances, which the Lord hath ſpoken to them by the hand of Moyſes. † And Moyſes ſpake to Aaron and to Eleazar, and Ithamar his ſonnes, that were left: Take the ſacrifice, that is remayning of the oblation of our Lord, and eate it without leauen beſide the altar, becauſe it is Holie of holies. † And you ſhal eate it in a holie place: which is giuen to thee and thy ſonnes of the oblations of our Lord, as it hath bene commanded me. † The breſt alſo that is offered, and the ſhoulder that is ſeperated, you shal eate in a moſt cleane place thou and thy ſonnes, and thy daughters with thee. For they are laid apart for thee and thy children, of the healthful hoſtes of the children of Iſrael: † becauſe the ſhoulder and the
the breſt, and the fatte that is burnt on the altar, they haue eleuated before our Lord, and they pertaine to thee, and to thy ſonues by a perpetual lawe, as our Lord hath commanded. † Among theſe thinges, when Moyſes ſought for the bucke goate, that had bene offered for ſinne, he found it burnt: and being angrie againſt Eleazar, and Ithamar the ſonnes of Aaron that remained, he ſaid: † Why did you not eate the hoſte for ſinne, in a holie place, which is moſt Holie, and geuen to you, that you may beare the iniquitie of the multitude, and may pray for it in the ſight of our Lord, † eſpecially wheras of the bloud therof, there hath not bene caried within the holie places, and you ought to haue eaten it in the Sanctuarie, as it was commanded me? † Aaron anſwered: This day hath bene offered the victime for ſinne, and the holocauſt before our Lord: and to me that is chanced which thou ſeeſt. how could I eate it, or pleaſe our Lord in ceremonies hauing Natural gri
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e of mind made Aaron both vnwilling to eate & leſſe apt to co
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plete al the ceremonies: ſo without ſinne he omitted that pertained to his commoditie, offering it to God. a ſorowful hart? † Which when Moyſes had heard, he was ſatisfied with his anſwere.
CHAP. XI. The diſtinction of cleane and vncleane in beaſtes, fish, birdes, and other things.The third part Of things cleane and vncleane, with the maner of purifying: & other precepts moral & iudicial. 43. With commandment to be holie, and impolluted.
AND our Lord ſpake to Moyſes and Hitherto God reueled his Law to Moyſes onlie, and by him to the people. Now alſo to Aaron after he was cōſecrated high Prieſt: yet not alwayes, for Moyſes was ſtil ſuperior. chap. 12. 14. 16. 17. &c.
Aaron, ſaying: † Say to the children of Iſrael: Theſe are the beaſts which you ought to eate of al the liuing things of the earth † Euerie one that hath the hoofe diuided, and cheweth the cudde among the cattel, you ſhal eate. † But whatſoeuer in dede cheweth the cudde, and hath an hoofe, but diuideth it not, as the camel, and others, that you ſhal not eate, and among the▪ vncleane you ſhal repute it. † Cherogril which cheweth the cudde, and diuideth not the hoofe, is vncleane. † The hare alſo: for that alſo cheweth the cudde, but diuideth not the hoofe. † And the ſwine: which though it diuideth the hoofe, cheweth not the cudde. † The flesh of theſe you ſhal not eate, nor touch their carcaſſes, becauſe they are vncleane to you. † Theſe are the thinges that brede in the waters, and which it is lawful to eate. Al that hath finnes, and ſcales, aſwel in the ſea, as in the riuers, and the pooles, you ſhal eate. † But whatſoeuer hath not finnes and ſcales, of thoſe that moue and liue in the waters, ſhalbe vnto you abhominable, † and execrable, their flesh you shal not eate,
and their carcaſſes you ſhal avoide. † Al that haue not finnes and ſcales in the waters, ſhal be polluted. † Of birdes theſe are they which you muſt not eate, and are to be auoided of you: The Eagle, and the griffon, and the oſprey, † and the kite, and the vulture according to his kinde, † and euerie one of the rauens kinde, according to their ſimilitude, † the oſtrich, and the owle, and the ſterne, and the hauke according to his kinde. † the ſcritchowle, and the diuer, and the ſtorke, † and the ſwanne, and the onocratal, and the porphirion, † the herodian, and the charadrion according to his kind, the lapwing alſo, and the batte. † Of foules euerie one that goeth vpon foure feete, shal be abhominable to you. † And whatſoeuer walketh vpon foure feete, but hath the legges behind longer, wherwith he hoppeth vpon the earth, † that you ſhal eate, as is the bruke in his kind, the attake, and the ophiomach, and the locuſt, euerie one according to their kinde. † But of foule whatſoeuer hath foure feete onlie, shal be execrable to you: † and whatſoeuer ſhal touch the carcaſſes of them, shal be polluted, and shal be vncleane If in dede this vncleānes were a ſinne, it ſhould be clenſed by contritiō, and neither neceſſarily remaine til night, nor thē be taken away without other meanes. vntil euen: † and if it be neceſſarie that he carie anie of theſe that be dead, he shal wash his clothes, and shal be vncleane vntil ſunne ſette. † Euerie beaſt that hath a hoofe, but diuideth it not, neither cheweth the cudde, shal be vncleane: and whatſoeuer toucheth it, shal be defiled. † That which walketh vpon hands of al beaſts, which goe on foure feete, shal be vncleane: he that toucheth their carcaſſes, shal be polluted vntil euen. † And he that carieth ſuch carcaſſes, shal wash his clothes, and shal be vncleane vntil euen: becauſe theſe thinges are vncleane to you. † Theſe alſo shal be reputed among polluted thinges, of al that moue vpon the earth, the weeſel and the mouſe and the crocadile, euerie one according to their kinde, † the migale, and the camelean, and the ſtellion, and the lizard, and the moule: † al theſe are vncleane. He that toucheth their carcaſſes, shal be vncleane vntil euen: † and that wherupon anie thing of their carcaſſes falleth, shal be polluted aſwel veſſel of wood and rayment, as skinnes and haire clothes: and in whatſoeuer veſſel anie worke is done, they shal be dipped in water, and shal be polluted vntil euen, and ſo afterward shal be cleane. † But the earthen veſſel, wherinto anie of theſe falleth within it, shal be polluted, and therfore is to be broken. † Al
meate, which you shal eate, if the water be poured vpon it, shal be vncleane; and al liquor that is dronke of al veſſel, shal be vncleane. † And vpon whatſoeuer ought of ſuch carcaſſes falleth, it shal be vncleane: whether ouens, o
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pottes with feete, they shal be diſtroyed, and shal be vncleane. † But the fountaines and the ceſternes, and al collection of waters shal be cleane. He that toucheth their carcaſſe, shal be polluted. † If it fal vpon ſeede corne it shal not pollute it. † But if any man poure water vpon the ſeede, and afterward it be touched with the carcaſſes, it shal be forthwith polluted. † If a beaſt be dead, of which it is lawful for you to eate, he that toucheth the carcaſſe therof, shal be vncleane vntil euen: † and he that eateth or carieth anie thing therof; shal wash his clothes, and shal be vncleane vntil euen. † Al that creepeth vpon the earth, shal be abhominable, neither shal it be taken for meate. † Whatſoeuer goeth vpon the breſt on foure feete, and hath manie feete, or traileth on the earth, you shal not eate, becauſe it is abhominable. † Doe not contaminate your ſoules, not touch ought therof, leſt you be vncleane. † For I am the Lord your God: be holie, becauſe I am holie. Pollute not your ſoules in anie creeping beaſt, that moueth vpon the earth. † For I am the Lord, that brought you out of the Land of Aegypt, that I might be your God. † You shal be holie becauſe I am holie. † This is the lawe of beaſts and foules, and of euerie liuing ſoule, that moueth in the waters, and creepeth on the earth, † that you may know the differences of the cleane, and the vncleane, and know what you ought to eate, and what to refuſe.
ANNOTATIONS. CHAP. XI.
4. Vncleane you shal repute it.] In the firſt age of the world, before NoesGen. 7.
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. 8.
Some things connted vncleane in the law of nature & of Moyſes. Three cauſes of this obſeruance. 1. For inſtruction. 2. For exerciſe of obedience. floud, and ſo forward by tradition; and after by the written Law, ſome liuing creatures were reputed vncleane, and forbid to be eaten or offered in ſacrifice. Not as euel of themſelues, for euerie creature of God is good, by nature1. Tim. 4. and creation: but this diſtinction and prohibition was made in the old Teſtament, for iuſt cauſes, as the ancient fathers note ſpecially three. Firſt, for inſtruction of the people much inclined to idolatrie, God diſtinguiſhed al beaſtes, birdes, and fishes into cleane and vncleane, wherby al men might know, that none of them is God. For hovv can anie man of reaſon (ſaieth lerned Theodoret. q. 11. in Leuit.) thinck that to be God, vvhich either he abhorreth as vncleane, or offereth in ſacrifice to the true God, and eateth therof himſelf? Secondly, God commanded this obſeruance to exerciſe his people in obedience, with precepts not
otherwiſe neceſſarie, but becauſe he ſo commanded. As at firſt he commanded Adam not to eate of the tree of knowledge of good and euel. The tranſgreſſion wherof brought al mankind into miſerie. From which againe Chriſt by hisRom. 5. 2. Mach. 6. & 7. obedience redemed vs. For obſeruation of this law old Eleazarus, and the ſeuen bretheren with their mother, did geue their liues, rather then they would eate ſwines fleſh, and for the ſame are glorious Martyrs, as teſtifie S. Cyprian Epiſt 56. ad Thibaritanos. & li. de exhort. Mart. c 11. S. Gregorie Nazianzen, orat. 20. de Machab. S. Chryſoſtom. de natiuitate ſeptem Machab. S. Ambroſe. li. 1. de officijs. c. 4. & li. 2. de Iacob. c. 10. & 11. and the whole Church3. For ſignification. celebrating their feaſt, the firſt day of Auguſt. Thirdly and moſt ſpecially theſe obſeruations were commanded for ſignification of vertues to be embraced, and of vices or ſinnes to be auoided. Such beaſtes therfore were holden for cleane, and allowed for mans foode, as diuide the hoofe, and ruminate, or chew the cudde, ſignifying diſcretion betwixt good and euel; and diligentThe things holden for cleane ſignified vertues. conſideration, or meditation of Gods law: and the beaſtes which lack thoſe two properties of diuiding the hoofe, and chewing the cudde, or either of them, were reputed vncleane, ſignifying ſuch men as care not whether they do wel or euel, or do not ruminate, and meditate good things, which they heare or read, forgetting or neglecting, what is taught them. Likewiſe theThe vncleane ſignified vices. fiſhes that haue finnes and ſcales, which ſignifie eleuating of the mind, and auſteritie of life, were counted cleane: but theſe that want either of the ſame were vncleane and prohibited. Alſo certaine birdes were eſtemed cleane and allowed to be eaten: others vncleane and forbid As the Eagle, ſignifying pride: the griffon, tyrannie; the oſprey, oppreſſion; the kire, fraud; the vultare, ſedition; al kindes of rauens, carnal voluptouſnes; the oſtrich, worldlie cares; the owle, ſlouth, or dulnes in ſpiritual things; the ſterne, duble dealing; al kindes of haukes, crueltie; the ſchritch owle, luxnrie; the diuer, gluttonie; the ſtorke, enuie; the ſwanne, hypocriſie; the onocratal, auarice; the porphirion, ſelfe wil; the herodian, a bloudie mind; the caladrion, much babling; the lapwing, deſolation of mind, or deſperation; the batte, earthlie policie; and the like in other birdes, beaſtes, and fishes. Al agreable to that time, in which (ſaieth S. Auguſtin. li. 6 c 7. cont. Fauſt.) thoſe things were to be foreſhewed, notChriſtians are not bound to the obſeruances of the old law, but to that which they ſignified. only in wordes, but alſo in factes, which ſhould be reueled in latter time; and being now reueled by Chriſt, and in Chriſt, the burdenous obſeruances are not impoſed to the faithful gentiles, to whom yet the authoritie of the prophecie is commended. To the ſame effect. li. cont. Adimant, c. 15. & li 50. homil. ho. 45. S Hicrom. in Matt. 15 Origenes, ho. 7. S. Cyril. li. 7. in Leuit. S. Gregorie, in Cant. 7. Procopius in Leuit. 11. Out of whom and others S. Thomas explicateth at large, that which we haue here briefly noted. 1. 2. q. 102. 2. 6.
CHAP. XII. The law of wemens purification that beare children.The ſecond & third Leſſons on Candlemas day.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou ſhalt ſay to them: A woman, if The moſt pure virgin mother, was not ſubiect to this law For she conceiued not by the ſeede of man, yet obſerued the cuſtome of other wemen Luc. 2. as Chriſt alſo would be baptized by S. Iohn Baptiſt. Mat. 3. to geue example of humilitie. S. Cyril. li. 8. in Leuit. S Bernard Ser. 3. de Purific.
receauing ſeede ſhe beare a man child, shal be vncleane ſeuen daies, according to the daies of the ſeparation of her floures. † And the eight day the litle infant shal be circumciſed: † but her ſelf shal remaine three & thirtie
daies in the bloud of her purification: No holie thing shal she touch, neither shal she enter into the Sanctuarie, vntil the daies of her purification be expired. † But if she beare a woman child, she shal be vncleane two weekes, according to the cuſtome of the fluxe of her flowers, and ſixtie ſix daies ſhe shal remaine in the bloud of her purification. † And when the daies of her purification are expired, for a ſonne, or for a daughter, she shal bring a lambe of a yeare old for an holocauſt, and a young pigeon or a turtle for ſinne, to the dore of the tabernacle of teſtimonie, and shal deliuer them to the prieſt, † who shal offer them before our Lord, and shal pray for her, and ſo she shal be cleanſed from the fluxe of her bloud. this is the lawe for her that beareth a man child or woman child. † And if her hand finde not, neither is able to offer a lambe, she shal take two turtles, or two young pigeons, one for an holocauſt, and an other for ſinne. and the prieſt shal pray for her, and ſo she shal be cleanſed.
CHAP. XIII. The law concerning leproſie in men, 47. and in garments.
AND our Lord ſpake to Moyſes, and Aaron, ſaying: † The man, in whoſe skinne and flesh shal ariſe a diuers colour or a bliſter, or any thing as it were shyning, that is to ſay the plague of the leproſie, shal be brought It pertained to the Prieſts to diſcerne of leproſie, in figure of Prieſtes authoritie to bind and looſe ſinnes in the new Teſtament. S. Chryſoſt. li. 3. de Sacerdotio.
to Aaron the prieſt, or any one of his ſonnes. † Who ſeing the leproſie in his skinne, & the heare turned into a white colour, and the forme it ſelf of the leproſie lower then the skinne, and the other flesh: it is the plague of the leproſie, and at his arbitrement he shal be ſeperated. † But if there be a shining whiteneſſe in the skinne, and not lower then the other flesh, and the heare of the old colour, the prieſt shal shut him vp ſeuen daies, † and the ſeuenth day he shal vew him: and if the leproſie be growne no farder, nor hath paſſed the former limites in the skinne, againe he shal shut him vp other ſeuen daies. † And the ſeuenth day he shal behold: if the leproſie be ſomewhat obſcure, and not growne in the skinne, he ſhal cleanſe him, becauſe it is a ſcabbe: and the man shal wash his clothes, and shal be cleane. † And if the leproſie grow againe, after that he was ſene of the prieſt and reſtored to cleanneſſe; he ſhal he brought vnto him, † and shal be condemned of vncleanneſſe. † If the plague of the
leproſie be in a man, he ſhal be brought to the prieſt, † and he shal view him. And when there is Leproſie making ſpottes in the skinne of an other colour, ſignifieth hereſie, that mixeth falſhood with truth.
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Aug. li. 2. queſt. Euangel. c. 4
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. a white colour in the skinne, and hath changed the looke of the heare, and the flesh alſo it ſelfe appeare quicke: † it shal be iudged a verie old leproſie, and growne into the skinne. The prieſt therfore shal contaminate him, and shal not shut him vp, becauſe he is vncleane euidently. † But if the leproſie ſpring forth running about in the skinne, and couer al the flesh from the head to the feete, whatſoeuer falleth vnder the ſight of the eies, † the prieſt shal vew him, and shal iudge that he is taken with a Sometimes that ſemeth leproſie, or herelie, which is not: wherof the prieſt is to iudge. Deut. 17. moſt cleane leproſie: for that it is al turned into whitneſſe, and therfore the man shal be cleane. † But when there ſhal appeare in him quicke flesh, † then by the iudgement of the prieſt he shal be polluted, and shal be reputed among the vncleane. for quick fleſh if it be ſpotted with leproſie, is vncleane. † And if againe it be turned into whiteneſſe, and couer al the man, † the prieſt shal vew him, and shal iudge him to be cleane. † And the fleſh and the skinne wherin a boile is riſen, and healed, † and in the place of the boile, there appeare a white ſcarre, or ſomewhat redde, the man shal be brought to the prieſt: † and when he ſhal ſee the place of the leproſie lower then the other flesh, and the heare turned into whitenes, he shal contaminate him: for the plague of leproſie is riſen in the boile. † But if the heare be of the old colour, and the ſcarre ſomewhat obſcure, & be not lower then the next flesh, he shal shut him vp ſeuē dayes. † And if it be growne farder, he shal iudge him to haue the leproſie. † but if it ſtay in his place, it is the ſcarre of a boile, and the man shal be cleane. † And the fleſh and skinne, that fire hath burnt, and being healed hath a white or a reade ſcarre, † the prieſt shal conſider it, and loe it is turned into whiteneſſe, and the place therof is lower then the other skinne: he shal contaminate him, becauſe the plague of leproſie is riſen in the ſcarre. † But if the colour of the heare be not changed, nor the blemish lower then the other fleſh, and the forme it ſelf of the leproſie be ſomewhat obſcure, he shal shut him vp ſeuen dais, † and the ſeuente day he shal behold him: if the leptoſie be growne farder in the skinne, he shal contaminate him, † but if the whitnes ſtay in his place, not very cleare, it is the plague of a burning, and therfore he shal be cleanſed, becauſe it is the ſcarre of a burning.
† Man, or woman, in whoſe head or beard the leproſie riſeth, the prieſt shal ſee them. † and if the place be lower then the other flesh, and the heare yelow, and thinner then it was wont; he shal contaminate them, becauſe it is the leproſie of the heade and the beard. † But if he perceiue the place of the ſpotte equal with the flesh neere vnto it, and the heare blacke: he shal shut him vp ſeuen daies, † and in the ſeuenth day he shal looke vpon it. If the ſpotte be nor growne, and the heare be of his owne colour, and the place of the plague euen with the other flesh: † the man shal be shauen ſauing the place of the ſpotte, and shal be shut vp orther ſeuen daies. † If the ſeuenth day the plague ſeeme to haue ſtaid in his place, & not lower then the other flesh, he shal cleanſe him, and his clothes being washed he shal be cleane. † But if after his clenſing the ſpotte be growne againe in the skinne, † he shal no more ſeeke whether the heare be changed into a yelow colour, becauſe he is euidently vncleane. † Moreouer if the ſpotte be ſtaid, & the heare be blacke, let him know that the man is healed, and let him boldly pronounce him cleane. † Man, or woman, in whoſe skinne appeareth whiteneſſe, † the prieſt shal vew them. If he find that whitneſſe ſomewhat obſcure shineth in the skinne, let him know that it is not the leproſie, but a ſpotte of white colour, and that the man is cleane. † The man whoſe heare falleth of from his head, is bald and cleane: † and if the heare fal from his forehead, he is bald before and cleane. † But if in the baldneſſe or in the baldneſſe before there be riſen a white or reddish colour, † and the prieſt perceiue this, he shal condemne him vndoubtedly of leproſie, which is riſen in the baldneſſe. † Whoſoeuer therfote shal be defiled with leproſie & is ſeparated at the arbitrement of the prieſt, † ſhal haue his clothes hanging looſe, his head bare, his mouth couered with a cloth, he shal crie him ſelf polluted and vncleane. † Al the time that he is a lepre & vncleane, he shal dwel alone without the campe. † A wollen or linnen garment, that shal haue the leproſie † in the warpe, and the woufc, or els a skinne, or whatſoeuer is made of a skinne, † if it be a white or reddish ſpott, it shal be reputed infected with leproſie, and shal be shewed to the prieſt. † Who hauing conſidered it shal shut it vp ſeuen daies: † and the ſeuenth day againe beholding it, if he find that it is growne, it is a leproſie
that continueth: he shal iudge the garment polluted, and euerie thing wherin it shal be found, † and therfore it shal be burnt with fire. † But if he ſee that it is not growne, † he shal command, and they shal wash that, wherin the leproſie is, and he shal shut it vp other ſeuen daies. † And when he shal ſee that the old shape is not returned, neither yet that the leproſie is growen furder, he shal iudge it vncleane, and burne it with fire, for that the leproſie is ſpred in the outſide of the garment or through the whole. † But if the place of the leproſie be ſomewhat obſcure, after that the garment is washed, he shal breake it of, and diuide it from that which is ſounde. † And if beſides in thoſe places, that before were without ſpotte there appeare a flying and wandring leproſie: it muſt be burnt with fire: † if it be ceaſſed, he shal wash with water the partes, that be pure, the ſecond time, & they shal be cleane. † This is the law of the leproſie of a wollen and linnen garment, of the warpe and the woufe, and of al ſtuffe of skinnes, how it ought to be clenſed, or contaminated.
CHAP. XIIII. Sacrifices for clenſing leproſie in men, 33. the maner of viewing whether leproſie be in a houſe or no, 40. and of clenſing it.
AND our Lord ſpake to Moyſes, ſaying: † This is the rite of a lepre, when he is to be cleanſed. † He shal be brought to the prieſt: who going out of the campe, when he shal finde that the leproſie is cleanſed, † he shal command him, that is purified, that he This gift & ſacrifice were commanded (ſaith S. Auguſtin) becauſe the Sacrifice of Chriſts bodie was not yet ordained, which now ſerueth for al other ſacrifices. l
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▪ 1. ca. 19. et. 20. cont. aduerſar.
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eg. et. prophet.
offer for him ſelfe two liue ſparowes, which it is lawful to eate, and cedar wood, and ſcarlet & hyſſope. † and he shal command that one of the ſparowes be immolated in an earthen veſſel ouer of vvel or riuer, not of a ceſterne poole, or marr
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. liuing water: † but the other being aliue with the cedar wood, and ſcarlet and the hyſſope he shal dippe in the bloud of the ſparowe that is immolated, † wherwith he shal ſprinckle him, that is to be cleanſed, ſeuen times, that he may be rightly purged: and he shal let goe the liue ſparow, that it flie into the field. † And when the man hath washed his clothes, he shal ſhaue al the heare of his bodie, and shal be washed with water: and being purified he shal enter into the campe, yet ſo for al that, that he tarie without his owne tent ſeuen daies, † and the ſeuenth day he shal shaue the heare of his head, and
his beard and eye browes, and the heare of his whole bodie. And hauing washed againe his clothes, and his bodie, † the eight day he ſhal take two lambes without ſpotte, and an ewe of a yeare old without ſpotte, and three tenths of floure tempered with oyle for a ſacrifice, and a ſextarie of oyle apart. † And when the prieſt that purifieth the man, hath ſet him, and al theſe things before the Lord in the dore of the tabernacle of teſtimonie, † he ſhal take a lambe, and offer it for offence, & the ſextarie of oyle. and hauing offered al before the Lord, † he shal immolate the lambe, where the hoſte for ſinne is wont to be immolated, and the holocauſt, that is, in a holie place. For as for ſinne, ſo alſo the hoſte for offence pertaineth to the prieſt: it is Holie of holies. † And the prieſt taking of the bloud of the hoſte, that was immolated for offence, ſhal put it vpon the tippe of the right eare of him that is cleanſed, and vpon the thumbes of his right hand and foote: † and of the ſextarie of oile he shal poure into his owne left hand, † and shal dippe his right finger in it and shal ſprinckle before the Lord ſeuen times. † and the reſidue of the oile in his left hand, he shal poure vpon the tippe of the right eare of him that is cleanſed, and vpon the thumbes of his right hand and foote, and vpon the bloud that was ſhed for offence, † and vpon his head. † And he ſhal pray for him before the Lord, and shal make the ſacrifice for ſinne. then shal he immolate the holocauſt, † and put it on the altar with the libaments therof, and the man shal orderly be cleanſed. † But if he be poore, and his hand can not finde the thinges aforeſaid, for offence he shal take a lambe for an oblation, that the prieſt may pray for him, and a tenth part of floure tempered with oile for a ſacrifice, and of oile a ſextarie, † and two turtles or two young pigeons, of the which let one be for ſinne, and the other for an holocauſt: † and he shal offer them the eight day of his purification to the prieſt, at the dore of the tabernacle of teſtimonie before the Lord: † who receiuing the lambe for offence, and the ſextarie of oile, shal eleuate them together: † and the lambe being immolated, of the bloud therof he shal put vpon the tippe of the right eare of him that is cleanſed, and vpon the thumbes of his right hand and foote: † but part of the oile he shal poure into his owne left hand, † wherin dipping the finger of his right hand, he shal
ſprinckle it ſeuen times before the Lord: † and he shal touch the tippe of the right eare of him that is cleanſed, and the thumbes of his right hand & foote, in the place of the bloud that was shed for offence: † and the other part of the oyle, that is in his left hand, he shal poure vpon the head of the purified perſon, that he may propitiate the Lord for him: † and a turtle, or yong pigeon he shal offer, † one for offence, and the other for an holocauſt, with their libaments. † This is the ſacrifice of a lepre, that is not able to haue al thinges for the cleanſing of him ſelf. † And our Lord ſpake to Moyſes and Aaron, ſaying: † When you shal be entred into the Land of Chanaan, which I wil geue you in poſſeſſion, if there be the plague of leproſie in a houſe, † he whoſe houſe it is, shal goe & tel the prieſt, ſaying: It ſemeth to me, that there is as it were the plague of leproſie in my houſe. † But he shal command, that they carie forth al thinges out of the houſe, before he goe into it, and ſee whether it haue the leproſie, leſt al thinges become vncleane that are in the houſe. And afterward he shal goe in to conſider the leproſie of the houſe: † & if he ſee in the walles therof as it were litle dintes, diſfigured with paleneſſe or redneſſe, and lower then al the reſt, † he shal goe out of the dore of the houſe, and forthwith shut it ſeuen daies. † And returning the ſeuenth day, he shal conſider it. If he finde that the leproſie is growne, † he shal command, the ſtones wherein the leproſie is, to be plucked out, and to be throwen without the citie into an vncleane place: † & the houſe it ſelf to be ſcraped on the inſide round about, and the duſt of the ſcraping to be diſperſed without the citie into an vncleane place, † and other ſtones to be laid in their places, that were taken away, and the houſe to be playſtered with other morter. † But if after the ſtones be plucked out, & the duſt ſcraped of, and it playſtered with other earth, † the prieſt going in perceiue that the leproſie is returned, and the walles ful of ſpottes, it is a laſting leproſie, and the houſe vncleane: † the which forthwith they shal deſtroy, and the ſtones and timber therof, and al the duſt they shal caſt without the towne into an vncleane place. † He that entreth into the houſe when it is shut, shal be vncleane vntil euen: † and he that ſleepeth in it, and eateth anything, shal wash his clothes. † But if the prieſt going in perceiue that the leproſie is not growne farder in the houſe, after it was
playſtred againe, he shal purifie it being made whole againe: † and for the purification therof he shal take two ſparowes, and cedrewood, and ſcarlet and hyſſope: † and when one ſparow is immolated in an earthen veſſel ouer liuing waters, † he shal take the ceder wood, and the hyſſope, and the ſcarlet, and the liue ſparowe, and shal dippe al in the bloud of the ſparowe that is immolated, and in the liuing water, and he ſhal ſprinckle the houſe ſeuen times, † and shal purifie it as wel with the bloud of the ſparow, as with the liuing water and with the liue ſparow, and with the cedrewoode and the hyſſope and the ſcarlet. † And when he hath let goe the ſparow to flie freely away into the field, he shal pray for the houſe, and it shal be rightly cleanſed. † This is the law of al leproſie and percuſſion, † of the leproſie of garments and houſes, † of a ſcarre and of bliſters breaking forth, of a shining ſpotte, and when the colours are changed into diuers kindes, † that it may be knowen at what time anie thing is cleane, or vncleane.
CHAP. XV. The law of vncleane iſſues in men, 19. and in wemen.
AND our Lord ſpake to Moyſes and Aaron, ſaying: † Speake to the children of Iſrael, and ſay to them; The man that hath a fluxe of ſede, shal be If natural infirmities brought vncleānes much more laſciuiouſnes of the mind. Theod. q. 15. & 20. in Leuit.
vncleane. † And then he shal be iudged ſubiect to this fault, when the filthie humour at euerie moment, cleaueth to his flesh, and is congealed. † Euerie bedde wheron he ſleepeth, shal be vncleane, and where ſoeuer he ſitteth. † If anie man touch his bedde, he shal waſh his clothes: and him ſelf being washed with water, shal be vncleane vntil euen. † If he ſitte where that man had ſitten, he alſo shal wash his clothes: and being washed with water, shal be vncleane vntil euen. † he that toucheth his flesh, shal wash his clothes: and him ſelf being washed with water shal be vncleane vntil euen. † If ſuch a man caſt his ſpittle vpon him that is cleane, he shal wash his clothes: and being washed with water he shal be vncleane vntil euen. † The padde wherupon he ſitteth shal be vncleane: † and whatſoeuer hath bene vnder him, that hath the fluxe of ſeede, shal be polluted vntil euen. He that carieth any of theſe thinges, shal wash his clothes: and him ſelf being washed with water, shal be vncleane vntil euen.
† Euerie one, whom he toucheth that is ſuch an one, hauing not waſhed his handes before, ſhal wash his clothes, and being washed with water, ſhal be vncleane vntil euen. † The earthen veſſel that he toucheth ſhal be broken: but the wodden veſſel ſhal be washed with water. † If he be healed that hath ſuch a diſeaſe, he shal number ſeuen daies after his cleanſing, and hauing washed his clothes, and al his bodie, in liuing water, he shal be cleane. † And the eight day he ſhal take two turtles, or two yong pigeons, and he shal come into the ſight of our Lord, to the dore fo the tabernacle of teſtimonie, and ſhal geue them to the prieſt. † who ſhal To make, offer, and ſacrifice an hoſte
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is al one. make one for ſinne, and the other for an holocauſt, and he shal pray for him before our Lord, that he may be cleanſed of the fluxe of his ſeede. † The man from whom iſſueth the ſeede of copulation, shal wash with water al his bodie: and he shal be vncleane vntil euen. † The garment and skinne, that he weareth, he shal wash with water, and it shal be vncleane vntil euen. † The woman with whom he compaineth shal be washed with water and shal be vncleane vntil euen. † The woman that monthly hath the fluxe of bloud, shal be ſeparated ſeuen daies. † Euerie one that toucheth her, shal be vncleane vntil euen: † and that whereon she ſleepeth or ſittteh in the daies of her ſeparation shal be polluted. † He that toucheth her bedde shal wash his clothes: and him ſelf being washed with water, shal be vncleane vntil euen. † Whoſoeuer shal touch any veſſel wherupon she ſitteth, he shal wash his clothes: and him ſelf being washed with water shal be polluted vntil euen. † If a man companie with her in the time of her menſtrual bloud, he shal be vncleane ſeuen daies: and euerie bedde wheron he ſleepeth shal be polluted. † The woman that hath a fluxe of bloud many daies not in her menſtrual time, or that ceaſeth not to haue a fluxe, after the menſtrual bloud, as long as she is ſubiect to this diſeaſe, she shal be vncleane, as if she were in her menſtrual time. † Euerie bedde, whereupon she ſleepeth, and veſſel wheron she ſitteth, shal be polluted. † Whoſoeuer toucheth them shal wash his clothes: and him ſelf being washed with water, shal be vncleane, vntil euen. † If the bloud ſtay and ceaſe to runne, she shal count the ſeuen daies of her purification: † and the eight day she shal offer for her ſelfe to the prieſt, two turtles, or two young pigeons, at the dore of the tabernacle
of teſtimonie: † who shal make one for ſinne, and the other for an holocauſt, and he shal pray for her before our Lord, and for the ſluxe of her vncleanneſſe. † You shal teach therefore the children of Iſrael, that they take heede of S. Hierom. (
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s cap. 5 ad
〈…〉
at:) vnderſtandeth this place of the abominable sines that may not be named. vncleanneſſe, and die not in their filthineſſe, when they shal pollute my tabernacle that is among them. † This is the law of him that hath the fluxe of ſede and that is polluted by copulation, † and the woman that is ſeparated in her menſtrual times, or that hath a continual fluxe of bloud, and of the man, that ſleepeth with her.
CHAP. XVI. VVhen and how the high Priest must enter into the Sanctuarie. 14. How he shal expiate (or reconcile) the ſame, 16. and the Tabernacle, 18. and the Altar. 20. How he shal offer a
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ue goate, and ſend him into the wildernes. 29. And al muſt celebrate the feaſt of expiation, or clenſing from ſinnes.
AND our Lord ſpake to Moyſes, after the death of the two ſonnes of Aaron, when they were ſlaine offering ſtrange fire: † and he commanded him, ſaying: Speake to Aaron thy brother, that he Only once in the yeare the high prieſt, and no other, entred into Sancl
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〈…〉
v. 34. ſignifying that heauen was not open to anie Sainct, before Chriſts paſſion: Heb. 9. v. 8. enter not at al times into the Sanctuarie, that is within the veile before the propitiatorie, wherwith the arke is couered, leſt he die (for in a cloude wil I appeare ouer the oracle) † vnleſſe he doe theſe thinges before: He shal offer a calfe for ſinne, and a ramme for an holocauſt. † He shal be reueſted with a linnen tunike, he shal hide his priuities with linnen femoralles: he shal be girded with a linnen girdle, a linnen mitre shal he put vpon his head: for theſe are holie veſtmentes: withal which, when he is washed, he shal be reueſted. † And he shal receiue of the whole multitude of the children of Iſrael two bucke goates for ſinne, and one ramme for an holocauſt. † And when he hath offered the calfe, and praied for him ſelf, and for his owne houſe, † he shal make the two bucke goates to ſtand before the Lord in the dore of the tabernacle of teſtimoſtimonie: † and caſting lottes vpon both, one for the Lord, & an other for the goate of diſmiſſion: † that, whoſe lotte fel to the Lord, he shal offer for ſinne: † but that, whoſe lotte was to be the goate of diſmiſſion, he shal ſet aliue before the Lord, that he may Praying that al their ſinnes may be remitted. poure out prayers vpon him, and diſmiſſe him into the wilderneſſe. † After that theſe thinges be
̄BCH 143-476
duly celebtated, he shal offer the calfe, and praying for him ſelf and for his houſe, he shal immolate it: † and taking the thurible, which he hath filled of the burning coales of the altar, and taking vp with his hand of the compounded perſume for incenſe, he shal goe in beyond the veile into the Holie place: † that when the incenſe is put vpon the fire, the cloude therof and the vapour may couer the oracle, which is ouer the teſtimonie, and he die not. † He shal take alſo of the bloud of the calfe, and ſprinckle with his finger ſeuen times againſt the propitiatorie to the eaſt. † And when he hath killed the bucke goate for the ſinne of the people, he shal carie in the bloud therof within the veile, as hath bene commanded of the bloud of the calfe, that he may ſprinckle it againſt the oracle, † and Sinnes do ſo defile the ſoule that the very holieſt of al places is accounnted as contaminate therby. Theodo.
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. 22. in Leuit.
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ſine.
expiate the Sanctuarie from the vncleanneſſe of the children of Iſrael, and from their preuarications, and al their ſinnes. According to this rite shal he doe to the tabernacle of teſtimonie, which is fixed among them in the middeſt of the filth of their habitation. † Let no man be in the tabernacle when the high prieſt goeth into the Sanctuarie, to pray for him ſelf and for his houſe, & for the whole aſſemblie of Iſrael, vntil he come forth. † And when he is come forth to the altar that is before the Lord, let him pray for him ſelf, and taking the bloud of the calfe, and of the bucke goate, let him poure it vpon the hornes therof round about: † and ſprinckling with his finger ſeuen times, let him expiate, and ſanctifie it from the vncleanneſſe of the children of Iſrael. † After he hath clenſed the Sanctuarie, and the tabernacle, and the altar, then let him offer the liue goate: † and putting both handes vpon his head, let him confeſſe al the iniquiries of the children of Iſrael, and al their offences and ſinnes: which praying to light on his head, he shal ſend him forth by a man ready therto, into the deſert. † And God ſo remitteth sinnes to thoſe that are truly peninitent, as that which is caried into a wildernes and neuer returneth. when the goat hath caried al their iniquities into the ſolitarie ground, and shal be let goe into the deſert, † Aaron shal returne into the tabernacle of teſtimonie, and putting of the veſtiments, which he had on him before when he entred into the Sanctuarie, and leauing them there, † he shal wash his flesh in a holie place, and shal be clothed with his owne garments. And after that he hath gone forth and offered his owne holocauſt, and the peoples, he shal pray as wel for him ſelf, as for the people: † and the
fatte, that is offered for ſinnes, he shal burne vpon the altar. † but he, that hath let goe the goate of diſmiſſion, shal wash his clothes, and bodie with water, and ſo shal enter into the campe. † But the calfe & the bucke goate, that were immolated for ſinne, and whoſe bloud was caried into the Sanctuarie, to accomplish the expiation, they shal carie forth without the campe, and shal burne with fire aſwel the skinnes as their flesh, and the dung: † and whoſoeuer burneth them, shal wash his clothes, and his flesh with water, and ſo shal enter into the campe. † And this shal be to you an euerlaſting ordinance: The Beſides particular ſacrifices for euerie oues ſinnes, once in the yeare was inſtituted a general expiatiō of al. ſeuenth moneth, the tenth day of the moneth you shal afflict your ſoules, and no worke shal you doe, whether he be of the ſame countrie, or a ſtranger that ſoiourneth among you. † Vpon this day shal be the expiation of you, and clenſing from al your ſinnes: before the Lord you shal be clenſen. † for it is a ſabath of reſt, and you shal afflict your ſoules by a perpetual religion. And the prieſt shal expiate, that is annoynted, and whoſe handes are conſecrated to do the function of prieſthood for his father: and he shal be reueſted with the linnen ſtole and the holie veſtments, † and he shal expiate the Sanctuarie and the tabernecle of teſtimonie and the altar, the prieſtes alſo and al the people. † And this shal be an ordinance for euer, that you pray for the children of Iſrael, and for al their ſinnes once in a yeare. He did therfore as our Lord had commanded Moyſes.
CHAP. XVII. Al Sacrifices muſt be offered at the doore of the Tabernacle. 7. with ſpecial prohibitiō of Idolatrie. 10. None muſt eate bloud. 15 whoſoeuer eateth caraine flesh is contaminate, and must be washed.
AND our Lord ſpake to Moyſes, ſaying: † Speake to Aaron and his ſonnes, and to al the children of Iſrael, ſaying to them: This is the word, which our Lord hath cō
manded, ſaying: † Anie man whoſoeuer of the houſe of Iſrael, if he If anie killed for ſacrifice he muſt offer it at the dore of the tabernacle▪ that a prieſt might offer it on the Altar, for no other man, nor place was allowed, without ſpecial diſpenſation of God. And ſo Samuel offered ſacrifice in an other place, 1. Reg.
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. Hlias
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. Reg. 18. and Dauid alſo being no Prieſt. 2. Reg. 24 ſo S. Aug. explicateth, this text. q. 56. in Leuit.
kil an oxe or a sheepe, or a goate in the campe or without the campe, and offer it not at the dore of the tabernacle an oblation to the Lord, shal be guiltie of bloud: as if he had shed bloud, ſo shal he perish out of the middes of his people. † Therfore shal the children of Iſrael bring to the prieſt their hoſtes, which they kil in the filde, that they
may be ſanctified to our Lord before the dore of the tabernacle of teſtimonie, & they may immolate them pacifique hoſtes to our Lord. † And the prieſt shal poure the bloud vpon the altar of our Lord, at the dore of the tabernacle of teſtimonie, and shal burne the fatte for a ſwete odour to our Lord: † and they shal no more immolate their hoſtes to diuels, with whom they haue committed fornication. It shal be an ordinance for euer to them and to their poſteritie. † And to them thou shalt ſay: The man of the houſe of Iſrael, and of the ſtrangers, which ſeiourne with you, that offereth an holocauſt or victime, † and bringeth it not to the dore of the tabernacle of teſtimonie, that it may be offered to our Lord, ſhal perish out of his people. † Anie man whoſoeuer of the houſe of Iſrael, and of the ſtrangers, that ſeiourne among them, if he eate bloud, I wil ſette my face againſt his life, and wil deſtroy it out of his people, † becauſe the life of the fleſh is in the bloud: and I haue geuen it to you, that vpon the altar you may make expiation with it for your ſoules, and the bloud may be for an expiation of the ſoule. † Therfore haue I faid to the children of Iſrael: No ſoule of you shal eate bloud, nor of the ſtrangers, that ſeiourne with you. † Anie man whoſoeuer of the children of Iſrael, and of the ſtrangers that ſeiourne with you, if by hunting or fowling, he take wild beaſt or foule, which it is lawful to eate, let him poure our the bloud therof, and couer it with earth. † For the life of al flesh is in the bloud: wherupon I ſaid to the children of Iſrael: The bloud of no flesh ſhal you eate, becauſe the life of the flesh is in the bloud: and whoſoeuer eateth it, f
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al die. † The ſoule that eateth carraine, or that which is taken of a beaſt, aſwel of them of the ſame countrie as of ſtrangers, ſhal wash his clothes, and him ſelf with water, and ſhal be contaminated vntil euen: and in this order he ſhal be made cleane. † And if he doe not wash his clothes, and his bodie, he ſhal beare his iniquitie.
CHAP. XVIII. Mariage prohibited in certaine d
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grees of conſanguinitie and affinitie. 18. And diuers carnal, and execrable ſinnes committed in other nations, are ſtrictly forbidden.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: I the
Lord your God, † according to the cuſtome of the Land of Aegypt, wherin you haue dwelt, you ſhal not doe: and according to the maner of the Countrie of Chanaan, into the which I wil bring you, you ſhal not doe, nor walke in their ordināces. † You ſhal doe my iudgements, and shal obſerue my precepts, and shal walke in them. I the Lord your God. † Keepe my lawes and iudgmentes, which a man doing, shal liue in them. I the Lord. † No man shal approch to her that is “ next of his bloud, to reueale her It is then turpitude when the act is vnlawful. But honeſt in lawful Mariage. S. Aug. li: 3. Locutionum. & li. de bono coniugali.
turpitude. I the Lord. † The turpitude of thy father, and the turpitude of thy mother thou shalt not diſcouer: ſhe is thy mother thou shalt not reueale her turpitude. † The turpitude of thy fathers wife thou shalt not diſcouer: for it is the turpitude of thy father. † The turpitude of thy ſiſter by father, or by mother, which was borne at home or abroad, thou shalt not reueale. † The turpitude of thy ſonnes daughter or of thy neece by thy daughter, thou shalt not reueale: becauſe it is thy turpitude. † The turpitude of thy fathers wiues daughter, which she bare to thy father, and is thy ſiſter, thou shal not reueale. † The turpitude of See chap. 20: the difference of puniſhmēts, for violating theſe lawes in the firſt and ſecond degree. Alſo betwen conſanguinitie & affinitie, in the ſame collateral degree. thy fathers ſiſter thou shalt not diſcouer: becauſe she is the flesh of thy father. † The turpitude of thy mothers ſiſter thou shalt not reueale, becauſe she is of the flesh of thy mother. † The turpitude of thy fathers brother thou shalt not reueale, neither shalt thou approch to his wife, who is ioyned to thee by affinitie. † The turpitude of thy daughter in law thou shalt not reueale, becauſe she is thy ſonnes wife, neither shalt thou diſcouer her ignominie. † The turpitude of thy brothers wife thou shalt not reueale: becauſe it is the turpitude of thy brother. † The turpitude of thy wife, and her daughter thou shalt not reueale. Her ſonnes daughter, and her daughters daughter, thou shalt not take, to reueale her ignominie: becauſe they are her flesh, and ſuch copulation is inceſt. † Thou shalt not take thy wiues ſiſter for an harlote, to vexe her withal, neither shalt thou reueale her turpitude, whiles she is yet liuing. † To a woman, hauing her flowers, thou shalt not approch, neither shalt thou reueale her turpitude. † With thy neighbours wife thou shalt not companie, nor be polluted with commixtion of ſeede. † Of thy ſeede thou shalt not geue to be conſecrated to the idol Moloch, nor pollute the name of thy God: I the Lord. † Companie not with mankind, as with womankind,
becauſe it is abomination. † With no beaſt shalt thou companie, neither shalt thou be polluted with it. A woman shal not lie downe to a beaſt, nor companie with it: becauſe it is an hainous fact. † Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated, which I wil caſt out before your ſight, † and wherwith the land is polluted: whoſe abominations I wil viſite, that it vomite out the inhabitants therof. † Keepe my ordinances and iudgements, and doe not any of theſe abominations, as wel the ſame countrieman as the ſtranger, that ſeiourneth with you. † For al theſe execrable thinges did the inhabitants of the land, that haue bene before you, and haue polluted it. † Beware therfore leſt in like maner it vomite out you alſo, when you shal doe the like thinges, as it vomited out the nation that was before you. † Euerie ſoule, that ſhal doe anie of theſe abominations, shal perish from the middes of his people. † Keepe my commandements. Doe not the thinges which they haue done, that haue bene before you, and be not polluted in them: I the Lord your God.
ANNOTATIONS. CHAP. XVIII.
6 Next of his bloud.] Mariage is forbid firſt and moſt ſtrictly by the law ofMariage forbid in al degrees in the right line, by the law of nature. Secondarily in the firſt collateral degree of cōſanguinitie. nature, in al degrees in the right line aſcending and decending, both in conſanguinitie1. Cor.
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. v. 1. and affinitie. S. Paul teſtifying that among the heat hen, no man could haue his fathers vviſe. And in the right line God him ſelfe (who onlie can) neuer diſpenſed. Secondarily, the firſt collateral degree in conſanguinitie, that is, betwen brother and ſiſter, by one parent, or by both, is alſo vnlawful by the law of nature, except in the beginning of the world, when Adams children muſt nedes marie together, God ſo ordayning that al mankind ſhould be propagatedAct. 17. v. 26.
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. Aug. de bono cō
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g. c. 1. by one man (for of him alſo the firſt woman was made) but after this beginning it was neuer allowed, nor perhaps can be diſpenſed withal, at leaſt neuer was by anie man. Though Beza (li. de repudijs & diuo
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tijs) and ſome English Bezites charge Pope Martin the fifth, to haue diſpenſed with one, thatBeza belieth Pope Martin. had maried his owne natural ſiſter: which is a falſe reporte. For it was with one, who hauing committed fornication with one ſiſter, afterwardes maried the other, from whom he could not be ſeparated without great ſcandal, the pretended mariage being publike, and the impediment ſecrete: as S. Antoninus writeth. par. 3. ſum. Theol. tit. 1. c. 11. But beſides the right line, and theAl other degrees depend on poſitiue lawes: which haue bene & may be altered Proued by Scriptures, and reaſons. firſt collateral degree in conſanguinitie, no other collateral degrees are prohibited by the law of nature, but by poſitiue only. So this preſent law, written by Moyſes, forbade to marie in the firſt collateral degree of affinitie, but the ſame law commanded (Deut. 25.) that in caſe a maried man died without iſſue, his brother ſhould marie the widow. VVherby is clere that this degree, and others more remote, were not prohibited by the law of nature. For then
God would not haue made a contrarie general law, in anie caſe, for the whole nation of the Iewes, his people; and that vnder penaltie to be obſerued, which is contrarie to the qualitie of indulgence or diſpenſation, and no ſuch neceſſitie, as in the beginning of the world. VVherfore al proteſtants that ſay, the whole law written by Moyſes concerning degrees of conſanguinitie andFirſt proofe. affinitie, is the law of nature, and ſo pertaineth to Chriſtians, muſt neceſſarily ſay alſo, that if now a maried man die without iſſue, his brother muſt marie his wife. VVhich ſpecially they denie. It is alſo proued that this and ſome other2 proofe. degrees expreſſed in this place, were not againſt the law of nature (which is common to al nations, commonly or eaſely knowne to al men by diſcourſe of reaſon) becauſe no common wealth among the Gentiles did puniſh, norAriſtot. li. 2. Pol. modeſt men forbeare, or reprehend ſuch mariages: as appeareth by Laban, who after he had deceiued Iacob by geuing him one ſiſter for an other, offered him alſo the former promiſed, whom without difficultie of conſcience he accepted (Gen. 29.) neither did that holie Patriareh thinke it vnlauful to keepe them both. And when Iudas matched his ſecond ſonne, and promiſed the third to the wife of his firſt ſonne, he did it according to the cuſtome of that place & time. Gen. 38. And Noemi ſpoke according to the ſame cuſtome. Ruth. 1. v. 11. Againe where this law forbiddeth a man to marie, or companie with his wiues3 proofe. ſiſter, it addeth, vvhiles she is liuing, not prohibiting mariage, when his firſt wife is dead. Yet his wiues ſiſter is as nere in affinitie, as his brothers wife. Likewiſe the diuerſitie of puniſhments (chap. 20.) for tranſgreſſion of this4 proofe. law, either in the right line, or in the firſt collateral degree of conſanguinitie, who were puniſhed by death; and for tranſgreſſing in the firſt collateral degree of affinitie, or in the ſecond either of conſanguinitie or affinitie, who had leſſe puniſhments, ſheweth that the former degrees are prohibited by the law of nature, and not the other: for then the violation ſhould be like ſinne, and puniſhed alike. Finally it is euident, that certaine of theſe degrees are not againſt5 proofe. the law of nature, by the example of holie Abraham, who in, and according, to the law of nature, maried his brothers daughter called Sarai, otherwiſe Ieſcha, Gen. 11. which mariage God approued by manie bleſſings. Alſo IacobS.
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ero. queſt. Heb. in Gen. maried two ſiſters together. Two ſonnes of Iudas maried the ſame woman ſucceſſiuely. And Amram (Moyſes father) maried his aunt, his fathers ſiſter. Exod. 6. v. 20. Num. 26. v. 59. VVherfore ſeing neither the firſt collateral degree in affinitie, nor the ſecond collateral in conſanguinitie or affinitie, is forbid by the law of nature but by poſitiue only, and that both ceremonial and iudicial lawes of the old Teſtament ceaſſed in the New, and are abrogated byCeremonial & iudicial lawes of Moyſes are abrogated by Chriſt. Chriſt, it reſteth proued that the ſame bind not Chriſtians, but as they are renewed and eſtabliſhed by the Church, or Chriſtian commonwelthes. And as this is donne in temporal cauſes by temporal States, partly by renewing and eſtabliſhing the ſame, which was in the law of Moyſes, as by puniſhing wilful murder by death; Exod. 21. v. 12. partly with alteration, as by puniſhing theift in ſome countries with death, but not adultrie, which were contrarie in the old Teſtament, Gen. 38. v. 24. 44. 17. Exod. 22. v. 1. Leuit. 20. v. 10: in like ſorte theAnd new are eſtablſhed. Church of Chriſt ordaineth lawes, altereth, & vpon iuſt occaſions diſpenceth, in al degrees of conſanguinitie and affinitie, not forbid by the law of nature
CHAP. XIX. Diuers Moral, Ceremonial, and Iudicial precepts are briefly recited.
OVR Lord ſpake to Moyſes, ſaying: † Speake to al the
The Epiſtle on VVeneſday in Paſſion weke. aſſemblie of the children of Iſrael, and thou shalt ſay to them: Be ye holie, becauſe I the Lord your God am holie. † Let euerie one feare his father, and mother. Keepe my Sabbathes. I the Lord your God. † Turne not your ſelues to idols, neither make you to your ſelues molten goddes. I the Lord your God. † If ye immolate an hoſte of pacifiques to the Lord, that it may be placable, † that day wherin it is immolated, shal you eate it, and the next day: and whatſoeuer ſhal be left vntil the third day, you shal burne with fire. † if after two daies anie man eate therof, he shal be profane, and guiltie of impietie: † and shal beare his iniquitie, becauſe he hath polluted the holie of the Lord, and that ſoule shal perish out of his people. † And when thou reapeſt the corne of thy lande, thou shalt not sheare the face of the earth to the verie ground: neither shalt thou gather the eares that remaine. † Neither in thy vineyard shalt thou gather the cluſters, and grapes that fal downe, but shalt leaue them to the poore, and the ſtrangers to take. I the Lord your God. † You shal not committe theft. You shal not lie, neither shal anie man deceaue his neighbour. † Thou shalt not forſweare thy ſelf in my name, nor pollute the name of thy God. I the Lord. † Thou shalt not calumniate thy neighbour, nor oppreſſe him by violence. The worke of thy hireling shal not abide with thee vntil morning. † Thou shalt not ſpeake euil of the deafe man, nor put a ſtumbling blocke before the blinde: but thou shalt feare the Lord thy God, becauſe I am the Lord. † Thou shalt not doe that which is vniuſt, nor iudge vniuſtly. Conſider not the perſon of a poore man, neither honour thou the countenance of him that is mightie. Iudge iuſtly to thy neighbour. † Thou shalt not be a criminatour, nor a whiſperer among the people. Thou shalt not ſtand againſt the bloud of thy neighbour. I the Lord. † Thou shalt not hate thy brother in thy hart, but controwle him openly, leſt thou incurre ſinne through him. † Seeke not reuenge, nor be mindeful of the iniurie of thy citizens. Thou shal
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loue thy freind as thy ſelf. I the Lord. † Keepe ve my lawes. Thou shalt not make thy cattel to gender with the beaſts of an other kinde. Thy field thou shalt not ſowe with diuers ſeede. A garment, Theſe diuerſities are not prohibited for them ſelues, for the ornaments of the tabernacle and of Prieſts were made of diuers things; but ſchiſme, and al participation with heretikes, and other infidels is forbid. 2. Cor. 6. Dravv not in yoke vvith i
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els. Theodoret. q. 27. in Leutt.
that is wouen of two ſortes, thou shalt not put on. † If a man lie with a woman by carnal copulation,
that is a bondwoman alſo mariable, and yet not redemed with a price, nor made free, both shal be beaten, and they shal not die, becauſe she was not free. † And for his offence he shal offer to the Lord, at the dore of the tabernacle of teſtimonie a ramme: † and the prieſt shal pray for him, and for his ſinne before the Lord, and he shal become propitious to him againe, and the ſinne shal be forgeuen. † When you shal be entred into the land, and haue planted in it fruite trees, you shal take away the prepuces of them: the fruite, that come forth shal be vncleane to you, neither shal you eate of them. † But in the fourth yeare, al their fruite shal be ſanctified, laudable to the Lord. † And the fifth yeare you shal eate the fruites, gathering the ofſpring, that they bring forth. I the Lord your God. † You shal not eate with bloud. You shal not diuine, See Gen. 40. v. 8. nor obſerue dreames. † Neither shal you cut your heare roundwiſe: nor shaue your beard. † And for the dead you shal not cut your flesh, neither shal you make in your ſelues any figures or markes, I the Lord. † Make not thy daughter a common ſtrumpet, leſt the land be contamined, and filled with wickedneſſe. † Keepe ye my Sabbathes, and feare my Sanctuarie. I the Lord. † Decline not to magicians, neither aske any thing of ſoothſayers, to be polluted by them. I the Lord your God. † Before the hoare head riſe vp, and honour the perſon of an old man: and feare the Lord thy God. I am the Lord. † If a ſtranger dwel in your land, and abide among you, doe not vpbraid him: † but let him be among you as the ſame countrie man: and you shal loue him as your ſelues: for you alſo haue bene ſtrangers in the Land of Aegypt. I the Lord your God. † Do not anie vniuſt thing in iudgement, in rule, in weight, or meaſure. † Let the balance be iuſt, and the weightes equal, the busheliuſt, and the ſextarie equal. I the Lord your God, that brought you out of the Land of Aegypt. † Keepe al my preceptes, and al my iudgements, & doe them. I the Lord.
CHAP. XX. VVhoſoeuer geueth of his ſeede to Moloch muſt be ſtoned to death. 6▪ Althat decline to Magicke, 9. eurſe their parents, 10. commit ad
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ltri
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, certaine inceſt, or beſtialitie shal die 19. Other inceſt is depriued of children. 22. The Iſraelites alſo shal be cast out▪ of the Land▪ if they committe ſuch
AND our Lord ſpake to Moyſes, ſaying: † Theſe thinges thou shalt ſpeake to the children of Iſrael: If anie man of the children of Iſrael, and of the ſtrangers, that dwel in Iſrael, geue of his ſeede to the idol Moloch, dying let him die: the people of the land ſhal ſtone him. † And I wil ſet my face againſt him: and wil cut him of from the middes of his people, becauſe he hath geuen of his ſeede to Moloch, and hath contaminated my Sanctuarie, and polluted my holy name. † And if the people of the land neglecting, and as it were litle eſteming my commandement, let alone the man that hath geuen of his ſeede to Moloch, and wil not kil him: † I wil ſette my face vpon that man, and his kinred, and wil cut of both him, and al that conſented with him, to committe fornication with Moloch, out of the middes of their people. † The ſoule, that ſhal decline to Magitians, and ſouth ſayers, and shal committe fornication with them, I wil ſette my face againſt it, and deſtroy it out of the middes of his people. † Sanctifie your ſelues, and be holie, becauſe I am the Lord your God. † Keepe my precepts, and doe them. I the Lord that ſanctifie you. † He that curſeth his father, or mother, dying let him die: he hath curſed father, and mother, his bloud be vpon him. † If any man commit adulterie with an other mans wife, and commit aduontrie with his neighbours wife, dying let them die, both the adulterer and the aduoutreſſe. † He that lieth with his ſtepmother, and reuealeth the ignominie of his father, dying let both die: their bloud be vpon them. † If anie man lie with his daughter in law, let both die, becauſe they haue done an heinous fact: their bloud be vpon them. † He that lieth with man as if he should companie with woman, both haue committed abomination dying let them die: their bloud be vpon them. † He that beſides his wife the daughter, Violating this law in anie degree in the rightline, either of conſanguinitie, or affinitie, or in the firſt colla teral degree of cōſanguinitie, was puniſhed with death; but in the firſt collateral of affinitie, and in the ſecond collateral degree as wel of cōſanguinitie, as affinitie, with leſſe puniſhment. VVhich ſheweth greatter obligation, & greatter ſinne, cōcerning the right line, then the collateral, alſo in the firſt degree of conſanguinitie then in the ſecond; and more in conſanguinitie then in affinitie. marieth her mother, hath done wickednes: he shal burne aliue with them, neither shal there ſo great abomination remaine in the middes of you. † He that shal companie with beaſt and cattel dying let him die: the beaſt alſo doe ye kil. † The woman that shal lie vnder anie beaſt, shal be killed together with the ſame: their bloud be vpon them. † He that taketh his ſiſter the daughter of his father, or the daughter of his mother, and ſeeth her turpitude, and she beholdeth her brothers ignominie: they haue committed a ſhameful thing: they shal be
ſlaine, in the ſight of their people, becauſe they haue reuealed one an others turpitude, and they shal beare their iniquitie. † He rhat compaineth▪ with a woman in her menſtrual fluxe, and reuealeth her turpitude, and she openeth the fountaine of her bloud, both shal be deſtroyed out of the middes of their people. † The turpitude of :: thy aunt by thy mother, and of thy aunt by thy father, thou shalt not diſcouer: he that doeth this, hath diſcloſed the ignominie of his flesh, both shal beare their iniquitie. † He that compaineth with the wife of his vncle by the father, or of his vncle by the mother, and reuealeth the ignominie of his kinted, both shal beare their ſinne: without children they shal die. † He that marieth his brothers wife, doth an vnlawful thing, he hath reuealed his brothers turpitude: they shal be without children. † Keepe my lawes, and iudgementes, and doe them: leſt the land which you shal enter into and inhabite, vomite out you alſo. † Walke not in the ordinances of the nations, which I wil expel before you. For Not for euerie kind of ſinne (though euerie one is puniſhable,) but for the more hainous, & for altogether the Chananites were caſt out of their land. al theſe thinges haue they done, and I haue abhorred them. † But to you I ſpeake: Poſſeſſe their land, which I wil geue you for an inheritance, a land flowing with milke and honie. I the Lord your God, that haue ſeperated you from other peoples. † Therfore doe you alſo ſeperate the cleane beaſt, from the vncleane, and the cleane foule from the vncleane: pollute not your ſoules, in beaſtes, and birdes, and al thinges that moue on the earth, and which I▪ haue shewed vnto you, to be polluted. † You shal be holie vnto me, becauſe I the Lord am holie, and I haue ſeparated you from other peoples, that you should be mine. † Man, or woman, in whom is a pithonical or diuining ſpirite, dying let them die, they shal ſtone them: their bloud be vpon them.
CHAP. XXI. At what funerals Prieſts may not be preſent. 7. VVhat wemen they may not marie, 9. a prieſts daughter committing fornication muſt be burned. 10. The high Priest shal not vncouer his head, nor rent his garment, nor be preſent at anie funeral, nor at al goe forth of the holie place. 13. when he marieth he must take a virgin. 16. None that hath a blemish in his bodie (though he be of Aarons ſtock) shal miniſter in the Sanctuarie, nor approch to the Altar.
OVR Lord ſaid alſo to Moyſes: Speake to the prieſtes the ſonnes of Aaron, and thou ſhalt ſay to them: Let not a prieſt be contaminated in the deathes of his citizens, † but onlie in his kinne, and nigh of bloud, that is to ſay, vpon his father and mother, and ſonne, and daughter, brother alſo, † and ſiſter being a virgin which hath not bene maried to a husband: † but neither in By the prīce 5. Paul▪ vnderſtood the high Prieſt. Act. 23. the prince of his people ſhal he be contaminated. † Neither ſhal they ſhaue their head, nor beard, nor make inciſions in their fleſh. † They ſhal be holie to their God, and shal not pollute his name: for the burnt ſacrifice of the Lord, and breades of their God doe they offer, and therfore they shal be holie. † A whore and a vile ſtrumpette he shal not take to wife, nor her, that is put away from her husband: becauſe they are cō
ſecrated to their God, † and offer the breades of propoſition. Be they holie therfore, becauſe I alſo am holie, the Lord, that ſanctifie them. † The daughter of a prieſt if she be taken in whordome, & dishonour the name of hir father, shal be burnt with fire. † The grand bishoppe, that is to ſay the prieſt that is greateſt among his brethren, vpon whoſe head hath bene poured the oyle of vnction, and whoſe handes were conſecrated in prieſthood, and who was reueſted with the holie veſtimentes, shal not vncouer his head, he shal Caiphas rēt his garments (Mat. 26.) cō
trarie to this law, malice making him neglect his owne dignitie not rent his garments: † and to no dead perſon shal he enter in at al. vpon his father alſo, and mother shal he not be contaninated. † Neither shal he goe forth out of the holie places, leſt he pollute the Sāctuarie of the Lord, becauſe the oyle of the holie vnction of his God is vpon him. I the Lord. † He shal take a virgin vnto his wife: † but a widow and her that is put away, and a filth, and a whore he shal not take, but a maide of his owne people: † that he mingle not the ſtocke of his kinred with the common people of his nation: becauſe I am the Lord that ſanctifie him. † And our Lord ſpake to Moyſes, ſaying: † Speake to Aaron: The man of thy ſeede throughout their families, that hath If ſuch deformities and defectes made men irregular, and vnmete to exerciſe prieſt lie function in the old teſtament, how a blemish, shal not offer breades to his God, † neither shal he approch to his miniſterie: If he be blinde, if lame, if he haue a litle, or a great, or a crooked noſe, † if his foote be broken, if his hand, † if he be crooke backed, or blere eyed, or haue a pearle in his eye, or a continual ſcabbe, or drie ſcurffe in his bodie, or be burnt. † Euerie one that hath a
blemish of the ſeede of Aaron the prieſt, shal not approch to offer the hoſtes to the Lord, nor the breades to his God. † He shal eate notwithſtanding of the breades, that are offered in the Sanctuarie, † yet ſo that he enter not within the v
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ilen, or approch to the altar, becauſe he hath a blemish, and he muſt not contaninate my Sanctuarie. I the Lord that ſanctifie them. † Moyſes therfore ſpake to Aaron, and to his ſonnes and to al Iſrael, al thinges that had bene commanded him.
CHAP. XXII. VVho may eate of ſanctified things. 17. And what things may be offered.
OVR Lord alſo ſpake to Moyſes, ſaying: † Speake to Aaron and to his ſonnes, that they beware of thoſe that are the conſecrated thinges of the children of Iſrael, and contaninate not the name of the thinges ſanctified to me, which they offer. I the Lord. † Say to them, and to their poſteritie: Euerie man of your ſtocke, that approcheth to thoſe thinges that are conſecrated, and which the children of Iſrael haue offered to the Lord, in whom there is vncleaneſſe, shal perish before the Lord. I am the Lord. † The man of the
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eede of Aaron, that is a leper, or hath a fluxe of ſeede, By theſe accidental vncleannes, was prefigured the cenſure of ſuſſpenſion in clergie men. shal not eate of thoſe thinges that are ſanctified to me vntil he be healed. He that toucheth a thing vncleane by occaſion of that is dead, and he from whom iſſueth ſeede as it were of copulation, † and he that toucheth a creeping beaſt, and whatſoeuer vncleane thing, the touching wherof is filthie, † shal be vncleane vntil euen, and shal not eate thoſe thinges that are ſanctified: but when he hath washed his flesh with water, † and the ſunne is downe, then being cleanſed he shal eate of the ſanctified thinges, becauſe it is his meate. † Carrien and that which was taken of a beaſt, they shal not eate, nor be polluted in them. I am the Lord. † Let them keepe my preceptes, that they be not ſubiect to ſinne, and die in the Sanctuarie, when they shal haue polluted it. I the Lord that ſanctifie them. † No ſtranger shal eate of the ſanctified thinges, the prieſtes gueſt, and hireling shal not eate of them. † But whom the prieſt hath bought, and he that is his ſeruant borne in his houſe, theſe shal eate of them. † If the daughter of a prieſt be maried to anie of the people: of thoſe thinges that are ſanctified, and of the
firſt fruites ſhe ſhal not eate. † But if ſhe be a widow, or put away, and without children returne to her fathers houſe: as ſhe was wont being a maide, ſhe ſhal be fedde with her fathers meates. No ſtranger hath power to eate of them. † He that eateth of the ſanctified thinges by ignorance, shal adde the fifth part with that which he did eate, and shal geue it to the prieſt into the Sanctuarie. † Neither shal they contaminate the ſanctified thinges of the children of Iſrael, which they offer to the Lord: † leſt perhappes they ſuſtaine the iniquitie of their offence, when they shal haue eaten the ſanctified thinges. I the Lord that ſanctifie them. † And our Lord ſpake to Moyſes, ſaying: † Speake to Aaron, and to his ſonnes, and to al the children of Iſrael, and thou shalt ſay to them: The man of the houſe of Iſrael, and of the ſtrangers which dwel with you, that offereth his oblation, either paying his vowes, or offering of his owne accord, whatſoeuer that be which he preſenteth for an holocauſt of the Lord, † to be offered by you, it shal be a male without ſpotte of beefes, and muttons, & of goates. † If it haue a blemish, you shal not offer it, neither shal it be acceptable. † The man that offereth a victime of pacifiques to the Lord, either paying his vowes, or offering of his owne accorde, aſwel of beefes as of muttons, shal offer it without blemish that it may be acceptable: there shal be no blemish in it. † If it be blind, if it be broken, if it haue a ſcarre, if bliſters, or a ſcabbe, or a drie ſcurfe: you shal not offer them to the Lord, nor burne of them vpon the Lordes altar. † An oxe and a sheepe, hauing the eare and the taile cut of, thou maieſt offer voluntarily but a vow can not be paied of them. † No beaſt that hath the ſtones bruiſed, or crushed, or cut and taken away, shal you offer to the Lord, and in your land make not this at al. † Of the hand of a ſtranger you shal not offer breades to your God, and what other thing ſoeuer he would geue: becauſe they are al corrupted, and blemished: you shal not receiue them. † And our Lord ſpake to Moyſes, ſaying: † An oxe, a sheepe, and a goate, when they are brought forth, shal be ſeuen daies vnder the vdder of their damme: but the eighr day, and ſo forward they may be offered to the Lord. † Whether it be a beefe, or a sheepe, they shal not be immolated in one day with their young ones. † If you immolate an hoſte for thankes giuing to the Lord, that he may be placable, † the
ſame day you shal eate it, there shal not ought remaine vntil the morning of the next day. I the Lord. † Keepe my commandementes, and doe them. I the Lord. † Pollute not my holie name, that I may be ſanctified in the middes of the children of Iſrael. I the Lord that ſanctifie you, † and brought you out of the Land of Aegypt, that I might be your God. I the Lord.
CHAP. XXIII. The ſolemnities of the Sabbath, 5. of Paſch and first fruites. 15. of Pentecoſt,The fourth part. Of feaſtes, times of reſt, & Iubilie. with priuilegies, rewardes & puniſhments. 23. of Trumpettes, 26. of Expiations, 33. of Tabernacles; and with what rites the ſame shal be celebrated.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: Theſe are “the feſtiuities of our Lord, which you shal cal holie. † Six daies ye shal doe worke: There were eight ſeueral, feaſtes commāded by this law (beſides the dailie ſacrifice) mentioned. Num. 28. & 29. of which onlie ſeuen are here expreſſed. the ſeuenth day, becauſe it is the reſt of the ſabbath, shal be called holie. No worke shal you doe in it: it is The Sabbath in memorie that God created al things in ſix daies & reſted the ſeuenth. the Sabbath of the Lord in al your habitations. † Theſe therfore are the holie feſtiuities of the Lord, which you muſt celebrate in their times. † The firſt moneth, the fourtenth day of the moneth at euen, is the Paſch in memorie of their deliuerie from Aegypt. Phaſe of the Lord: † and the fiftenth day of this moneth is the ſolemnitie of the Azymes of the Lord. Seuen daies shal you eate azymes. † The firſt day shal be moſt ſolemne vnto you, and holie: no ſeruile worke shal you doe in it: † but you shal offer ſacrifice in fire to the Lord ſeuen daies. but the ſeuenth1. day shal be more ſolemne, and more holie: and you shal doe no ſeruile worke in it. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them. When you shal be entred into the land, which I wil geue you, and shal reape your corne, you shal bring sheaues of eares, the firſt fruites of your harueſt to2. the prieſt: † who shal eleuate the bundle before the Lord, the next day after the Sabbath, that it may be acceptable for you, and shal ſanctifie it. † And in the ſelf ſame day that the sheafe is conſecrated, shal be killed a lambe without ſpotte of a yeare old for an holocauſt of the Lord. † And the libaments shal be offered with it, two tenthes of floure tempered with oile, for a burnt ſacrifice of the Lord, and a moſt ſweete odour: libaments alſo of wine, the fourth part of an hin. † Bread, and fried barlie, and frumentie, you shal not
eate of the corne, vntil the day that you offer therof to your God. It is a precept for euer in your generations, and al your habitations. † You shal number therfore from the morow after the Sabbath, wherin you did offer the ſheafe of the firſt fruites, ſeuen ful weekes, † vnto the morow after the
3. ſeuenth weeke be expired, that is to ſay Pentecoſt in remembrance of receiuing the law. fiftie daies, and ſo you ſhal offer a new ſacrifice to the Lord. † out of al your habitations, two loaues of firſt fruites, of two tenthes of floure See chap. 7. v. 14. leauened, the which you shal bake for the firſt fruites of the Lord. † And you shal offer with the breades ſeuen lambes without ſpotte of a yeare old, and one calfe from the heard, and two rammes, and they shal be for an holocauſt with their libamentes, for a moſt ſweete odour to the Lord. † You shal make a bucke goate alſo for ſinne, and two lambes of a yeare old for hoſtes of pacifiques. † And when the prieſt hath eleuated them with the breades of the firſt fruites before the Lord, they shal turne to his vſe. † And you shal cal this day moſt ſolemne, and moſt holie: no ſeruile worke shal you doe in it. It shal be an euerlaſting ordinance in al your habitations, and generations. † And after you reape the corne of your land, you shal not cut it to the verie ground: neither shal you gather the eares that remaine, but you shal let them alone for the poore and for ſtrangers. I am the Lord your God. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael: The ſeuenth moneth, on Feaſt of trumpets, in memorie that a rāme ſticking by the hornes was offered by Abraham in ſtead of Iſaac. the firſt day of the moneth, shal be a Sabbath,4. a memorial, by ſounding of trumpettes, and shal be called holie: † no ſeruile worke shal you doe in it, and you shal offer holocauſt to the Lord. † And our Lord ſpake to Moyſes, ſaying: † vpon the tenth day of this ſeuenth moneth shal be the day of Feaſt of Expiation i
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memorie of the
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nne in worſhipping the calfe, and for al ſinnes forgotten, or vnknowne. expiations moſt ſolemne, and it shal be called holie: and you shal afflict your ſoules in it, and shal offer holocauſt to the Lord. † No ſeruile worke shal
5. you doe the time of this day: becauſe it is a day of propitiation, that the Lord your God may become propitious vnto you. † Euerie ſoule, that is not afflicted this day, shal perish out of his people: † and which shal doe anie worke, the ſame wil I deſtroy out of his people. † No worke therfore shal you doe in it: it shal be an euerlaſting odinance vnto you in al your generations, and habitations. † It is a Sabbath of reſting, and you shal afflict your ſoules the ninth day of the
moneth: from euen vntil euen you shal celebrate your ſabbathes. † And our Lord ſpake to Moyſes, ſaing: † Speake to the children of Iſrael: From the fiftenth day of this ſeuenth moneth, shal be the feſtiuitie of Feaſt of Tabernacles, to remēber Gods protection in the wildernes, where they dwelled in tabernacles 40▪ yeares. tabernacles ſeuen6. daies to the Lord. † The firſt day shal be called moſt ſolemne and moſt holie: no ſeruile worke shal you doe in it. And ſeuen daies you shal offer holocauſtes to the Lord. † The eight day alſo shal be moſt ſolemne and moſt holie, and you shal offer holocauſtes to the Lord: for it is of Feaſt of Aſſemblie and collection in memorie of peace geuen in the land of promiſe. aſſemblie and collection: no ſeruile worke shal you doe in it. † Theſe are the feſtiuities of the Lord, which you shal cal moſt ſolemne and moſt holie, and shal offer in them oblations to the Lord,7. holocauſts and libaments according to the rite of euerie day: † beſide the ſabbathes of the Lord, and your giftes▪ and thoſe that you shal offer by vow, or which you shal giue to the Lord voluntarily. † Therfore from the fiftenth day of the ſeuenth moneth, when you shal haue gathered al the fruites of your land, you shal celebrate the feſtiuitie of the Lord ſeuen daies, on the firſt day and the eight shal be a ſabbath, that is reſt. † And you shal take to you the firſt day the fruites of a moſt fa
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e tree, and the branches of palmes, and boughes of the tree with th
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k
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leaues, and willowes of the brooke, and you shal reioice before the Lord your God. † And you shal celebrate the ſolemnitie therof ſeuen daies in the yea
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. It shal be an Theſe feaſts were euerlaſtīg to the Iewes in their generations, that is, neuer to be altered by them, nor during their ſtate. S. Aug. q. 43▪
in Exod.
euerlaſting ordinance in your generations. The ſeuenth mo
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h shal you celebrate the feſtiuitie, † and shal dwel in bowres ſeuen daies. euerie one, that is of the ſtocke of Iſrael▪ shal abide in tabernacles: † that your poſtoririe may learne that I made the children of Iſrael, to dwel in tabernacles, when I brought them out of the Land of Aegypt. I the Lord your God. † And Moyſes ſpake cōcerning the ſolemnities of our Lord to the children of Iſrael.
ANNOTATIONS. CHAP. XXIII.
2. The feſtiuities] As other lawes written by Moyſes concerning Sacrifices, Sacraments, Degrees hindering mariage, puniſhments of ſinnes, and theFeſtiual daies perteine to the ſeruice of God. like, are partly moral, pertaining to the law of nature, partly ceremonial, or iudicial, which may be altered: ſo this law of feſtiuities is partly moral, for that al men are bound to kepe ſome feſtiual dayes in honour of God, partly ceremonial, and ſo the Sabbath day was kept holie in the old Teſtament, the ſeuenth day of the weke, and other feaſtes, the dayes here preſcribed. But theſe particular feaſtes and times▪ are abrogated by Chriſt▪ whom
they prefigured. In ſo much that now it is not lawful to kepe them, for it would ſignifie that Chriſt were not come, as S. Paul teacheth (Rom. 14. Galat. 4. Colloſſ. 2. and in other places) and it were plaine Iudaiſme, and HereſieIt is hereſie to kepe the Sabbath holie day. condemned by the Councel of Laodicia cap. 29. accurſing them that Iudaize abſtayning that day from vvorkes. S. Gregorie alſo reſuteth this hereſie, li. 11. Epiſt. 3 ſhewing that Antichriſt wil embrace it fauouring the Iewes: In place wherof the next day (which we cal ſunday) is made a perpetual holie day, by authoritie of the Church, and called dies Dominica our Lords day (Apoc. 1.)In place therof we kepe Sunday. And this change the Proteſtants confeſſe to be lawful and neceſſarie, though we haue no other expreſſe ſcripture, when, or by whom it was donne, but only that S. Iohn had his reuelation in our Lords day, but by perpetual tradition al Chriſtians know, that the day after the ſabbath is our wekelie holie day, in memorie of Chriſts Reſurrection the ſame day, and in figure of the general reſurrection of al men, and of life euerlaſting to the bleſſed. S. Aug. li. 22. c. 30. ciuit. & Epiſt. 119. c. 15. and S. Hierome Epiſt. ad Hedib. The ſame reaſon and authoritie do alſo warrant the change of other feaſtes, and inſtitution of new, in honour of God, our Sauiour Ieſus Chriſt, his Mother, andOther feaſtes alſo changed, and new inſtituted by the ſame authoritie. other Sainctes, and in memorie of benefites receiued, as here we ſee in the old Teſtament diuers were commanded by God, ſome alſo inſtituted long after Moyſes, as by Mardocheus and other Iewes, Eſter. 9. and the reſtauration with new dedication of the altar 1. Machab. 4. obſerued by our ſauiour Ioan. 10. v. 22.
CHAP. XXIIII. Prouiſion of oile for lampes in the Tabernacle. 5. The making, and diſpoſing the loaues of propoſition, 10. The punishment of blaſphemie, and man ſlaughter. 18. And the paine of equal reuenge.
AND our Lord ſpake to Moyſes, ſaying: † Command the children of Iſrael, that they bring vnto thee: oyle of oliues moſt pure, and cleare, to furnish the lampes continually, † without the veile of the teſtimonie in the tabernacle of couenant. And Aaron shal ſette them from euen vntil morning before the Lord, by a perpetual ſeruice and rite in your generations. † Vpon the candleſticke moſt cleane shal they be putte alwaies in the ſight of the Lord. † Thou shalt take alſo floure, and shalt bake therof twelue breades, which shal haue euerie oneTwo tenthes of an ephi, that is, two gomors A gomor of Manna, which is the tenth part of an ephi, ſufficied one man for a day. Exod. 16. v. 16. & 36. ſo that one of theſe loaues was as much as al the meate which two do ordinarily eate in one day. two tenthes: † which thou shalt ſette ſix one againſt an other vpon the moſt cleane table before the Lord, † and thou shalt put vpon them the cleareſt franckincenſe, that the bread may be for a moniment of the oblation of the Lord. † Euerie ſabbath they shal be changed before the Lord, receiued of the children of Iſrael by an euerlaſting couenant: † and they shal be Aarons and his ſonnes, that they may eate them in a holie place: becauſe it is moſt Holie of the ſacrifices of the Lord
by a perpetual righr. † And behold there went forth the Ionne of a woman of Iſrael, whom she had borne of an Aegyptian among the children of Iſrael, and fel at wordes in the campe with a man of Iſrael. † And when he had blaſphemed the name, and had curſed it, he was brought to Moyſes: (And his mother was called Salumith, the daughter of Dabri of the tribe of Dan.) † And they did caſt him into priſon, til they might know what our Lord would command. † Who ſpake to Moyſes, † ſaying: Bring forth the blaſphemer without the campe, and let al that heard him, put their handes vpon his head, and let al the people ſtone him. † And to the children of Iſrael thou ſhalt ſpeake: The man that curſeth his God, shal beare his ſinne: † and he that blaſphemeth the name of the Lord, dying let him dye: al the multitude of the people shal ſtone him, whether he be a natural, or ſtranger. He that blaſphemeth the name of the Lord, dying let him dye. † He that ſtriketh, and killeth a man, dying let him dye. † He that ſtriketh a beaſt, shal render one for it, that is to ſay, ſoule for ſoule, † He that giueth anie of his neighbours a blemish This Law de ſigning equalitie, was to put a limite, not to enforce to reuenge, for the partie damaged, if he would, might remitte al or part. S. Aug. li. 19. c. 25. cont. Fauſtum.
as he did, ſo shal it be done to him: † fracture for fracture, eye for eye, tooth for tooth he shal reſtore. What blemish he gaue, the like shal he be compelled to ſuſtaine. † He that ſtriketh a beaſt, ſhal render an other. He that ſtriketh a man, shal be puniſhed. † Let there be equal iudgement among you, whether a ſtranger, or a natural ſinne: becauſe I am the Lord, your God. † And Moyſes ſpake to the children of Iſrael: and they brought him forth that had blaſphemed, without the campe, and they ſtoned him. And the children of Iſrael did as our Lord had commanded Moyſes.
CHAP. XXV. The law of the ſeuenth yeare, 8. and fiftith yeare, which is the Iubilie. 13. when al enheritance ſold returneth to the former owner. (24. as alſo it may in the meane time be redeemed) 35. Vſurie prohibited, 39. and ſeruitude among the Iſraelites, only they may be hyred til the Iubilie yeare. 47. and may be redeemed from ſeruitude of ſtrangers: 54. at leaſt they shal be free in the yeare of Iubilie.
AND our Lord ſpake to Moyſes in the mount Sinai, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: When you shal be entred to the land which
I wil geue you, thou shalt ſabbatize the ſabbath to the Lord. † Six yeares thou shalt ſowe thy field, and ſix yeares thou ſhalt cut thy vineyard, and ſhalt gather the fruites therof: † but in the ſeuenth yeare a ſabbath shal be to the earth, of the reſting of the Lord: the field thou shalt not ſowe, and the vineyard thou shalt not cut. † The thinges that the ground shal bring forth of it ſelf, thou shalt not reape: and the grapes of thy firſt fruites thou shalt not gather as a vintage: for it is a yeare of the reſting of the earth: † but they ſhal be vnto you for meate, to thee and thy manſeruant, to thy woman ſeruant and hyreling, and to the ſtranger that ſeiourneth with thee: † to thy beaſtes and cattel al thinges that grow shal giue meate. † Thou shalt number thee alſo ſeuen weekes of yeares, that is to ſay, ſeuen times ſeuen, which together make fourtie nine, yeares: † and thou Of ſounding with trūpets, which is pleaſant & ioyful, cometh the name of Iubilie: the effect of it is remiſſion of al bondes, reſtauration of former libertie, and recouerie of enheritāce. In the old Teſtament of tēporal things in the new of ſpiritual, praefigured therby: as remiſſiō of ſinne; deliuerie frō bondage therof; recouerie of grace; and preparation to eternal glorie. shalt ſound with the trumpet the ſeuenth moneth, the tenth day of the moneth, in the time of propitiation in al your land. † Thou shalt ſanctifie the fifteth yeare, and shalt proclaime remiſſion to al the inhabitantes of thy land: for it is the yeare of Iubilie. Euerie man shal returne to his poſſeſſion, and euerie one shal goe backe to his old familie: † becauſe it is the Iubilie and the fifteth yeare. You shal not ſowe nor teape the thinges that growe in the field of their owne accord, and the firſt fruites of vintage you shal not gather, † becauſe of the ſanctification of the Iubilie, but forth with as they grow you shal eate them. † In the yeare of Iubilie al shal returne to their poſſeſſions. † When thou ſhalt ſel anie thing to thy neighbour, or shalt buy of him, preſſe not thy brother, but according to the number of the yeares of Iubilie thou shalt buy of him, † and according to the ſupputation of the fruites he shal ſel to thee. † The moe yeares remaine after the Iubilie, ſo much more shal the price increaſe: and the leſſe time that thou shal account, ſo much the leſſe shal the purchaſe: be valued. for the time of the fruites he shal ſel to thee. † Doe not afflict your contrimen, but let euerie one feare his God, becauſe I the Lord your God. † Do my preceptes, and keepe my iudgementes, and fulfil them: that you may dwel in the land without anie feare, † and the ground may yeld you her fruites, which you may eate vnto your fil, fearing no mans inuaſion. † But if you ſay: What shal we
eate the ſeuenth yeare, if we ſowe not, nor gather our fruites? † I wil geue you my benediction the ſixt yeare, and it shal yeld the fruites of three yeares: † and the eight yeare you shal ſowe, and shal eate of the old fruites, vntil the ninth yeare: til new be growne, you shal eate the old. † The land alſo shal not be ſould for euer: becauſe it is mine, and you are my ſtrangers and ſeiourners. † For the which cauſe al the countrie of your poſſeſſion shal be ſould vnder the condition of redemption. † If thy brother impouerished ſel his litle poſſeſſion, and his kinſeman wil, he may redeme that which he had ſould. † but if he haue no kinſeman, and him ſelf can finde the price to redeme it: † the fruites shal be accounted from that time when he ſould it: and the reſidue he shal reſtore to the buier, and ſo he shal receiue his poſſeſſion againe. † but if his hand finde not to repay the price, the buier shal haue that he bought, vntil the yeare of Iubilee. For in it al ſale shal returne to the owner, and to the old poſſeſſour. † He that ſelleth a houſe within the walles of a citie, shal haue licence to redeme it, vntil one yeare be expired, † if he redeme it not, and the compaſſe of the yeare be fully out, the buier shal poſſeſſe it, and his poſteritie for euer, and it can not be redemed, no not in the Iubilee. † But if the houſe be in a village, that hath not walles, it shal be ſould according to the law of fieldes. if it be not redemed before, in the Iubilee it ſhal returne to the owner. † The houſes of Leuites, which are in cities, may alwaies be redemed: † if they be not redemed, in the Iubilee they shal returne to the owners, becauſe the houſes of the cities of the Leuites are for poſſeſſions among the children of Iſrael. † But let not their ſuburbes be ſould, becauſe it is a perpetual poſſeſſion. † If thy brother be empouerished, and weake of hand, and thou receiue him as a ſtranger and ſeiourner, and he liue with thee, † take not vſuries Iewes for their aduātage hold it lawful, to take vſurie of ſtrangers, not obſeruing that it is alſo commanded often in ſcripture, not to afflict, but to loue ſtrangers. Exod. 22. 23. Leuit. 19 of him, nor more then thou gaueſt. feare thy God, that thy brother may liue with thee. † Thou ſhalt not geue him thy money to vſurie, and an ouer plus of the fruites thou shalt not exact of him. † I the Lord your God, that brought you out of the Land of Aegygt, that I might geue you the Land of Chanaan, and might be your God. † If thy brother conſtrained by pouertie, ſel him ſelf to thee, thou shalt not oppreſſe him with the ſeruitude of ſeruants, † but he shal be as an hireling, and a ſeiourner:
vntil the yeare of Iubilee he shal worke with thee, † and afterward he shal goe out with his children, and shal returne to his kinred and to the poſſeſſion of his fathers. † for they are my ſeruantes, and I brought them out of the Land of Aegypt. let them not be ſould by the condition of ſeruantes: † afflict him not by might, but feare thy God. † Let your man ſeruant, and woman ſeruant, be of the nations that are round about you. † And of the ſtrangers, that ſeiourne with you, or that were borne of them in your land, theſe you ſhal haue for ſeruantes: † and by right of inheritance shal leaue them to your poſteritie, and shal poſſeſſe them for euer. but your brethren the children of Iſrael doe ye not oppreſſe by might. † If the hand of a ſtranger or ſeiourner grow ſtrong among you, and thy brother empouerished ſel him ſelf to him, or to any of his ſtocke: † after the ſale he may be redeemed. He that wil of his brethren shal redeme him, † both the vncle by father, and the vncles ſonne, and the kinſman, and the allied. But and if him ſelf be able alſo, he shal redeme him ſelfe, † accounting onlie the yeares from the time of his ſelling vnto the yeare of Iubilee: and accounting the money, that he was ſould for, according to the number of the yeares and the reckning of an hyreling. † If they be more yeares that remaine vntil the Iubilee, according to theſe alſo shal he repay the price. † if few, he shal make the reckning with him according to the number of the yeares, and shal repay to the buyer for that which remaineth of the yeares, † his wages being allowed for the which he ſerued before: he shal not afflict him violently in thy ſight. † And if by theſe meanes he can not be redemed, in the yeare of Iubilee he shal goe out with his children. † For the children of Iſrael are my ſeruantes, whom I brought forth out of the Land of Aegypt.
CHAP. XXVI. VVith new prohibition of Idolatrie, and commandment to kepe the Sabbath 3. rewardes are promiſed to al that obſerue Gods precepts. 14. And manie miſerable punishments are threatned to al tranſgreſsors.
I THE Lord your God: you shal not make to your ſelues an idol and Heretikes holding their corrupt courſe, wil nedes haue an image of Chriſt, or Sainct, to be the grauen thing, which is forbidden in holie Scriptures: & therfore falſly tranſlate, Peſel a grauen image where indede it ſignifieth an image, picture or purtrature of an idol. that is, a grauen idol. So here as in other places, it is forbid to make an idol, or ſimilitude of anie idol. thing grauen, neither shal you erect titles, nor ſet a notorious ſtone in your land, for to adore it.
for I am the Lord your God. † Keepe my ſabbathes, and dread my Sanctuarie. I the Lord. † If you walke in my preceptes, and keepe my commandementes, and doe them, I wil geue you raine in their ſeaſons, † and the earth shal bring forth her ſpring, and the trees ſhal be repleniſhed with fruites. † The threshing of your harueſt shal reach vnto vintage, and the vintage shal reach vnto ſowing time: and you shal eate your bread to your fil, and without feare shal you dwel in your land. † I wil geue peace in your coaſtes: you shal ſleepe, and there shal be none to make you afraid. I wil take away euil beaſtes: and the ſword shal not paſſe through your quarters. † You shal purſue your enemies, and they shal fal before you. † fiue of yours shal purſue an hundred ſtrangers, and an hundred of you tenne thouſand: your enemies shal fal by the ſword in your ſight. † I wil reſpect you, and make you encreaſe: you shal be multiplied, and I wil eſtablish my couenant with you. † You shal eate the eldeſt of the old ſtore, and new coming vpon it you shal caſt forth the old. † I wil ſette my tabernacle in the middes of you, and my ſoule shal not caſt you of. † I wil walke among you, and wil be your God, and you shal be my people. † I the Lord your God: that haue brought you out of the Land of the Aegyptians, that you should not ſerue them, and that haue broken the chaines of your neckes, that you might goe vpright. † But if you wil not heare me, nor doe al my commandements, † if you diſpiſe my lawes, and contemne my iudgementes that you do not thoſe thinges which are appointed by me, and bring my couenant to nothing worth: † I alſo wil do theſe thinges to you: I shal quickly viſite you with pouertie, and burning heat, which shal waiſt your eies, and conſume your liues. you shal ſowe your ſeede in vaine, which ſhal be deuoured of the enemies. † I wil ſette my face againſt you, and you shal fal downe before your enemies, and shal be made ſubiect to them that hate you. you shal flee, when no man purſueth you. † But if you wil not obey me ſo neither, I wil increaſe your chaſtiſementes ſeuen fould for your ſinnes, † and wil breake the pride of your ſtubburneſſe. and I wil make to you the heauen, from aboue as iron, and the earth as braſſe. † Your labour ſhal be ſpēt in vaine, the earth ſhal not bring forth her ſpring, nor the trees yeld their fruites. † If you walke contrarie
to me, and wil not heare me, I wil increaſe your plagues vntil ſeuen fould for your ſinnes: † and I wil ſend in vpon you the beaſtes of the field, which may conſume you, and your cattaile, and may bring al thinges to a ſmal number, and that your waies may be made deſert. † And if you wil neither ſo receiue diſcipline, but walke rather contrarie to me: † I alſo wil goe oppoſite againſt you, and wil ſtrike you ſeuen times for your ſinnes. † and I wil bring in vpon you the ſword a reuenger of my couenant. And when you ſhal flee into the cities, I wil ſend the peſtilence in the middeſt of you, and you shal be deliuered in the handes of the enemies, † after I shal haue broken the ſtaffe of your bread: ſo that tenne wemen shal bake your breades in one ouen, and ſhal render them by weight: and you shal eate, and shal not be filled. † But if you wil neither by theſe meanes heare me, but walke againſt me: † I alſo wil goe againſt you in contrarie furie, and wil chaſtice you with ſeuen plagues for your ſinnes, † ſo that you shal This extreme famine fel vpon ſome of them in Samaria. 4. Reg. 6. vpon others in Hieruſalem 4. Reg. 25. moſt ſpecially whē they were beſiged by Titus. Ioſephus li. 7.
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eate the flesh of your ſonnes and of your daughters. † I wil deſtroy your excelſes, and breake your idols. You ſhal fal among the ruines of your idols and my ſoule ſhal abhorre you, † in ſo much that I wil bring your cities into a wilderneſſe, and I wil make your Sanctuaries deſert, neither wil I receiue any more the moſt ſweete odour. † And I wil diſtroy your land, and your enemies ſhal be aſtonied vpon it, when they ſhal be inhabitants therof. † And you I wil diſperſe into the Gentiles, and wil draw out the ſword after you, and your land shal be deſert, and your cities deſtroied. † Then shal the land take pleaſure in her ſabbathes al the daies of her deſolation: when you shal be † in the enemies land, she shal ſabbatize, and reſt in the ſabbathes of her deſolation, becauſe ſhe did not reſt in your ſabbathes when you dwelt in it. † And they that shal remaine of you, I wil put feare in their hartes in the countries of their enemies, the ſound of a flying leafe shal terrifie them, and they shal flie it as it were a ſword: they shal fal, when no man purſueth, † and they shal euerie one fal vpon their brethren, as flying from warres, none of you shal be ſo hardie as to reſiſt your enemies. † You shal perish among the Gentiles, and the enemies land shal conſume you. † And if of them alſo ſome remaine, they shal pine away in their iniquities, in the land of their enemies, and for the ſinnes of
their fathers, and their owne they shal be afflicted: † vntil they confeſſe their owne and their auncetours iniquities, wherby they haue preuaricated againſt me, and walked contrarie vnto me. † I alſo therfore wil walke againſt them, and bring them into their enemies land, vntil their vncircumciſed mind be ashamed: then shal they pray for their impieties. † And I wil remember my couenant, that I made with
Iacob is firſt here named, becauſe he had no other children but this people, for Iſaac was alſo father of the
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Theoderet. q. 36. in
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Iacob, and Iſaac, and Abraham. Of the land alſo I wil be mindful: † which when it shal be left of them, shal take pleaſure in her ſabbathes, being deſolate for them. But they shal pray for their ſinnes, for that they reiected my iudgementes, and diſpiſed my lawes. † Howbeit euen when they were in the land of their enemies, The church neuer wholly decayeth. I did not caſt them of altogether, neither did I ſo diſpiſe them, that they should be conſumed, and I should make my couenant with them fruſtrate. For I am the Lord their God, † and I wil remember mine old couenant, when I brought them out of the Land of Aegypt, in the ſight of the Gentiles, for to be their God, I the Lord. Theſe are the iudgementes, and precepts, and lawes, which our Lord gaue betwen him ſelf and the children of Iſrael in Monnt Sinai by the hand of Moyſes.
CHAP. XXVII. How ſome vowes of diuers perſones may be redemed, but ſome may not beThe fifth part. Of vowes and Tithes. changed. 28. Al, one way or other, must be diſcharged. 30. Tithes alſo muſt be payed, either the ſame that are due or more.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou ſhalt ſay to them: The man that ſhal haue made a vow, and Becauſe
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o other but the tribe of Leui could ſerue about the tabernacle, and yet others might deſire to ſerue there, they might in ſteed therof geue a price
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& haue the reward of their good wil. bound his ſoule to God, by eſtimation he ſhal geue the price. † If it be a man from the twenteth yeare vntil three ſcore, he shal geue fiftie ſicles of ſiluer, after the meaſure of the Sanctuarie: † if a woman, thirtie. † But from the fift yeare vntil the twenteth, a man ſhal geue twentie ſicles: a woman tenne. † From one moneth vntil the fift yeare, for a man ſhal be geuen fiue ſicles: for a woman three. † One that is three ſcore and aboue a man shal geue fiftene ſicles: a woman tenne. † if he be poore, and not able to pay the eſtimation he ſhal ſtand before the prieſt: and as much as he ſhal eſteme, and ſee him able to pay, ſo much ſhal he geue. † But the beaſt, that may be immolated to the Lord, if a man doe vow it, shal be holie, † and
can not be changed, that is to ſay, The thing that is vowed, if it may be performed, pleaſeth God better, then a change. neither a better for a bad, nor a worſe for a good. and if he change it: both it ſelf that was changed, and that for the which it was changed, ſhal be conſecrated to the Lord. † The vncleane beaſt, which can not be immolated to the Lord, if anie man vow it shal be brought before the prieſt. † Who iudgeing whether it be good or euel, shal ſet the price. † which if he that offereth wil geue, he shal adde aboue the eſtimation the fift part. † If a man vow his houſe, and ſanctifie it to the Lord, the prieſt shal conſider it, whether it be good or bad, and according to the price, which he shal appoint, it shal be ſold. † But if he that had vowed, wil redeme it, he shal geue the fift part of the eſtimation beſides, and shal haue the houſe. † And if he vow the field of his poſſeſſion, and conſecrate it to the Lord, the price shal be eſtemed according to the meaſure of the ſeede. If the ground be ſowed with thirtie bushels of barly, let it be ſolde for fiftie ſicles of ſiluer. † If he vow his field immediatly from the yeare of Iubilee, that is beginning, how much it can be worth, at ſo much it shal be eſtemed: † but if ſometime after: the prieſt shal account the money according to the number of yeares, that remaine vntil the Iubilee, and there shal be diminished of the price. † And if he that had vowed, wil redeme his field, he shal adde the fift part of the eſtemed money, and shal poſſeſſe it. † And if he wil not redeme it, but it be ſould to any other man, he that had vowed it, can redeme it no more: † for when the day of Iubilee commeth, it ſhal be ſanctified to the Lord, and the poſſeſſion conſecrated pertaineth to the right of the prieſtes. † If the field be bought, and being not of his auncetors poſſeſſion be ſanctified to the Lord, † the prieſt ſhal account the price according to the number of yeares, vnto the iubilee: and he that had vowed, ſhal geue that to the Lord. † but in the Iubilee, it shal returne to the former owner, that ſould it, and had it in the lotte of his poſſeſſion. † Al eſtimation shal be weighed by the A ſicle was about 15. d obolus three farthinges. ſicle of the ſanctuarie. A ſicle hath twentie oboles. † The “ firſt borne, which pertaine to the Lord, no man may ſanctifie and vow: whether it be oxe, or sheepe, they are the Lordes. † And if it be an vncleane beaſt, he that offereth it shal redeme it, according to thy eſtimatimation, and shal adde the fift part of the price. If he wil not redeme it, it shal be ſould to an other
for how much ſoeuer it was eſtemed by thee. † Anie thing that is A vow made approued and conſecrated to God, can not be changed by anie man, The
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conſecrated to the Lord, whether it be man, or beaſt, or field, shal not be ſould, neither can it be redemed. Whatſoeuer is once conſecrated, shal be holie of holies to the Lord. † And any conſecration, that is offered of a man, shal not be redemed, but dying shal die. † Al tithes of the land, whether of corne, or of the fruites of trees, are the Lordes, and are ſanctified to him. † And if anie man wil redeme his tithes, he shal adde the fift part of them. † Of al the tithes of oxen, and sheepe and goates, that paſſe vnder the sheepheardes rodde, euerie tenth that commeth shal be ſanctified to the Lord. † It shal not be choſen neither good nor bad, neither shal it be changed for an other. If anie man change it: both that which was changed, and that for the which it was changed, shal be ſanctified to the Lord, and shal not be redeemed. † Theſe are the precepts, which our Lord commanded Moyſes vnto the children of Iſrael in the mount Sinai.
ANNOTATIONS. CHAP. XXVII.
26. The ſirſt borne.] God here forbiddeth to vow the ſirſt borne, and geuethVowes are properly of things not commanded. the reaſon, for that they are the Lordes, ſhewing that thoſe things, wherto we are already bound, are not properly matter of vow. But a vowe properly is a religious promiſe voluntarily made to God, of a good thing, vnto which we were not bound. And that the ſame is verie gratful to God, appeareth not only in
Rmm. 6. 30. Deut. 23. Pſal. 21. 49. 75. 115. 131. this chapter, and in manie other places of Moyſes law, but alſo in the law ofAnd are gratful to God. nature Gen. 28. Iacob vowed, and God accepted therof. Gen. 31. v. 13. And the royal Prophet in diuers Pſalmes pertaining to the new Teſtament commendeth vowes. It is certaine alſo & manifeſt. 1. Tim. 5. that widowes did lawfullyAlſo in the new Teſtament. vowe chaſtitie in the primitiue Church: and ſuch as did afterward breake the ſame, did violate their promiſe to God. Innumerable alſo moſt lerned and moſt godlie fathers, haue euer from Chriſts time both taught and practiſed religious vowes, of obedience to ſuperiors, who otherwiſe had no authoritie ouer them, and of perpetual chaſtitie, and voluntarie pouertie. It is likewiſe, and continually hath benne, a moſt common practiſe in the Church, to vow other good workes of pietie, as to viſite holie places, to build Churches, Collegies, Hoſpitals, and the like, being no way bound therto but of mere deuotion. See Annotations. 1. Tim. 5.
THE ARGVMENT OF THE BOOKE OF NVMERI.
IN this booke called Numeri, are contained (ſaieth S. Hierom) theEpiſt. ad Paulin. Myſteries of al Arithmetike, or numberiug, of the Prophecie ofMyſteries cō
tained in theſe hiſtories. Balaam, and of the fourtie two Manſions of the Iſraelites, in the deſert. VVhich myſtical ſenſe the ſame great Doctor, as alſo S. Auguſtin andqq. in Num. Exod. 40 Leuit. 1. Num. 1. other Fathers do gather of the literal, written by Moyſes. VVho here proſecuteth the ſacred hiſtorie after Geneſis and Exodus (Leuiticus alſo containing one moneth) from the ſecond moneth of the ſecond yeare, after the deliuerie ofThe contents according to the letter. the Iſraelites out of Aegypt, nere 39. yeares, to the last of Moyſes life. First therforeChap. 1. 26. he reportet
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how al the men of twelue tribes, of the age of twentie yeares and vpward, were numbered. Likewiſe the tribe of Leui was numbered and
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. 4. 18. 2. 1
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. imployed parth in prieſtlie function, the reſt to aſsist the prieſts. He deſcribeth alſo the oraer of marching and encamping, the Leuites alwayes next and round about the Tabernacle: the other twelue tribes in circuite of them on al ſides. He moreouer recordeth certaine notable murmurings, tumults, ſchiſmes, and11. 12. 13. 14. rebellions with the euents therof, and miſerable endes of chief ſeducers. VVhoſe great iniuries Moyſes mekely ſuſtained with ſingular patience, ſtil executing16. 20. 5. 6. 15. his owne function with heroical fortitude. Among which, diuers precepts and lawes are partly repeated partly added, as wel concerning Religion and17. 19. 27. 28. 29. 30. 21. 22. 23. 24. 25. 31. 32. 33. Gods ſeruice, as godlie policie and ciuil gouernment of the people, with chaſtiſment of offenders. How alſo their enemies endeuoured to annoy them, Bala
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king of Moab procuring Balaam the ſorcerer, ſo much as in him lay, to curſe them, but al in vaine Yet by carnal fornication manie were drawen to ſpiritual.VVicked life draweth to Idolatrie. Both which being punished God againe proſpered his people, in diuers encounters and battailes againſt Infidels. Finally the promiſed Land of Chanaan on both ſides lordaine is deſcribed by limites, which they shal parte amongst34. 35. them by lo
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t, the Leuites mingled in euerie tribe, with their appointed cities and commodities for habitation, and the tithes, first fruites, oblations18. 35. and abundant prouiſion for their maintenance. Cities alſo of refuge are deſigned for caſual manſlayers: and a law eſtablished that al shal marie36. within their owne tribes, to avoide confuſion of inheritances. So this bookeThree partes
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this booke. may be diuided into three partes. In the firſt the principal and moſt perfect ſort of the people are numbered, and diſpoſed in order according to diuers ſtates and offices, before they depart from the deſert of Sinai▪ in the nine firſt chapters. Then are related ſundrie thinges, which happened vnto them in the reſt of their iourney, eſpecially manie and great impediments, through al which God punishing ſome, brought the reſidue to enioy the promiſed land▪ from the 10. chap. to the end of the 33. Laſtly the countrie of Chanaan is againe promiſed, with order ſo to poſſ
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ſſe and enioy it, that euerie tribe may haue and keepe their ſeueral partes, in the three last chapters.
THE BOOKE NVMERI (OR NVMBERS) IN HEBREW VAIED ABBER.
CHAP. I. Al the men of twelue tribes of Iſrael, of the age of twentie yeares and vpwardesThe firſt part. Of thoſe which are
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bred of the 12. Tribes ſitte for warre, & of the Leuites deſigned to ſerue the Tabernacle. (but not vnder, nor wemen,) are numbred: 20. and are ſound in al ſix hundred thirtie thouſand fiue hundred fiftie. 47. The Leuites not yet numbred, are deſigned to ſerue about the Tabernacle.
AND our Lord ſpake to Moyſes in the deſert of Sinai in the tabernacle of couenant, the firſt day of the ſecond moneth, the ſecond yeare of their going out of Aegypt, ſaying: † Take the ſumme of the whole aſſemblie of the children of Iſrael by their kinredes, & houſes, and the names of euerie one, whatſoeuer of the male ſexe, † from the twentith yeare and vpward, of al the ſtrong men of Iſrael, and you shal number them by their troupes, thou and Aaron. † And there shal be with you the princes of the tribes, and of the houſes in their kinredes, † whoſe names are theſe: Of Ruben, Elizur the ſonne of Sedeur. † Of Simeon, Salamiel the ſonne of Suriſaddai. † Of Iuda, Nahaſſon, the ſonne of Aminadab. † Of Iſſachar, Nathanael the ſonne of Suar. † Of Zabulon Eliab the ſonne of Helon. † And of the ſonnes of Ioſeph, of Ephraim, Eliſama the ſonne of Ammiud. of Manaſſes, Gamaliel, the ſonne of Phadaſſur. † of Beniamin, Abidan the ſonne of Gedeon. † of Dan, Ahiezer the ſonne of Ammiſaddai. † of Aſer, Phegiel the ſonne of Ochran. † Of Gad, Eliazaph the ſonne of Duel. † Of Nephthali, Ahira the ſonne of Enan. † Theſe are the moſt noble princes of the multitude by their tribes and kinredes,
and the heades of the hoſte of Iſrael: † whom Moyſes and Aaron tooke with al the multitude of the common people: † and aſſembled them the firſt day of the ſecond moneth, reckening them by the kinredes, and houſes, and families, and heades, and names of euerie one from the twentith yeare and vpwarde, † as our Lord had comanded Moyſes. And they were numbered in the deſert of Sinai. † Of Ruben the firſt begotten of Iſrael, by their generations and families and houſes, and names of euerie heade, al that is of the male ſexe, from twentith yeare and vpwarde, of them that goe forth to warre, † fourtie ſix thouſand fiue hundred. † Of the ſonnes of Simeon by the generations and families, and houſes of their kinredes were reckened by the names and heades of euerie one, al that is of the male ſexe, from twentith yeare and vpward, of them that goe forth to warre, † fiftie nine thouſand three hundred. † Of the ſonnes of Gad, by the generations and families and houſes of their kinredes were reckned by the names of euerie one from twentie yeares and vpwarde, al that went forth to warre, † fourtie fiue thouſand ſix hundred fiftie. † Of the ſonnes to Iuda by the generations and families and houſes of their kinredes, by the names of euerie one from the twentith yeare and vpward, al that could goe forth to warre, † were reckned ſeuentie foure thouſand ſix hundred. † Of the ſonnes of Iſſachar, by the generations and families and houſes of their kinredes, by the names of euerie one from the twentith yeare and vpward, al that went forth to warre, † were reckened fiftie foure thouſand foure hūdred. † Of the ſonnes of Zabulon, by the generations and families and houſes of their kinredes, were reckened by names of euerie one from the twentith yeare and vpward, al that could goe forth to warre, † fiftie ſeuen thouſand foure hundred. † Of the ſonnes of Ioſeph, namely of the ſonnes of Ephraim by the generations families and houſes of their kinredes were reckened by the names of euerie one, from the twentith yeare and vpward, al that could goe forth to warre, † fourtie thouſand fiue hundred. † Moreouer of the ſonnes of Manaſſes, by the generations and families and houſes of their kinredes, were reckened by the names of euerie one from twentie yeares and vpward, al that could goe forth to warre, † thirtie two thouſand two hundred. † Of the ſonnes of Beniamin by the generations
and families and houſes of their kinredes were reckened by names of euerie one from the twentith yeare and vpward, al that could goe forth to warre, † thirtie fiue thouſand foure hundred. † Of the ſonnes of Dan, by the generations and families, and houſes of their kinredes, were reckened by the names of euerie one from twentie yeares and vpward, al that could goe forth to warre, † ſixtie two thouſand ſeuen hundred. † Of the ſonnes of Aſer, by the generations and families and houſes of their kinredes, were reckened by the names of euerie one from the twentith yeare and vpward, al that could goe forth to warre, † fourtie thouſand and a thouſand fiue hundred. † Of the ſonnes of Nephthali, by the generations, and families, and houſes of their kinredes were reckened by the names of euerie one from the twentith yeare and vpward, al that could goe forth to warre, † fiftie three thouſand foure hundred. † Theſe are they, whom Moyſes and Aaron numbered, and the twelue princes of Iſrael, euerie one by the houſes of their kinredes. † And the whole number of the children of Iſrael by their houſes and families, from the twentith yeare and vpward, that could goe to warre. † Were Coming into Aegypt they were but 70. Exo. 1. increaſed in 216. yeares vnto 603550. not counting the tribe of Leui, nor wemen, nor anie vnder 20. yeares, nor old men vnable to goe to warre. ſix hundred three thouſand men fiue hundred fiftie. † But the Leuites in the tribe of their families were not numbered with them. † And our Lord ſpake to Moyſes, ſaying: † Number not the tribe of Leui, neither shalt thou put the ſumme of them with the children of Iſrael: † but appoint them ouer the tabernacle of teſtimonie, and al the veſſel therof, and whatſoeuer pertaineth to the ceremonies. They shal carie the tabernacle and al the furniture therof: and they shal be in the miniſterie, and shal pitch round about the tabernacle. † When you are to goe forward, the Leuites shal take downe the tabernacle: when you are to campe, they shal ſet it vp. what Al other tribes were in reſpect of ſeruing about the tabernacle called ſtrangers. 3. Aug. q. 3. in Num.
ſtranger ſoeuer cometh to it, he shal be ſlaine. † And the children of Iſrael shal campe euerie man by his troupes and bands and hoſte. † Moreouer the Leuites shal pitch their tents round about the tabernacle, leſt there come indignation vpon the multitude of the children of Iſrael, and they shal watch in the cuſtodies of the tabernacle of teſtimonie. † The children of Iſrael therfore did according to al thinges which our Lord had commanded Moyſes.
CHAP. II. At the eaſt ſide of the Tabernacle the tribe of Iuda as chiefe, with Iſſachar and Zabulon do pitch their tents, and march firſt: 10. on the ſouth Ruben, with Simeon and Gad (17. the Tabernacle is caried, and erected by the Leuites, who lodge and march round about it) 18. on the weaſt ſide, Ephraim with Manaſſes and Beniamin: 25. on the north, Dan with Aſer and Nephthali.
AND our Lord ſpake to Moyſes and Aaron ſaying: † Euerie one of the children of Iſrael by the troupes, enſignes, and ſtanderts, and houſes of their kinredes shal campe, round about the tabernacle of couenant. † On the eaſt Iudas shal pitche his tents by the troupes of his bande: and the prince of his ſonnes shal be Nahaſſon the ſonne of Aminadab. † And the whole ſumme of the warriers of his ſtocke, ſeuentie foure thouſand ſix hundred. † Beſide him camped they of the tribe of Iſſachar, whoſe prince was Nathanael the ſonne of Suar. † and al the number of his warriers fiftie foure thouſand foure hundred. † In the tribe of Zabulon the prince was Eliab the ſonne of Helon. † and al the hoſte of warriers of his ſtocke, fiftie ſeuen thouſand foure hundred. † Al that were numbered in the campe of Iudas, were an hundred eightie ſix thouſand foure hundred: and they by their troupes shal march firſt. † In the campe of the ſonnes of Ruben on the ſouth ſide the prince shal be Eliſur the ſonne of Sedeur: † and the whole hoſte of his warriers, that were numbred, fourtie ſix thouſand fiue hundred. † Beſide him camped they of the tribe of Simeon: whoſe prince was Salamiel the ſonne of Suriſaddai. † and the whole hoſte of his warriers, that were numbred, fiftie nine thouſand three hundred. † In the tribe of Gad, the prince was Eliaſaph the ſonne of Duel. † and the whole hoſte of his warriers, that were numbred, fourtie fiue thouſand ſix hundred fiftie. † Al that were reckened in the campe of Ruben, an hundred fiftie thouſand and a thouſand foure hundred fiftie by their troupes: they shal march in the ſecond place. † But the tabernacle of teſtimonie shal be lifted vp by the offices of the Leuites and their troupes. As it shal be ſette vp, ſo shal it be taken downe. Euetie one shal march by their places, and orders. † On the weſt ſide shal be the campe of the ſonnes of Ephraim, whoſe prince was Eliſama the ſonne of Ammiud. † the
whole hoſte of his warriers, that were numbered, fourtie thouſand fiue hundred. † And with them the tribes of the ſonnes of Manaſſes, whoſe prince was Gamaliel the ſonne of Phadaſſur. † and the whole hoſte of his warriers, that were numbered, thirtie two thouſand two hundred. † In the tribe of the ſonnes of Beniamin the prince was Abidan the ſonne of Gedeon. † and the whole hoſt of his warriers, that were reckened, thirtie fiue thouſand foure hundred. † Al that were numbered in the campe of Ephraim, an hundred eight thouſand one hundred by their troupes: they shal march the third. † On the north part camped the ſonnes of Dan: whoſe prince was Ahiezar the ſonne of Ammiſaddai. † the whole hoſte of his warriers, that were numbered, ſixtie two thouſand ſeuen hundred. † Beſides him they of the tribe of Aſer pitched their tents: whoſe prince was Phegiel the ſonne of Ochran: † the whole hoſte of his warriers, that were numbered, fourtie thouſand and a thouſand fiue hundred. † Of the tribe of the ſonnes of Nephthali the prince was Ahira the ſonne of Enan. † the whole hoſte of his warriers, fiftie three thouſand foure hundred. † Al that were numbered in the campe of Dan, were an hundred fiftie ſeuen thouſand ſix hundred: and they shal march laſt. † This is the number of the children of Iſrael, by the houſes of their kinredes and troupes of the hoſte being diuided, ſix hundred three thouſand fiue hundred fiftie. † And the Leuites were not numbered among the children of Iſrael: for ſo our Lord had commanded Moyſes. † And the children of Iſrael did according to al thinges, that our Lord had commanded. They camped by their troupes, and marched by their families and houſes of their fathers.
CHAP. III. The Leuites are aſsumed to the ſeruice of the Tabernacle, 14. numbered by their ſeueral families, and their offices distinguished, 45. They are taken to God in place of the firſt borne of the children of Iſrael. The reſidue of the firſt borne, aboue the number of Leuites, are redemed with price.
THESE are the generations of Aaron and Moyſes in the day that our Lord ſpake to Moyſes in Mount Sinai. † And theſe be the names of the ſonnes of Aaron: his firſt begotten Nadab, then Abiu, and Eleazar, and Ithamar.
† Theſe are the names of the ſonnes of Aaron the prieſts that were anointed, and whoſe handes were filled and cōſecrated, to doe the function of prieſthood. † For Nadab and Abiu died, when they offered the ſtrange fire in the ſight of our Lord, in the deſert of Sinai, without children: and Eleazar and Ithamar did the function of prieſthood in the preſence of Aaron their father. † And our Lord ſpake to moyſes, ſaying: † Bring the tribe of Leui, and make them ſtand in the ſight of Aaron the prieſt to miniſter vnto him, and let them watch, † and obſerue whatſoeuer pertaineth to the ſeruice of the multitude before the tabernacle of teſtimonie, † and let them keepe the veſſel of the tabernacle, ſeruing in the miniſterie therof. † And thou ſhalt geue the Leuites for a gift, † to Aaron and to his ſonnes, to whom they are deliuered of the children of Iſrael. But Aaron and his ſonnes thou ſhalt appoint ouer the ſeruice of prieſthood. As none but Leuites might ſerue in the tabernacle: ſo none but of Aarons ſtock might do the office of Prieſt hood. The ſtranger, that approcheth to miniſter, shal die. † And our Lord ſpake to Moyſes, ſaying: † I haue taken the Leuites from the children of Iſrael, for euerie firſt borne, that openeth the matrice among the children of Iſrael, and the Leuites ſhal be mine. † For the firſt borne is mine: ſince I ſtroke the firſt borne in the Land of Aegypt: I haue ſanctified to me whatſoeuer is firſt borne in Iſrael from man vnto beaſt, they are mine: I the Lord. † And our Lord ſpake to moyſes in the deſert of Sinai, ſaying: † Number the ſonnes of Leui by the houſes of their fathers and their families, euerie male from one moneth and vpward. † Moyſes numbered, as our Lord had commanded, † and there were found the ſonnes of Leui by their names, Gerſon and Caath and Merari. † The ſonnes of Gerſon: Lebni and Semei. † The ſonnes of Caath: Amram, and Ieſaar, Hebron and Oziel. † The ſonnes of Merari: Moholi and Muſi. † Of Gerſon were two families, the Lebnitical, and Semeitical: † of whom were numbered the people of male ſexe from one moneth and vpward, ſeuen thouſand fiue hundred. † Theſe ſhal pitch behind the taberna cle on the Weſt. † vnder their prince Heliaſaph, the ſonne of Lael. † And their charge ſhal be in the tabernacle of couenāt, † the tabernacle it ſelfe and the couer therof, the hanging that is drawne before the dores of the roofe of couenant, and the curtines of the court: the hanging alſo that is hanged in the entrie of the court of the tabernacle, and whatſoeuer pertaineth
to the rite of the altar, the cordes of the tabernacle, and al the furniture therof. † The kinred of Caath ſhal haue the peoples of the Amramites, and Ieſaarites, and Hebronites, and Ozielites. Theſe are the families of the Caithites reckened by their names: † al of the male ſexe from one moneth and vpward, eight thouſand ſix hundred, they ſhal haue the gard of the Sanctuarie, † and ſhal campe on the ſouth ſide. † And their prince ſhal be Elizaphan the ſonne of Oziel: † and they shal keepe the arke, and table and the candleſticke, the altars, and the veſſel of the Sanctuarie, wherin the miniſtration is, and the veile, and al ſuch kind of implementes. † And One chiefe Monarch in the Church to whom al other Superiors are ſubordinate. the prince of the princes of the Leuites, Eliazar, the ſonne of Aaron the prieſt, shal be ouer them that watch for the cuſtodie of the Sanctuarie. † But of Merari shal be the peoples of the Moholites, and Muſites, reckened by their names: † al of the male kind from one moneth and vpward, ſix thouſand two hundred. † Their prince Suriel the ſonne of Abihaiel: they shal campe on the north ſide. † Vnder their cuſtodie shal be the bordes of the tabernacle, and the barres, and the pillers and their feete, and al thinges that pertaine to this kind of ſeruice: † and the pillers of the
Moyſes is ſtil counted, and hath chiefe place and office among the Prieſtes, which were abſurde, ſaieth S. Auguſtin (in Pſal 98.) if he were not a prieſt. court round about with their feete, and the pinnes with the cordes. † Before the tabernacle of couenant, that is to ſay, on the eaſt ſide, shal :: Moyſes and Aaron campe, with The ſonnes of Moyſes were with him ſo long as he liued, but after his death they ſerued the Prieſts, as other Leuites did, and were numbred with the Caathites. 1. Paral. 23. v. 12. their ſonnes, hauing the cuſtodie of the Sanctuarie, in the middes of the children of Iſrael. what ſtranger ſoeuer cometh therto, shal die. † Al the Leuites, that Moyſes and Aaron numbered according to the precept of our Lord by their families in the male kinde from one moneth and vpward, were twentie two thouſand. † And our Lord ſaid to Moyſes: Number the firſt borne of the male ſex of the children of Iſrael, from one moneth and vpward, and thou shalt haue the ſumme of them. † And thou ſhalt take the Leuites vnto me for al the firſt borne of the children of Iſrael, I am the Lord: and their cattel for al the firſt borne of the cattel of the children of Iſrael. † Moyſes reckened, as our Lord had commanded, the firſt borne of the children of Iſrael. † and the males by their names, from one moneth and vpward, were twentie two thouſand two hundred ſeuentie three. † And our Lord ſpake to Moyſes, ſaying: † Take the Leuites for the firſt borne of the children of Iſrael, and the cattel of the Leuites for their
cattel, and the Leuites ſhal be mine. I am the Lord. † But for the price of two hundred ſeuentie three, of the firſt borne of the children of Iſrael, :: that exceede the number of the Leuites,This number exceedeth the
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the
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the
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. † thou shalt take fiue ſicles for euerie head, after the meaſure of the Sāctuarie. A ſicle hath twentie oboles. † And thou shalt giue the money to Aaron and to his ſonnes the price of them that are aboue. † Moyſes therfore tooke their money, that were aboue, and whom he redemed of the Leuites, † for the firſt-borne of the children of Iſrael, a thouſand three hundred ſixtie fiue ſicles, according to the weight of the Sanctuarie, † and gaue it to Aaron and his ſonnes, according to the word that our Lord had commanded him.
ANNOTATIONS. CHAP. III.
39. Tvventie tvvo thouſand.] Immediatly before were numbered of Gerſonites
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hy 300 are
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in the
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ſumme o
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the Leuites. (v. 22.) 7500. of Caathites (v. 28.) 8600 and of Merarites (v. 34.) 6200. which make in al 22300. VVhy then are 300. left out of the total ſumme? eſpecially ſeing by and by (v. 43.) a ſmaler, and other odde numbers of 273. are expreſſed, and therupon inferred (v. 46.) that the firſt borne of the Iſraelites did ſo much exceede the Leuites. VVheras if the whole number of Leuites had bene alſo expreſſed in the general ſumme, as it is contained in the three particular ſummes, the Leuites ſhould exceede the firſt borne of Iſraelites by the number of 27. For anſwere to this difficultie, ſome ſuppoſe that the firſt borne of the Leuites were iuſt 300. and therfore ſo manie ſupplying only their owne places, there remained iuſt twentie two thouſand to ſupplie the places of the firſt borne of other Iſraelites, and ſo the Leuites were ſewer then thoſe for whom they were taken vnto Gods ſeruice, by the number of 273. But that the firſt borne of Leuites were neither more nor ſewer then 300. is not euident by the text. Howſoeuer therfore this doubtPerfect numbers ſignifie perfection. be ſolued, ſure it is, by S. Hieroms iudgement (cited in the argument) that theſe numbers are myſtical. And the iuſt number of 22. thouſand Leuites may ſignifie (
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Or
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n, homil. 4. in Num.) perfection, required in thoſe that are deſigned to the particular ſeruice of God; as there be alſo iuſt 22. Hebrew letters; and 22. Patriarches from Adam to Iacob, from whom the Iſraelites deſcended.
CHAP. IIII. Diſtinct offices are aſsigned to the families of Aaron, 15. of the other ſonnes of Caath, 21. of Gerſon, 29. and of Merari, 34. who are al numbred from the age of thirtie yeares to fiftie, and ſo imployed to their offices and burdens.
AND our Lord ſpake to Moyſes, and Aaron, ſaying: † Take the ſumme of the ſonnes of Caath out of the middes of the Leuites, by their houſes and families, † from the thirtith yeare & vpward, vnto the fiftith yeare, of al that goe in to ſtand and to miniſter in the tabernacle of couenant. † This is the ſeruice of the ſonnes of Caath: † when the campe is to remoue, Aaron and his ſonnes shal enter into the tabernacle of couenant, and In this caſe it was neceſſarie for the prieſts to enter in, where otherwiſe none entered but the high Prieſt, and that but once in the yeare. And al being foulded vp, others alſo entered to carie it away. v. 15. Sanctum ſanctorum, and ſhal take downe the veile that hangeth before the dore, and shal wrappe in it the arke of teſtimonie, † and shal couer it agayne with a couer of Ianthine skinnes, and shal ſpread ouer it a cloth al of hyacinth, and shal draw in the barres. † The tabel alſo of propoſition they shal wrappe in a cloth of hiacinth, and shal put with it the cenſers and litle morters, the goblettes and cuppes to powre the libaments: the breades shal be alwayes on it: † and they shal ſpread ouer it a cloth of ſcarlet, which againe they shal couer with a veile of ianthine skinnes, and shal put in the barres. † They shal take alſo a cloth of hiacinth wherwith they shal couer the candleſtick with the lampes and tongs therof and ſnuffers and al the veſſels of oyle, which are neceſſarie for the dreſſing of the lampes: † and ouer al they shal put a couer of ianthine skinnes, and put in the barres. † Moreouer the golden altar alſo they shal wrappe in a cloth of hyacinth, and ſhal ſpreade ouer it a couer of ianthine skinnes, and put in the barres. † Al the veſſel wherwith the miniſtration is done in the Sanctuarie, they shal wrappe in a cloth of hiacinth and shal ſpread ouer it a couer of ianthine skinnes, and put in barres. † But the altar alſo they shal make cleane from the aſhes, and shal wrappe it in a purple cloth, † and shal put with it al the veſſel, that they vſe in the miniſterie therof, that is to ſay, fire pannes, fleshhookes and forkes, pothookes and shouels. Al the veſſel of the altar together they shal couer with a veile of ianthine skinnes, and shal put in the barres. † And when Aaron & his ſonnes haue wrapped vp the Sanctuarie and the veſſel therof in the remouing of the campe, then shal the ſonnes of Caath enter in to carie the thinges wrapped vp: and they shal not touch the veſſel of the Sanctuarie, leſt they die. Theſe are the burdens of the ſonnes of Caath in the tabernacle of couenant: † ouer whom shal be Eleazar the ſonne of Aaron
the prieſt, to whoſe charge perteyneth the oyle to dreſſe the lampes, and the incenſe of compoſition, and the ſacrifice, that is alwayes offered, and the oyle of vnction, and whatſoeuer perteyneth to the ſeruice of the tabernacle, and of al the veſſel, that are in the Sanctuarie. † And our Lord ſpake vnto Moyſes and Aaron, ſaying: †See that by your negligence thoſe that are next vnto you incurre not offence, for ſo none shal be excuſed. Deſtroy not the people of Caath out of the middes of the Leuites: † but doe this to them, that they may liue, and not die, if they touch Sancta ſanctorum. Aaron and his ſonnes shal enter, and they shal diſpoſe the charges of euerie one, and shal diuide what euerie one muſt carie. † Let others by no curioſitie ſee the thinges that are in the Sanctuarie before they be wrapped vp, otherwiſe they shal die. † And our Lord ſpake to Moyſes, ſaying: † Take the ſumme of the ſonnes of Gerſon alſo by their houſes and families and kinredes, † from thirtie yeares and vpward, vnto fiftie yeares. Number them al that goe in and miniſter in the tabernacle of couenant. † This is the office of the familie of the Gerſonites, † for to carie the curtines of the tabernacle, and the roofe of the couenant the other couer, and ouer al the ianthine couer, and the hanging that hangeth in the entrie of the tabernacle of couenant, † the curtines of the court, and the veile in the entrie that is before the tabernacle. Al thinges that pertayne to the altar, the cordes, and veſſel of the miniſterie, † shal the ſonnes of Gerſon carie, by the commandment of Aaron & his ſonnes: and euerie one shal knowe to what burden they muſt be aſſigned. † This is the ſeruice of the familie of the Gerſonites in the tabernacle of couenant, and they shal be vnder the hand of Ithamar the ſonne of Aaron the prieſt. † The ſonnes of Merari alſo by the families and houſes of their fathers thou shalt recken, † from thirtie yeares and vpward, vntil fiftie yeares, al that enter in to the office of their miniſterie, and to the ſeruice of the couenant of teſtimonie. † Theſe are their burdens: They shal carie the bordes of the tabernacle and the barres therof, the pillers and the feete of them, † the pillers alſo of the court round about, with their feete and pinnes and cordes. Al the veſſel and implementes they shal receiue by account, and ſo shal carie them. † This is the office of the familie of the Merarites, and their miniſterie in the tabernacle of couenant: and they shal be vnder the hand of Ithamar the ſonne of Aaron the prieſt.
† Moyſes therfore and Aaron and the princes of the ſynagogue reckened the ſonnes of Caath, by their kinredes and houſes of their fathers, † from thirtie yeares and vpward, vnto the fiftith yeare, al that enter in to the miniſterie of the tabernacle of couenant: † and they were found two thouſand ſeuen hundred fiftie. † This is the number of the people of Caath that enter into the tabernacle of couenant: theſe did Moyſes and Aaron number according to the word of our Lord by the hand of Moyſes. † The ſonnes of Gerſon alſo were numbered by the kinredes and houſes of their fathers, † from thirtie yeares and vpward, vnto the fiftith yeare, al that enter in to miniſter in the tabernacle of couenant: † and they were found two thouſand ſix hundred thirtie. † This is the people of the Gerſonites, whom Moyſes and Aaron numbered according to the word of our Lord. † The ſonnes of Merari alſo were numbered by the kinredes and houſes of their fathers, † from thirtie yeares and vpward, vnto the fiftith yeare, al that enter in to accomplish the rites of the tabernacle of couenant: † and they were found three thouſand two hundred. † this is the number of the ſonnes of Merari, whom Moyſes, and Aaron reckened according to the commandment of our Lord by the hand of Moyſes. † Al that were reckened of the Leuites, and whom Moyſes and Aaron and the princes of Iſrael tooke by name, by the kinredes and houſes of their fathers, † from thirtie yeares and vpward, vnto the fiftith yeare, entring in to the miniſterie of the tabernacle, and to carie the burdens, † were in al eight thouſand fiue hundred eightie. † According to the word of our Lord did Moyſes recken them, euerie one according to their office and burdens, as our Lord had commanded him.
CHAP. V. Lepers and al polluted perſons muſt be caſt out of the campe. 5. Confeſſion of ſinne, and ſatisfaction for treſpaſse. 9. Firſt fruites and oblations pertaine to the Prieſtes. 11. The law of ieloſie.
AND our Lord ſpake to Moyſes, ſaying: † Command the children of Iſrael, that they caſt out of the campe Stil by the leſſe (ſaieth Theodoret) God inſtructeth in the greatter. q 8. in Nū. If therfore lepers were caſt out of the campe, how much more iuſtly are heretiques caſt out of the Church? euerie leper, and whoſoeuer hath a fluxe of ſeede, and is polluted vpon the dead: † as wel man as woman caſt yee out of the campe, leſt when they shal dwel with you, they
contaminate it. † And the children of Iſrael did ſo, and they did caſt them forth without the campe, as our Lord had ſpoken to Moyſes. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael: man, or woman, when they ſhal do any of al the ſinnes, that are wont to chance to men, and by negligence haue tranſgreſſed the commandement of the Lord, and haue offended, † they“ shal confeſſe their ſinne, and reſtore the principal it ſelf, and the fifth part ouer to him, againſt whom they ſinned. † But if there be none to receiue it, they ſhal geue it to the Lord, and it ſhal be the prieſtes, the ramme excepted, that is offered for expiation, to be a placable hoſte. † Al the firſt fruites alſo, which the children of Iſrael doe offer, pertaine to the prieſt: † and whatſoeuer is offered into the Sanctuarie of euerie one, and is deliuered to the handes of the prieſt, it shal be his. † And our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: The man, whoſe wife erreth, and contemning her husband † hath ſlept with an other man, and her husband could not find it, but the adulterie is ſecrete, and can not be proued by witneſſes, becauſe ſhe was not found in the adulterous fact: † God ordained this law, and miraculouſly concurred therin, to auoid wiueſſlaughter, vpō vehement
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eloſie. Theod. q. 10. in Num.
if the ſpirit of ielouſie ſtirre vp the husband againſt his wife, which either is polluted, or is charged with falſe ſuſpition, † he shal bring her to the prieſt, and shal offer an oblation for her the about the eight part of our pe
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k. tenth part of a ſatum of barley meale: he shal not powre oile theron, not put frankincenſe vpon it: becauſe it is a ſacrifice of ielouſie, and an oblation ſearching out adulterie. † The prieſt therfore shal offer it, and ſet it before the Lord. † And he shal take VVater ſanctified by ſpecial rites is called holie water, and ſerueth to holie vſe. chap. 8. v. 7. c. 19. v. 9. holie water in an earthen veſſel, and he shal caſt a little grauel of the pauement of the tabernacle into it. † And when the woman shal ſtand in the ſight of the Lord, he shal vncouer her head, and shal put vpon her handes the ſacrifice of recordation, and the oblation of ielouſie: and him ſelfe shal hold the moſt bitter waters, wheron he heaped curſes with execration. † and he shal adiure her, and shal ſay: If an other man hath not ſlept with thee, and if thou be not polluted by forſaking thy husbandes bedde, theſe moſt bitter waters shal not hurt thee, wherupon I haue heaped curſes. † But if thou haſt declined from thy husband, & art polluted, and haſt lien with an other man: † thou shalt be ſubiect to theſe maledictions: Our Lord geue thee for a
malediction, and an example of al among his people: make he thy thigh to rotte, and bellie ſwelling burſt aſunder. † the
The water wheron the prieſt laide curſes to light on the woman if ſhe were guiltie. curſed water enter into thy bellie, and thy wombe being ſwolne let thy thigh rotte. And the woman shal anſwer, Amen, amen. † And the prieſt shal write theſe curſes in a booke, and shal wash them out with the moſt bitter waters, wherupon he heaped the curſes, † and he shal geue them her to drinke. Which when she hath drunke vp, † the prieſt shal take of her hand the ſacrifice of ielouſie, and shal eleuate it before the Lord, and shal put it vpon the altar: yet ſo notwithſtanding that firſt, † he take a handful of the ſacrifice of that, which is offered, & burne it vpon the altar: and ſo geue the moſt bitter waters to the woman to drinke. † Which when she hath drunke, if she be polluted, and by contempt of her husband guiltie of adulterie, the waters of malediction shal goe through her, and her bellie being puft vp her thigh shal totte withal: and the woman shal be for a malediction, and an example to al the people. † But if she be not polluted, she shal be blameleſſe, and shal beare children. † This is the law of ielouſie. If the woman decline from her husband, and if she be polluted, † and the husband ſtirred with the ſpirit of ielouſie brought her in the ſight of the Lord, and the prieſt haue done to her according to al thinges that are written: † the husband shal be without fault, and she shal beare her iniquitie.
ANNOTATIONS. CHAP. V.
7. Shal confeſſe their ſinne.] General confeſſion (ſuch as Proteſtantes make)Particular confeſſion of ſinnes, & ſatiſfaction, required by the law of God. ſufficed not here for purging ſinnes: but whoſoeuer tranſgreſſed anie of Gods commandments, were bound by this diuine poſitiue law, to confeſſe expreſly and diſtinctly their ſinne, which in particular they had committed. Alſo to make reſtitution, if wrong were donne to anie other, with a fifth part aboue the principal. And for further ſatisfaction to God they muſt offer ſacrifice. Al which did plainly prefigure & foreſhew the neceſſitie of particular confeſſion of ſinnes, and ſatifaction, in the Sacrament of Penance, inſtituted by Chriſt. Ioan. 20.
CHAP. VI. Conſecration, 14. and oblation of Nazareites. 22. Aſette forme how the Prieſt shal bleſſe the people.
AND our Lord ſpake vnto Moyſes, ſaying: † Speake to the children of Iſrael, and thou ſhal ſay to them: Man, or woman, when they ſhal make a vow to be ſanctified, and“ wil conſecrate them ſelues to the Lord: † they ſhal abſteine from wine, & euerie thing, that can make one drunke, vineger of wine, and of any other potion, and whatſoeuer is preſſed out of the grape, they shal not drinke: new grapes and drie they shal not eate † al the daies wherin they are by vow cōſecrated to the Lord: whatſoeuer may be of the vineyard, from the reiſen to the kernel they shal not eate. † Al the time of his ſeparation a raſour shal not paſſe ouer his head vntil the day be expired, that he is conſecrated to the Lord. He shal be holie, VVhen Samſon was depriued of theſe haires he loſt his ſtreingth
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c. 16. whiles the bush of haire on his head doth grow. † Al the time of his conſecration he shal not enter in to the dead, † neither shal he be contaminated no not on his fathers and mothers and brothers and ſiſters corps, becauſe the conſecration of his God is vpon his head. † Al the daies of his ſeparation he shal be holie to the Lord. † But if anie man die ſodenly before him, the head of his conſecration shal be polluted: which he shal shaue forthwith in the ſame day of his purgation, and againe the ſeuenth day. † and in the eight day he shal bring two turtles, or two young pigeons to the prieſt in the entrie of the couenant of teſtimonie. † and the prieſt shal offer one for ſinne, and the other for an holocauſt, and shal pray for him, becauſe he hath ſinned by occaſion of the dead: and he shal ſanctifie his head that day: † and shal conſecrate to the Lord the daies of his ſeparation, offering a lambe of a yeare old for ſinne: yet ſo that the former daies be made fruſtrate, becauſe his ſanctification was polluted. † This is the law of conſecration. When the daies, that by vow he had determined, shal be expired: he shal bring him to the doore of the tabernacle of couenant, † and shal offer his oblation to the Lord, a male lambe of a yeare old without ſpotte for an holocauſt, and an ewe lambe of a yeare old without ſpotte for ſinne, and a ramme without ſpotte, for a pacifique hoſte, † a basket alſo of vnleuened breades that are tempered with oile, and wafers without leuen anointed with oile, and the libamentes of euerie one: † which the prieſt shal offer before the Lord, and shal offer as wel for ſinne, as for an holocauſt. † But the
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amme he shal immolate for a pacifique hoſte to the Lord,
offering withal the baskette of azymes, and the libamentes that by cuſtome are dew. † Then shal the Nazareite be shauen before the dore of the tabernacle of couenant, from the bush of the haire of his conſecration: and he shal take his haires, and lay them vpon the fire, that is put vnder the ſacrifice of pacifiques. † And a shoulder of the ramme boyled, and one cake without leuen out of the baskette, and one wafer vnleuened, and he shal deliuer them into the handes of the Nazareite, after that his head be shauen. † And receiuing them againe from him, he shal eleuate them in the ſight of the Lord: and being ſanctified they shal be the prieſtes, as the breaſt, which was commanded to be ſeparated, and the shoulder. after theſe thinges the Nazareite may drinke wine. † This is the law of the Nazareite, when he shal vow his oblation to the Lord in the time of his conſecration, beſides thoſe thinges which his hand shal find, according to that which he had vowed in his minde, ſo shal he do to the fulfilling of his ſanctification. † And our Lord ſpake to Moyſes, ſaying: † Speake to Aaron and his ſonnes: A ſpecial and determinate forme of bleſſing. Thus shal you bleſſe the children of Iſrael, and you shal ſay to them: † Our Lord bleſſe thee, and keepe thee. † Our Lord shew his face to thee, and haue mercie vpon thee. † Our Lord turne his countenance vnto thee, and geue thee peace. † And VVhen the prieſt vttereth the wordes God geueth the effect. they shal inuocate my name vpon the children of Iſrael, and I wil bleſſe them.
ANNOTATIONS. CHAP. VI.
2. VVil conſecrate themſelues] To ſuch as of their owne accord, would bindGod preſcribed the rule of Nazareites, & the rites of their conſecration. themſelues by vow to certaine thinges not cōmanded, God preſcribeth a Rule containing three ſpecial obſeruations; not to drincke wine, or anie thing that may make drunck; not to cut their haire; and not to touch a dead corps. He appointeth likewiſe rites in making this profeſſion, and calleth the profeſſed Nazareites, that is, ſegregated or ſeparated from the ordinarie ſtate of people; though it was, for moſt part, but for a time, to be limited by the parties them ſelues, and in ſome perpetual, as in Samſon. Iudic. 13. Now vvhat do Nazareites
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. Aug. q. 52. in lib. Iudic.
The ſame was a figure of vowes both temporal and perpetual.
ſignifie, ſaith S. Gregorie (li. 33. c. 23. Moral.) but thoſe that abſtaine, and containe voluntarily from things oshervviſe lavvful? As from eating fleſh, either for certaine daies and times, or altogether; from Mariage; from proprietie in worldlie goodes; and the like.
CHAP. VII. In dedication of the Tabernacle, the princes of the twelue tribes offer iointly ſix waines, and twelue oxen. 11. Then euerie prince ſeueral daies make other oblations. 89. And God ſpeaketh to Moyſes from the Propitiatorie.
AND it came to paſſe in the day that Moyſes finiſhed the tabernacle, and erected it: he anoynted alſo and ſanctified it with al the veſſel therof, the altar likewiſe and al the veſſel therof. † The princes of Iſrael and the heades of the families, that were in euerie tribe, and the rulers of them, that had bene numbered, offered † giftes before our Lord ſix waines couered, with twelue oxen. Two princes offered one waine, and euerie man one oxe and they offered them before the tabernacle. † And our Lord ſaid to Moyſes: † Take them of their handes to ſerue in the miniſterie of the tabernacle, and thou shalt deliuer them to the Leuites according to the order of their miniſterie. † When Moyſes therfore had taken the waines and the oxen, he deliuered them to the Leuites. † Two waines and foure oxen he gaue to the ſonnes of Gerſon, according to that which was neceſſarie for them. † the other foure waines, and the eight oxen he gaue to the ſonnes of Merari according to their offices and ſeruice, vnder the hand of Ithamar the ſonne of Aaron the prieſt. † but to the ſonnes of Caath he gaue not waines and oxen: becauſe they ſerue in the ſanctuarie, and carie their burdens Of great reuerence they cariod the arke, and propitiatorie, and the holie veſſel ordinarily vpon their ſhoulders, yet the ſame were ſometimes caried on waines. 2. Reg. 6. vpon their owne shoulders. † The princes therfore offered vnto the dedication of the altar, the daie wherin it was anoynted, their oblation before the altar. † And our Lord ſaid to Moyſes: Let the princes one and one euerie day offer their giftes vnto the dedication of the altar. † The firſt day Nahaſſon the ſonne of Aminadab of the tribe of Iuda offered his oblation: † and there were in it a ſiluer plate of an hundred and thirtie ſicles weight, a phial of ſiluer hauing ſeuentie ſicles according to the weight of the Sanctuarie, both ful of flower tempered with oyle for a ſacrifice: † a little morter of ten ſicles of gold ful of incenſe: † an oxe out of the hearde, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goat for ſinne: † and for a ſacrifice of pacifiques, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this is the oblation of Nahaſſon the ſonne of Aminidab. † The
ſecond day offered Nathanael the ſonne of Suar, prince of the tribe of Iſſachar, † a plate of ſiluer weying an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles, according to the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold hauing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for a ſacrifice of pacifiques, two oxen, fiue rammes, fiue bucke goates fiue lambes of a yeare old. this was the oblation of Nathanael the ſonne of Suar. † The third day the prince of the ſonnes of Zabulon Eliab the ſonne of Helon, † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flower tempered with oyle for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke-goate for ſinne, † and for a ſacrifice of pacifiques, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this is the oblation of Eliab the ſonne of Helon. † The fourth day the prince of the ſonnes of Ruben, Eliſur the ſonne of Sedeur, † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flower tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old, for an holocauſt: † and a bucke goate for ſinne: † and for pacifiques hoſtes two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Eliſur the ſonne of Sedeur. † The fifth day the prince of the ſonnes of Simeon Salamiel the ſonne of Suriſaddai. † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſte: † and a bucke goate for finne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Salamiel the ſonne of Suriſaddai.
† The ſixt day the prince of the ſonnes of Gad, Eliaſaph the ſonne of Duel † offered a plate of ſiluer weighing a hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre temp
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red with o
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le for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe our of the heard, and a ramme, & a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Eliaſaph the ſonne of Duel. † The ſeuenth day the prince of the ſonnes of Ephraim, Eliſama the ſonne of Ammiud † offered a plate of ſiluer weighing a hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Eliſama the ſonne of Ammiud. † The eight day the prince of the ſonnes of Manaſſes, Gamaliel the ſonne of Phadaſſur, † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles, ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Gamaliel the ſonne of Phadaſſur. † The ninth day the prince of the ſonnes of Beniamin, Abidan the ſonne of Gedeon, † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the ſanctuarie, both ful of flower tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rames, fiue bucke goates, fiue lambes of a yeare old this was the oblation of Abidan the ſonne of Gedeon. † The tenth
day the prince of the ſonnes of Dan, Ahiezer the ſonne of Ammiſaddai † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles, after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Ahiezer the ſonne of Ammiſaddai. † The eleuenth day the prince of the ſonnes of Aſer, Phegiel the ſonne of Ochran † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Phegiel the ſonne of Ochran. † The twelfth day the prince of the ſonnes of Nephthali, Ahira the ſonne of Enan † offered a plate of ſiluer weighing an hundred thirtie ſicles, a phial of ſiluer hauing ſeuentie ſicles after the weight of the Sanctuarie, both ful of flowre tempered with oile for a ſacrifice: † a litle morter of gold weighing ten ſicles, ful of incenſe: † an oxe out of the heard, and a ramme, and a lambe of a yeare old for an holocauſt: † and a bucke goate for ſinne: † and for pacifique hoſtes, two oxen, fiue rammes, fiue bucke goates, fiue lambes of a yeare old. this was the oblation of Ahira the ſonne of Enan. † Theſe thinges were offered of the princes of Iſrael in the dedication of the altar, in the day wherin it was conſecrated. plates of ſiluer twelue: phials of ſiluer twelue: litle morters of gold twelue: † ſo that one plate had an hundred and thirtie ſicles of ſiluer, and one phial had ſeuentie ſicles: that is, in the whole of al the veſſel of ſiluer two thouſand foure hundred ſicles, by the weight of the Sanctuarie. † litle morters of gold twelue ful of incenſe weighing ten ſicles a peece, by the weight of the Sanctuarie: that is, in the whole an hundred twentie ſicles of gold: † oxen out of the heard for an holocauſt twelue, rammes twelue, lambes of a yeare old twelue,
and their libamentes: twelue bucke goates for ſinne. † For pacifique hoſtes, oxen twentie ſowre, rammes fixtie, bucke goates ſixtie, lambes of a yeare old ſixtie. Theſe thinges were offered in the dedication of the altar, when it was anointed. † And when Moyſes entred into the tabernacle of couenant, to conſult the oracle, he heard the voice of him that ſpake to him from the propitiatorie, that was ouer the arke betwen the two Cherubs, from whence alſo he ſpake to him.
CHAP. VIII. Seuen lampes are ſo placed on the golden candleſtucke, that they may shine towardes the breades of propoſition. 5. the ordination of the Leuites. 24. And at what age they shal ſerue in the tabernacle.
AND our Lord ſpake to Moyſes, ſaying: † Speake to Aaron, and thou shalt ſay to him: When thou shalt place the ſeuen lampes, let the candleſticke be ſette vp in the ſouth part ouer againſt the north, toward the table of the breades of propoſition, ouer againſt that part toward which the candleſticke looketh, shal they shine. † And Aaron did ſo, and he put the lampes vpon the candleſticke, as our Lord had cōmanded Moyſes. † this was the making of the candleſticke, of beaten gold, as wel the middle shaft, as al thinges that aroſe of both ſides of the branches: according to the example which our Lord ſhewed to Moyſes, ſo wrought he the candleſticke. † And our Lord ſpake to Moyſes ſaying: † Take the Leuites out of the middes of the children of Iſrael, and thou shalt purifie them, † according to this rite: Let them be ſprinkled with This water was mixed with aſhes of a redde. ow ſacrificed without the campe. chap.
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9. the water of luſtration, & ſhaue al the haires of their fleſh. And when they haue washed their garmentes, and are cleanſed, † they shal take an oxe out of the heardes, and his libament flowre tempered with oyle: and an other oxe out of the heard thou shalt take for ſinne: † and thou ſhalt bring the Leuites before the tabernacle of couenant, calling together al the multitude of the children of Iſrael. † And when the Leuites are before the Lord, the children of Iſrael shal put their handes vpon them. † and Aaron shal offer the Leuites, a gift in the ſight of the Lord from the children of Iſrael, that they may ſerue in his miniſterie. † The Leuites alſo shal put their handes vpon the heades of the oxen, of the which thou shalt make one for ſinne, and the other for holocauſte of the Lord, to pray for them. † And thou shalt ſette
the Leuites in the ſight of Aaron and of his ſonnes, and being offered ſhal conſecrate them to the Lord, † and shal ſeparate them from the middes of the children of Iſrael, to be mine. † And afterward they shal enter into the tabernacle of couenant, to ſerue me. And thou shalt ſo purifie and conſecrate them for an oblation of the Lord: becauſe they were geuen me for a gift of the children of Iſrael. † For the firſt borne that open euerie matrice in Iſrael, I haue taken them. † For mine are al the firſt borne of the children of Iſrael, as wel of men as of beaſtes. From the day that I ſmote euerie firſt borne in the Land of Aegypt, haue I ſanctified them to me: † and I haue taken the Leuites for al the firſt borne of the children of Iſrael: † and haue deliuered them for a gift to Aaron and his ſonnes out of the middes of the people, to ſerue me for Iſrael in the tabernacle of couenant, and to pray for them that there be no plague among the people, if they should preſume to approch vnto my Sanctuarie. † And Moyſes and Aaron and al the multitude of the children of Iſrael did concerning the Leuites the thinges that our Lord had commanded Moyſes: † and they were purified, and washed their garmentes. And Aaron Aaron hauing receiued the Leuites, presēted them to God, and ſo addicted them to their deſigned offices. eleuated them in the ſight of our Lord, and prayed for them, † that being purified they might enter to their offices into the tabernacle of couenant before Aaron & his ſonnes. Fuen as our Lord had cō
manded Moyſes touching the Leuites, ſo was it done. † And our Lord ſpake to Moyſes, ſaying: † This is the law of the Leuites, From twentie fiue yeares and vpward, they shal enter in to miniſter in the tabernacle of couenant. † And when they shal haue accomplisheth the fiftith yeare of their age, they shal ceaſe to ſerue: † and shal be the miniſters of their brethren in the tabernacle of couenant, to keepe the thinges that are cōmended to them, but not to do the verie workes. Thus shalt thou diſpoſe to the Leuites in their cuſtodies.
CHAP. IX. The percept of Paſch to be made the fourtenth day of the first moone, is renewed. 6. But the vncleane, and trauelers in a iorney the fourtenth day of the ſecond moneth. 15. The campe muſt rest or march, as the cloud or piller of fire, remaineth ouer the tabernacle, or departeth.
AND our Lord ſpake to Moyſes, in the deſert of Sinai the ſecond yeare, after they went out of the land of
Aegypt, the firſt moneth ſaying: † Let the children of Iſrael make the Phaſe in his time, † the fourtenth day of this moneth at euen, according to al the ceremonies and iuſtifications therof. † And Moyſes commanded the children of Iſrael that they should make the Phaſe. † Who made it in his time: the fourtenth day of the moneth at euen in mount Sinai. According to al thinges that our Lord had commanded Moyſes the children of Iſrael did. † But behold certaine vncleane By touching the dead.
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. q. 15. in Num.
vpon the ſoule of man, which could not make the Phaſe on that day, coming to Moyſes and Aaron, † ſaid to them: We are vncleane vpon the ſoule of man. why are we defrauded that we can not offer the oblation to our Lord in the dew time among the children of Iſrael? † To whom Moyſes anſwered: Stand that I may aske counſeil what our Lord wil command concerning you. † And our Lord God anſwered by a voice framed by an Angel from the propitiatorie. chap. 7.
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. 89. ſpake to Moyſes, ſaying: † Speake to the children of Iſrael: The man that shal be vncleane vpon a ſoule, or in his iourney farre of in your nation, let him make the Phaſe to the Lord † in the ſecond moneth, the fourtenth day of the moneth at euen: with azymes and wilde lettiſe shal they eate it: † they shal not leaue anie thing therof vntil morning and a bone therof they ſhal not breake, al the rite of the Phaſe they ſhal obſerue. † But if anie man both be cleane, and was not in his iourney, and yet did not make the Phaſe, that ſoule shal be deſtroyed out from among his peoples, becauſe he offered not ſacrifice to the Lord in his dew time: he shal beare his ſinne. † The ſeiourner alſo and ſtranger if they be with you, shal make the Phaſe to the Lord, according to the ceremonies and iuſtifications therof. The ſelfe ſame precept shal be among you aſwel to the ſtranger, as to him that is borne in the countrie. † Therfore the day that the tabernacle was erected, a cloude couered it. And from euening ouer the tabernacle there was as it were the likeneſſe of fire vntil morning. † So was it done alwaies: by day the cloude couered it, and by night as it were the likeneſſe of fire. † And when the cloude that protected the tabernacle, had bene taken away, then the children of Iſrael marched: and in the place where the cloude had ſtoode, there they camped. † At the commandment of our Lord they marched, and at his commandment they pitched the tabernacle. Al the daies that the
cloude ſtoode ouer the tabernacle, they remained in the ſame place: † and if it chanced that it did continew ouer it a long time, the children of Iſrael were in the wa
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s of our Lord, and marched not † for as manie daies ſooner as the cloude had bene ouer the tabernacle. At the commandment of our Lord they pitched their tentes, and at his commandement they tooke them downe. † If the cloude had bene from euen vntil morning, and immediatly at day breake had forſaken the tabernacle, they marched: and if it had departed after a day and a night, they tooke down their tentes. † But if for two daies or one moneth or a longer time it had bene ouer the tabernacle, the children of Iſrael remained in the ſame place, and marched not: but immediatly as it had departed, they remoued the campe. † By the word of the Lord they pitched their tentes, and by his word they marched: and were in the watches of our Lord according to his commandment by the hand of Moyſes.
CHAP. X.
The ſecond part. Of diuers impediments, which happened to the Iſraelites, and renouation of ſundrie precepts, in their iorney from the deſert of Sinai to the campe of Moab. Trumpets are ſounded by the prieſtes, diue
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ſly for diuerſe purpoſes. 11. The campe marcheth from the deſert of Sinai. 29. Moyſes intreateth Hobab the Madianite to remaine with them. 35. His prayer when the arke is taken vp, and ſette downe.
AND our Lord ſpake to Moyſes, ſaying: † Make thee two trumpettes of beaten ſiluer, wherwith thou maieſt cal togeather the multitude when the campe is to be remoued. † And when thou shalt ſound with the trumpettes, al the multitude shal gather vnto thee to the doore of the tabernacle of couenant. † If thou ſound but once, the princes ſhal come to thee, and the heades of the multitude of Iſrael. † But if the trumpeting ſound in length and with a broken tune, they ſhal moue their campe firſt that are on the eaſt ſide. † And at the ſecond ſound and the like noyſe of the trumpet, they shal take vp their tentes that dwel toward the ſouth. and after this maner shal the reſt doe, when the trumpettes shal ſound to the marching. † But when the people is to be gathered together, the ſound of the trumpet shal be plaine, and they Before the whole multitude, plaine and neceſſarie pointes of doctrine muſt only be vttered, but before the lerned and wiſer ſorte▪
shal not make a broken ſound. † And the ſonnes of Aaron the prieſtes shal ſound with the trumpettes: and this shal be an ordinance for euer in your generations. † If you goe forth to warre out of your land againſt the enimies
that fight againſt you, you shal ſound with trumpettes in
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myſteries may be treated and taught. Theod.
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ngth, and there shal be a remembrance of you before the Lord your God, that you may be deliuered out of the handes of your enemies. † If at anie time you shal haue a banket, and feſtiual daies, and Calendes, you shal ſound with trumpettes ouer the holocauſtes, and pacifique victimes, that they may be vnto you for a remembrance of your God. I the Lord your God. † The ſecond yeare, in the ſecond moneth, the twentith day of the moneth was the cloude lifted vp from the tabernacle of couenant. † and the children of Iſrael marched by their troupes from the deſert of Sinai, and the cloud reſted in the wilderneſſe of Pharan. † And the firſt moued their campe according to the cōmandement of our Lord by the hand of Moyſes. † The ſonnes of Iudas by their troupes: whoſe prince was Nahaſſon the ſonne of Aminadab. † In the tribe of the ſonnes of Iſſachar, the prince was Nathanael the ſonne of Suar. † In the tribe of Zabulon, the prince was Eliab the ſonne of Helon. † And the tabernacle was taken downe, which the ſonnes of Gerſon and Metari carying, marched. † And the ſonnes of Ruben alſo marched, by their troupes and order, whoſe prince was Heliſur the ſonne of Sedeur. † And in the tribe of Simeon, the prince was Salamiel the ſonne of Suriſaddai. † Moreouer in the tribe of Gad, the prince was Eliaſaph the ſonne of Duel. † And the Caathites alſo marched carying the Sanctuarie. So long was the tabernacle caried, til they came to the place of erecting it. † The ſonnes of Ephraim alſo moued their campe by their troupes, in whoſe hoſte the prince was Eliſama the ſonne of Ammiud. † And in the tribe of the ſonnes of Manaſſes, the prince was Gamaliel the ſonne of Phadaſſur. † And in the tribe of Beniamin the prince was Abidan the ſonne of Gedeon. † The laſt of al the campe marched the ſonnes of Dan by their troupes, in whoſe hoſte the prince was Ahiezer the onne of Ammiſaddai. † And in the tribe of the ſonnes of Aſer, the prince was Phegiel the ſonne of Ochran. † And in the tribe of the ſonnes of Nephthali the prince was Ahira the ſonne of Enan. † Theſe are the campes, and the marchinges of the children of Iſrael by their troupes when they marched † And Moyſes ſaid to Hobab the ſonne of Raguel the Madianite, Either this Hobab was otherwiſe called Raguel,
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2. and alſo I
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o, Exo. 3. and was father in law to Moyſes, or els he was ſonne of the ſame Raguel, and brother in law to Moyſes. his
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allied: We march toward the place, which our Lord wil geue vs: come with vs, that we
may do thee good: for our Lord hath promiſed good thinges to Iſrael. † To whom he anſwered: I wil not goe with thee, but I wil returne to my countrie, wherein I was borne. † And he ſaid: Doe not forſake vs: for thou knoweſt in what places through the deſert we may campe, and Moyſes meaneth, that whē by the cloud and piller of fire (their ſpecial guides) the people ſhould come to new places, this Madianite his allied might direct them where to finde beſt paſture, water and like commodities, nere to them. thou ſhalt be our guide. † And when thou comeſt with vs, whatſoeuer ſhal be beſt of the riches, which our Lord ſhal deliuer vs, we wil geue thee. † They marched therfore from the Mount of our Lord three daies iourney, and the arke of the couenant of out Lord went before them, for three daies prouiding a place for the campe. † The cloude alſo of our Lord was ouer them by day when they marched. † And when the arke was lifted vp, Moyſes ſaid: Beſides general prayers for al purpoſes, ſome are compoſed, and applied for ſpecial times and occaſions. Ariſe Lord, and be thyne enemies diſperſed, and let them flee that hate thee, from thy face. † And when it was ſette downe, he ſaid: Returne Lord to the multitude of the hoſte of Iſrael.
CHAP. XI. The people murmuring are punished with fire. 7. Manna is againe deſcribed. 10. Moyſes being afflicted with ſolicitude of trubleſome people, 16. God adioyneth ſeuentie Ancients to ſuſtaine part of his burden. 18. promiſeth to geue al the people flesh. 25. The ancients do prophecie. 31. The people haue their ſil of flesh. 33. but forthwith manie die of the plague. Wherof the place is called, The ſepulchre▪ of concupiſcence.
IN the meane time there aroſe a murmuring of the people, as it were repyning for labour, againſt our Lord. Which when our Lord had heard, he was angrie. And the fire of our Lord being kinled againſt them, deuoured the vttermoſt part of the campe. † And when the people had cried to Moyſes, Moyſes prayed to our Lord, and the fire was quenched. † And he called the name of that place, Kindling: for that the fire of our Lord had bene kindled againſt them. † For Theſe were Aegyptians that parted out of their countrie with the Iſraelites, and now murmuring drawe others by example to the ſame ſinne. the common vulgar people, that came vp with them, burned with deſire, ſitting and weeping, the children of Iſrael being ioyned together with them, and ſaid: Who ſhal geue vs fleſh to eate? † We remember the fishes that we did eate in Aegypt gratis: the cucumbers come vnto our minde, and the melons, and leekes and onions and garlike. † Our ſoule is drie our eies behold nothing els but Manna. † And the Manna was as it were the ſeede of Coriander, of the colour of bdellion. † And the people went about, & gathering it, grounde
it in a milne, or braied it in a morter, boyling it in a potte, and making cakes therof of the taiſt as it were of oyled bread. † And when the dew fel in the night vpon the campe, the Manna alſo fel withal. † Moyſes therfore heard the people weeping by their families, euerie one at the doores of his tent. And the furie of our Lord was exceding wrath: but to Moyſes alſo it ſemed an intolerable thing. † and he ſaid to our Lord: Why haſt thou afflicted thy ſeruant? wherfore do I not finde grace before thee? and why haſt thou laid the weight of al this people vpon me? † Haue I conceaued al this multitude, or begotten them, that thou shouldeſt ſay to me: Carie them in thy boſome as the nource is wont to carie the litle infant, and beare them into the land, for the which thou haſt ſworne to their fathers? † Whence shal I haue flesh to geue to ſo great a multitude? they whine againſt me, ſaying: Geue vs flesh that we may eate. † I alone can not ſuſtaine al this people, becauſe it is heauie for me. † But Prayers of holie men are with ſubmiſſion of their willes to Gods wil, either expreſſed or implied. if it ſeme vnto thee otherwiſe, I beſeche thee to kil me, and let me finde grace in thine eies, that I be not moleſted with ſo great euils. † And our Lord ſaid to Moyſes: Gather me ſeuentie men of the ancientes of Iſrael, whom thou knoweſt to be the ancientes of the people and maiſters: and thou shalt bring them to the doore of the tabernacle of couenant, and shalt make them to ſtand there with thee, † that I may deſcend and ſpeake to thee: and God imperted of the ſame ſpirite to theſe Ancientes, wherof he had geuē to Moyſes, that they might haue ſo much helpe of grace as pleaſed God, and Moyſes haue neuer theleſſe. S. Aug. q. 1
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I wil take of thy ſpirit, and wil deliuer to them, that they may ſuſtaine with thee, the burden of the people, and thou onlie be not burdened. † To the people alſo thou ſhalt ſay: Be ſanctified: to morrow you ſhal eate fleſh? for I haue heard you ſay: Who ſhal geue vs meates of flesh? it was wel with vs in Aegypt. That the Lord may geue you fleſh, and you may eate: † not one day, nor two, or fiue or ten, no nor twentie, † but euen to a moneth of daies, til it goe out a your noſethrils, and be turned to lothſomenes, becauſe you haue reiected the Lord, who is in the middes of you, and haue whyned before him, ſaying: Wherfore came we out of Aegypt? † And Moyſes ſaid: There are ſix hundred thouſand footemen of this people, & ſayeſt thou: I wil geue them flesh to eate a whole moneth? † Why, ſhal a multitude of ſheepe and oxen be killed, that it may ſuffiſe for meate? or ſhal al the fishes of the ſea be gathered togeather, for to fil them? † To whom our Lord anſwered: Why,
is the hand of the Lord vnable? Now preſently thou ſhalt ſee whether my word shal be accompliſhed in deede. † Moyſes therfore came, and told the people the wordes of our Lord, aſſembling ſeuentie men of the ancientes of Iſrael, whom he cauſed to ſtand about the tabernacle. † And our Lord deſcended in a cloude, and ſpake to him, taking a way of the ſpirit that was in Moyſes, and geuing to the ſeuentie men. And when the ſpirit had reſted on them, they prophecied, neither ceaſed they any more. † And there had remained in the campe two men, of the which one was called Eldad, and the other Medad, vpon whom the ſpirit reſted. Gods grace ſometimes preuenteth the ordinarie meanes Theodoret. q. 21. in Num.
for they alſo had bene enrolled, and were not gone forth to the tabernacle. † And when they prophecied in the campe, there ran a boy, and told Moyſes, ſaying: Eldad and Medad do prophecie in the campe. † Forthwith Ioſue the ſonne of Nun, the miniſter of Moyſes, and choſen of manie, ſaid: My Lord Moyſes forbid them. † But he ſaid: Why haſt thou emulation for me? O that al the people might prophecie, and that our Lord would geue them his ſpirit? † And Moyſes returned, and the ancientes of Iſrael into the campe. † And a winde coming forth from our Lord, taking quailes ouer the ſea brought them, and let them fal into the campe the ſpace of one daies iourney, on euerie ſide of the campe round about, and they did flie in the ayre two cubites high ouer the earth. † The people therfore riſing vp al that day, and the night, and the next day, gathered togeather a multitude of qualies, he that did leaſt, ten cores: and they dried them round about the campe. † As yet the flesh was in their teeth, neither had that kind of meate failed: and behold the furie of our Lord being prouoked againſt the people, ſtroke them with an exceding great plague. † And that place was called,
By this example and figure S. Paul ſheweth that al ſhal not be ſaued, which are baptiſed, & communicate in the ſame faith & Sacraments, but thoſe only which alſo pleaſe God in their workes. 1. Cor. 10. The Sepulchres of concupiſcence: for there they buried the people that had luſted. And departing from the Sepulchres of concupiſcence, they came vnto Haſeroth, and taried there.
CHAP. XII. Marie and Aaron murmur against Moyſes. 6. whom God praiſeth aboue other prophetes. 10. Marie being ſtricken with leproſie, Aaron confeſſeth his fault. 13. Moyſes prayeth for her, and after ſeuen daies ſeparation from the campe, she is reſtored.
AND Marie and Aaron ſpake againſt Moyſes, for his
Exod. 2. wife the Madianites were alſo called Aethiopipians. S. Aug. q. 20. in Num.
Aethiopian, † and they ſaid: hath our Lord
ſpoken by Moyſes onlie? hath he not ſpoken to vs alſo in like manner? Which when our Lord had heard, († The Holie Ghoſt forced Moyſes to vtter his owne praiſe, which of him ſelf, he deſired not. For Moyſes was the mildeſt man aboue al men, that dwelt vpon the earth) † immediatly he ſpake to him, and to Aaron and Marie: Goe forth you three onlie to the tabernacle of couenant. And when they were come forth, † our Lord deſcended in the piller of a cloude, and ſtoode in the entrie of the tabernacle calling Aaron and Marie. Who going vnto him, † he ſaid to them: Heare my wordes: If there shal be among you a prophete of the Lord, in viſion wil I appeare to him, or in ſleepe I wil ſpeake ho him. † But my ſeruant Moyſes is not ſuch an one, who in al my houſe is moſt faythful: † for mouth to mouth I ſpeake to him: and plainely, and not by riddels and figures doth he ſee the Lord. Why therfore did you not feare to detract from my ſeruant Moyſes? † And being wrath againſt them, he went away: † the cloude alſo departed that was ouer the tabernacle: and behold Marie appeared white with leproſie as it were ſnow. And Aaron was not publikly puniſhed, leſt therby he had bene made cō
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emptible to the people, but was otherwiſe chatiſed. when Aaron had looked on her, and ſaw her wholy couered with leproſie, † he ſaid to Moyſes: I beſech thee my Lord, lay not vpon vs this ſinne which we haue fooliſhly committed, † let not this woman be as it were dead, and as an abortiue that is caſt forth of the mothers wombe. Lo now the one halfe of her flesh is deuoured with the leproſie. † And Moyſes cried to our Lord, ſaying: God, I beſech thee, heale her. † To whom our Lord anſwered: If her father had ſpitte vpon her face, ought she not to haue bene ashamed ſeuen daies at the leaſt? Let her be ſeparated ſeuen daies without the campe, and afterwards she shal be called againe. † Marie therfore was shut forth without the campe ſeuen daies: and the people moued not from that place, vntil Marie was called againe.
CHAP. XIII. From the deſert of Pharan Moyſes ſendeth twelue men (of euerie tribe one) to view the Land of Chanaan. 17. changeth Oſee his name into Ioſue, 18. inſtructeth them which way to goe, and what to note in the land: 22. which they performe: 26. and after fourtie dayes returne, bringing with them fruites, in token of the landes fertilitie. 29. but in other reſpects (the reſt beſides Caleb and Ioſue) diſcoureging the people make them to murmur.
AND the people marched from Haſeroth pitching their tentes in the deſert of Pharan. † And there our Lord ſpake to Moyſes, ſaying; † Send men, that may view the Land of Chanaan, which I wil geue to the children of Iſrael, one of euerie tribe, of the princes. † Moyſes did that which our Lord had commanded, from the deſert of Pharan ſending principal men, whoſe names be theſe. † Of the tribe of Ruben, Samua the ſonne of Zechur. † Of the tribe of Simeon, Saphat the ſonne of Huri. † Of the tribe of Iuda, Caleb the ſonne of Iephone. † Of the tribe of Iſſachar, Igal the ſonne of Ioſeph. † Of the tribe of Ephraim, Oſee the ſonne of Nun. † Of the tribe of Beniamin, Phal
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the ſonne of Raphu. † Of the tribe of Zabulon, Geddiel the ſonne of Sodi. † Of the tribe of Ioſeph, of the ſcepter of Manaſſes Gaddi, the ſonne of Suſi. † Of the tribe of Dan, Ammiel the ſonne of Gemalli. † Of the tribe of Aſer, Sthu
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the ſonne of Michael. † Of the tribe of Nephthali, Nahabi the ſonne of Vapſi. † Of the tribe of Gad, Guel the ſonne of Machi. † Theſe are the names of the men, whom moyſes ſent to view the Land: and he called Oſee the ſonne of Nun, Changing of his name literally imported the great office of chiefe Duke vnto which he was deſigned. myſtically prefigured our Lord IESVS, for it is the ſame name in Hebrew, and ſignifieth SAVIOVR Theod. q. 25. in Num.
Ioſue. † Moyſes therfore ſent them to view the Land of Chanaan, and ſaid to them: Goe vp by the ſouth ſide. And when you ſhal come to the mountaines, † view the Land, what it is: and the people that are the inhabitantes therof, whether they be ſtrong or weake: few in number or manie: † the land it ſelf, whether it be good or badde: what manner of cities, walled or without walles: † the ground, fatte or barren, wooddie or without trees. Be of good courage, and bring vs of the fruites of the Land. And it was the time when now the firſt ripe grapes are to be eaten. † And when they were gone vp, they viewed the Land from the deſert of Sin, vnto Rohob as you enter to Emath. † And they went vp at the ſouth ſide, and came to Hebron, where were Achiman and Siſai and Tholmai the ſonnes of Enac. for Hebron was built ſeuen yeares before Tanis the citie of Aegypt. † And going forward as farre as the Torrent of cluſter, they cutte of a branch with the grapes therof, which two men carried vpon a leauer. They tooke of the pomegranates alſo and of the figges of that place: † which was called Neheleſcol, that is to ſay, the Torrent of cluſter, for that thence the children of Iſrael had
caried a cluſter. † And the diſcouerers of the Land returning after fourtie daies, hauing circuted al the countrie, † came to Moyſes & Aaron and to al the aſſemblie of the children of Iſrael into the deſert of Pharan, which is in Cades. And ſpeaking to them & to al the multitude they ſhewed the fruites of the Land: † and reported, ſaying: We came into the Land to which thou didſt ſend vs, which in very deede floweth with milke and honie, as by theſe fruites may be knowen: † but it hath very ſtrong inhabitantes, and cities great and walled. The ſtocke of Enac we ſaw there. † Amalec dwelleth in the ſouth, the Hetheite and the Iebuſeite and the Amorrheite in the mountaines: but the Chananeite abideth beſide the ſea and about the ſtreames of Iordan. † Among theſe thinges Caleb appeaſing the murmuring of the people that roſe againſt Moyſes, ſaid: Let vs goe vp and poſſeſſe the Land, becauſe we may obtaine it. † But the others, that had bene with him, ſaid: No, we are not able to goe vp to this people, becauſe it is ſtronger then we. † And they detracted from the Land, which they had viewed, before the children of Iſrael, ſaying: The Land, which we haue viewed, Pretending falſly that the Land had an vnwholſome ayre, deuouring the inhabitātes, & not poſſible to be obtained by reasō of the gyants, couertly they detracted frō Gods powre, or his good wil towards them, who had promiſed the ſame. And therfore he gaue it to their children, but not to theſe ſeducers and murmurers. chap. 14. v. 23, 29. deuoureth her inhabitantes: the people, that we beheld, is of a tall ſtature. † There we ſaw certaine monſters of the ſonnes of Enac, of the gyantes kind: to whom being compared, we ſeemed as it were locuſtes.
CHAP. XIIII. The mutinous murmuring people being vnplacable, 11. God expoſtulateth their ingratitude, threatneth to deſtroy them. 13. Yet Moyſes pacifieth his wrath, 22. but ſo that al which were numbered coming from Aegypt, except C
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leb and Ioſue, shal die in the wildernes. 31. and their children shal poſſeſſe the promiſed land. 40. Then fighting contrarie to Moyſes admonition are beaten, and manie ſlaine by their enimies.
THERFORE al the multitude crying out wept that night, † and al the children of Iſrael murmured againſt Moyſes and Aaron, ſaying: † Would God we had died in Aegypt: and Theſe murmurers had their wiſh, to their owne puniſhmēt. chap. 14. v. 29. 26. v. 64. in this vaſte wilderneſſe would God we might die, and that our Lord would not bring vs into this Land, leſt we fal by the ſword, and our wiues and children be ledde captiue. Is it not better to returne into Aegypt? † And one ſaid to an other: It is ſo abſolutly neceſſarie in euerie communitie to haue one Superior
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s themſelues do euer chooſe ſuch a one, & cal him, the Electo. Let vs appoint a captaine, and let vs returne into Aegypt. † Which Moyſes and Aaron hearing fel
flatte vpon the ground before al the multitude of the children o
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Iſrael. † But Ioſue the ſonne of Nun, and Caleb the ſonne of Iephone, who them ſelues alſo had viewed the land, rent their garmentes, † and ſpake to al the multitude of the children of Iſrael: The Land, which we haue circuted, is very good. † If our Lord be propitious, he ſhal bring vs into it, and deliuer vs a ground flowing with milke and honie. † Be not rebellious againſt our Lord: neither feare ye the people of this land, for euen as bread ſo we may deuoure them. al aide is gone from them: our Lord is with vs, feare ye not. † And when al the multitude cried, and would haue ſtoned them, the glorie of our Lord appeared ouer the roofe of couenant in the ſight of al the children of Iſrael. † And our Lord ſaid to Moyſes: How long wil this people detract me? How long wil they not beleue me in al the ſignes, that I haue done before them? † I wil ſtrike them therfore with peſtilence, and wil conſume them: but thee I wil make prince ouer a great nation, and a ſtronger then this is. † And Moyſes ſaid to our Lord: That the Aegyptians, from the middes of whom thou haſt brought forth this people, † and the inhabitantes of this Land, which haue heard that thou Lord art among this people, and art ſene face to face, and thy cloude protecteth them, and in a piller of a cloude thou goeſt before them by day, and in a piller of fire by night:) † may heare that thou haſt killed ſo great a multitude as it were one man, and may ſay: † He could not bring in the people into the Land, for which he had ſworne: therfore did he kil them in the wilderneſſe. † Let therfore the ſtrength of our Lord be magnified as thou haſt ſworne, ſaying: † The Lord is patient and ful of mercie, taking away iniquitie and wicked deedes, & leauing no man innocent, which viſiteſt the ſinnes of the fathers vpon the children vnto the third and fourth generation. † Forgeue, I beſech thee, the ſinne of this thy people, according to the greatnes of thy mercie, as thou haſt bene propitious to them ſince their going out of Aegypt vnto this place. † And our Lord ſaid: I haue forgeuen it according to thy word. † Liue I: and the whole earth ſhal be replenished with the glorie of the Lord. † After the ſinne is forgeuen, yet puniſhment remaineth to be inflicted. But yet al the men that haue ſene my maieſtie, and the ſignes that I haue done in Aegypt, and in the wilderneſſe, and haue tempred me now ten times, neither haue obeied my voice, † they shal
not ſee the Land for the which I ſware to their fathers, neither ſhal any of them that hath detracted me, behold it. † My ſeruant Caleb, who Although grace be firſt geuē without deſert: yet good workes done by grace do merite reward. S. Aug. de
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at. & lib. arb. c. 6. being ful of an other ſpirit hath folowed me, wil I bring in vnto this Land which he hath circuted: and his ſeede shal poſſeſſe it. † Becauſe the Amalecite and the Cananeite dwel in the valleis. To morrow remoue the campe, and returne into the wilderneſſe by the way of the Redde ſea. † And our Lord ſpake to Moyſes and Aaron, ſaying: † How long doth this vngratious multitude murmur againſt me? I haue heard the complaintes of the children of Iſrael. † Say therfore to them: liue I, ſayeth our Lord: According as you haue ſpoken I hearing it, ſo wil I do to you. † In this wilderneſſe shal your carcaſſes lie. Al you that are numbered from twentie yeares & vpward, and haue murmured againſt me, † you shal not enter into the Land, ouer the which I haue lifted vp my hand to make you inhabite it, except Caleb the ſonne of Iephone, and Ioſue the ſonne of Nun. † But your litle ones, of whom you ſaid, that they should be a pray to the enemies, wil I bring in: that they may ſee the Land, that hath miſliked you. † Your carcaſſes shal lie in the wilderneſſe. † Your children shal wander in the deſert fourtie yeares, and Temporal puniſhment laid vpon the children for their fathers ſinnes, is for their owne ſpiritual good. S. Aug. Epiſt.
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shal beare your fornication, vntil the carcaſſes of their fathers be conſumed in the deſert, † according to the number of the fourtie daies, wherin you viewed the Land: a yeare shal be reputed for a day. And fourtie yeares you shal receiue your iniquities, and shal know my reuenge: † for as I haue ſpoken, ſo wil I doe to al this wicked multitude, that hath riſen togeather againſt me: in this wilderneſſe shal it faile, and die. † Therfore al the men, whom Moyſes had ſent to view the Land, and which returning had made al the multitude to murmur againſt him, detracting from the Land that it was naught, † died and were ſtroken in the ſight of our Lord. † But Ioſue the ſonne of Nun, and Caleb the ſonne of Iephone liued of al them, that had gone to view the Land. † And Moyſes ſpake al theſe wordes to al the children of Iſrael, and the people mourned excedingly. † And behold very early in the morning riſing they went vp to the toppe of the mountaine, and ſaid: We are readie to goe vp to the place, wherof our Lord hath ſpoken: for we haue ſinned. † To whom Moyſes ſaid: Why tranſgreſſe you the word of our Lord, which shal not ſuceede
proſperouſely with you? † Goe not vp, for our Lord is not with you: leſt you fal before your enemies. † The Amalecite and the Chananeite are before you, by whoſe ſword you ſhal fal, for that you would not conſent to our Lord, neither wil our Lord be with you. † But they being blinded went vp to the toppe of the mountaine. But the arke of the teſtament of our Lord & Moyſes departed not from the campe. † And the Amalecite came downe and the Cananeite, that dwelt in the mountaine: and ſtriking and hewing them, purſewed them as farre as Horma.
CHAP. XV. Certaine precepts concerning Sacrifices, 17. and first fruites, are repeted, 22. alſo touching different punishment of ſinne comitted by ignorance and by ſet wilfulnes. 32. and accordingly one is ſtoned to death, for gathering ſtickes on the Sabbath day. 37. Al are commanded to carie a ſigne in their garments, therby to remember the commandments of God.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou ſhalt ſay to them: When you shal be entred into the Land of your habitation, which I wil geue you, † and shal make oblation to the Lord for an holocauſt, or victime, paying vowes, or voluntarily offering giftes, or in your ſolemnities burning a ſweete ſauour vnto the Lord, of oxen or of sheepe: † whoſoeuer immolateth the victime, shal offer a ſacrifice of flowre, the tenth part of an ephi tempered with oyle, which shal haue in meaſure the fourth part of an
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in: † and wine of the ſame meaſure to powre the libamentes shal he geue for the holocauſt or for the victime. For euerie lambe † and ramme there shal be a ſacrifice of flowre of two tenthes, which shal be tempered with oile the third part of an hin: † and wine for the libamente, the third part of the ſame meaſure, shal he offer for a ſweete ſauour to the Lord. † But when thou makeſt an holocauſt or hoſte of oxen, to fulfil thy vow or for pacifique victimes, † thou shalt geue for euerie oxe three tenthes of flowre tempered with oile, which shal haue halfe the meaſure of a hin: †
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nd wine to powre libamentes of the ſame meaſure for an oblation of moſt ſweete ſauour to the Lord. † So shalt thou doe † for euerie oxe and ramme and lambe and buckegoate. † As wel they that are borne in the countrie as the ſtrangers † after one rite shal offer ſacrifices.
† There shal be al one precept and iudgement as wel to your ſelues as to the ſtrangers of the land. † Our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and thou shalt ſay to them: † When you are come into the land, which I wil geue you, † and shal eate of the breades of that countrie, you shal ſeparate firſt fruites to the Lord † of your meates. As of your barne floores you ſeparate firſt fruites, † ſo of your paſtes shal you geue firſt fruites to the Lord. † And if through ignorance you omitte any of theſe thinges, which the Lord hath ſpoken to Moyſes, † and by him hath commanded you, from the day that he beganne to command and ſo forward, † and the multitude haue forgotten to do it: they shal offer a calfe out of the heard, an holocauſte for a moſt ſweete ſauour to the Lord, and the ſacrifice and libamentes therof, as the ceremonies require, and a buckegoate for ſinne: † and the prieſt shal pray for al the multitude of the children of Iſrael: and it shal be forgeuen them, becauſe they ſinned not wittingly, offering notwithſtanding burnt ſacrifice to the Lord for them ſelues and for their ſinne and errour: † and it shal be forgeuen al the people of the children of Iſrael, and the ſtrangers, that ſeiourne among them: becauſe it is the fault of al the people through ignorance. † But if one ſoule shal ſinne vnwitting, he shal offer a she goate of a yeare old for his ſinne: † and the prieſt shal pray for him, becauſe he ſinned vnwitting before the Lord: and he shal obteine him pardon, and it shal be forgeuen him. † As wel to them that are borne in the countrie as to the ſtrangers one law shal be for al, that ſinne by ignorance. † But the ſoule, that Though ſinnes wittingly committed, procedīg of pride and contempt of Gods commandment, could not be pardoned by the law: yet ſuch may alſo be remitted through true repentance. S. Aug. q. 25. in Num.
through pride committeth any thing, whether he be borne in the countrie, or a ſtranger, (becauſe he hath bene rebellious againſt the Lord) shal perish out of his people: † for he hath contemned the word of the Lord, and made his precept of no effect: therfore shal he be deſtroyed, and shal beare his iniquitie. † And it came to paſſe, when the children of Iſrael were in the wilderneſſe, and had found a man gathering ſlickes on the Sabbath day, † they preſented him to Moyſes and Aaron and the whole multitude. † Who shut him into priſon, not knowing what they should doe with him. † And our Lord ſaid to Moyſes, Seueritie is vſed towardes thoſe that knowīg Gods wil do contrarie. Luc. 12. v.
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7. dying let this man die, let al the multitude ſtone him without the campe. † And when they had brought him out, they ſtoned
him, and he died as our Lord had commanded. † Our Lord alſo ſaid to moyſes: † Speake to the children of Iſrael, and thou shalt ſay to them, that they make them ſelues The Iewes in Chriſts time hypochritically enlarged theſe fringes, for vaine ſhew of holines. Mat. 23. fringes in the corners of their garmentes, putting in them ribandes of hyacinth: † which when they shal ſee, they may remēber al the commandements of the Lord, and not folow their owne cogitations and eies fornicating after diuers thinges, † but rather mindful of the preceptes of the Lord may do them, and be holie to their God. † I the Lord your God, that brought you out of the Land of Aegypt, that I might be your God.
CHAP. XVI. Core and his complices, making ſchiſme against Moyſes and Aaron, 31. ſome are ſwalowed in the earth, with their families and ſubſtance; 35. other two hundred and fiftie offering incenſe, 41. and fourtene thouſand ſeuen hundred of the common people, murmuring in behalfe of the ſedicious, are conſumed with fire from heauen.
AND behold Core the ſonne of Iſaar, the ſonne of Caath, the ſonne of Leui, and Dathan and Abiron the ſonnes of Eliab, Hon alſo the ſonne of Pheleth of the children of Ruben, † “ roſe againſt Moyſes, and other of the children of Iſrael two hundred fiftie men, princes of the ſynagogue, and which in the time of aſſemblie were called by name. † And when they had ſtoode vp againſt Moyſes and Aaron, they ſaid: Let it ſuffice you, that So Luther (li. de abrog. Miſsa) and other enimies of Eccleſiaſtical Hiererchy, wil haue no proper Prieſthood in the Church of Chriſt becauſe al Chriſtians are called a holie prieſtbood. 1: Pet. 2 and Prieſtes. Apoc. 1. al the multitude conſiſteth of holie ones, and our Lord is among them: Why lift you vp your ſelues aboue the people of our Lord? † Which when Moyſes had heard, he fel flatte on his face: † and ſpeaking to Core and al the multitude, he ſaid: In the morning our Lord wil make it knowne who pertaine to him, and the holie the wil ioyne to him ſelfe: and whom he shal chooſe, they shal approch to him. † This do therfore: Take euerie man their cenſars, thou Core, and al thy councel: † and taking fire in them to morrow, put vpon it incenſe before our Lord: and whom ſoeuer he shal chooſe, the ſame shal be holie: you do much exalt your ſelues ye ſonnes of Leui. † And he ſaid againe to Core: Heare ye ſonnes of Leui, † Is it a ſmal thing vnto you, that the God of Iſrael hath ſeparated you from al the people, and ioyned you to him ſelfe, that you should ſerue him in the ſeruice of the tabernacle, and should
ſtand before the ful aſſemblie of the people, and should miniſter to him? † did he therfore make thee and al thy brethren the ſonnes of Leui to approch vnto him, that you should chalenge vnto you the prieſthood alſo, † and al thy companie should ſtand againſt our Lord? for what is Aaron that you murmur againſt him? † Moyſes therfore ſent to cal Dathan and Abiron the ſonnes of Eliab. Who anſwered: We come not. † Why, is it a ſmal matter to thee that thou haſt brought vs out of a land, that folowed with milke and honie, to kil vs in the deſert, vnles thou rule alſo like a lord ouer vs? † In deede haſt thou brought vs into a land, that floweth with riuers of milke and honie, & haſt thou geuen vs poſſeſſions of fieldes & vineyardes? What, wilt thou plucke out our eies alſo? We come not. † Moyſes therfore being very wrath, ſaid to our Lord: Reſpect not their ſacrifices: thou knoweſt that I haue not taken of them ſo much as a little aſſe at anie time, neither haue afflicted anie of them. † And he ſaid to Core: Thou, and al thy congregation ſtand ye apart before our Lord, and Aaron to morrow apart. † Take euerie one your cenſars, and put incenſe vpon them, offering to our Lord two hundred fiftie cenſars: Let Aaron alſo hold his cenſar. † Which when they had done, Moyſes and Aaron ſtanding, † and had heaped together al the multitude againſt them to the dore of the tabernacle, the glorie of our Lord appeared to them al. † And our Lord ſpeaking to Moyſes and Aaron, ſaid: † Separate your ſelues from the middes of this congregation, that I may ſodenly deſtroy them. † Who felilatte on their face, and ſaid: Moſt mightie God of the ſpirites of al flesh, when one ſinneth, shal thy wrath rage againſt al? † And our Lord ſaid to Moyſes: † Command the whole people that they ſeparate them ſelues from the tabernacles of Core and Dathan and Abiron. † And Moyſes aroſe, and went to Dathan and Abiron: and the ancientes of Iſrael folowing him, † he ſaid to the multitude: Depart from the tabernacles of the impious men, and touch not the thinges that pertaine to them, Thoſe that touch things perteining to impietie, or depart not from the tabernacles of ſchiſmatikes are inwrapped in their ſinnes: much more to goe vnto bcretical Synagogues is condemned. See
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s.
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. leſt you be wrapped in their ſinnes. † And when they were departed from their tentes round about, Dathan and Abiron coming forth ſtood in the entrie of their pauilions with their wiues and children, and al the multitude. † And Moyſes ſaid: Moyſes pro
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ed before▪ by miracles, (Exod. 4.) that he was ſent of God: and now he proueth againe by miracle, that he and Aaron, and not theſe ſchiſmatikes were called and ſent by God to gouerne his people. In this you shal know that our Lord hath ſent me to do al thinges that you ſee, and
that I haue not forged them of my owne mind: † If they die the accuſtomed death of men, and if the plague, wherwith others alſo are wont to be viſited, do viſite them, out Lord did not ſend me: † but if our Lord do a new thing, that the earth opening her mouth ſwallow them downe, & al thinges that pertaine to them, and they deſcend quicke into hel, you shal know that they haue blaſphemed our Lord. † Immediatly therfore as he ceaſed to ſpeake, the earth brake inſunder vnder their feete: † and opening her mouth, deuoured them with their tabernacles & al their ſubſtance. † and they went downe into hel quicke couered with the ground, and perished out of the middes of the multitude. † But al Iſrael, that ſtoode round about, fled at the cric of them that perished, ſaying: Leſt perhappes the earth ſwallow vs alſo. † But a fire alſo coming forth from our Lord, ſlew the two hundred fiftie men, that offered the incenſe. † And our Lord ſpake to Moyſes, ſaying: † Command Aaron being already eſtabliſhed high Prieſt, God againe confirmeth in
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le
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zar the progenie of prieſtlie ſucceſſion, in Aarons ſtock, and no
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in other Leuites. S. Aug, q. 30. in
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El
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zar the ſonne of Aaron the prieſt that he take vp the cenſars that lie in the burning fire, and that he ſprinkle the fire hither and thither: becauſe they be ſanctified † in the deathes of the ſinners: and let him beate them into plates, and faſten them to the altar, becauſe there hath bene offered incenſe in them to the Lord, and they are ſanctified, that the children of Iſrael may ſee them for a ſigne and a monument. † Eleazar therfore the prieſt tooke the braſen cenſars, wherin they had offered, whom the burning fire deuoured, and bette them into plates, faſtening them to the altar: † that the children of Iſrael afterward might haue, wherwith to be admonished, that no ſtranger approch, and he that is not of the ſeede of Aaron, to offer incenſe to our Lord, leſt he ſuffer as Core hath ſuffered, and al his congregation, according as our Lord ſpake to Moyſes. † And al the multitude of the children of Iſrael murmured the day folowing againſt Moyſes and Aaron, ſaying: You haue killed the people of our Lord. † And when there roſe a ſedition, and the tumult grew farder, † Moyſes and Aaron fled to the tabernacle of couenant. Which after they were entred the cloude couered it, and the glorie of our Lord appeared. † And our Lord ſaid to Moyſes: † Depart from the middes of this multitude, This multitude did only in wordes fauour ſchiſma
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kes, what iudgemēt then remaineth to thoſe which
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euen now wil I deſtroy them. And as they lay vpon the ground, † Moyſes ſaid to Aaron: Take the cenſar, and drawing fire from the altar, put incenſe
vpon it, going quickly to the people to pray for them: for euen now is the wrath come forth from our Lord, and the plague rageth. † Which when Aaron had done, and had runne to the middes of the multitude, which now the burning fire did waſte, he offered the incenſe: † and ſtanding betwen the deade and the liuing, he prayed for the people, and the plague ceaſed. † And there were, that were ſtrooken, fourtene thouſand and ſeuen hundred men, beſide them that had perished in the ſedition of Core. † And Aaron returned to Moyſes vnto the doore of the tabernacle of couenant after that the deſtruction was ceaſed.
ANNOTATIONS. CHAP. XVI.
2. Roſe againſt Moyſes.] By this moſt famous Schiſme and terrible puniſhmentThis hiſtorie
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others others were writtē for our admonition. 1. Cor. 10. Core and his c
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plices were not heretikes, but only ſchiſmatikes. therof, al are warned to kepe order, vnitie, and peace within the Church of God; and in nowiſe to communicate with heretikes, or ſchiſmatikes in the act of hereſie or ſchiſme. A neceſſarie admonition eſpecially in ſuch times and places as we liue in, and ſee greater breaches made from ordinarie and lawful Paſtors, then this was. For as S. Ignatius wel noteth (Epiſt. 3. ad Magnatianos) Core Dathan and Abiron impugned not directly the law, but reſiſted Moyſes and Aaron: Yet were they and manie thouſandes with them, ſeuerly puniſhed for their conſpiracie. S. Cyprian (lib. 1. Epiſt. 6.) obſerueth the ſame, ſaying: Core Dathan and Abiron acknowledged the ſame God with Aaron and Moyſes, liuing vnder the ſame law and religion, and inuocated one true God, yet becauſe, paſſing the appointed miniſterie of their owne place, oppoſite to Aaron (who by Gods fauour and ordinance had receiued lawful Prieſthood) they tooke vpon them to ſacrifice, they were forthwith puniſhed by God for theirGod accepteth not ſacrifice done againſt his ordinance. vnlawful attempts: neither could their ſacrifices irreligiouſly and vnlawfully offered againſt Gods ordinance be ratified, nor profite them at al. thus teacheth S. Cyprian the glorious Martyr. And the text is clere, that they were neither Idolaters nor Heretikes, but the chiefe of them being Leuites, of the familie of Caath, (who were nereſtin kinred, and in office to the prieſts) and other principal men of diuets tribes, enuying the ſuperioritie of Moyſes and Aaron, and that prieſthood was eſtabliſhed only in Aarons progenie, arrogated to themſelues the office of prieſts and offered incenſe, further pretending, for vpholding their ſchiſme, that there ſhould be no Superior at al aboue the holie people of God, which albeit they did not beleue, yet therby they drew the multitude to fauour and folow them. But God deciding this debate, to takeGod by
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tendeth. away the contradiction, made the earth to open, and ſwallow vp thoſe that firſt refuſed to obey Moyſes, with their tabernacles and ſubſtance; and fire from heauen to conſume two hundred and fiftie which offered incenſe; and fourtene thouſand ſeuen hundred of the common people, for imputing to their Superiors the deſtruction of the ſedicious, were alſo conſumed with fire, raging amongſt the whole multitude, til Aaron ſent by Moyſes, and offering incenſe
appeaſed Gods wrath, and ſaued the reſt. And wil anie Chriſtians, (that knowNot only the authores of wickednes, bu
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al that con
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nt, much more that cooperate, ar
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vvorthie of death. Rom.
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. they haue immoital ſoules, and that God is a iuſt Iudge) thincke to eſcape with leſſe damnation, who for anie worldlie game, fauour, or feare, yeld their bodilie and perſonal preſence at ſeruice or ſermon of heretikes, oranic way communicate with heretikes in practiſe of hereſie?
CHAP. XVII. Moyſes taking of the princes of twelue tribes twelue roddes, and one of Aaron for the tribe of Leui, layeth them al in the tabernacle al night, 8. where Aarons rodde (and none of the rest) buddeth, bloometh, and bringeth forth fruite, 9. And al being shewed to the people, Aarons is caried back, and kept for a monument in the tabernacle.
AND our Lord ſpake to Moyſes, ſaying: † Speake to the children of Iſrael, and For more ſatisfaction to the whole people God confirmeth Aarons authoritie by a new miracle. v. 10. take a rodde of euerie one of their kinredes, of al the princes of their tribes, twelue roddes, and the name of euerie one thou shalt write vpon his rodde. † and the name of Aaron shal be in the tribe of Leui, and one rodde shal conteine al their families: † and thou shalt lay them in the tabernacle of couenant before the teſtimonie, where I wil ſpeake to thee. † Whomſoeuer of theſe I shal chooſe, his rodde shal bloſſome: and I shal ſtay from me the grudginges of the children of Iſrael, wherwith they murmur againſt you. † And Moyſes ſpake to the children of Iſrael: and al the princes gaue him roddes by euerie tribe: and they were twelue roddes beſides Aarons rodde. † Which when Moyſes had laid before our Lord in the tabernacle of teſtimonie: † returning the day folowing he found that“ Aarons The rodde ſignified the B. Virgin mother; and the rodde in the houſe of Leui was budded: and the buddes therof ſwelling, the bloſſomes were shotte forth, which ſpredding the leaues, were deſormat
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fully formed. fashioned into almondes Chriſt, to wit, the v
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te
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pill his humanitie, the ſhel his croſſe, the kernel his diuinitie: VVho pacified by the bloud of his croſſe, al thinges in earth and in heauen. Colloſ. 1. S. Aug. ſer. 3. de temp.
almondes. † Moyſes therfore brought forth al the roddes from the ſight of our Lord to al the children of Iſrael: and they ſaw and euerie one receiued their roddes. † And our Lord ſaid to Moyſes: Carie backe Aarons rodde into the tabernacle of teſtimonie, that it may be kept there for a ſigne of the rebellious children of Iſrael, and let their complaintes ceaſe from me, leſt they die. † And Moyſes did as our Lord had commanded. † And the children of Iſrael ſaid to Moyſes: Behold we are conſumed, we are al perished. † Whoſoeuer approcheth to the tabernacle of our Lord, he dieth. Are we al to be deſtroyed vnto vtter conſumption?
ANNOTATIONS. CHAP. XVII.
8. Aarons rodde.] This rodde without roote, neither it ſelf planted, nor anie liue branch ingraffed therin, al drie without iuyce or moiſture, bringingExample of one miracle proueth the poſſibilitie of an other. forth buddes, flowers, and fruite, was a figure that our B. Ladie ſhould beare a ſonne, and remaine a Virgin. And this example euidently demonſtrateth that ſhe could ſo do, it being no more contrarie to nature, that a virgin ſhould conceiue, and beare a child without loſſe of virginitie, then that the drie rodde ſhould bud and beare fruite, without ordinarie concourſe of nature. S. Aug. ſer. 3. de temp. S. Greg. Niſſe
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. de natiuit. Dom. S. Bernard. ho. 2. in Euang. Miſsus eſt.
CHAP. XVIII. The charge and burden of Prieſtes within the tabernacle, and of Leuites about the ſame. 8. Firſt fruites, and oblations are due to the Prieſtes; 21. the tithes to the Leuites; 26. who of the ſame pay tithes to the Priestes.
AND our Lord ſaid to Aaron: Thou, and thy ſonnes, and the houſe of thy father with thee shal beare the iniquitie of the Sanctuarie: both thou & thy ſonnes together shal beare the ſinnes of your prieſthood. † but thy brethren alſo of the tribe of Leui, and the ſcepter of thy father take with thee, and let them be readie at hand, and miniſter to thee: but thou and thy ſonnes shal miniſter in the tabernacle of teſtimonie. † And the Leuites shal watch vpon thy preceptes, and vpon al the workes of the tabernacle: ſo not withſtanding, that they approch not to the veſſel of the Sanctuarie and to the altar, leſt both they die, and you perish withal. † but let them be with thee, and watch in the cuſtodies of the tabernacle, and in al the ceremonies therof. A ſtranger shal not ioyne with you. † Watch in the cuſtodie of the Sanctuarie, and in the miniſterie of the altar: leſt indignation riſe vpon the children of Iſrael. † I haue geuen you your brethren the Leuites out of the middes of the children of Iſrael, and haue deliuered them a gifte to the Lord, to ſerue in the miniſteries of his tabernacle. † And thou and thy ſonnes looke to your prieſthood: and al thinges that perteyne to the ſeruice of the altar, and that are within the vele, ſhal be executed by the prieſtes. if anie ſtranger approch, Oz
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was ſlaine for touching the arck
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. Reg. 6. he ſhal be ſlaine. † And our Lord ſpake to Aaron, behold I haue geuen thee the cuſtodie of my firſt fruites. Al thinges that are ſanctified of the children of Iſrael, haue I deliuered to thee and to thy ſonnes for the prieſtlie office, as euerlaſting
ordinances. † Theſe thinges therfore ſhalt thou take of thoſe, that are ſanctified, and are offered to the Lord. Al oblation, and ſacrifice, and whatſoeuer is rendred to me for ſinne and offence, & becometh Holie of holies, ſhal be thine, and thy ſonnes. † In the Sanctuarie ſhalt thou eate it: males onlie shal eate therof, becauſe it is to thee a cōſecrated thing. † But the firſt fruites, which the children of Iſrael shal vow and offer, I haue geuen thee, and thy ſonnes, and thy daughters for a perpetual right. he that is cleane in thy houſe, ſhal eate them † Al the beſt of oile, and wine, and corne, whatſoeuer firſt fruites they offer to the Lord, I haue geuen them to thee. † Of fruites al the firſt, that the ground bringeth forth, and are brought to the Lord, shal turne to thy vſes: he that is cleane in thy houſe, shal eate them. † Euerie thing that the children of Iſrael render by vow, shal be thine. † Whatſoeuer firſt breaketh forth from the matrice of al flesh, which they offer to the Lord, whether it be of men, or of beaſtes, shal be thy right: yet ſo, that for the firſt borne of man thou take a price, and euerie beaſt that is vncleane thou cauſe to be redemed, † whoſe redemption shal be after one moneth, for fiue ſicles of ſiluer, by the weight of the Sanctuarie. A ſicle hath twentie oboles. † But the firſt borne of beefe and ſheepe and goate thou ſhalt not cauſe to be redemed, becauſe they are ſanctified to the Lord. onlie the bloud of them thou shalt powre vpon the altar, and the fatte thou shalt burne for a moſt ſweete odour to the Lord. † But the flesh shal turne to thy vſe, as the conſecrated breſt, and the right shoulder, shal be thine. † Al the firſt fruites of the Sanctuarie which the children of Iſrael offer to the Lord, haue I geuen thee and thy ſonnes, and daughters for a perpetual right This couenant of firſtfruites and other rights geuen to the Prieſts ſhal be perpetual, as ſalt is in euerie ſacrifice. Leuit. 2. A couenant of ſalt is it for euer before the Lord, to thee and to thy ſonnes. † And our Lord ſaid to Aaron: In their land you shal poſſeſſe nothing, neither shal you haue a portion among them: I am thy portion and inheritance in the middes of the children of Iſrael. † And to the ſonnes of Leui I haue geuen al the tithes of Iſrael in poſſeſſion for the miniſterie wherwith they ſerue me in the tabernacle of couenant: † that the children of Iſrael approch not any more to the tabernacle, nor committe Puniſhable with death. deadlie ſinne, † onlie the ſonnes of Leui ſeruing me in the tabernacle, and bearing the ſinnes of the people. it shal be an euerlaſting ordinance in
your generations. No other thing shal they poſſeſſe, † being content with the oblation of tithes, which I haue ſeparated for their vſes and neceſſaries. † And our Lord ſpake to Moyſes, ſaying: † Command the Leuites, and denounce vnto them: When you ſhal receiue of the children of Iſrael the tithes, which I haue geuen you, offer firſt fruites of them to the Lord, that is to ſay, the tenth part of the tenth: † that it may be reputed to you for an oblation of firſt fruites, as wel of the barne floores as of the preſſes, † and of al thinges wherof you receiue tithes, the firſt fruites offer to the Lord, and geue them to Aaron the prieſt. † Al thinges that you ſhal offer of the tithes, and ſhal ſeparate for the giftes of the Lord, they shal be the beſt and choſen thinges. † And thou ſhalt ſay to them: If you offer al the goodlie and the better thinges of the tithes, it ſhal be reputed to you as if you had geuen firſt fruites of the barne floore and the preſſe: † and you shal eate them in al your places, as wel you as your families: becauſe it is the reward for the miniſterie, wherwith you ſerue in the tabernacle of teſtimonie. † And you shal not ſinne in this point, reſeruing the principal and fatte thinges to your ſelues leſt you pollute the oblations of the children of Iſrael, and die.
CHAP. XIX. A redde cow is offered in burnt victime for ſinne: 9. whoſe ashes are mingled in water, for expiation of diuers legal vncleanes, 11. as by touching the dead, 14. by entring into the tent of the dead, alſo the veſſel that is therin, and the veſſel that lacketh a couer, 22. and whatſoeuer the vncleane toucheth.
AND our Lord ſpake to Moyſes and Aaron, ſaying: † This is the religion of The ſame things ſaith S Auguſt. (q. 33.) and Theodoret (q. 36. in Num) which were ſhadow ed and prefigured in the old Teſtament, are reueled and manifeſted in the New. And this ſpecial ſacrifice prefigured diuers particular things in Chriſts Paſſiō. the victime, which the Lord hath appointed. Command the children of Iſrael, that they bring vnto thee His bodie of Adam ſignifying redde earth
a redde cow of At the age of 33. yeares ful age, wherin is Alwayes moſt pure from ſinne. no blemiſh, and that hath Free from al bondage. not caried yoke: † and you ſhal deliuer her to Eleazar the prieſt. who bringing her forth Crucified without the gate of Hieruſalem. without the campe, shal immolate her in the ſight of al: † and dipping his finger in her Al Sacramēts haue their vertue of Chriſts bloud. bloud, shal ſprinkle it againſt the doores of the tabernacle ſeuen times, † and ſhal burne her in the ſight of al, committing From the ſole of his feet to the toppe of his head al wounded, with the whippes, crowne, nailes. &c. aſwel her skinne and the flesh as the bloud, and the dong to the fire. † VVood of the croſſe brought life to the world. Wood alſo of the cedar, and Liuely heate of ſo infinite charitie diſſolueth the coldnes of death. hyſſope, and ſcarlet Chriſts ſuffering an exāple that we muſt alſo ſuſtaine afflictions. twiſe died shal the prieſt
caſt into the flame, that waſteth the cow. † And then at length washing his garmentes, and his bodie, he shal enter into the campe, and Thoſe that procured, o
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cooperated to Chriſts death were polluted with ſinne. shal be polluted vntil euen. † But he alſo that burneth her, shal wash his garmentes and his bodie, and shal be vncleane vntil euen. † And Ioſeph and Nicodemus buried Chriſt; a man that is cleane shal gather the ashes of the cow, and shal powre them out without the campe in His ſepulcher was glorious. a moſt cleane place, that they may be reſerued for the multitude of the children of Iſrael, and for water of aſperſion: becauſe the cowe was burnt for ſinne. † And when he that caried the ashes of the cow, hath washed his garmentes, Thoſe alſo that buried him, neded cloanſing by his Paſſion, not for that work. but for their ſinnes. he shal be vncleane The old law did not remitte ſinnes but the new. vntil euen. The children of Iſrael, and the ſtrangers that dwel among them, shal haue this for a holie thing by a perpetual ordinance. † He that toucheth the dead corps of a man, and is vncleane therfore ſeuen daies: † shal be ſprinkled of Baptiſme in the name of the B. Trinitie this water the third day, and the ſeuenth, and ſo shal be cleanſed. If he were not ſprinkled, the third day Without which no other Sacramēt auaileth. the ſeuenth day he can not be clenſed. † Euerie one that toucheth the dead corps of mans ſoule, and is not ſprinkled with this commiſtion, shal pollute the tabernacle of the Lord, and shal perish out of Iſrael: becauſe he was not ſprinkled with the water of expiation, he shal be vncleane, and his filthineſſe shal remaine vpon him. † This is the law of the man that dieth in a tabernacle: Al that enter into his tent, and al the veſſel that are there, shal be polluted ſeuen daies. † The veſſel, that hath no couer, nor bynding ouer it, shal be vncleane. † If any man in the field touch the corps of a man that was ſlaine, or that died of himſelf, or his bone, or graue, he shal be vncleane ſeuen daies. † And they shal take of the ashes of combuſtion and of ſinne, and shal powre liuing water vpon them into a veſſel. † in the which when a man that is cleane hath dipped hyſſope, he shal ſprinkle therwith al the tent, and al the implementes, and the men polluted with ſuch contagion: † and in this maner he that is cleane shal purge the vncleane the third and ſeuenth day. And being expiated the ſenenth day, he shal wash both himſelf and his garmentes, and be vncleane vntil euening. † If anie man be not expiated after this rite, his ſoule shal periſh out of the middes of the Church: becauſe he hath polluted the Lordes Sanctuarie, and is not ſprinkled with water of luſtration. † This precept shal be an ordinance for euer. He alſo that ſprinkleth the waters, shal wash his garmentes:
Euerie one that toucheth the waters of expiation, ſhal be vncleane vntil euen. † Whatſoeuer he toucheth that is vncleane, he ſhal make it vncleane: and the ſoule, that toucheth anie of theſe thinges, ſhal be vncleane vntil euen.
CHAP. XX. ari
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the ſiſter of Moyſes dieth. 2. The people murmure for lack of water, 7. Moyſ
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s and Aaron being commanded to draw ſome out of a rock, do it doutfully: 12. and for the ſame are foretold that they shal die in the deſert. 14. Not obtaining licence to paſse through Edom, 22. they come into Mount Hor, where Eleazar is ordained hiegh Priest, Aaron dieth, and is mourned by the people thirtie daie.
AND the children of Iſrael, and al the multitude came into the deſert Sin, the firſt moneth: and the people abode in Cades. And Marie died there, and was buried in the ſame place. † And when the people lacked water, they came
The Epiſtle on friday in the third weke of Lent. together againſt Moyſes and Aaron: † and being turned into ſedition, ſaid: Would God we had perished among our brethren before our Lord. † Why haue you brought forth the Church of our Lord into the wilderneſſe, that both we and our cattel ſhould die? † Why did you make vs aſcend out of Aegypt, and haue brought vs into this exceding naughtie place which can not be ſowed, which bringeth forth neither figge, nor vines, nor pomegranates, moreouer alſo hath no water for to drinke? † And Moyſes and Aaron, the multitude being diſmiſſed, entring into the tabernacle of couenant, fel flatte vpon the ground, and cried to our Lord, and ſaid: Lord God heare the crie of this people, and open vnto them thy treaſure the fountaine of liuing water, that being ſatisfied, their murmuring may ceaſe. And the glorie of our Lord appeared ouer them. † And our Lord ſpake to Moyſes, ſaying: † Take the rodde, and aſſemble the people together, thou and Aaron thy brother, and ſpeake to The
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ock ſignified Chriſt, the rodde his Croſſe. s. Aug.
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35 in Num
the rocke before them, and it shal geue waters. And when thou haſt brought forth water out of the rocke, al the multitude shal drinke and their cattel. † Moyſes therfore tooke the rodde, which was in the ſight of our Lord, as he commanded him, † the multitude being aſſembled before the rocke, and he ſaid to them: Heare ye rebellious and incredulous: Can we out of this rocke bring you forth water? † And when Moyſes had lifted vp his hand ſtricking the rocke, By this the croſſe is more euidently ſignified, which was made of two peeces of wood. s. Aug.
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twiſe with
the rodde, there came forth great plentie of water, ſo that the people drunke and their cattel. † And our Lord ſaid to Moyſes and Aaron: Becauſe Not doubting of Gods powre, but ſuppoſing it vnmete, that God ſhold ſtil worke miracles for ſo
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b borne a people, they did not ſpeake to the rock, asthey were cō
manded, but chiding the incredulous multitude, ſpake to them ambiguouſly, & ſo by occaſion of others ſinne, alſo offended, and for the ſame were puniſhed.
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. P
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ut. 1, v
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, v. 16. & 4,
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, 2
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. s. Aug q. 19. The
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. q 38, in Xu
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you haue not beleued me, to ſanctifie me before the children of Iſrael, you shal not bring in theſe peoples into the land, which I wil geue them. † This is the water of contradiction, where the children of Iſrael quarelled againſt our Lord, and he was ſanctified in them. † In the meane time Moyſes ſent meſſengers from Cades to the King of Edom, which should ſay: Thus thy brother Iſrael biddeth vs to ſay: Thou knoweſt al the labour, that hath taken vs, † in what maner our fathers went downe into Aegypt, and there we dwelt a great time, and the Aegyptians afflicted vs, and our fathers: † and in what maner we cried to our Lord, and he heard vs, and ſent an Angel, that hath brought vs out of Aegypt. Loe being preſently in the citie of Cades, which is in thy vttermoſt borders, † we beſech thee that we may haue licence to paſſe through thy countrie. We wil not goe through the fieldes, not through the vineyardes, we wil not drinke the waters of thy welles, but we wil goe the common high way, declining neither to the right hand, nor to the left, til we be paſt thy borders. † To whom Edom anſwered: Thou shalt not paſſe by me, otherwiſe I wil come armed againſt thee. † And the children of Iſrael ſaid: We wil goe by the beaten way: and if we and the cattel drinke thy waters, we wil geue thee that which is iuſt: there shal be no difficultie in the price, only let vs paſſe ſpeedely. † But he anſwered: Thou shalt not paſſe: And immediatly he came forth to meete them with an infinitie multitude, and a ſtrong hand, † neither would he condeſcend to them deſiring to grant them paſſage through his borders. For the which cauſe Iſrael turned an other way from him. † And when they had remoued the campe from Cades, they came into the mountaine Hor, which is in the borders of the land of Edom: † Where our Lord ſpake to Moyſes: † Let Aaron, ſayeth he, goe to his people: for he shal not enter to the Land, which I haue geuen the children of Iſrael, for that he was incredulous to my mouth, at the Waters of contradiction. † Take Aaron and his ſonne with him, and thou shalt bring them into the mountaine Hor. † And when thou haſt vnueſted the father of his veſture, thou shalt reueſt therewith Eleazar his ſonne: Aaron shal be gathered, and die there. † Moyſes
did as our Lord had commanded: and they went vp into the mountaine Hor before al the multitude. † And when he had ſpoyled Aaron of his veſtimentes, be reueſted Eleazar his ſonne with them. † After that he was dead in the toppe of the mountaine, he went downe with Eleazar. † And al the multitude ſeeing that Aaron was dead, Mourning the dead was long before this obſerued by tradition. G
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. 23. 50. mourned vpon him thirtie daies throughout al their families.
CHAP. XXI. Iſraelites at the first encounter with the Chananeites hauing the worſe, after their vow kil the King of Arad, and deſtroy his cities. 4. The people againe murmuring are ſtricken with firie ſerpents, 7. but confeſsing their fault, Moyſes by Gods commandment ſetteth vp a braſen ſerpent for a remedie. 10. They march through diuers places. 17. and ſing a Canticle at a wel which God gaue them. 21. They kil Sehon King of the Amorreites, and conquer his land. 33. Likwiſe Og King of Baſan.
VVHICH when the Chananeite king of Arad, who dwelt toward the ſouth, had heard, to wit, that Iſrael was come by the way of the ſpies, he fought againſt them, and being victour, he tooke the pray of them. † But Iſrael binding himſelf, by vow to our Lord, ſaid: If thou wilt deliuer this people into my hand, I wil deſtroy their cities. † And our Lord heard the prayers of Iſrael, and deliuered the Chananeite, whom they ſlew ouerthrowing their cities: and they called the name of that place Horma, that is to ſay, Anathema. † And they marched alſo from the mountaine Hor, by the way that leadeth to the Redde ſea, that they might compaſſe the land of Edom. And the people began to be wearie of the iourney and labour: † and ſpeaking againſt God and Moyſes, they ſaid: Why didſt thou bring vs out of Aegypt, to die in the wilderneſſe? There wanteth bread, waters there are none: our ſoule now lotheth at this moſt light meate. † Wherfore our Lord ſent vpon the people firie ſerpentes, at whoſe plagues and the deathes of verie manie, † they came to Moyſes, and ſaid: We haue ſinned, becauſe we haue ſpoken againſt our Lord and thee▪ Pray that he take from vs the ſerpentes. And Moyſes prayed for the people, † and our Lord ſpake to him: God forbidding images of idols, yet commandeth to make an image for a good purpoſe. Make a braſen ſerpent, and ſette in for a ſigne: he that being ſtriken looketh on it, ſhal liue. † Moyſes therfore made Chriſt expoundeth this erecting of the braſen ſerpent, of him ſelf to be cru
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fied. Ioan. 3. A BRASEN SERPENT, and ſet it for a ſigne: whom when they that
were ſtriken, looked on, they were healed. † And the children of Iſrael marching camped in Oboth. † Whence departing they pitched their tentes in Ieabarim, in the wilderneſſe, that looketh toward Moab againſt the eaſt part. † And remouing from thence, they came to the Torrent Zared. † Which they forſaking camped againſt Arnon, which is in the deſert, & ſtandeth out in the borders of the Amorrheite. For Arnon is the border of Moab, diuiding the Moabites & the Amorrheites. † Wherof it is ſaid in the booke of the warres of our Lord: As the Aegyptians were drowned in the ſea; ſo the Amorrheites were oppreſſed by the rockes falling vpon them, & the waters caried their carcaſes into the valley of Moab. As he did in the Redde ſea, ſo wil he doe in the ſtreames of Arnon. † The rockes of the torrentes were bowed, that they might reſt in Ar, and lie in the borders of the Moabites. † From that place appeared the wel, wherof our Lord ſpake to Moyſes: Gather the people together, and I wil geue them water. † Then Iſrael ſang this verſe: Ariſe the wel. They ſang therto: † The wel, which the princes digged, and the captaines of the multitude prepared in the law geuer, and in their ſtaues. And they marched from the wilderneſſe to Mathana. † From Mathana vnto Nahaliel: from Nahaliel vnto Bamoth. † From Bamoth is a valley in the countrie of Moab, in the toppe of Phaſga, which looketh toward the deſert. † And Iſrael ſent meſſengers to Sehon King of the Amorrheites, ſaying: † I beſech thee that I may haue licence to paſſe through thy land: we wil not goe aſide into the fieldes and the vineyardes, we wil not drinke waters of the welles, we wil goe the kinges high way, til we be paſt thy borders. † Who would not grant that Iſrael ſhould paſſe by his borders: but rather gathering an armie, went forth to meete them in the deſert, and came vnto Iaſa, and fought againſt them. † Of whom he was ſtrooken in the edge of the ſword, and his land was poſſeſſed from Arnon vnto Ieboc, and to the children of Ammon: for the borders of the Ammonites were kept with a ſtrong garriſon. † Iſrael therfore tooke al his cities, and dwelt in the cities of the Amorrheite, to wit, in Heſebon, and the villages therof. † The citie Heſebon was Sehons the king of the Amorrheite, who fought againſt the king of Moab: and tooke al the land, that had bene of his dominion, as farre as Arnon. † Therfore it is ſaid in the prouerbe: Come into Heſebon, let the citie of Sehon be built and erected: † A fire went forth from Heſebon, a flame from the towne of Sehon, and
deuoured Ar of the Moabites, and the inhabitantes of the high places of Arnon. † Wo to thee Moab, thou art vndone people of Chamos. He hath geuen his ſonnes into flight, and his daughters into captiuitie to Sehon the King of the Amorrheites. † Their yoke is perished from Heſebon vnto Dibo
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, they came wearie into Nophe, and vnto Medaba. † Iſrael therfore dwelt in the Land of the Amorrheite. † And Moyſes ſent ſome to take a view of lazer: Whoſe villages they tooke, and poſſeſſed the inhabitantes. † And they turned them ſelues, and went vp by the way of Baſan, and Og the King of Baſan came againſt them with al his people, to fight in Edrai. † And our Lord ſaid to Moyſes: Feare him not, for into thy hand I haue deliuered him, and al his people, and land: and thou shalt doe to him as thou didſt to Sehon the King of the Amorrheites, the inhabiter of Heſebon. † They therfore ſmote him alſo With his ſonnes, and al his people vnto vtter deſtruction, and they poſſeſſed his land.
CHAP. XXII. Balac King of Moab fearing the Iſraelites, ſendeth for Balaam a ſouthſ
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r to curſe them. 8. VVho conſulting his falſe god, is forbid by God almightie to goe, and ſo excuſeth him ſelf. 15. Balac ſendeth againe offering greater reward, 19. he againe conſulteth, and God bidd
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th him goe.
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. but ſendeth an Angel to meete him in the way, whom his aſse ſeing, hu
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neth three times, and ſo often he beateth her, 28. then she ſpeaketh, expoſtulating his hard vſage. 31. he alſo ſeeth the Angel. 35. and is chargeg.
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ſpeake nothing but that the Angel shal ſuggeſt.
AND marching forward they camped in the champion countrie of Moab, where Iericho is ſituated beyond Iordan. † And Balac the ſonne of Sephor ſeeing al thinges that Iſrael had done to the Amorrheite, † and that the Moabites were in greate feare of him, and could not ſuſteyne his aſſault, † he ſaid to the elders of Madian: So wil this people deſtroy al that dwel in our coaſtes, as the ox
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is wont to eate the graſſe vnto the verie rootes. And he was at the ſame time King in Moab. † He ſent therfore meſſengers to Balaam the ſonne of Behor a Southſayer, who dwelt vpon the riuer of the land of the children of Ammon, to cal him, and to ſay: Behold a people is come out of Aegypt, that hath couered the
face of the earth, ſitting againſt me. † Come therfore, and curſe this people, becauſe it is mightier then I: if by any meanes I may ſtrike them and caſt them out of my land▪ for I know that he is bleſſed whom thou ſhalt bleſſe, and curſed vpon whom thou ſhalt heape curſes. † And the ancientes of Moab went, and the elders of Madian, hauing the price of diuination in their handes. And when they were come to Balaam, and had told him al the wordes of Balac: † he anſwered: Tarie here this night, and I wil anſwer whatſoeuer He conſulted his falſe god, whom he ſerued, & called him the Lord, not knowing our Lord God almightie. Theodoret. q. 40. Pr
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the Lord shal ſay to me. And whiles they ſtayed with Balaam, God our Lord anſwered him, not ſuffering the diuel to ſpeake in this caſe. God came, and ſaid to him: † What would theſe men that are with thee? † He anſwered: Balac the ſonne of Sephor king of the Moabites hath ſent to me, † ſaying: Behold a people that is come out of Aegypt, hath couered the face of the land: come, and curſe them, if by any meanes fighting I may driue them away. † And God ſaid to Balaam: Goe not with them, neither doe thou curſe the people: becauſe it is bleſſed. † Who in the morning ariſing ſaid to the princes: Goe into your countrie, becauſe the Lord hath forbid me to come with you. † The princes returning, ſaid to Balac: Balaam would not come with vs. † Againe he ſent many moe and more noble, then he had ſent before. † Who when they were come to Balaam, ſaid: Thus ſayeth Balac the ſonne of Sephor: Slacke not to come to me: † for I am readie to honour thee, and whatſoeuer thou wilt I wil geue thee: Come, and curſe this people. † Balaam anſwered: If Balac would geue me his houſe ful of ſiluer and gold, I can not change the word of the Lord my God, to ſpeake either more, or leſſe. † I beſech you that you wil alſo tarie here this night, and I may know what the Lord wil anſwer me Being ſufficiently informed before, for worldlie lucre he demandeth againe, & God for his puniſhment letteth him goe: but ſuffereth him not to curſe, no
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ſpeake euil of the Iſraelites, but cō
trariwiſe to prophecie much good, which ſhould come vnto them. once more. † God therfore came to Balaam in the night, and ſaid to him: If theſe men be come to cal thee, ariſe and goe with them: yet ſo, that thou doe that which I shal command thee. † Balaam aroſe in the morning, and ſadling his aſſe went with them. † And God was angrie. And an Angel of our Lord ſtoode in the way againſt Balaam, who ſate vpon the aſſe, and had two ſeruantes with him. † The aſſe ſeeing the Angel ſtanding in the way, with a drawen ſword, turned her ſelf out of the way, and went by the field. Whom when Balaam had bette, and had brought her againe to the beaten way, † the Angel
ſtoode in the ſtreicttes of two walles, wherwith vineyardes were incloſed. † Whom the aſſe ſeeing, ioyned her ſelfe cloſe to the wal, and bruſed the foote of him that ridde. But he beate her againe: † and neuertheleſſe the Angel paſſing to a narrow place, where there could be no going a ſide neither to the right hand nor to the left, ſtoode to meete him. † And when the aſſe had ſeene the Angel ſtanding, she fel vnder the feete of the rider. Who being angrie, bette her ſides with a ſtaffe more vehemently. † And our Lord opened the mouth of the aſſe, and she ſpake: What haue I done to thee? why ſtrikeſt thou me? loe now the third time? † BalaamNothing is here to be more merueled (ſayeth S. Auguſtin) then that he was not afraide whē he heard his aſſe ſpeake vnto him. But being accuſtomed to ſuch monſtruous things he replied familiarly, nothing therwith aſtooniſhed. anſwered: Becauſe thou haſt deſerued, and haſt abuſed me: I would I had a ſword, that I might kil thee. † The aſſe ſaid: Am not I thy beaſt, on which thou haſt beene alwayes accuſtomed to ride vntil this preſent day? tel me what like thing did I euer to thee. But he ſaid: Neuer. † Forthwith our Lord opened the eies of Balaam, and he
Yet ſeing an Angel, he fel downe terrified, and adored him.
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. 48. in Num.
ſaw the Angel ſtanding in the way with a drawen ſword, and heBalaam knowing him to be an Angel that appeared, neither adored him with diuine honour as God, nor with ciuil, as a mortal man, but with religious honour, leſſe then diuine, & more then ciuil. See Exod. 20. adored him flatte to the ground. † To whom the Angel ſaid: Why beateſt thou thy aſſe the third time? I am come to withſtand thee, becauſe thy way is peruerſe, and contrarie to me: † and vnleſſe the aſſe had turned out of the way, geuing place to me reſiſting thee, I had ſlaine thee, and she should haue liued. † Balaam ſaid: I haue ſinned, not knowing that thou didſt ſtand againſt me: and now if it diſpleaſe thee that I goe, I wil returne. † The Angel ſaid:God ſometimes maketh falſe prophetes to vtter a truth, becauſe preiudicate mindes do rather geue eare to ſuch, thē to true prophetes. Theod. q. 45. in Num.
Goe with theſe men, and ſee thou ſpeake no other thing then I shal command thee. He went therfore with the princes. † Which when Balac heard, he came forth to meete him in a towne of the Moabites, that is ſituated in the vttermoſt borders of Arnon. † And he ſaid to Balaam: I ſent meſſengers to cal thee, why didſt thou not come immediatly vnto me? was it becauſe I can not reward thy coming? † To whom he anſwered: Loe here I am: Shal I be able to ſpeake any other thing, but that which God shal put in my mouth? † They therfore went on together, and came into a citie, that was in the vttermoſt borders of his kingdome. † And when Balac had killed oxen, & sheepe, he ſent therof to Balaam, and to the princes that were with him, preſentes. † And when morning was come, he brought him to the excelſes of Baal, and he beheld the vttermoſt part of the people.
CHAP. XXIII. Balaam endeuoureth to curſe Iſrael, but God forceth him to bleſse them. 11. Againe he vrgeth him to curſe them, but he ſtil prophecieth good things of them. 26. Yet Balac inſiſteth willing him to curſe, or not to bleſſe them.
AND Balaam ſaid to Balac:Before the diuel would curſe Gods people he required ſacrifice▪ which being offered yet he could not worke his malice. For by Gods commandmēs (ſaith S. Hierom. de manſ. 42.) Iſrael is bleſſed, curſing turned into praiſe and Gods voice is heard ſounding from a profaine mouth. Build me here ſeuen altares, and prepare as manie calues, and rammes of the ſame number. † And when he had done according to the word of Balaam, they together laid a calfe and a ramme vpon an altar. † And Balaam ſaid to Balac: Stand a while beſide thy holocauſte, vntil I goe, if happely the Lord wil meete me, and whatſoeuer he shal command, I wil ſpeake to thee. † And when he was gone in haſt, God mette him. And Balaam ſpeaking to him, ſaid: I haue erected ſeuen altares, and haue laid thereon a calſe and a ramme. † And our Lord put a word in his mouth, and ſaid: Returne to Balac, and thus shalt thou ſpeake. † Returning he found Balac ſtanding beſide his holocauſte, and al the princes of the Moabites: † and taking vp his parable, he ſaid: From Aram hath Balac King of the Moabites brought me, from the mountaines of the Eaſt: Come, quoth he, and curſe Iacob: make haſt, and deteſt Iſrael. † How shal I curſe, whom God hath not curſed? By what meanes may I deteſt, whom the Lord deteſteth not? † From the higheſt flintes shal I ſee him, and from the hilles shal I view him. The people shal dwel alone, and among the Gentiles shal not be accounted. † Who may be able to number the duſt of Iacob, and to know the number of the ſtocke of Iſrael?Heretikes, & other infidels deſire ſometimes to die in ſtate of Catholiques, though they wil not liue as they do. S. Greg. li. 33. c. 27. Moral.
My ſoule die the death of the iuſt, and my laſt endes be made like to them. † And Balac ſaid to Balaam: What is this that thou doeſt? That thou shouldeſt curſe mine enemies I called thee: and thou contrariewiſe bleſſeſt them. † To whom he anſwered: Can I ſpeake ought els, but that which the Lord commandeth? † Balac therfore ſaid: Come with me into an other place whence thou mayeſt ſee part of Iſrael, and canſt not ſee the whole, from thence curſe them. † And when he had brought him into a high place, vpon the toppe of the mountaine Phaſga, Balaam builded ſeuen altares, & laying thereon calues and rammes, † he ſaid to Balac: Stand here beſide thy holocauſt, whiles I goe to meete him. † Whom when our Lord had mette, and had put the word in his mouth, he ſaid:
Returne to Balac and thus thou shalt ſpeake to him. † Returning he found him ſtanding beſide his holocauſte, and the princes of the Moabites with him. To whom Balac ſaid: What hath the Lord ſpoken? † But he taking vp his parable, ſaid: Stand Balac, and harken, heare thou ſonne of Sephor: † God is not as man, that he may lie, nor as the ſonne of man, that he may be changed. Hath he ſaid then, and wil he not doe? hath he ſpoken, and wil he not fulfil? † I was brought to bleſſe, the bleſſing I am not able to ſtay. † There is no Idol in Iacob, neither is there
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l. ſimulachre to be ſeene in Iſrael. The Lord his God is with him, and the ſound of the victorie of the king in him. † God hath brought him out of Aegypt, whoſe ſtrength is like to the vnicorne. † There is no South ſaying in Iacob, nor diuination in Iſrael. In their times it ſhal be ſaid to Iacob and Iſrael what God hath wrought. † Behold the people ſhal riſe vp as a lioneſſe, and as a lion shal raiſe it ſelf: It shal not lie downe til it deuoure the pray, and drinke the bloud of the ſlaine. † And Balac ſaid to Balaam: VVhen Infidels can not draw others to falſe worſhip, or curſing, they are content that men profeſſe no God, nor religion at al. neither curſe, nor bleſſe him. † And he ſaid: Did I not tel thee, that whatſoeuer God should command me, that would I doe? † And Balac ſaid to him: Come, and I wil bring thee to an other place: if happely it pleaſe God that thence thou mayeſt curſe them. † And when he had brought him vpon the toppe of the mountaine Phogor, which looketh to the wilderneſſe, † Balaam ſaid to him: Build me here ſeuen altares, and prepare as manie calues, and rammes of the ſame number. † Balac did as Balaam had ſaid: and he laide the calues and the rammes on euerie altar.
CHAP. XXIIII. Balaam forced by the euidence of truth (though not conuerted in wil to ſerue God, whom he confeſseth to be omnipotent) prophecieth ſtil more good of Iſrael: 10. wherefore Balac interrupteth him, and he anſwereth plainly that God almightie wil haue it ſo. 15. And ſo proceeding he prophecieth of CHRIST. 20. Alſo of Amalacheites, Cineites, and Italians.
AND when Balaam had ſeene that it pleaſed our Lord that he should bleſſe Iſrael, he went not as before he had gone, to ſeeke Southſaying: but directing his countenance againſt the deſert, † and lifting vp his eies, he ſaw Iſrael abiding in their tentes by their tribes: and the ſpirit of
God coming The ſpirite of prophecie came more vpon him, but not grace iuſtifying: M
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do prophecie, and cast out diuels, and worke other miracles, and yet be dāned Mat. 7. v. 22.
vehemently vpon him, † taking vp his parable he ſaid: Balaam the ſonne of Beor hath ſaid: The man hath ſaid: whoſe eye is ſtopped: † The hearer of the wordes of God hath ſaid, he that hath beholden the viſion of the Omnipotent, he that falleth, and ſo his eies are opened: † How beautiful are thy tabernacles ô Iacob, and thy tentes ô Iſrael! † As wooddie valleis, as watered gardens beſide the riuers, as tabernacles which the Lord hath pitched, as cedres by the waters ſide. † Water shal flow out of his bucket, and his ſeede shal be into manie waters. For Agag shal his king be taken away, and his kingdom shal be taken away. † God hath brought him out of Aegypt, whoſe ſtrēgth is like to the rhinocerote. They shal deuoure nations his enimies, and breake their bones, and pearce them with arrowes. † Lying he hath ſlept as a lion, and as a lioneſſe, whom none shal be bold to rayſe vp. He that bleſſeth thee, him ſelf alſo shal be bleſſed: he that curſeth thee, shal be reputed accurſt. † And Balac being angrie againſt Balaam, clapping his handes together ſaid: To curſe mine enemies I called thee, whom thou contrariewiſe haſt bleſſed the third time: † returne to thy place. I was determined verily to honour thee magnifically, but the Lord hath depriued thee of the honour appointed. † Balaam made anſwer to Balac: did I not ſay to thy meſſengers, whom thou didſt ſend to me: † If Balac would geue me his houſe ful of ſiluer and gold, I can not paſſe the word of the Lord my God, to vtter of my owne minde either any good, or euil: but whatſoeuer the Lord shal ſay, that wil I ſpeake? † But yet going to my people, I wll geue thee counſel, what thy people shal doe to this people in the laſt time. † Therfore taking vp his parable, againe he ſaid: Balaam the ſonne of Beor hath ſaid: The man whoſe eye is ſtopped, hath ſaid: † the hearer of the wordes of God hath ſaid, who knoweth the doctrine of the Higheſt, and ſeeth the viſions of the Omnipotent, who falling hath his eies opened. † I shal ſee him, but not now: I shal behold him but not neere. In ſome
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this prophecie was fulfilled in King Dauid. 2. Reg. 5. 8. & ſeq. but perfectly in Chriſt the bright, and mornīg ſtarre▪
Apoc. 22. To whom not anie one, or manie, but in general al nations are geuē for inheritāce, and the endes of the world, in poſſeſſion. Pſal. 2. Act.
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. v. 8.
A STARRE SHAL RISE out of Iacob, and a rodde shal ariſe from Iſrael: and shal ſtrike the dukes of Moab, and shal waiſt al the children of Seth. † And Idumea shal be his poſſeſſion: the inheritance of Seir shal come to their enemies: but Iſrael shal doe manfully. † Of Iacob shal he be that shal rule, and shal
deſtroy the remaines of the citie. † And when he had ſeene Amalec, taking vp his parable, he ſaid: Amalec the beginning of Gentiles, whoſe latter endes shal be deſtroyed. † He ſaw alſo the Cineite: and taking vp his parable, he ſaid: Thy habitation in deede is ſtrong: but if thou build thy neſt in a rocke, † and thou be choſen of the ſtocke of Cin, how long shalt thou be able to continew? For Aſſur shal take thee. † And taking vp his parable againe he ſpake: Alas, who shal liue, when God shal doe theſe thinges? † They shal come in galleies from Italie, they shal ouercome the Aſſyrians, and shal waiſt the Hebrewes, and at the laſt them ſelues alſo shal perish. † And Balaam roſe, and returned into
Not to his countrie, but to his place of abode among the Madianites: for there he was ſlaine ſhortly after. chap. 31. v. 8. his place: Balac alſo returned the way that he came.
CHAP. XXV. By carnal fornication manie are drawen to ſpiritual. For which twentie foure thouſand are ſlaine. 10. Phinees his Zele in ſtabbing to death two fornicators, is commended by God, and rewarded.
AND Iſrael at that time abode in Settim, and the people
Balaam gaue this diueliſh counſel to allure men by bellichere and lecherie vnto idolatrie. chap. 31. v. 16. And euen ſo Heretikes drawe manie in theſe daies to hereſie. Sea Apoc. 2. v. 14. fornicated with the daughters of Moab, † who called them to their ſacrifices. And they did eate and adore their goddes. † And Iſrael was profeſſed to Beelphegor, and our Lord being angtie, † ſaid to Moyſes: Take al the princes of the people, and hang By aſſiſtance of the princes hang the idolaters. v. 5. them vp againſt the ſunne on gibbettes: that my furie may be auerted from Iſrael. † And Moyſes ſaid to the Iudges of Iſrael: Kil euerie man his neighbours, that are profeſſed to Beelphegor. † And behold one of the children of Iſrael entred in before the face of his brethren to a whore a Madianite in the ſight of Moyſes, and of al the multitude of the children of Iſrael, who wept before the doores of the tabernacle. † Which thing when Phinees had ſene the ſonne of Eleazar the ſonne of Aaron the prieſt, he aroſe out of the middes of the multitude, and catching a dagger, † went in after the man of Iſrael into the brothel houſe, and thruſt them through both together, to witte, the man and the woman in the genitalles. And the plague ceaſed from the children of Iſrael, † and there were ſlaine fowre and twentie thowſand men. † And our Lord ſaid to Moyſes: † Phinees the ſonne of Eleazar the ſonne of Aaron the prieſt
Either Phinees was one of the Iudges▪ and ſo an example for ſuch Magiſtrates to do iuſtice; or he had a particular inſpiration, which is no warrant for priuate men, to do the like. For by Catholique doctrin, killing of men is neither allowed, nor excuſed but whē it is done by publique authoritie, or by mere caſualitie, againſt the killers wil. Catechiſ. Rom. p. 3. c. 6. q. 5. D. T
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. 2. 2. q. 60 a. 6. hath auerted my wrath from the children of Iſrael: becauſe he was moued with my zele againſt them, that my ſelf
might not deſtroy the children of Iſrael in mine owne zele. † Therfore ſpeake to him: Behold I geue him the peace of my couenant, † and there shal be as wel to him as to his ſeede the couenant of prieſthood for euer, becauſe he hath bene zelous for his God, and hath expiated the wicked fact of the children of Iſrael. † And the name of the man of Iſrael, that was ſlaine with the woman of Madian, was Zambri the ſonne of Salu, a prince of the kinred and tribe of Simeon. † Moreouer the Madianeſſe, that was ſlaine with him, was called Cozbi the daughter of Sur a moſt noble prince of the Madianites. † And our Lord ſpake to Moyſes, ſaying: † Let the Madianites finde you their enemies, and ſtrike you them: † Becauſe they alſo haue done like enemies againſt you, and haue guilfully deceiued you by the Idol Phogor, and Cozbi the daughter of the duke of Madian their ſiſter, who was ſtrooken in the day of the plague for the ſacrilege of Phogor.
CHAP. XXVI. Al the men of twelue tribes being againe numbered, from the age of twentie yeares and vpward, are found to be ſix hundred one thouſand ſeuen hundred and thirtie. 57. Of the tribe of Leui alſo, numbered of the male ſex from the age of one moneth and vpward, are found twentie three thouſand. 64. al being dead in the deſert, which were numbered before, except Caleb and Ioſue.
AFTER Gods wrath being pacified by extirpation of the old bad people, the new progenie is numbered which ſhal poſſeſſe the promiſed land S. Hierom. de Manſ. 42. to. 3. the bloud of the offenders was shed, our Lord ſaid to Moyſes and Eleazar the ſonne of Aaron, the prieſt: † Number the whole ſumme of the children of Iſrael from twentie yeares and vpward, by their houſes and kinredes, al that can goe forth to warres. † Moyſes therfore and Eleazar the prieſt ſpake, in the champion countrie of Moab vpon Iordan againſt Iericho, to them that were † from twentie yeares and vpward, as our Lord had commanded, of whom this is the number: † Ruben the firſt borne of Iſrael, his ſonne, Henoch, of whom is the familie of the Henochites: and Phallu, of whom is the familie of the Phalluites: † and Heſron, of whom is the familie of the Heſronites: and Charmi, of whom is the familie of the Charmites. † Theſe are the families of the ſtocke of Ruben: whoſe number was found fourtie three thouſand, and ſeuen hundred thirtie. † The ſonne of Phallu, Eliab. † his ſonnes, Namuel and Dathan and Abiron. Theſe are Dathan and
Abiron the princes of the people, that roſe againſt Moyſes and Aaron in the ſedition of Core, when they rebelled againſt our Lord: † and the earth opening her mouth deuoured Core, verie manie dying, when the fire burnt two hundred fiftie men. And there was a great miracle done, † that Core perishing, They were retained in the ayre, til the earth broken vnder them was cloſed againe. his ſonnes perished not. † The ſonnes of Simeon by their kinredes: Namuel, of him is the familie of the Namuelites: Iamin, of him is the familie of the Iaminites: Iachin, of him is the familie of Iachinites: † Zare, of him is the familie of the Zareites: Saul, of him is the familie of the Saulites. † theſe are the families of the ſtocke of Simeon, of which the whole number was two and twentie thouſand two hundred. † The ſonnes of Gad by their kinredes: Sephon, of him is the familie of the Sephonites: Aggi of him is the familie of the Aggites: Suni, of him is the familie of the Sunites: † Ozni, of him is the famile of the Oznites: Her, of him is the familie of the Herites: † Arod of him is the familie of the Arodites: Ariel, of him is the familie of the Arielites. † theſe are the families of Gad, of which the whole number was fourtie thouſand fiue hundred. † The ſonnes of Iudas, Her, and Onan, who died both in the land of Chanaan. † And the ſonnes of Iudas by their kinredes were: Sela, of whom is the familie of the Selaites: Phares, of whom is the familie of the Phareſites: Zare, of whom is the familie of the Zareites. † Moreouer the ſonnes of Phares: Heſron, of whom is the familie of the Heſronites: and hamul, of whom is the familie of the Hamulites. † theſe are the families of Iudas, of which the whole number was ſeuentie ſix thouſand fiue hundred. † The ſonnes of Iſſachar, by their kinredes: Thola, of whom is the familie of the Tholaites: Phua, of whom is the familie of the Phuaites: † Iaſub, of whom is the familie of the Iaſubites: Semran, of whom is the familie of the Semranites. † theſe are the kinredes of Iſſachar, whoſe number ſixtie fowre thouſand three hundred. † The ſonnes of Zabulon by their kinredes: Sared, of whom is the familie of the Saredites: Elon of whom is the familie of the Elonites: Ialel, of whom is the familie of Ialelites. † Theſe are the kinredes of Zabulon, whoſe number was ſixtie thouſand fiue hundred. † The ſonnes of Ioſeph by their kinredes, Manaſſes and Ephraim. † Of Manaſſes was borne Machir, of whom is the
familie of the Machirites. Machir begat Galaad, of whom is the familie of the Galaadites. † Galaad had ſonnes: Iezer, of whom is the familie of the Iezerites: and Helec, of whom is the familie of the Helecites. † and Aſriel, of whom is the familie of the Aſrielites: and Sechem, of whom is the familie of the Sechemites. † and Semida, of whom is the familie of the Semidaites: and Hepher, of whom is the familie of the Hepherites. † And Hepher was the father of Salphaad, who had no ſonnes, but onlie daughters, whoſe names are theſe: Maala, and Noa, and Hegla, and Melcha, and Terſa. † theſe are the families of Manaſſes, and the number of them is fiftie two thouſand ſeuen hundred. † And the ſonnes of Ephraim by their kinredes were theſe: Suthala, of whom is the familie of the Suthalaites: Becher, of whom is the familie of the Becherites: Thehen, of whom is the familie of the Thehenites. † Moreouer the ſonne of Suthala was Heran, of whom is the familie of the Heranites. † theſe are the kinredes of the ſonnes of Ephraim: whoſe number was thirtie two thouſand fiue hundred. † Theſe are the ſonnes of Ioſeph by their families. The ſonnes of Beniamin in their kinredes: Bela, of whom is the familie of the Belaites: Aſbel, of whom is the familie of the Asbelites: Ahiram, of whom is the familie of the Ahiramites: † Supham, of whom is the familie of the Suphamites: Hupham, of whom is the familie of the Huphamites. † The ſonnes of Bela: Hered, and Noeman. Of Hered, the familie of the Heredites: of Noeman, the familie of the Noemanites. † Theſe are the ſonnes of Beniamin by their kinredes, whoſe number was fourtie fiue thouſand ſix hundred. † The ſonnes of Dan by their kinredes: Suham, of whom is the familie of the Suhamites: theſe are the kinredes of Dan by their families. † al were Suhamites, whoſe number was ſixtie foure thouſand foure hundred. † The ſonnes of Aſer by their kinredes: Iemna, of whom is the familie of the Iemnaites: Ieſſui, of whom is the familie of the Ieſſuites: Brie, of whom is the familie of the Brieites. † The ſonnes of Brie: Heber, of whom is the familie of the Heberites: and Melchiel, of whom is the familie of the Melchielites. † And the name of the daughter of Aſer, was Sara. † theſe are the kinredes of the ſonnes of Aſer, and their number fiftie three thouſand foure hundred. † The ſonnes of Nephthali by their kinredes: Ieſiel, of
whom is the familie of the Ieſielites: Guni, of whom is the familie of the Gunites, † Ieſer, of whom is the familie of the Ieſerites: Sellem, of whom is the familie of the Sellemites. † theſe are the kinredes of the ſonnes of Nephthali by their families: whoſe number was fourtie fiue thouſand foure hundred. † This is the ſumme of the children of Iſrael, that were reckened, ſix hundred thouſand, and a thouſand ſeuen hundred thirtie. † And our Lord ſpake to Moyſes ſaying: † To theſe shal the land be diuided according to the number of names for their poſſeſſions. † To the greater number thou shalt geue a greater portion, and to the fewer a leſſe: to euerie one, as they haue now beene reckened, ſhal poſſeſſion be deliuered: † yet ſo that lotte doe diuide the Land to the tribes and the families. † Whatſoeuer ſhal chance by lotte, that let either the more take, or the fewer. † This alſo is the number of the ſonnes of Leui by their families: Gerſon, of whom the familie of the Gerſonites: Caath, of whom the familie of the Caathites: Merari, of whom the familie of the Merarites. † theſe are the families of Leui: The familie of Lobni, the familie of Hebroni, the familie of Moholi, the familie of Muſi, the familie of Core. Howbeit Caath begatte Amram: † who had to wife Iochabed Amram maried his aunt: which ſheweth that the ſecond degree in conſanguinitie is not forbid by the law of nature; though it was after prohibited by a poſitiue law. Leuit. 18. the daughter of Leui, who was borne to him in Aegypt. She bare to Amram her husband ſonnes, Aaron and Moyſes, and Marie their ſiſter. † Of Aaron were borne Nadab and Abiu, and Eleazar and Ithamar: † of the which Nadab and Abiu died, when they had offered the ſtrange fyre before our Lord. † And al that were numbred, were twentie three thouſand of the male kind from one moneth and vpward: who were not reckened among the children of Iſrael, neither was their poſſeſſion geuen with the reſt. † This is the number of the children of Iſrael, that were enrolled by Moyſes and Eleazar the prieſt, in the champion countrie of Moab vpon Iordan againſt Iericho. † Among whom there was none of them that were numbered before by Moyſes and Aaron in the deſert of Sinai. † For our Lord had foretold that al ſhould die in the wilderneſſe And none remained of them, but Caleb the ſonne of Iephone, and Ioſue the ſonne of Nun.
CHAP. XXVII. Salphaads daughters ſuccede to their fathers inheritance. 8. And the law is eſtablished that for lack of ſonnes daughters shal inherite, and for lack alſo of daughters the next of kinne. 12. God commandeth Moyſes to aſcend into Mount Abarim, and thence view the promiſed Land, but fortelleth him that he shal die, and not goe into it. 15. He then prayeth God to prouide an other to lead the people, 18, and Ioſue is deſigned in preſence of Eleazar and the people.
AND there came the daughters of Salphaad, the ſonne of Hepher, the ſonne of Galaad, rhe ſonne of Machir, the ſonne of Manaſſes, who was the ſonne of Ioſeph: whoſe names are, Malaa, and Noa, and Hegla, and Melcha, and Therſa. † And they ſtood before Moyſes and Eleazar the prieſt, and al the princes of the people at the doore of the tabernacle of couenant, and ſaid: † Our father died in the deſert, neither was he in the ſedition, that was raiſed againſt our Lord vnder Core, but he died in For the general murmuring, wherof al the people were guiltie. cha. 14.
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. 29. his owne ſinne: he had no men children. Why is his name taken away out of his familie, becauſe he hath not a ſonne? Geue vs poſſeſſion among the kinne of our father. † And Moyſes referred their cauſe to the iudgement of our Lord. † Who ſaid to him: † The Daughters of Salphaad require a iuſt thing: geue them poſſeſſion among their fathers kinne, and let them ſuccede him in the inheritance. † And to the children of Iſrael thou ſhalt ſpeake theſe thinges: † When a man dieth without a ſonne, his inheritance ſhal paſſe to his daughter. † If he haue no daughter, he ſhal haue his brethren his ſucceſſours. † And if he haue no brethren neither, you ſhal geue the inheritance to his fathers brethren. † but if he haue no ſuch vncles by the father neither, the inheritance ſhal be geuen to them thar are the next of kinne. and this ſhal be to the children of Iſrael a holie ordinance by a perpetual law, as the Lord hath commanded Moyſes. † Our Lord alſo ſaid to Moyſes: Goe vp into this mountaine Abarim, and view from thence the Land which I wil geue to the children of Iſrael. † and when thou ſhalt haue ſeene it, thou alſo ſhalt goe to thy people, as thy brothet Aaron is gone: † becauſe you did offend me in the deſert Sin in the contradiction of the multitude, neither would you ſanctifie me before them vpon the waters. theſe are the waters of contradiction in
Cades of the deſert Sin. † To whom Moyſes anſwered: † Our Lord the God of the ſpirites of al flesh prouide a man, that may be ouer this multitude: † and may goe out and enter in before them, and bring them out, or bring them in: leſt the people of our Lord be as ſheepe without a Temporal Princes are alſo paſtors, or ſhepheards of the people: but this made not Ioſue ſupreme in ſpiritual cauſes. For it is clere in the next lines that he had but part of Moyſes his glorie, or office▪ and that was to be temporal prince, Eleazar being chief in cauſes ſpiritual, before vvhom and the multitude he was ordained Duke, but Eleazar conſulted God for him, and directed his principal actions, called here his going out, and going in.
paſtor. † And our Lord ſaid to him: Take Ioſue the ſonne of Nun, a man in whom is the Spirit, and put thy hand vpon him. † Who ſhal ſtand before Eleazar the prieſt and al the multitude: † and thou shalt geue him preceptes in the ſight of al, and part of thy glorie, that al the ſynagogue of the children of Iſrael may heare him. † For him, if anie thing be to be done, Eleazar the prieſt shal conſult the Lord. At his word shal he goe out and shal goe in, and al the children of Iſrael with him, and the reſt of the multitude. † Moyſes did as out Lord had commanded. And when he had taken Ioſue, he ſette him before Eleazar the prieſt, and al the aſſemblie of the people. † And impoſing his handes on his head, he repeted al thinges that our Lord had commanded.
CHAP. XXVIII. Special ſacrifices are appointed for euerie day in the morning and euening. 9. Likewiſe for euerie Sabbath day, 11. for the first day of euerie moneth, 16. for Paſch, 26. and for Penticost.
OVR Lord alſo ſaid to Moyſes: † Command the children of Iſrael, and thou shalt ſay to them: My oblation and breades, and burnt ſacrifice of moſt ſweete odour offer ye Varietie of Sacrifices for diuers times. in their times. † Theſe are the ſacrifices which you muſt offer: Two lambes of a yeare old without blemish daily for Euerie day twiſe. the euerlaſting holocauſt: † one you shal offer in the
1. morning, and the other at euen: † the tenth part of an ephi of floure, which shal be tempered with the pureſt oile, and shal haue the fourth part of an hin. † It is the continual holocauſt which you offered in Mount Sinai for a moſt ſweete odour of the burnt ſacrifice of the Lord. † and for a libament you shal offer of wine the fourth part of an hin for euerie lambe in the Sanctuarie of the Lord. † And the other lambe in like maner you shal offer at euen according to al the rite of the morning ſacrifice, and of the libamentes therof, an oblation of moſt ſweete odour to the Lord. † And on the
2. day of On the Sabbath day. the Sabbath, you shal offer two lambes of a yeare old without blemish, and two tenthes of flowre tempered
with oile in ſacrifice, and the libamentes † which are ritely powred euerie Sabbath for an euerlaſting holocauſt. † And
3. in The Neomenia, or new moone. the Calendes you shal offer an holocauſte to the Lord, two calues of the heard, one ramme, ſeuen lambes of a yeare old without blemish, † and three tenthes of flowre tempered with oile in ſacrifice for euerie calfe: and two tenthes of flowre tempered with oile to euerie ramme: † and the tenth part of a tenth of flowre tempered with oile in ſacrifice to euerie lambe. it is an holocauſt of moſt ſweete odour and burnt ſacrifice to the Lord. † And the libamentes of wine, that are to be powred for euerie victime, shal be theſe: The halfe part of an hin for euerie calfe, the third to a ramme, the fourth to alambe. this shal be the holocauſt through al monethes, that ſuccede one an other as the yeare turneth about. † A bucke goate alſo shal be offered to the Lord for ſinnes an euerlaſting holocauſt with his libamentes. † And in the firſt moneth, Paſch, or Phaſe. the fourtenth day of the moneth shal be the4. Phaſe of the Lord, † and the fiftenth day the ſolemnitie: ſeuen daies shal they eate azymes. † Of the which the firſt day ſhal be venerable and holie: no ſeruile worke ſhal you doe therein. † And you ſhal offer burnt ſacrifice an holocauſt to the Lord, two calues of the heard, one ramme, ſeuen lambes of a yeare old without blemish: † and the ſacrifice of euerie one of flowre which shal be tempered with oile, three tenthes to euerie calfe, and two tenthes to euerie ramme, † and the tenth part of a tenth, to euerie lambe, that is to ſay, to the ſeuen lambes. † And one bucke goate for ſinne, that expiation may be made for you, † beſide the morning holocauſt which you shal alwaies offer. † So shal you do euerie day of the ſeuen daies for a foode of the fire, and for a moſt ſweee odour to the Lord, which shal riſe of the holocauſt, and of the libamentes of euerie one. † The ſeuenth day alſo shal be moſt ſolemne and holie vnto you: no ſeruile5. worke shal you doe therein. † The day alſo of Pentecoſt▪
firſt fruites when you shal offer new fruites to the Lord, after that the weekes be accomplished, shal be venerable and holie: no ſeruile worke shal you doe therein. † And you shal offer an holocauſt for a moſt ſweete odour to the Lord, two calues of the heard, one ramme, and ſeuen Lambes of a yeare old without blemish: † and in the ſacrifices of them three tenthes of flowre tempered with oile to euerie calfe, to euerie ramme
two, † euerie lambe the tenth part of a tenth, which together are ſeuen lambes. a goate alſo † which is ſlaine for expiation: beſide the euerlaſting holocauſt and the libamentes therof. † Al shal you offer without blemish with their libamentes.
CHAP. XXIX. In the ſeuenth moneth are celebrated with particular ſacrifices the feaſtes of Trumpets, 7. of Expiation, 12. of Tabernacles, 35. and of Aſſemblie and Collection.6.
THE Feaſt of Trumpets. firſt day alſo of the ſeuenth moneth ſhal be venerable and holie vnto you. no ſeruile worke shal you doe therein, becauſe it is the day of ſounding and of trumpetes. † And you shal offer an holocauſt for a moſt ſweete odour to the Lord, one calfe of the heard one ramme, and ſeuen lambes of a yeare old without blemish: † and in their ſacrifices of floure tempered with oile three tenthes to euerie calfe, two tenthes to a ramme, † one tenth to a lambe, which together are ſeuen lambes: † and a bucke goate for ſinne, which is offered for the expiation of the people, † beſides the holocauſt of the Calendes with the ſacrifices therof, and the euerlaſting holocauſt with the accuſtomed libamentes. With the ſame ceremonies shal you offer burnt ſacrifice for a7. moſt ſweete odour to the Lord. † The Feaſt of Expiation. tenth day alſo of this ſeuenth moneth shal be holie and venerable vnto you, and you shal For remiſſiō of ſinnes the penitents did cooperate by penal workes of faſting and abſtinence, from euen vntil euen▪ Leuit. 23.
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2. S. Aug. q. 57. in Num. Theod. q. 32. in Leuit.
afflict your ſoules: no ſeruile worke shal you doe therein. † And you shal offer an holocauſt to the Lord for a moſt ſweete odour, one calfe of the heard, one ramme, ſeuen Lambes of a yeare old without blemish: † and in their ſacrifices of floure tempered with oile three tenthes to euerie calfe, two tenthes to the ramme, † the tenth part of a tenth to euerie lambe, which are in al ſeuen lambes: † and a bucke goate for ſinne, beſides theſe thinges that are wont to be offered for offence vnto expiation, and for the euerlaſting holocauſt with their ſacrifice & libamentes. † But the Feaſt of Tabernacles. fiftenth day of the ſeuenth moneth, which shal be vnto you holie and venerable, no ſeruile worke shal you doe therein, but you8. shal celebrate the ſolemnitie to the Lord ſeuen daies. † and you shal offer an holocauſt for a moſt ſweete odour to the Lord, calues of the heard thirtene, rammes two, lambes of a yeare old without blemish fourtene: † & in their libamentes
of flowre tempered with oile three tenthes to euerie calfe, which are together thirtene calues: and two tenthes to euerie ramme, that is, together to two rammes, † and the tenth part of a tenth to euerie lambe, which are together fourtene lambes: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifice, and the libament therof. † The next day you shal offer calues of the heard twelue, two rammes, lambes a yeare old without blemish fourtene: † and the ſacrifices and libamentes of euerie one to the calues and the rammes and the lambes you shal ritely celebrate: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifice and libament therof. † The third day you shal oſter eleuen calues, two rammes, lambes of a yeare old without blemish fourtene: † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you shal ritely celebrate: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifice, and libament therof. † The fourth day you ſhal offer ten calues, two rammes, lambes a yeare old without blemish fourtene: † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you ſhal titely celebrate▪ † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifice therof and libament. † The fifth day you shal offer nine calues, two rammes, lambes of a yeare old without blemish fourtene: † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you shal ritely celebrate: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifices therof and libament. † The ſixt day you shal offer eight calues, two rāmes, lambes of a yeare old without blemish fourtene: † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you shal ritely celebrate: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte, and the ſacrifice therof and libament. † The ſeuenth day you shal offer ſeuen calues, and two rammes, lambes of a yeare old without blemish fourtene: † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you9. shal ritely celebrate: † and a bucke goate for ſinne, beſide the euerlaſting holocauſte and the ſacrifice therof and libament. † The Feaſt of Aſſemblie, and Collection. eight
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is moſt ſolemne, no ſeruile
you doe therin, † offering an holocauſte for a moſt ſweete odour to the Lord, one calfe, one ramme, lambes of a yeare old with out blemish ſeuen. † and the ſacrifices and the libamentes of euerie one to the calues and the rammes and the lambes you shal ritely celebrate: † and a bucke goate for ſinne, beſides the euerlaſting holocauſte, and the ſacrifice therof and libament. † Theſe thinges shal you offer to the Lord in your ſolemnites: beſides your vowes and voluntarie oblations in holocauſte, in ſacrifice, in libament, and in pacifique hoſtes.
CHAP. XXX. Voluntarie vowes or oathes of men; 14. of maides in their fathers houſes, 7. or newly maried; 10. of widowes, or wiues diuorced, 11. and of wiues in their husbands houſes: and how they bind, or are made fruſtrate.
AND Moyſes told the children of Iſrael al thinges that our Lord had commanded him: † and he ſpake to the princes of the tribes of the children of Iſrael: This is the word that our Lord hath commanded: † If any man He that voweth abſtinence from a thing lawful, maketh it vnlawful to him ſelfe by his vow. S. Aug. q. 56. in Num.
make a vowe to our Lord, or binde him ſelf by an oath: he shal not make his word fruſtrate, but al that he promiſed he shal fulfil. † If a woman vowe any thing, and binde herſelf with an oath, ſhe that is in her fathers houſe, and as yet in maydens age: if her father know the vowe that she promiſed, and the oath wherwith she bound her ſoule, and hold his peace, ſhe shal be bound to the vowe: † Whatſoeuer she promiſed and ſware, she shal fulfil in deede. † but if immediatly as he heareth it, her father do gaine ſay it, both her vowes and her othes“ shal be fruſtrate, neither shal she be bound to the promiſſe, for that her father hath gaineſaid it. † If she haue a husband, and vowe any thing, and the word once going out of her mouth binde her ſoule by an oath: † the day that her husband heareth it, and doth not gaine ſay it, she shal be bound to the vowe, and shal render whatſoeuer she promiſed. † but if as ſowne as he heareth he gaine ſay it, and make her promiſes fruſtrate, and the wordes wherwith she had bound her ſoule: our Lord wil be In this caſe God wil not impute it to her for a sīne. S. Aug. q. 58. propitious to her. † The widowe, and she that is deuorced whatſoeuer they vowe, they shal render. † The wife in the houſe of her husband, when she hath bound her ſelf by vowe and by oath, † if her husband heare, and hold his peace, neither doe
gayneſay the promiſſe, she shal render whatſoeuer she had promiſſed. † but if forthwith he gayneſay it, she shal not be holden bound to the promiſſe: becauſe her husband gayneſaid it, and our Lord wil be propitious to her. † If she vowe and binde her ſelfe by oath, to By afflicting of the ſoule
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here vnderſtood, reſtraining ſenſual delectation. S. Aug. q. 57. in Num.
afflict her ſoule by faſting, or abſtinence from other thinges, it shal be in the arbitrement of her husband, whether she shal do it, or not do it. † and if the husband hearing it hold his peace, and differre ſentence til an other day: whatſoeuer she had vowed and promiſed, she shal render: becauſe immediatly as he heard it, he held his peace. † but if he gayneſay it after that he knew it, The huſbād reuoking his conſent, once geuen by word, or by ſilence to his wiues vow, ſinned, but the wife was bound to obey him, and ſo was excuſed. him ſelfe shal beare her iniquitie. † Theſe are the lawes, which our Lord appointed to Moyſes betwen the husband and the wife, betwene the father and the daughter, that is as yet in maidens age, or that abideth in her fathers houſe.
ANNOTATIONS. CHAP. XXX.
6. Shal be fruſtrate] Vowes, which fathers and huſbandes could fruſtrate'Vowes of things not commanded. in their daughters and wiues, muſt needes be ment of things not commanded by God. For it was not in their powre to diſpence in Gods precepts. As for example, touching the feaſt of Expiration, it was not in the arbitrement of fathers and huſbandes (as here it was v. 14) whether their daughters and wiues ſhould faſt or no: but was abſolutely ſaied: (Leuit. 23. v. 29.)
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uerie ſoule that is not afflicted (that is, which faſteth not) this day, shal perish out of his people. And ſo inS. Aug, q. 57. in Num. other precepts were neceſſarie obligations. Beſides which it is gratful alſo to God, that his ſeruantes bind them ſelues to other good workes, wherto they are not otherwiſe bound.
CHAP. XXXI. The Madianites are ſlaine in battle, for that they had drawen the people of Iſrael to ſinne. 11. The praye is brought to Moyſes, 14. VVho being angrie that the wemen (which were the occaſion of ſinne) are ſaued aliue, commandeth to k
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lal the male children, and al the wemen ſauing only virgins. 19. The ſouldiars are purified, as alſo the praye, 26. and then diuided among the victours, and other people, taking out portions for the Leuites. 48. The princes of the hoſte geue free offerings to our Lord.
AND our Lord ſpake to Moyſes, ſaying: † Reuenge firſt the children of Iſrael on the Madianites, and ſo thou ſhalt be gathered to thy people. † And Moyſes forthwith ſaid: Arme of you men to fight, which may take the
reuenge of our Lord on the Madianites. † Let a thouſand men of euerie tribe be choſen of Iſrael to be ſent to the warre. † And they gaue a thouſand of euerie tribe, that is to ſay, twelue thouſand wel appointed to fight: † whom Moyſes ſent with Phinees the ſonne of Eleazar the prieſt, and the holie veſſel, and the trumpettes to ſound he deliuered to him. † And when they had fought againſt the Madianites and had ouercome, al the men they ſlew, † and their kinges Eui, and Recem, and Sur, and Hur, and Rebe, fiue princes of the Nation: VVith whō he ſinned, with them he was alſo iuſtly puniſhed. Balaam alſo the ſonne of Beor they killed with the ſword. † And they tooke their wiues, and litle ones, and al their goodes: whatſoeuer they had bene able to make, they ſpoiled: † as wel cities as townes and caſtels the fire did conſume. † And they tooke the praye, and al thinges that they had taken as wel of men as of beaſtes, † and they brought them to Moyſes, and Eleazar the prieſt, and to al the multitude of the children of Iſrael. but the reſt of the implementes they caried to the campe in the champion countries of Moab, beſide Iordan againſt Iericho. † And Moyſes and Eleazar the prieſt went forth, and al the princes of the ſynagogue to meete them without the campe. † And Moyſes being angrie with the princes of the hoſte, the tribunes, and the centurions that were come from the battle, † ſaid: Why haue you reſerued the wemen? † Are not theſe they, that deceiued the children of Iſrael at the ſuggeſtion of Balaam, and made you preuaricate againſt our Lord vpon Theſe wemen bringing imagies of Beelphogot, cauſed the Iſraelites to offer ſacrifice to him, before they ſhould committe fornication with them. the ſinne of Phogor, whereupon alſo the people was ſtroken? † Therfore kil al whatſoeuer is of the male ſexe, among In more deteſtation of the parents ſinne, God cō
manded to kil theſe children & ſo they were preuented, from committing the like crimes. But ordinarily, wemen & children ought not to be ſlaine after the victorie. Deut. 20. v. 14. the litle ones alſo: and the wemen, that haue knowne men in carnal copulation, ſlea ye: † but the gyrles and al the wemen that are virgins reſerue to you: † and tarying without the campe ſeuen dayes. He that hath killed a man, or touched him that is killed, ſhal be expiated the third day and the ſeuenth. † And of al the praye, whether it be garment, or veſſel, and ſome thing prepared for implementes, of goates skinnes, and heare, and wood shal be expiated. † Eleazar alſo the prieſt ſpake to the hoſte, that had fought, in this maner: This is the precept of the law, which our Lord hath commanded Moyſes: † Gold, and ſiluer, and braſſe, and yron, and leade, and tinne, † and al that may paſſe through the fyre, shal be purged by fyre, but whatſoeuer can not
abide the fire, shal be ſanctified with the water of expiation: † and you shal wash your garmentes the ſeuenth day, and being purified, afterward you shal enter into the campe. † And our Lord ſaid to Moyſes: † Take the ſumme of thoſe thinges, that were taken from man vnto beaſt, thou and Eleazar the prieſt and the princes of the multitude: † and thou shalt diuide the praye equally betwene them, that fought & went forth to the warre, and betwen the reſt of the multitude. † and thou shalt ſeparate a portion to the Lord from them, that fought and were in the battle, one ſoule of fiue hundred as wel of mankind as of oxen and aſſes and sheepe, † and thou shalt geue it to Eleazar the prieſt, becauſe they are the firſt fruites of the Lord. † Out of the halfe part alſo of the children of Iſrael thou shalt take the fiftith head of mankind, and of oxen, and aſſes, and sheepe, and of al beaſtes, and thou shalt geue them to the Leuites, that watch in the cuſtodies of the tabernacle of the Lord. † And Moyſes and Eleazar did, as our Lord commanded. † And the praye which the hoſte had taken, was of sheepe ſix hundred ſeuentie fiue thouſand, † of oxen ſeuentie two thouſand, † of aſſes ſixtie one thouſand. † The ſoules of the folkes of the female ſexe, that had not knowne men, thirtie two thouſand. † And the halfe part was geuen to them, that had bene in the battle, of sheepe three hundred thirtie ſeuen thouſand fiue hundred: † of the which for the portion of our Lord were reckened sheepe ſix hundred ſeuentie fiue. † And of the thirtie ſix thouſand oxen, oxen ſeuentie and two: † of the thirtie thouſand fiue hundred aſſes, aſſes ſixtie one: † of the ſoules of mankind ſixtene thouſand, there fel to the portion of our Lord thirtie two ſoules. † And Moyſes deliuered the number of the firſt fruites of our Lord to Eleazar the prieſt, as it had bene commanded him, † of the halfe part of the children of Iſrael, which he had ſeparated to them, that had bene in the battle. † But of the halfe part that had chanced to the reſt of the multitude, that is to ſay, of the three hundred thirtie ſeuen thouſand fiue hundred ſheepe, † and of the thirtie ſix thouſand oxen, † and of the thirtie thouſand fiue hundred aſſes, † and of the ſixtene thouſand of mankind, † Moyſes tooke the fiftith head, and gaue it to the Leuites, that watched in the tabernacle of our Lord, as our Lord had commanded. † And when the princes
of the hoſte were come to Moyſes, and the tribunes, and centurions, they ſaid: † We thy ſeruantes haue reckened the number of the warryers, which we had vnder our hand: and not ſo much as one verily was lacking. † For this cauſe we offer in the donaties of our Lord euerie one that which we could finde in the praye of gold, garters and tablettes, ringes and braceletes, and cheynes, that thou maieſt, pray to our Lord for vs. † And Moyſes and Eleazar the prieſt receiued al the gold in diuerſe formes, † in weight ſixtene thouſand, ſeuen hundred fiftie ſicles of the tribunes and of the centurions. † For that which euerie one had ſpoiled in the praye, was his owne. † And that which was receiued they brought into the tabernacle of teſtimonie, for a monument of the children of Iſrael before our Lord.
CHAP. XXXII. The children of Ruben and Gad, demanding to haue inheritance on that ſide Iordan, where they yet are, 7. Moyſes iuſtly rebuketh them; 16. yet vpon condition that they wil march firſt ouer Iordan, and remaine the firſt in battle, til the land be ſubdued to the children of Iſrael, 28. he granteth to them, and the halfe tribe of Manaſses, that which they request.
AND the children of Ruben and Gad had much cattel, and they had in beaſtes an infinite ſubſtance. And when they had ſeene Iazer and Galaad fitte countries for to feede cattel, † they came to Moyſes and Eleazar the prieſt, and the princes of the multitude, and ſaid: † Ataroth, and Dibon, and Iazer, and Nemra, Heſebon, and Eleale, and Sabam, and Nebo, and Beon, † the land, which our Lord ſmote in the ſight of the children of Iſrael, is of a verie plentiful ſoile for the feeding of beaſtes: and we thy ſeruantes haue very much cattel: † and we pray thee if we haue found grace before thee, that thou geue vs thy ſeruantes the ſame in poſſeſſion, and A right figure of thoſe that would poſſeſſe heauen without labour or danger. But none shal be crovvned vnles he ſtriue lavvfully. 2. Tim. 2. make vs not paſſe ouer Iordan † To whom Moyſes anſwered: Why shal your brethren goe to ſight, and wil you ſitte here? † Why ſubuert you the mindes of the children of Iſrael, that they may not be bold to paſſe into the place, which our Lord wil geue them? † Did not your fathers ſo, when I ſent from Cadesbarne to view the Land? † And when they were come as farre as the Valley of cluſter, hauing viewed al the countrie, they ſubuerted the hart of the children of Iſrael, that they should not enter the
coaſtes, which our Lord gaue them. † Who being wrath ſware, ſaying: † If theſe men, that came vp out of Aegypt, from twentie yeares and vpward, shal ſee the land, which vnder othe I promiſed to Abraham, Iſaac, and Iacob: and they would not folow me, † except Caleb the ſonne of Iephone the Cenezeite, and Ioſue the ſonne of Nun: theſe haue fulfilled my wil. † And our Lord being wrath agaynſt Iſrael, led him about through the deſert fourtie yeares, vntil the whole generation was conſumed, that had done euil in his ſight. † And behold, quoth he, you are riſen vp in ſteed of your fathers, the ofſpring and diſciples of ſinful men, to augment the furie of our Lord agaynſt Iſrael. † But if you wil not folow him, he wil leaue the people in the wilderneſſe, and you shal be the cauſe of the death of al. † But they coming nere, ſaid: We wil make shepcottes, and ſtalles for our cattel, for our litle ones alſo fenſed cities: † and we our ſelues armed and girded wil march on to battle before the children of Iſrael, vntil we bring them in vnto their places. Our litle ones and whatſoeuer we can haue, shal be in walled cities, becauſe of the lying of wayte of the inhabitantes. † We wil not returne into our houſes, vntil the children of Iſrael poſſeſſe their inheritance: † neither wil we ſeeke any thing beyound Iordan, becauſe already we haue our poſſeſſion on the eaſt ſide therof. † To whom Moyſes ſaid: If you doe that you promiſſe, march on wel appointed before our Lord to fight: † and let euerie man of warre paſſe ouer Iordan, vntil our Lord ſubuert his enemies, † and al the Land be ſubdued to him: then shal you be blameleſſe before our Lord and before Iſrael, and you shal obteyne the countries that you would in the ſight of our Lord. † But if you doe not, that which you ſay, no man can doubt but you ſinne againſt God: and know ye that your ſinne shal apprehend you. † Build therfore cities for your litle ones, and sheepecotes and ſtalles for your sheepe and cattel: and accomplish that which you haue promiſed. † And the children of Gad and Ruben ſaid to Moyſes: We are thy ſeruantes, we wil do that which our lord commandeth. † We wil leaue our litle ones, and our wiues, and sheepe, and cattel in the cities of Galaad: † and we thy ſeruantes al wel appoynted wil march on to the warre, as thou my lord speakeſt. † Moyſes therfore commanded Eleazar the prieſt, and Ioſue
the ſonne of Nun, and the princes of the families by the tribes of Iſrael, and he ſaid to them: † If the children of Gad, and the children of Ruben paſſe with you ouer Iordan al armed to the warre before our Lord, and the Land be ſubdued to you: geue them Galaad in poſſeſſion. † But if they wil not paſſe armed with you into the Land of Chanaan, let them take places to dwel in among you. † And the children of Gad, and the children of Ruben anſwered: As our lord hath ſpoken to his ſeruantes, ſo Wil we doe: † our ſelues atmed wil march before our Lord into the Land of Chanaan, and we confeſſe that we haue already receiued our poſſeſſion beyond Iordan. † Moyſes therfore gaue to the children of Gad and Ruben, and to the halfe tribe of Manaſſes the ſonne of Ioſeph, the kingdome of Sehon king of the Amorrheite, and the kingdome of Og king of Baſan, and their land and the cities therof round about. † Therfore the ſonnes of Gad built Dibon, and Ataroth, and Aroer, † and Etroth, and Sophan, and Iazar, and Iegbaa, † and Bethnemra, and Betharan, cities fenſed, aud sheepecotes for their sheepe. † But the children of Ruben builded Heſebon, and Eleale, and Cariathaim, † and Nabo, and Baalmeon changing their names, Sabama alſo: geuing names to the cities, which they had built. † Moreouer the children of Machir, the ſonne of Manaſſes went into Galaad, and waſted it killing the Amorrheite the inhabiter therof. † Moyſes therfore gaue the land of Galaad to Machir the ſonne of Manaſſes, who dwelt in it. † And Iair the ſonne of Manaſſes went, and tooke the villages therof, which he called Hauoth Iair, that is tho ſay, the Villages of Iair. † Nobe alſo went, and tooke Canath with the villages therof: and he called it by his owne name Nobe.
CHAP. XXXIII. The 42. manſions of The children of Iſrael betwen Aegype and the Land of promiſe are recited. 50. they are commanded to kil al the inhabitents, to purge the land of idolatrie, and diuide it among them.
THESE are Theſe remonings, and camping places ſignifie by what degrees chriſtians leauing ſinnes, and folowing Chriſt (our guide) may come to perfect pietie. S. Hierom. de manſ. 42. ad Fahiol.
the manſions of the children of Iſrael, that went out of Aegypt by their troupes in the hand of “Moyſes and Aaron, † which Moyſes deſcribed according to the places of the campe, which by our Lords commandement they changed. † They children of Iſrael therfore departing
from Rameſſes the firſt moneth, the fiftenth day of the firſt moneth, the morow after they made the Phaſe, in a mightie hand, al the Aegyptians ſeeing them, † and burying their firſt borne, which our Lord had ſtrooken (yea and on their goddes alſo he had exerciſed vengeance) † they camped in Soccoth. † And from Soccoth they came into Etham, which is in the vttermoſt borders of the wilderneſſe. † Departing thence they came ouer againſt Phihahiroth, which looketh toward Beelſephon, and camped before Magdal. † And departing from Phihahiroth, they paſſed through the middes of the ſea into the wilderneſſe: and walking three dayes through the deſerr Etham, they camped in Mara. † And departing from Mara, they came into Elim, where there were the twelue fountaines of waters, and the ſeuentie palme trees: and there they camped. † But departing thence alſo, they pitched their tentes vpon the Redde ſea. And departing from the Redde ſea, † they camped in the defert Sin. † From whence departing, they came into Daphca. † And departing from Daphca, they camped in Alus. † And departing from Alus, they pitched their tentes in Raphidim, where the people wanted water to drinke. † And departing from Raphidim, they camped in the deſert of Sinai. † But departing alſo from the deſert Sinai, they came to the Sepulchres of concupiſcence, † And departing from the Sepulchres of concupiſcence, they camped in Haſeroth. † And from Haſeroth they came into Rethma. † And departing from Rethma, they camped in Remmonphares. † Whence departing they came into Lebna. † From Lebna they camped in Reſſa. † And departing from Reſſa, they came into Ceelatha. † Whence departing, they camped in the mountayne Sepher. † Departing from the mountayne Sepher, they came into Harada. † Thence departing, they camped in Maceloth. † And departing from Maceloth, they came into Thahath. † From Thahath they camped in Thare. † Whence departing, they pitched their tentes in Methca. † And from Methca they camped in Heſmona. † And departing from Heſmona, they came into Moſeroth. † And from Moſeroth they camped in Beneiaacan. † And departing from Beneiaacan, they came into the mount Gadgad. † Whence departing, they camped in Ietebatha. † And from Ietebatha they came into Hebrona. † And departing
from Hebrona, they camped in Aſiongaber. † Thence departing, they came into the deſert Sin, this is Cades. † And departing from Cades, they camped in the mount Hor, in the vttermoſt borders of the Land of Edom. † And Aaron the prieſt went vp into the mountayne Hor at the commandement of our Lord: and there he died the fourtith yeare of the coming forth af the children of Iſrael out of Aegypt, the fifth moneth, the firſt day of the moneth, † when he was an hundred three and twentie yeares old. † And the Chananeire king of Arad, who dwelt toward the ſouth. heard that the children of Iſrael were come into the Land of Chanaan. † And departing from the mountayne Hor, they camped in Salmona, † Whence departing, they came into Phunon. † And departing from Phunon, they camped in Oboth. † And from Oboth they came into lieabarim, which is in the borders of the Moabites. † And departing from Lieabarim they pitched their tentes in Dibongad. † Whence departing, they camped in Helmondeblathaim. † And departing from Helmondeblathaim, they came to the mountaynes Abarim againſt Nabo. † And departing from the mountaines Abarim, they paſſed to the champion countries of Moab, von Iordan, againſt Iericho. † And there they camped from Bethſimoth vnto Abelſatim in the plainer places of the Moabites, † where our Lord ſpake to Moyſes: † Command the children of Iſrael, and ſay to them: When you shal haue paſſed Iordan, entring the Land of Chanaan, † deſtroy al the inhabitants of that Land: breake their titles, and burſt to fitters their ſtatues, and waſt al their excelſes, † cleanſing the Land, and dwelling in it. for I haue geuen it you in poſſeſſion, † which you shal diuide among you by lotte. To the moe you shal geue the larger, and to the fewer the ſtraiter. To euerie one as the lotte shal fall, ſo shal the inheritance be geuen. By the tribes and the families the poſſeſſion shal be diuided. † ButDanger to thoſe that deſtroy not infidelitie, and al enormious ſinnes, which dwelt in their ſoules before their conuerſion. if you wil not kil the inhabitantes of the Land: they that remaine, shal be vnto you as it were nailes in your eyes, and ſpeares in your ſides, and they shal be your aduerſaries in the Land of your habitation: † and whatſoeuer I had thought to do to them, I wil do to you.
ANNOTATIONS. CHAP. XXXIII.
1 Moyſes and Aaron.] Moyſes by whom the Law was geuen, and Aaron inTwo handes which worke ſaluation. whom Prieſthood was eſtabliſhed, ſignified good workes, and the right worſhip of God. Of which (ſaieth S. Hierom) each one needeth the other. For neither doth it profite thee to exerciſe vertues vnles thou knoweſt thy Creator: nor the worſhipìng of God auaileth thee to ſaluation, vnles thou ſulfil the precepts of thy Maker. By theſe two handes, as with two Seraphims we breake out into confeſſion of the holie Trinitie, ſaying: Holie, holie, holie Lord God of
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oaſtes. Epiſt. ad Fabiol de 42. Manſ.
CHAP. XXXIIII. The ſituation and limites of Chanaan, towards the South, the VVeaſt, the North, and the East. 13. which must be diuided by lotte among nine tribes and a halfe (the other two and a half hauing their partes ouer Iordan) 16. with the names of the perſons that shal make the diuiſion.
AND our Lord ſpake to Moyſes, ſaying: † Command the children of Iſrael, and thou ſhalt ſay to them: when you are entred into the Land of Chanaan, and it ſhal be fallen vnto you by lotte in poſſeſſion, it ſhal be limited by theſe borders: † The ſouthſide ſhal beginne from the wilderneſſe Sin, which is beſide Edom: and it ſhal haue toward the Eaſt Otherwiſe called the dead ſea, where Sodom and Gomort had ſtood. the moſt ſalt ſea for the limites. † The which ſhal compaſſe the ſouth ſide by the aſcending of A mountaine ſo called of the multitude of ſcorpions, which were in it. the Scorpion, ſo that they ſhal paſſe into Senna, and reach toward the South as farre as Cadesbarne, from whence the frontiers shal goe forth to the towne named Adar, and shal reach as farre as Aſemona. † And the border shal goe round about from Aſemona to the Torrent of Aegypt, and shal end in the shore of the Mediterraneal ſea, called great in reſpect of the lakes in the holie Land. great ſea. † And the weſt ſide shal beginne from the great ſea, and the ſame shal be the limite therof. † Moreouer toward the North part the borders shal beginne from the greate ſea, reaching vnto the Mount of Libanus. moſt high mountaine, † from he which they shal come vnto Emath as farre as the borders of Sedada: † and the frontiers shal goe as farre as Sephorna, and the towne Enan. Theſe shal be the borders in the North part. † From thence they shal marke out the boundes toward the Eaſt ſide from the village Enan vnto Sephama, † and from Sephama the boundes shal goe downe vnto Rebla againſt the fountaine Daphnim: from thence they shal come
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aſtward to the ſea Cenereth, † and shal
reach as farre as Iordan, and at the laſt shal be cloſed in by the moſt ſalt ſea. This you shal haue for your Land by the boundes therof round about. † And Moyſes commanded the children of Iſrael, ſaying: This shal be the Land, which you shal poſſeſſe by lotte, and which our Lord hath commanded to be geuen to the nine tribes, and to the halfe tribe. † For the tribe of the children of Ruben by their families, and the tribe of the children of Gad according to the number of their kinredes, the halfe alſo of the tribe of Manaſſes, † that is, two tribes and an halfe, haue taken their portion beyond Iordan againſt Iericho at the eaſt ſide. † And our Lord ſaid to Moyſes: † Theſe are the names of the men, that ſhal diuide the Land vnto you, Eleazar the prieſt, and Ioſue the ſonne of Nun, † and one prince of euerie tribe, † whoſe names are theſe: Of the tribe of Iuda, Caleb the ſonne of Iephone. † Of the tribe of Simeon, Samuel the ſonne of Ammiud. † Of the tribe of Beniamin Elidad the ſonne of Chaſelon. † Of the tribe of the children of Dan, Bocci the ſonne of Iogh. † Of the children of Ioſeph of the tribe of Manaſſes, Haniel the ſonne of Ephod. † Of the tribe of Ephraim, Camuel the ſonne of Sephthan. † Of the tribe of Zabulon, Eliſaphan the ſonne of Pharnach. † Of the tribe of Iſſachar, duke Phaltiel the ſonne of Ozan. † Of the tribe of Aſer, Ahiud the ſonne of Salomi. † Of the tribe of Nephthali: Phedael the ſonne of Ammiud. † Theſe are they whom our Lord commanded to diuide the Land of Chanaan to the children of Iſrael.
CHAP. XXXV. Cities and ſuburbes are appointed for the Leuites, among the other tribes. 6. Of which ſix shal be for refuge of ſuch as vnwittingly kil anie man, 22. where, keping them ſelues til the death of the high Priest, they shal be ſafe. 30. VVilful murtherers conuicted (ſo it be by more then one witnes) must die forthwith.
THESE thinges alſo ſpake our Lord to Moyſes in the champion countries of Moab vpon Iordan, againſt Iericho: † Command the children of Iſrael that they geue vnto the Leuites of their poſſeſſions † cities to dwel in, and their ſuburbes round about: that them ſelues may abide in the townes, and the ſuburbes may be for their cattel and beaſtes: † which from the walles of the cities outward,
round about, ſhal reach the ſpace of a thouſand paces. † Toward the Eaſt shal be two thouſand cubites: and toward the South in like manner ſhal be two thouſand: toward the ſea alſo, which looketh to the Weſt, ſhal be the ſame meaſure: and the North part ſhal be limitted with equal boundes. And the cities ſhal be in the middes, and the ſuburbes without. † And of the ſame townes, which you ſhal geue to the Leuites, ſix ſhal be ſeparated for the ayde of fugitiues, that he may flee to them which hath shed bloud: and beſide theſe other fourtie two townes, † that is, in al fourtie eight with their ſuburbes. † And thoſe cities, that shal be geuen of the poſſeſſions of the children of Iſrael, from them that haue more, moe shal be taken away: and that haue leſſe, fewer. Eache shal geue townes to the Leuites according to the meaſure of their inheritance. † Our Lord ſaid to Moyſes: † Speake to the children of Iſrael, & thou shalt ſay to them: When you shal haue paſſed ouer Iordan into the Land of Chanaan, † determine what cities shal be for the ſuccour of fugitiues, that haue not voluntaryly shed bloud: † in which when the fugitiue shal be, the kinſeman of him that is killed can not kil him, vntil he ſtand in the ſight of the multitude, and his cauſe be iudged. † And of thoſe cities, that are ſeparated for refuge of the fugitiues, † three shal be beyond Iordan, and three in the Land of Chanaan, † as wel for the children of Iſrael as for ſtrangers and ſoiouners, that he may flee to them, which hath not voluntaryly shed bloud. † If any man ſtrike with yron, and he die that was ſtrooken, he shal be guiltie of murder, and him ſelf shal die. † If he caſt a ſtone, and he that is ſtrooken die: he ſhal be punished in like manner. † If he that is ſtrooken with wood die, he ſhal be reuenged by the ſtrikers bloud. † The kinſman of him that is ſlaine, shal kil the murderer, Yet not before ſentenc
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. 12. & 24. S. Aug. q. 65. in Num.
as ſowne as he apprehendeth him, he shal kil him. † If through hatred one push a man, or caſt any thing at him by ſtratageme: † or being his enemie, ſtrike him with his hand, and he die: the ſtriker shal be guiltie of murder. the kinſeman of him that is ſlaine as ſowne as he findeth him, shal kil him. † But if by chance medlie, and without hatred, † and enemitie, he do any of theſe thinges, † and this be proued in the hearing of the people, and the queſtion debated betwen him that ſtroke, & the next of bloud: † the innocent shal be deliuered
from the hand of the reuenger, & by ſentence shal be brought backe into the citie, to which he had fled, and he shal tarie there, Myſtically this ſignified, that the way to true life was not open before Chriſts death Theodor. q. 51. in Num. S. Grig. ho. 6. in Ezechielem.
vntil the High prieſt, that is anointed with the holie oile, do die. † If the murderer be found without the limites of the cities, that are deputed to the banished, † and be ſtrooken of him that is the reuenger of bloud: he shal be guiltles that killed him. † For the fugitiue ought to haue ſtayed in the citie vntil the death of the High prieſt. And after he is dead, then shal the murderer returne into his countrie. † Theſe thinges shal be perpetual, and for an ordinance in al your habitations. † The murderer shal be punished by witneſſes: none shal be condemned, at the teſtimonie of one man. † You shal not take a price of him, that is guiltie of bloud, he alſo shal die forth with. † The banished and fugitiues before the death of the High prieſt may by no meanes returne into their owne cities. † Pollute not the land of your habitation, which is polluted with the bloud of innocentes: neither can it otherwiſe be expiated, but by his bloud, that shedeth an other mans bloud. † And ſo shal your poſſeſſion be cleanſed my ſelf abyding with you. For I am the Lord that dwel among the children of Iſrael.
CHAP. XXXVI. That the inheritances may not be alienated from one tribe to an other, al muſt marrie within their owne tribes.
AND the princes alſo of the families of Galaad, the ſonne of Machir, the ſonne of Manaſſes of the ſtocke of the children of Ioſeph came: and ſpake to Moyſes before the princes of Iſrael, and ſaid: † Our Lord hath commanded thee our lord that thou shouldeſt by lotte diuide the Land to the children of Iſrael, and that to the daughters of Salphaad our brother thou shouldeſt geue the poſſeſſion dew to their father: † Whom if men of an other tribe take to wiues, their poſſeſſion shal folow, and being tranſlated to an other tribe, it shal be a diminishing of our inheritance. † And ſo it shal come to paſ
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e, that when the Iubilee, that is the fiftith yeare of remiſſion is come, the “diſtribution of the lottes shal be confounded, and the poſſeſſion of one shal paſſe to others. † Moyſes anſwered the children of Iſrael, and as our Lord commanded, ſaid: The tribe of the children of Ioſeph hath ſpoken rightly. † And this law is promulgated of our Lord
touching the daughters of Salphaad: Let them marrie to whom they wil, onlie that it be to the men of their owne tribe: † leſt the poſſeſſion of the children of Iſrael be mingled from tribe into tribe. For Al were not bound by this law to marie; but al that would marrie muſt contract within their owne tribe. al men shal marrie wiues of their owne tribe and kinred: † and al wemen ſhal take huſbandes of the ſame tribe: that the inheritance may remaine in the families, † and that the tribes be not mingled among themſelues, but remaine ſo † as they were ſeparated by our Lord. And the daughters of Salphaad did as it had beene commanded: † and Maala, and Therſa, and Hegla, and Melcha, and Noa were married to the ſonnes of their vncle by their father † of the familie of Manaſſes, who was the ſonne of Ioſeph: and the poſſeſſion, that had beene allotted to them, remained in the tribe and familie of their father. † Theſe are the commandementes and iudgementes, which our Lord commanded by the hand of Moyſes to the children of Iſrael, in the champion countries of Moab vpon Iordan againſt Iericho.
ANNOTATIONS. CHAP. XXXVI.
4. Diſtribution of lottes] By reaſon of two former lawes, the one (Leuit. 25.) prouiding that inheritance of landes ſhould not be ſold, nor otherwiſe alienated, but vntil the Iubilee yeare, and then returne to him, or his heyres, toReſtrant in Mariages alſo for a temporal▪ cauſe. whom it pertained before; the other (Num. 27.) ordaining that for lack of a ſonne, daughters ſhould enherite; this difficultie did riſe; in caſe an enheretrixe did marrie a man of an other tribe, her landes by that meanes ſhould paſſe from tribe to tribe, and not be reſtored in the Iubilee yeare. For auoiding of which inconuenience a further law is made, that none shal marrie out of their owne tribe.
Neuertheleſſe the tribe of Leui made mariages with the tribe of Iuda: as
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. appeareth by that Zacharie the prieſt married Elizabeth coſin to our B. Ladie of the tribe of Iuda; though in the old Teſtament there is no ſuch expreſſe diſpenſation,Tradition nor explication of the law, but by tradition was holden for lawful and practiſed by ſo holie a man as Zacharie. And not without myſterie (as S. Auguſtin noteth li. 2. c. 2. d
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conſen. Euang.) for that Chriſt the Annointed of God,Chriſt a King and a Prieſt. was prefigured by the annointing of Kings, and Prieſts, and borne of the royal and prieſtlie tribes, being both a King and a Prieſt.
THE ARGVMENT OF DEVTERONOMIE.
DEVTERONOMI, in English The ſecond law, ſo called not that there be two lawes of Moyſes, but becauſe the ſame which was firſtThis booke is a repetition, explication, and ſuplement of the Law.
S. Aug. q. 49. in Deutero
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. geuen in Mount Sinai, fiftie dayes after the children of Iſrael parted from Aegypt, is here repeted, in the eleuenth moneth of the fourtith yeare of their abode in the deſert. In which repetition albeit Moyſes explicateth the ſame law, adding alſo diuers things not expreſſed before: yet is it but an Abbridgement conceiued and vttered in fewer wordes. VVhereupon S. Bode (in princ. Leuit.) compareth this booke with the foure precedent, as one madeIt preſigured the Goſpel.
et princ. Leutero. of them al. For wheras the former foure prefigured the foure Goſpels, this ſignified the whole Goſpel, contained in al foure. Likewiſe S. Hierom calleth it A prefiguration of the Euangelical law: ſo iterating former things, that al become new of old. (Epiſt ad Paulin.Manſ. vlt. ca. 7. & de Manſ. 42.) But touching the literal ſenſe, Moyſes here compriſeth foure general things: vnto which after his death the fifth is added; and ſo the whole conteineth fiue partes. Firſt, he briefly reciteth Gods ſpecial benefitesConteineth fiue partes.
Chap. 1. beſtowed on this people, and their ingratitude, incredulitie, murmurings, and punishments. in the three firſt chapters. Secondly he repeteth and4. 12. explicateth Gods precepts, moral, ceremonial, and iudicial, with the functions and offices of Prieſts, and Leuites. from the 4. chap. to the 27. Thirdly27. he denounceth Gods promiſes of manie bleſſings, and thretes of punishments, for keeping or breaking his commandments. from the 27. chap. to 31 Fourthly31. he exhorteth them to ſerue and loue God, but withal fortelleth, that they wil often fal to great ſinnes, and for the ſame shal be punished, and at laſt forſaking Chriſt, shal be forſaken: yet finally bleſſeth their tribes, in figure of the Gentiles, that shal be called in their place. chap. 31. 32. and 33. Fiftly, in34. the laſt chapter, loſue writeth the death, burial, and ſingular commendation of Moyſes.
THE BOOKE OF DEVTERONOMIE, IN HEBREW ELLE HADDEBARIM.
CHAP. I. Moyſes beginneth, the first day of the eleuenth moneth and fourtith yeare after the children of Iſrael parted from Aegypt, to repete and explicate the Law; 6. first putting them in mind of Gods muniſicence, his owne and other ſuperiors care ouer them, their ingratitude, incredultie, murmuring, 34.The firſt part. A repetition of Gods benefites, the peoples ingratitude, and puniſhment. and punishment for the ſame.
THESE are the wordes, which Moyſes ſpake to al Iſrael beyond Iordan, in the champion wilderneſſe, againſt the Read ſea, betwen Pharan and Thophel and Laban and Haſeroth, where there is verie much gold: † eleuen daies from Horeb by the way of mount Seir to Cadesbarne. † The fourtith yeare, the eleuenth moneth, the firſt day of the moneth Moyſes ſpake to the children of Iſrael al thinges that our Lord had commanded him to ſay vnto them: † after that he had ſtroke Sehon king of the Amorrheites, which dwelt in Heſebon: and Og the king of Baſan which abode in Aſeroth, and in Edrai, † beyond Iordan in the Land of Moab. And Moyſes began to expound the law, and to ſay: † The Lord our God ſpake to vs in Horeb, ſaying: It is ſufficient for you that you haue ſtayed in this mountaine: † returne, and come to the mountaine of the Amorrheites, and to the reſt that are next to it champion and hillie and lower places againſt the South, and beſide the shore of the ſea, the Land of the Chananeites, and of Libanus vnto the greate riuer Euphrates. † Behold (quoth he) I haue deliuered it to you: enter in and poſſeſſe it, vpon the which our Lord ſware to
your fathers Abraham, Iſaac, and Iacob, that he would geue it to them, and to their ſeede after them. † And I ſaid to you at that time: † I alone can not ſuſteyne you: becauſe the Lord your God hath multiplied you, and you are this day as the ſtarres of heauen, verie manie. † (The Lord God of your fathers adde to this number manie thouſandes, and bleſſe you as he hath ſpoken.) † I alone am not able to ſuſteyne your buſineſſes, and the charge of you and your quareles. † Geue from among you wiſe and skilful men, and ſuch whoſe conuerſation is approued in your tribes, that I may appoint them your princes. † Then you anſwered me: The thing is good which thou meaneſt to do. † And I tooke of your tribes men wiſe and noble, and appointed them princes, tribunes, and centurions, and quinquagenarians, and deanes, that might teach you al thinges. † And I commanded them, ſaying: Heare them, and iudge that which is iuſt: whether he be the ſame countrie man, or a ſtranger. † There shal be no difference of perſons, ſo shal you heare the litle as the great: neither shal you accept any mans perſon, becauſe it is the iudgement of God. And if any thing ſeme hard to you, referre it to me, and I wil heare it. † And I commanded al thinges that you ought to do. † And departing from Horeb, we paſſed through the terrible and huge wilderneſſe, which you ſaw, by the way of the mountaine of the Amorrheite, as the Lord our God had commanded vs. And when we were come into Cadesbarne, † I ſaid to you: You are come to the mountaine of the Amorrheite, which the Lord our God wil geue to vs. † See the Land which the Lord thy God geueth thee: goe vp and poſſeſſe it, as the Lord our God hath ſpoken to thy fathers: feare not, neither dread you any thing. † And you came al vnto me, and ſaid: Let vs ſend men that may view the Land: and may bring vs word what way we shal aſcend, and to what cities to goe. † And becauſe the ſaying pleaſed me, I ſent of you twelue men, one of euerie tribe. † Who when they had gone, and were aſcended into the mountaines, they came as farre as the Valley of cluſter: and the Land being viewed, † taking of the fruites therof, to shew the fruitfulneſſe, they brought vnto vs, and ſaid: The Land is good, which the Lord our God wil geue vs. † And you would not goe vp, but being incredulous at the word of the Lord our God, † you murmured in your
tabernacles, and ſaid: Our Lord hateth vs, and therfore hath brought vs out of the Land of Aegypt, that he might deliuer vs into the hand of the Amorrheite, and deſtroy vs. † Whither ſhal we goe vp? the meſſengers haue feared our hart, ſaying: The multitude is verie great, and taller of ſtature then we: the cities greate, and fenſed euen vnto heauen, the ſonnes of the Enacims we haue ſeene there. † And I ſaid to you:
God ſo helpeth his ſeruantes, that they alſo muſt cooperate. S. Aug. q. 1. in Deut.
Feare not, neither be ye afrayd of them: † Our Lord God, which is your conductour, him ſelf wil fight for you, as he did in Aegypt in the ſight of al. † And in the wilderneſſe (thy ſelfe haſte ſeene) the Lord thy God hath caried thee, as a man is wont to beare his litle ſonne, al the way, that you haue walked, vntil you came to this place. † And neither ſo did you beleue the Lord your God, † who went before you in the way, and marked out the place, wherein you ſhould pitch your tentes, in the night ſhewing you the way by fyre, and in the day by the piller of a clowde. † And when our Lord had heard the voice of your wordes, being wrath he ſware and ſaid: † There shal not any of the men of this wicked generation ſee the good Land, which by oath I promiſed to your fathers: † beſide Caleb the ſonne of Iephone. For he shal ſee it, and to him I wil geue the Land, that he hath troden, and to his children, becauſe he hath folowed the Lord. † Neither is Difference of ſinnes. his indignation againſt the people to be merueiled at, wheras our Lord being God is alſo angrie with his good ſeruantes, and puniſheth thē temporally, for ſmal ſinnes. S. Aug. q. 1. in Ioſue.
angrie with me alſo for you, ſaid: Neither shalt thou enter in thither. † But Ioſue the ſonne of Nun thy miniſter, he shal enter for thee: exhort and ſtrenghen him, and he shal by lotte diuide the Land to Iſrael. † Your litle ones, of whom you ſaid that they should be ledde captiues, and your ſonnes that this day know not the difference of good and euil, they shal enter in: and to them I wil geue the Land, and they shal poſſeſſe it. † But returne you and goe into the wilderneſſe by the way of the Reddeſea. † And you anſwered me: We haue ſinned to our Lord: we wil goe vp and fight, as the Lord our God hath commanded. † And when you readie armed went vnto the mountaine, † our Lord ſaid to me: Say to them: Goe not vp, and fight not, for I am not with you: leſt you fal before your enemies. † I ſpake, and you heard not: but reſiſting the commandement of our Lord, and ſwelling with pride you went vp into the mountaine. † Therfore the
Amorrheite that dwelt in the mountaines iſſuing forth, and coming to meete you, purſewed you, as bees are wont to purſew: and ſmote you from Seir as farre as Horma. † And when returning you went before our Lord, he heard you not, neither would he condeſcend to your voice. † You abode therfore in Cadesbarne a great time.
CHAP. II. VVith commemoration of Gods continual protection of the Iſraelites, they are forbid to fight againſt the Idumeans, 9. the Moabites, or Ammonites▪ 24. But against Sehon King of Heſebon they should fight, kil him and al his, and poſſeſse his land.
AND departing thence we came into the wilderneſſe, that leadeth to the Redde ſea, as our Lord had ſaid to me: and we compaſſed the mountaine Seir a long time. † And our Lord ſaid to me: † It is ſufficient for you to haue compaſſed this mountaine: goe toward the North. † And command thou the people, ſaying: You shal paſſe by the borders of your brethren the children of Eſau, which dwel in Seir, and they wil be affraid of you. † Looke diligently therfore that you ſturre not againſt them. For I wil not geue you of their land ſo much as the ſteppe of one foote can treade, becauſe I haue geuen the mountaine Seir to be the poſſeſſion of Eſau. † Meates you ſhal bie of them with money, and shal eate: bought water shal you draw, and drinke. † The Lord thy God hath bleſſed thee in euerie worke of thy handes: he knoweth thy iourney, how thou haſt paſſed this great wilderneſſe, for fourtie yeares the Lord thy God dwelling with thee, & thou haſt wanted nothing. † And when we had paſſed by our brethren the children of Eſau, that dwelt in Seir, by the champion way from Elath & from Aſiongaber, we came to the way, that leadeth into the deſert of Moab. † And our Lord ſaid to me: Fight not againſt the Moabites, neither make battel againſt them: for I wil not geue thee any of their land, becauſe I haue geuen Ar to the children of Lot in poſſeſſion. † Emim firſt were the inhabiters therof, a great people, and valiant, and ſo tall that Theſe were men of very great ſtature, but not equal to the giantes before the ſ
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ould. they were thought, † as it were giantes, of the Enacims ſtocke, & were like the children of the Enacims. Moreouer the Moabites cal them Emim. † But in Seir before dwelt the Horrins: who being expelled and deſtroyed, the children of Eſau did inhabite
it, as Iſrael did in the land of his poſſeſſion, which our Lord gaue him. † Ryſing vp therfore to paſſe the Torrent Zared, we came to it. † And the time, that we walked from Cadeſbarne vnto the paſſage of the torrent Zared, was thirtie and eight yeares: vntil al the generation of the men that were warriers was conſumed out of the campe, as our Lord had ſworne: † whoſe hand was againſt them, that they should perish from among the campe. † And after al the warryers were dead, † our Lord ſpake to me, ſaying: † Thou shalt paſſe this day the borders of Moab, the citie named Ar: † and approching vnto the frontiers of the children of Ammon, beware thou fight not againſt them, neither once moue to battel: for I wil not geue thee of the land of the children of Ammon, becauſe I haue geuen it to the children of Lot in poſſeſſion. † It was reputed the land of giantes: and giantes in old time dwelt in it, whom the Ammonites cal Zomzommim, † a great and huge people, and of long ſtature, as the Enacims whom our Lord deſtroyed before their face: and he made them to dwel in their ſteede, † as he had done to the children of Eſau, that dwelt in Seir, deſtroying the Horrheites, and deliuering their land to them, which they poſſeſſe vntil this preſent. † The Heueites alſo, that dwelt in Haſerim as farre as Gaza, the Capadocians expelled: who iſſuing out of Capadocia, deſtroyed them, and dwelt in their ſteede. † Ariſe ye, and paſſe the torrent Arnon: behold I haue deliuered in thy hand Sehon king of Heſebon the Amorrheite, and beginne to poſſeſſe his land, and By this we are inſtructed to fight aga
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ideles, but not without ſpecial cauſe againſt chriſtians, ſignified by the childrē of Lot and Eſau. make warre againſt him. † This day wil I beginne to ſend thy terrour and feare vpon the peoples, that dwel vnder the whole heauen: that hearing thy name they may quake, and tremble after the manner of wemen in trauel, and be pinched with ſorow. † I ſent therfore meſſengers from the wildernes of Cademoth to Sehon the king of Heſebon with peaceable wordes, ſaying: † We wil paſſe through thy land, we wil goe the common high way: we wil not decline neither to the right hand, not to the left. † Sel vs meates for money, that we may eate: Geue vs water for money, and ſo we wil drinke. Onlie this that thou wilt graunt vs paſſage, † as The I dumeans once denied them paſſage Num. 20. v. 20. but afterwards granted therto. the children of Eſau haue done, that dwel in Seir, and the Moabites, that abide in Ar: vntil we come to Iordan, and paſſe to the Land, which the Lord our God wil geue vs.
† And Sehon the king of Heſebon would not geue vs paſſage: becauſe the Lord thy God had God permitted him for his former ſinnes, to indurate him ſelfe. See Exod. 7. v. 3. indurated his ſpirit, and hardened his hart, that he might be deliuered into thy handes, as now thou ſeeſt. † And our Lord ſaid to me: Behold I haue begunne to deliuer Sehon vnto thee, and his land, beginne to poſſeſſe it. † And Sehon came forth to meete vs with al his people to battel in Iaſa. † And the Lord our God deliuered him to vs: and we ſmote him with his ſonnes and al his people. † And al his cities we tooke at that time, killing the inhabiters therof, men and wemen and litle ones. we left nothing among them. † Except the cattel, which came to their portion that tooke prayes: and the ſpoyles of the cities, which we tooke † from Aroer, which is vpon the banke of the torrent Arnon, a towne that is ſituated in a valley, as farre as Galaad. There was not a village or citie, that eſcaped our handes: the Lord our God deliuered al vnto vs. † Except the land of the children of Ammon, to the which we approched not: and al that adioyne to the torrent Ieboc, and the cities on the mountaine, and al the places, from which the Lord our God prohibited vs.
CHAP. III. The victorie againſt Og king of Baſan of the giants ſtock is repeted, 12. Ruben Gad and halfe tribe of Manaſses haue poſſeſsion on the other ſide Iordan from their brethren. 23. Moyſes praying that he may goe ouer Iordan, for the ſinnes of the people is denied.
THERFORE turning we went vp by the way of Baſan: and Og the king of Baſan came forth to meete vs with his people to fight in Edrai. † And our Lord ſaid to me: Feare him not: becauſe he is deliuered into thy hand with al his people and his land: and thou ſhalt doe to him as thou haſt done to Sehon king of the Amorrheites, that dwelt in Heſebon. † Therfore the Lord our God deliuered into our handes Og alſo the king of Baſan, and al his people: and we ſtroke them to vtter deſtruction, † waiſting al his cities at one time. there was not a towne that eſcaped vs: ſixtie cities, al the countrie of Argob the kingdome of Og in Baſan. † Al the cities were fenſed with verie high walles, and with gates and barres, beſide innumerable townes that had no walles. † And we deſtroyed them, as we had done to Sehon the king of Heſebon, deſtroying euerie citie, and men and wemen
and children: † but the cattel, and the ſpoyles of the cities we tooke for our praye. † And we tooke at that time the land out of the hand of two kinges of the Amorrheites, that were beyond Iordan: from the torrent Arnon vnto the mountaine Hermon, † which the Sidonians cal Sarion, and the Amorrheites Sanir: † al the cities, that are ſituated in the plaine, and al the Land of Galaad and Baſan as farre as Selcha, and Edrai cities of the kingdome of Og in Baſan. † For onlie Og the king of Baſan remayned of the ſtocke of giantes. his bed of yron is ſhewed, which is in Rabbath of the children of Ammon, hauing nine cubites in length, and foure in breadth after the meaſure of Longer ſorte of cubites are a foote and 9, inches: ſo this bed was 15. foote and nine inches long, and 7. foote brode. Vitruuius Agricola.
the cubite of a mans hand. † And we poſſeſſed the Land at that time from Aroer, which is vpon the banke of the torrent Arnon, vnto the halfe part of mount Galaad: and the cities therof I gaue to Ruben and Gad. † And the other part of Galaad, and al Baſan of the kingdome of Og, I deliuered to the halfe tribe of Manaſſes, al the countrie of Argob: and al Baſan is called the Land of giantes. † Iair the ſonne of Manaſſes poſſeſſed al the countrie of Argob vnto the borders of Geſſuri, and Machati. And he called Baſan by his owne name, Hauoth Iair, that is to ſay, the townes of Iair, Eſdras adding theſe wordes, and often times the like, did not againſt the law, becauſe ſuch additions are agreable and not contrarie to that which was written before. vntil this preſent day † To Machir alſo I gaue Galaad. † And to the tribes of Ruben and Gad I gaue of the Land of Galaad as farre as the Torrent Arnon, halfe of the torrent, and the confines vnto the torrent Ieboc, which is the border of the childrē of Ammon: † and the plaine of the wilderneſſe, and Iordan, and the borders of Cenereth vnto the ſea of the deſert, which is moſt ſalt, at the foote of mount Phaſga againſt the eaſt. † And I commāded you at that time, ſaying: The Lord your God geueth you this land for an inheritance, goe wel appointed before your brethren the children of Iſrael al you ſtrong men: † except your wiues, and litle ones and your cattel. For I know you haue much cattel, & they muſt remaine in the cities, which I haue deliuered you, † vntil our Lord geue reſt to your brethren, as he hath geuen to you: and they alſo poſſeſſe the Land, which he wil geue them beyond Iordan: then shal euerie man returne to his poſſeſſion, which I haue geuen you. † Ioſue alſo at that time I commanded, ſaying: Thyne eyes haue ſeene what the Lord your God hath done to theſe two kinges: ſo wil he doe to al the kingdomes, to the which thou
ſhalt paſſe. † Feare them not: for the Lord your God wil fight for you. † And I prayed our Lord at that time, ſaying: † Lord God thou haſt begonne to ſhew vnto thy ſeruant thy greatnes, and moſt mightie hand. for neither is there other God either in heauen, or in earth, that is able to doe thy workes, and to be compared to thy ſtrength. † I wil paſſe ouer therfore, and wil ſee this excellent Land beyond Iordan, and this goodlie mountaine, and Libanus. † And our Lord was angrie with me See Num.
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. 12. for you, and heard me not, but ſaid to me: It ſufficeth thee: ſpeake no more to me of this matter. † Goe vp to the toppe of Phaſga, and caſt thine cies round about to the weſt, and to the north, and the ſouth, and the eaſt, and behold it. for thou ſhalt not paſſe this Iordan. † Command Ioſue, and encourage and ſtrenghen him: for he shal goe before this people, and shal diuide vnto them the Land, which thou shalt ſee. † And we abode in the valley againſt the temple of Phogor.
CHAP. IIII. Moyſes exhorteth the people to kepe Gods commandments. 15. Namely that they make no ſimilitude nor image of man, nor of beaſt, bird, fish, ſunne, moone, nor of anie creature to ſerue the ſame for the Creator. He fortellethThe ſecond part. A repetition & explication of the law. his owne death, 23. threatneth them if they forſake God. 41. and appointeth three cities of refuge, on the ſame ſide Iordan.
AND now Iſrael heare the preceptes and iudgementes, which I teach thee: that doing them, thou mayeſt liue, and entring in mayeſt poſſeſſe the Land, which the Lord the God of your fathers wil geue you. † You “shal not adde to the word, that I ſpeake to you, neither shal you take away from it: keepe the commandment of the Lord your God which I command you. † Your eyes haue ſeene al thinges that our Lord hath done againſt Beelphegor, how he hath deſtroyed al his worshippers out of the middes of you. † But you that cleaue to the Lord your God, liue al vntil this preſent day. † You know that I haue taught you preceptes and iuſtices, as the Lord my God hath commanded me: ſo shal you do them in the Land, which you shal poſſeſſe: † and you shal obſerue, and fulfil them in worke. For To kepe Gods cōmandments is counted by al nations the moſt excellent wiſdome. this is your wiſedome, and vnderſtanding before peoples, that hearing al theſe preceptes, may ſay: Behold a people ful of wiſedome and vnderſtanding, a great nation. † Neither is there other
nation ſo great, that hath goddes approching vnto them, as our God is preſent at al our petitions. † For what other nation is there ſo renowmed that hath the ceremonies, and iuſt iudgementes, and the whole law, which I wil ſette forth this day before your eyes. † Keepe thy ſelfe therfore, and thy ſoule carefully. Forget not the wordes, that thyne eyes haue ſeene, and let them not fal out of thy hart al the daies of thy life. Thou shalt teach them thy ſonnes and thy nephewes, † the day wherin thou didſt ſtand before the Lord thy God in Horeb, when our Lord ſpake to me, ſaying: Aſſemble vnto me the people, that they may heare my wordes, and may learne to feare me al the time that they liue on the earth, and may teach their children. † And you came to the foote of the mount, which burned euen vnto heauen: and there was in it darkenes, and a clould and miſt. † And our Lord ſpake to you from the middes of the fyre. The voice of his wordes you heard, and forme you ſaw not at al. † And he shewed you his couenant, which he commanded you to do, and the Here and in other places it is manifeſt that the commandments, called the Decalogue, are iuſt tenne. tenne wordes, that he wrote in two tables of ſtone. † And he cōmanded me at that time that I should teach you the ceremonies and iudgementes, which you should doe in the Land, that you shal poſſeſſe. † Keepe therfore your ſoules carefully. You ſaw not any ſimilitude in the day, that our Lord ſpake to you in Horeb from the middes of the fire: † leſt perhaps deceiued you might make you a grauen ſimilitude, or image of male or female, † the ſimilitude of al cattel, that are vpon the earth, or of birdes, that flie vnder heauen, † and of creeping beaſtes, that moue on the earth, or of fishes, that vnder the earth abide in the waters: † leſt perhapes lifting vp thyne cies to heauen, thou ſee the Sunne and the Moone, and al the ſtarres of heauen, and deceiued by errour thou adore and ſerue them, which the Lord thy God created to ſerue al nations, that are vnder heauen. † But you our Lord hath taken, and brought out of the yron furnace of Aegypt, to haue you his people by inheritance, as it is this preſent day. † And our Lord was angrie with me for your wordes, and he ſware Venial and leaſt ſinnes paſſe not with out temporal puniſhment. that I ſhould not paſſe ouer Iordan, nor enter into the excellent Land, which he wil geue you. † Behold I die This was alſo a Myſterie, that the old law, ſignified by Moyſes, could not bring to heauen, the true land of promiſe, but the law of Chriſt, ſignified by Ioſue. Theodoret, q. 43. in Deut.
in this ground, I shal not paſſe ouer Iordan: you shal paſſe, and poſſeſſe the goodlie Land. † Beware leſt at any time thou forget the
couenant of the Lord thy God, which he hath made with thee: and make to thee a grauen ſimilitude of thoſe thinges, which our Lord hath prohibited to be made: † becauſe the Lord thy God is a conſuming fyre, ielouſe God. † If you shal begette ſonnes and nephewes, and abide in the Land, and being deceiued make to you ſome ſimilitude, committing euil before the Lord your God, to prouoke him to wrarh: † I cal this day heauen and earth witneſſes, that you shal quikly perish from out of the Land, which being paſſed ouer Iordan you shal poſſeſſe. You shal not dwel therin long time, but our Lotd wil deſtroy you, † and diſperſe you into al nations, and you shal remaine a few among the nations, to the which our Lord wil lead you. † and there you shal ſerue goddes, that were framed with mens hand, wood and ſtone that ſee not, nor heare, nor eate, nor ſmel. † And when thou shalt ſeeke there the Lord thy God, thou shalt finde him: yet ſo, if thou ſeeke him with al thy hart, and al tribulation of thy ſoule. † After that al the thinges aforeſaid shal finde thee, and in Conuerſion of the Iewes in the end of the world. the latter time thou shalt returne to the Lord thy God, and shalt heare his voice. † Becauſe the Lord thy God is a merciful God: he wil not leaue thee, nor altogether deſtroy thee, nor forget the couenant, wherein he ſware to thy fathers. † Aske of the dayes of old, that haue bene before thy time from the day that God created man vpon the earth, from one end of heauen to the other end therof, if euer there was done the like thing, or it hath beene knowen at any time, † that a people should heare the voice of God ſpeaking out of the middes of fyre, as thou haſt heard, and liued: † if God ſo did that he went in, and tooke vnto him a Nation out of the middes of nations, by temptations, ſignes, and wonders, by fight and ſtrong hand, and ſtretched out arme, and horrible viſions according to al thinges, that the Lord your God did for you in Aegypt, thine eies ſeeing it: † that thou mighteſt know that our Lord, he is God, and there is none other beſide him, † from heauen he made thee to heare his voice, that he might teach thee. And in earth he shewed thee his fyre, verie greate, and thou didſt heare his wordes out of the middes of the fyre, † becauſe he loued thy fathers, and choſe their ſeede after them. And he brought thee out of Aegypt, going before thee in his great power, † to deſtroy verie great nations and ſtronger then
thou at thy entring in, and to bring thee in, and geue thee their land in poſſeſſion, as thou ſeeſt this preſent day. † Know therfore this day, and thinke in thy hart that our Lord he is God in heauen aboue, and in the earth beneth, and there is none other. † Keepe his preceptes and commandementes, which I command thee: that it may be wel with thee, and thy children after thee, and thou mayeſt remayne a long time vpon the Land, which the Lord thy God wil geue thee. † Then Moyſes ſeparated three cities beyond Iordan at the eaſt ſide, † that he might flee to them which ſhould kil his neighbour not voluntarily, neither was his enemie a day or two before, and he might ſcape to ſome of theſe cities: † Boſor in the wilderneſſe, which is ſituated in the champion countrie of the tribe of Ruben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Baſan, which is in the tribe of manaſſes. † This is the law, that Moyſes ſette before the children of Iſrael, † and theſe are the teſtimonies and ceremonies and iudgementes, which he ſpake to the children of Iſrael, when they came out of Aegypt, † beyond Iordan in the valley againſt the temple of Phogor in the land of Sehon king of the Ammorrheite, that dwelt in Heſebon, whom Moyſes ſtroke. The children of Iſrael alſo comming out of Aegypt † poſſeſſed his land, and the land of Og the king of Baſan, the two kinges of the Amorrheites, which were beyond Iordan toward the ryſing of the ſunne: † from Aroer, which is ſituated vpon the banke of the torrent Arnon, vnto the mountaine Sion, which is alſo Hermon, † al the plaine beyond Iordan at the eaſt ſide, vnto the ſea of the wilderneſſe, and vnto the foote of mount Phaſga.
ANNOTATIONS. CHAP. IIII.
2. You shal not adde.] Moyſes can not meane, that no more ſhould beAs other Scriptures are included in the law, ſo alſo Traditiōs are conteined in the Scriptures. written, nor commanded; for then the laſt chapter of this booke, and the reſt of the Bible ſhould not haue benne written after his death; neither ought the Prieſtes or Prophetes to haue commanded anie thing not expreſſed in the law. And wheras Proteſtantes ſay that al other Scriptures are included in theBrentius Kēniſius Caluin. lawe, or pertaine to the explicatiō or performance therof: we alſo anſwer that vnwritten Traditiōs both in the old and new Teſtament are likewiſe implied, included, or perteine to the explication or performance of the law. For euen as the written doctrin of the Prophetes, yea and of Chriſt, and his
Apoſtles, in general is conteined in the law of Moyſes, ſo alſo are certaine faſtes, feaſtes, rites, ceremonies and other traditions proued and confirmed by general ſpeaches and axiomes written in holie Scriptures, as by our Sauiours wordes to his Apoſtles Luc. 10. He that heareth you, heareth me. S. Paules to other Chriſtians (1. Cor. 10.) other things vvhen I come I vvil diſpoſe (2. Theſſ 2.) Hold the traditions vvhich you haue lerned: and the like. VVherupon S. AuguſtinThe Church, commended by Scriptures, approueth Traditions.
Li. 1. cont Creſcon. c. 33. geueth this rule, that albeit an euident example can not be produced of holie Scripture, yet the truth of the ſame Scriptures is holden by vs, vvhen vve do that pleaſeth the vvhole Church, vvhich the authoritie of Scriptures commendeth. The ſame he teacheth. Epiſt. 80. and in manie other places. So do S. Epiphanius in compend. ſides Cathol. S Hierom. Dialog. cont. Lucifer. c. 4. S. Chryſoſt, ho. 4. in 1. Theſſal 4. S. Baſil. de Spiritu Sancto, c. 39. S. Ireneus li. 3. c. 4.
CHAP. V. The tenne commandements are repeted and explaned. 23. with commemoration of their dread and feare, When they heard the voice from the clowde, and ſaw the mountaine burne.
AND Moyſes called al Iſrael, and ſaid to them: Heare Iſrael the ceremonies & iudgements, which I ſpeake in your eares this day: lerne them, and It is not ynough to beleue only, or to know the commandments, but neceſſarie alſo to fulfil them in
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fulfil them in worke. † The Lord our God made a couenant with vs in Horeb. † Not with our fathers did he make the couenant, but with vs at this preſent, and doe liue. † Face to face did he ſpeake to vs in the mount out of the middes of the fyre. † I was arbiter and The title of mediator lawfully aſcribed to Gods lieu
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rth. mediatour betwixt our Lord and you at that time, to ſhew you his wordes, for you feared the fire, and went not vp into the mount, and he ſaid: † I the Lord thy God, that brought thee out of the Land of Aegypt out of the houſe of ſeruitude. † Thou shalt not haue ſtrange goddes in my ſight. † “Thou shalt not make to thee a thing grauen, nor the ſimilitude of any thinges, that are in heauen aboue, and that are in the earth beneath, and that abide in the waters vnder the earth. † Thou ſhalt not adore them, and thou ſhalt not ſerue them. For I am the Lord thy God, a Iealouſe God, tendering the iniquitie of the fathers vpon the children vnto the third and fourth generation to them that hate me, † and doing mercie vpon manie thouſandes to them that loue me, and keepe my preceptes. † Thou ſhalt not vſurpe the name of the Lord thy God in vaine: for he ſhal not be vnpuniſhed that taketh his name vpon a vaine thing. † Obſerue the day of the Sabbath, to ſanctifie it, as the Lord thy God hath commanded thee. † Six dayes ſhalt thou worke, and shalt doe al thy workes. † The ſeuenth is the day of the
Sabbath, that is, the reſt of the Lord thy God. Thou shalt not doe any worke therin, thou, and thy ſonne and daughter, man ſeruant and woman ſeruant, and oxe, and aſſe, and al thy cattel, and the ſtranger that is within thy gates: that thy man ſeruant may reſt, and thy woman ſeruant, euen as thy ſelfe. † Remember that thou alſo dideſt ſerue in Aegypt, and the Lord thy God brought thee out from thence in a ſtrong hand, and ſtretched out arme. Therfore hath he commanded thee that thou ſhouldeſt obſerue the Sabbath. † Honour thy father and mother, as our Lord thy God hath commanded thee, that thou mayſt liue a long time, and it may be wel with thee in the Land, which the Lord thy God wil geue thee. † Thou shalt not murder. † Neither shalt thou committe aduoutrie. † And thou shal not ſteale. † Neither shalt thou ſpeake againſt thy neighbour falſe teſtimonie. † Thou shalt not couet thy neighbours wife: Coueting as other mans wife, and coueting his goodes, differ as much, as the exterior actes of adultry and of theft. And ſo theſe two commandments are as diſtinct as the former two. Nor houſe, nor field, nor man ſeruant, nor woman ſeruant, nor oxe, nor aſſe, and al thinges that are his. † Theſe wordes ſpake our Lord to al your multitude in the mount, out of the middes of the fi
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e and the cloude, and the darkenes, with a loude voice, adding nothing more: and he wrote them in the two tables of ſtone, which he deliuered vnto me. † And you after you heard the voice out of the middes of the darkenes, and ſaw the mount burne, came to me al the princes of the tribes and the elders, and you ſaid: † Behold the Lord our God hath shewed vs his maieſtie and greatnes, for we haue heard his voice out of the middes of the fire, and haue proued this day that God ſpeaking with man, man hath liued. † Why shal we die therfore, and this exceding great fire deuoure vs? For if we heare the voice of the Lord our God any more, we shal die. † What is al flesh, that it should heare the voice of the liuing God, who ſpeaketh out of the middes of the fire as we haue heard, and may liue? † Approche thou rather: and heare al thinges that the Lord our God shal ſay to thee: and thou shalt ſpeake to vs, and we hearing wil doe them. † Which when our Lord had heard, he ſaid to me: I haue heard the voice of the wordes of this people, which they ſpake to thee: they haue ſpoken al thinges wel. † Who shal geue them to haue ſuch a minde, that they would feare me, and keepe al my commandementes at al time, that it may be wel with them and with their children for euer?
† Goe and ſay to them: Returne into your tentes. † But thou ſtand here with me, and I wil ſpeake to thee al my commandementes, and ceremonies and iudgementes: which thou shalt teach them, that they may doe them in the Land, which I wil geue them in poſſeſſion. † Keepe therfore and doe the thinges which our Lord God hath commanded you: you shal not decline neither to the right hand, nor to the left: † but the way that the Lord your God hath commanded shal you walke, that you may liue, and it may be wel with you, and your daies may be prolonged in the land of your poſſeſſion.
ANNOTATIONS. CHAP. V.
8. Thou shalt not make.] If our aduerſaries would quietly conſider the coherence of the holie text, they might eaſely ſee, that this prohibition of making, and worſhipping the ſimilitude of anie creature, perteyneth to theImages of Idols forbid, but not of other things. former ſentence: Thou shalt not haue ſtrange goddes: more particularly forbidding either to make Idoles, or to worſhip ſuch as others make; and that with commination, becauſe our Lord is a ielous God, and wil not ſuffer his honour to be geuen to anie creature. But other Images were made in the old Teſtament, by Gods commandment, and likewiſe Images of Chriſt and his Sainctes are lawful and profitable among Chriſtians. as before is noted. Exod. 20.
CHAP. VI. God is diligently to be ſerued, and loued with thy whole hart, thy whole ſoule, and whole strength. Al his precepts, ceremonies and iudgements must be carefully kept, and commended to posteritie.
THESE are the preceptes, and ceremonies, and iudgementes, which the Lord your God commanded that I should teach you, and you should doe them in the Land, whereunto you paſſe ouer to poſſeſſe it: † that thou mayeſt feare the Lord thy God, and keepe his commandementes and preceptes, which I command thee, and thy ſonnes, and nephewes, al the dayes of thy life, that thy dayes may be prolonged. † Heare Iſrael, and obſerue that thou doe the thinges which our Lord hath commanded thee, and it may be wel with thee, and thou mayeſt be greately multiplied, as the Lord God of thy fathers hath promiſed thee a land flowīg with milke and honie. † Heare Iſrael, The Lord our God, is one Lord. † Thou shalt loue the Lord thy God with thy whole hart, and with thy whole ſoule, and with thy whole
ſtrength. † And theſe wordes, which I command thee this day, shal be in thy hart: † and thou shalt tel them to thy children, and thou shalt meditate ſitting in thy houſe, and walking on thy iourney, ſleeping, and ryſing. † And thou shalt bind them as a ſigne on thy hand, and they shal be & shal moue betwen thine eies, † and thou shalt write them in the entrie, and on the doores of thy houſe. † And when the Lord thy God shal haue brought thee into the Land, for the which he ſware to thy fathers Abraham, Iſaac, and Iacob: and shal haue geuen thee great and goodlie cities, which thou didſt not build, † houſes ful of al riches, which thou didſt not erect, ceſternes which thou didſt not digge, vineyardes and oliueyardes, which thou didſt not plant, † and thou shalt haue eaten and be ful: † take heede diligently leſt thou forget our Lord, that brought thee out of the Land of Aegypt, out of the houſe of ſeuitude. Thou shalt feare the Lord thy God, and Some adoration agreeth to creatures, but ſeruice of Latria to God onlie S. Aug. q 61. in Gen.
him onelie shalt thou ſerue, and by his name shalt thou ſweare. † You shal not goe after the ſtrange goddes of al Nations, that are round about you: † becauſe the Lord thy God is a Iealouſe God in the middes of thee: leſt ſometime the furie of the Lord thy God be wrath againſt thee, and take thee away from the face of the earth. † Thou shalt not tempt the Lord thy God, as thou didſt tempt him in the place of tentation. † Keepe the preceptes of the Lord thy God, and the teſtimonies and ceremonies, which he hath commanded thee: † And doé that which is pleaſant and good in the ſight of our Lord, that it may be wel with thee: and entring in thou mayeſt poſſeſſe the goodlie Land, wherof our Lord ſware to thy fathers, † that he would deſtroy al thy enemies before thee, as he hath ſpoken. † And when thy ſonne shal aske thee to morrow, ſaying: What meane theſe teſtimonies, and ceremonies, and iudgementes, which the Lord our God hath commanded vs? † thou shalt ſay to him: We were the bondmen of Pharao in Aegypt, and our Lord brought vs out of Aegypt in a ſtrong hand: † and he did ſignes & wonders great and verie ſore in Aegypt againſt Pharao, and al his houſe, in our ſight, † and he brought vs out from thence, that being brought in he might geue vs the Land, wherupon he ſware to our fathers. † And our Lord commanded that we should doe al theſe ordinances, and should feare the Lord our God, that it might be wel with vs
al the daies of our life, as it is at this day. † And he wil be merciful to vs, if we keepe and doe al his preceptes before the Lord our God, as he commanded vs.
CHAP. VII. No league nor felowship to be had with the Gentiles: 5. but their altares, groues, and al their idoles to be destroyed. 17. God promiſeth victories to his people, willing them to truſt in him, and ſerue him.
VVHEN the Lord thy God shal haue brought thee into the land, which thou doeſt enter in to poſſeſſe, and shal haue deſtroyed manie Nations before thee, the Hetheite, and the Gergezeite, and the Amorrheite, and the Chananeite, and the Pherezeite, and the Heueite, and the Iebuſeite, ſeuen nations of much greater number then thou art, and ſtronger then thou: † and the Lord thy God shal haue deliuered them to thee, thou ſhalt ſtrike them vnto vtter deſtruction. Thou shalt not make league with them, nor pitie them, † nor make mariages with them. Thy daughter thou ſhalt not geue to his ſonne, nor take his daughter for thy ſonne: † for he wil ſeduce thy ſonne, that he folow not me, and that he rather ſerue ſtrange goddes, and the furie of our Lord wil be wrath, and shal quickly deſtroy thee. † But theſe thinges rather you shal doe to them: Ouerthrow their altares, and breake their ſtatuees, and cutte downe their groues, and burne their ſculptiles. † Becauſe thou art a holie people to the Lord thy God. The Lord thy God hath choſen thee, to be his peculiar people of al peoples, that are vpon the earth. † Not becauſe you paſſed al nations in number, is our Lord ioyned vnto you, and hath choſen you, wheras you are fewer then al peoples: † but becauſe our Lord hath loued you, and hath kept the oath, which he ſware to your fathers: and hath brought you forth in a ſtrong hand, and redemed you from the houſe of ſeruitude, out of the hand of Pharao the king of Aegypt. † And thou shalt know
Not withſtanding this commination, God ofrentimes differreth puniſhment, expecting the ſinners repentance. that the Lord thy God, he is a ſtrong and faith ful God, keping his couenant and mercie to them that loue him, and to them that keepe his preceptes, vnto a thouſand generations: † and rendring forthwith to them that hate him, ſo that he deſtroyeth them, and differreth no longer, :: immediatly rendering to them that they deſerue. † Keepe therfore the preceptes and ceremonies and iudgementes, which I command
thee this day to doe them. † Gods promiſes cōditional, if his people ſerue him. If after thou haſt heard theſe iudgementes, thou keepe and doe them, the Lord alſo thy God wil keepe the couenant vnto thee, and the mercie which he ſware to thy fathers: † and he wil loue and multiplie thee, and wil bleſſe the fruite of thy wombe, and the fruite of thy land, thy corne, and vintage, oile, and heardes, the flockes of thy ſheepe vpon the Land, for the which he ſware to thy fathers that he would geue it thee. † Bleſſed ſhalt thou be among al peoples. There ſhal be none barren with thee of neither ſexe, as wel in men as in thy flockes. † Our Lord wil take away from thee al diſeaſe: and the ſore infirmities of Aegypt, which thou knoweſt, he wil not bring vpon thee, but vpon al thyne enemies. † Thou ſhalt deuoure al the peoples, which the Lord thy God wil gene thee. Thyn eye ſhal not ſpare them, neither shalt thou ſerue their goddes, leſt they be the ruine of thee. † If thou ſay in thy hart: Theſe nations are moe then I, how ſhal I be able to deſtroy them? † Feare not, but remember what the Lord thy God did to Pharao and to al the Aegyptians, † the exceding great plagues, which thyne eies ſaw, and the ſignes and wonders, and the ſtrong hand, and the ſtretched out arme, that the Lord thy God might bring thee forth: ſo wil he doe to al peoples, whom thou feareſt. † Moreouer hornettes alſo wil the Lord thy God ſend vpon them, vntil he deſtroy and conſume al that eſcaped thee, and can hide them ſelues. † Thou shalt not feare them, becauſe the Lord thy God is in the middes of thee, a mightie God and terrible: † he wil conſume theſe nations in thy ſight by litle and litle and by partes. Thou mayeſt not deſtroy them al together: leſt perhappes the beaſtes of the earth multiplie againſt thee. † And the Lord thy God wil geue them in thy ſight: and wil kil them vntil they be vtterly deſtroyed. † And he wil deliuer their kinges into thy handes, and thou shalt deſtroy their names vnder heauen: no man shal be able to reſiſt thee, vntil thou deſtroy them. † Their ſculptiles thou shalt burne with fyre: thou shalt not couet the ſiluer and gold, wherof they were made, neither shalt thou take to thee any thing therof, leſt thou offend, becauſe it is the abomination of the Lord thy God. † Neither shalt thou bring in ought of the Idol into thy houſe, leſt thou become anathema, as alſo that is. As filthines thou shalt deteſt it, and as vncleannes and filth thou shalt account it abominable, becauſe it is anathema.
CHAP. VIII. The people is put in mind of afflictions which happened in the deſerte, and of benefites as wel past, as promiſed▪ 11. to the end they loue and ſerue God more effectually.
EVERIE commandement, that I command thee this day, take diligent heede that thou doe it: that you may liue, and be multiplied, and entring in may poſſeſſe the Land, for the which our Lord ſware to your fathers. † And thou shalt remember al the iourney, through the which the Lord thy God hath brought thee fourtie yeares by the deſert, that he might afflict and proue thee, and that the thinges that were in thy hart might be made knowen, whether thou wouldeſt keepe his commandementes or not. † He afflicted thee with penurie, and gaue thee for meate Manna, which thou kneweſt not nor thy fathers: for to shew vnto thee that God is able to make foode of what he plesſe, or to ſuſtaine men without
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cate. not in bread onlie a man liue, but in euerie word that procedeth from the mouth of God. † Thy rayment, wherwith thou waſt couered, hath not decayed for age, and thy foote is not worne, loe this is the fourtith yeare. † That thou mayeſt recount in thy hart, that as a man diſciplineth his ſonne, ſo the Lord thy God hath diſciplined thee, † that thou ▪shouldeſt keepe the cōmandementes of the Lord thy God, & walke in his wayes, and feare him. † For the Lord thy God wil bring thee in vnto a good land, a land of riuers & waters and of fountaynes: in the plains wherof and mountaynes deepe floudes gush out: † a land of wheate, of barley & vineyardes, wherein figge trees and pomegranates, and oliueyardes doe grow: a land of oyle and honie. † Where without any penutie thou shalt eate thy bread, and enioy abundance of al thinges: whoſe ſtones are yron, and out of the mountaynes therof are digged metalles of braſſe: † that when thou haſt eaten, and art ful, thou mayeſt bleſſe the Lord thy God for the excellent land, which he hath geuen thee. † Obſerue, and beware leſt at any time thou forget the Lord thy God, and neglect his commandementes and iudgementes and ceremonies, which I command thee this day: † leſt after thou haſt eaten and art filled, haſt built goodlie houſes, and dwelled in them, † and ſhalt haue heardes of oxen and flockes of sheepe, of gold and ſiluer, and of al thinges plentie, † thy hart be lifted vp, and thou remember not the Lord
thy God, that brought thee out of the Land of Aegypt, out of the houſe of ſeruitude: † and was thy conductor in the huge and terrible wilderneſſe, wherein was the ſerpent burning with his breath, and the ſcorpion and A ſerpent leſſe then a ſcorpion, making thoſe whom he byteth to die of thirſt Sol
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us in polyhiſt. cap. de Africa.
the dipſas, and no waters at al: who brought forth riuers out of the hardeſt rocke, † and fed thee with Manna in the wilderneſſe, which thy fathers knew not. And after he had afflicted and proued thee, at the laſt he had mercie vpon thee, † leſt thou ſhouldeſt ſay in thy hart: Myne owne force, and the ſtrength of myne owne hand, haue archieued al theſe thinges for me. † But remember the Lord thy God, that he hath geuen thee ſtrength, that he might fulfil his couenant, concerning which he ſware to thy fathers, as this preſent day ſheweth. † But if forgetting the Lord thy God, thou ſhalt folow ſtrange goddes, and ſhalt ſerue and adore them: behold now I foretel thee that thou shalt periſh vtterly. † As the Nations, which our Lord deſtroyed at thyne entrie, ſo ſhal you alſo perish, if you be diſobedient to the voice of the Lord your God.
CHAP. IX. Leſt they should impute the victories (which they shal haue) to them ſelues, 6. they are put in mind of their often prouoking Gods wrath, 12. by idolatrie, 22. by murmuring, by concupiſcence, by contempt, and other ſinnes. 25 for which they should haue bene destroyed, but God ſpared them for his prou
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ſe made to Abraham Iſaeac and Iacob.
HEARE Iſrael: Thou shalt goe ouer Iordan this day; to poſſeſſe verie greate nations and ſtronger then thy ſelfe, huge cities, and walled Holie Scripture vſeth the figure Hyperbola, folowing the vulgar maner of ſpeakīg as wel to helpe the vnderſtanding, as to moue affectiō in great and extraordinarie things. euen vnto heauen, † a great people and tal, the ſonnes of the Enacims, whom thou haſt ſeene, and heard, againſt whom no man is able to reſiſt. † Thou shalt know therfore this day that the Lord thy God him ſelfe wil paſſe ouer before thee, a deuouring and conſuming fyre, who shal deſtroy and abolish and bring them to nothing before thy face quickly, as he hath ſpoken to thee. † Say not in thy hart, when the Lord thy God shal haue deſtroyed them in thy ſight: For my iuſtice hath our Lord brought me in to poſſeſſe this land, wheras theſe nations were deſtroyed for their impieties. † For not becauſe of thy iuſtices, and equitie of thy hart doeſt thou enter in to poſſeſſe their landes: but becauſe they haue done impiouſly, at thy
entring in they are deſtroyed: and that our Lord might accomplish his word, which by oath he promiſed to thy fathers Abraham, Iſaac, and Iacob. † Know therfore that not for thy iuſtices hath the Lord thy God geuen thee this excellent land in poſſeſſion, wheras thou art a verie ſtiffe necked people. † Remember, and forget not how thou didſt prouoke the Lord thy God to wrath in the wilderneſſe. From the ſame day, that thou cameſt out of Aegypt vnto this place, thou haſt alwayes contended againſt our Lord. † For in Horeb alſo thou didſt prouoke him, and being wrath he would haue deſtroyed thee, † when I went vp into the mounte, to receiue the tables of ſtone, of the couenant which our Lord made with you: and I continewed in the mounte fourtie daies and nightes, not eating bread, nor drinking water. † And our Lord gaue me two tables of ſtone written with the ſinger of God, and conteyning al the wordes that he ſpake to you in the mounte from the middes of the fyre, when the aſſemblie of the people was gathered. † And when fourtie dayes were paſſed, and as manie nightes, our Lord gaue me the two tables of ſtone, the tables of couenant, † and he ſaid to me, Ariſe, and goe downe from hence quickly: for thy people, which thou didſt bring out of Aegypt, haue quickly forſaken the way, that thou haſt ſhewed them, and haue made them The ſimilitude of a calfe and called it their god. Exed. 32. a molten idol. † And againe our Lord ſaid to me: I ſee that this people is ſtiffe necked: † ſuffer me that I may deſtroy them, and abolish their name from vnder heauen, and may ſet thee ouer a Nation, that is greater and ſtronger then this. † And when I came downe from the burning mounte, and held the two tables of couenant with both handes, † and ſaw that you had ſinned to the Lord your God, and had made you a molten calfe, and had quickly forſaken his way, which he had shewed you: † I caſt the tables out of my handes, and brake them in your ſight. † And I fel downe before our Lord as before, fourtie dayes and nightes not eating bread, not drinking water, for al your ſinnes, which you committed againſt our Lord, and prouoked him to wrath: † for I feared his indignation and anger, wherwith being moued agaynſt you, he would haue deſtroyed you. And our Lord heard me this time alſo. † Againſt Aaron alſo being exceeding angrie, he would haue deſtroyed him, and for him, in like maner did I
pray. † And your ſinne that you had committed, that is, the calfe, I tooke, and burnt it with fyre, and breaking it into peeces, and bringing it wholy into duſt, I threw it into the torrent, that de
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cendeth from the mount. † In the burning alſo and in the tentation, and in the Sepulchres of concupiſcence you prouoked our Lord: † and when he ſent you from Cadeſbarne, ſaying. Goe vp, and poſſeſſe the Land, that I haue geuen you, and you contemned the commandement of your Lord God, and did not beleue him, neither would you heare his voice: † but were alwaies rebellious from the day that I beganne to know you. † And I lay before our Lord fourtie dayes and nightes, in the which I humbly beſought him, that he would not deſtroy you as he had threatened: † and praying I ſaid: Lord God, deſtroy not thy people, and thyne inheritance, which thou haſt redemed in thy greatnes, whom thou didſt bring out of Aegypt in a ſtrong hand. † Remember thy ſeruantes Abraham, Iſaac, and Iacob: regard not the ſtubbournes of this people, and his impietie and ſinne: † leſt perhappes the inhabitantes of the land, out of which thou haſt brought vs, ſay; The Lord could not bring them in vnto the Land, that he promiſed them, and he hated them: therfore did he bring them forth, that he might kil them in the wildernes. † Which are thy people and thyne inheritance, whom thou didſt bring forth in thy great ſtrength, and in thy ſtretched out arme.
CHAP. X. Moyſes receiuing the ſecond tables of the tenne commandments, and making an arke put them therin. 6. with mention of certaine places where the children of Iſrael had camped, of Aarons death, and to the Leuites offices, and poſseſstons, 12. be inculcateth the feare and loue of God, and the keping of his precepts. 16. namely to circumciſe the hart. 19. to loue ſtrangers 20. and not to ſerue, nor ſweare by falſe goddes.
AT that time our Lord ſaid to me: Hewe thee two tables of ſtone, as the former were, and come vp to me into the mounte: and thou shalt make an arke of wood, † and I wil write in the tables the wordes that were in them, which before thou didſt breake, and thou shalt put them in the arke. † I made therfore an arke of the wood Settim. And when I had hewed two tables of ſtone like to the former, I went vp into the mount, hauing them in my handes. † And
he wrote in the tables, according as he had written before, the ten wordes, which our Lord ſpake to you in the mount from the middes of the fyre, when the people was gathered: and he gaue them to me. † And returning from the mount, I came downe, and put the tables into the arke, that I had made, which are there til this preſent, as our Lord commanded me. † And the children of Iſrael remoued their campe from Beroth of the children of Iacan into This Moſera where Aaron died, is more commonly called Hor. Num. 20. &. 33. Moſera, where Aaron died and was buried, for whom, Eleazar his ſoone did the function of prieſthood. † Thence they came into Gadgad: from the which place departing, they camped in Ietebatha, in a Land of waters and torrentes. † At that time he ſeparated the tribe of Leui, to carie the arke of the couenant of our Lord, and to ſtand before him in the miniſterie, and to bleſſe in his name vntil this preſent day. † For the which cauſe Leui had no part, nor poſſeſſion with his brethren: becauſe our Lord him ſelf is his poſſeſſion, as the Lord thy God promiſed him. † And I ſtoode in the mount, as before, fourtie daies and nightes: and our Lord heard me this time alſo, and would not deſtroy thee. † And he ſaid to me: Goe, and march before the people, that they may enter, and poſſeſſe the Land, which I ſware to their fathers that I would deliuer to them. † And now Iſrael, what doth the Lord thy God require of thee, but that thou feare the Lord thy God, and walke in his waies, and loue him, and ſerue the Lord thy God with al thy hart, and with al thy ſoule: † and keepe the commandementes of our Lord, and his ceremonies, which I command thee this day, that it may be wel with thee? † Behold heauen is the Lords thy God, and the heauen of heauen, the earth and al thinges that are in it. † And yet to thy fathers was our Lord ioyned, and he loued them, and choſe their ſeede after them, that is to ſay you, from al Nations, as this day it is proued. † Circumciſe therfore the prepuce of your hart, and your necke indurate no more: † becauſe the Lord your God he is the God of goddes, and the Lord of lordes, a great God and mightie, and terrible, that accepteth not perſon nor giftes. † He doth iudgement to the pupil and the widowe, loueth the ſtranger, and geueth him victual & rayment. † And do you therfore loue ſtrangers becauſe you alſo were ſtrangers in the Land of Aegypt. † Thou ſhalt feare the Lord thy God, and ſerue him only: to him thou
ſhalt cleaue, and VVhen iuſt cauſe requireth an oath, it muſt be made in the name of God, not of falſe goddes. shalt ſweare in his name. † He is thy praiſe, and thy God, that hath done for thee theſe greate and terrible thinges, which thyne eies haue ſeene. † In ſeuentie ſoules did thy fathers goe downe into Aegypt: and behold now the Lord thy God hath multiplied thee as the ſlarres of heauen.
CHAP. XI. For the benefites of God (wherof ſome are repeted, and others promiſed) the Iſraelites are bound to loue him. 16. but if they forſake him he threatneth punishmentes, 26. propoſing benediction and malediction as they shal deſerue.
LOVE therfore the Lord thy God, and obſerue his preceptes and ceremonies, his iudgementes and commandmentes at al time. † Know this day the thinges that your children know not, who ſaw not the diſcipline of the Lord your God, his great doinges and ſtrong hand, and ſtretched out arme, † the ſignes and workes which he did in the middes of Aegypt to Pharao the king, and to al his land, † and to al the hoſte of the Aegyptians, and to their horſes and charriottes: how the waters of the red ſea couered them, when they purſewed you, and how our Lord deſtroyed them vntil this preſent day: † and to you what thinges he hath done in the wildernes, til you came to this place: † and to Dathan and Abiron the ſonnes of Eliab, which was the ſonne of Ruben: whom the earth opening her mouth ſwalowed vp with their houſes and tabernacles, and al their ſubſtance, which they had in the middes of Iſrael. † Your eies haue ſeene al the great workes of our Lord, that he hath done, † that you may keepe al his commandementes, which I command you this day, and may enter in, and poſſeſſe the Land, to the which you enter, † and may liue in it a great time: which our Lord by oath promiſed to your fathers, and to their ſeede, flowing with milke and honie. † For the Land, which thou goeſt to poſſeſſe, is not as the Land of Aegypt, which thou cameſt out of, where when the ſeede is ſowen, waters are brought in to water it after the maner of gardens. † but it is hilly and champion, expecting raine from heauen. † which the Lord thy God doth alwaies viſite, and his eies are on it from the beginning of the yeare vnto the end therof. † If then you obey my commandementes, which I command you this day, that you loue the Lord your God, and ſerue him
with al your hart, and with al your ſoule: † he wil geue rayne to your Land Raine after ſeeding and before harueſt ſignifieth Gods grace firſt ſtirring vp the ſoule, and aſſiſting the ſame to the end. the timely and the lateward, that you may gather your corne, and wine, and oile, † and haye out of the fieldes to feede your cattel, and that your ſelues may eate and be filled. † Beware leſt perhaps your hart be deceiued, and you depart from our Lord, and ſerue ſtrange goddes, and adore them: † and our Lord being wrath shutte vp heauen, and the raine come not downe, nor the earth geue her ſpring, and you perish quickly from the excellent Land, which our Lord wil geue you † Put theſe my wordes in your hartes and mindes, and hang them for a ſigne on your handes, and place them betwen your eies. † Teach your children that they meditate them, when thou ſitteſt in thy houſe, & walkeſt on the way, and lieſt downe and ryſeſt vp. † Thou shalt write them vpon the poſtes and gates of thy houſe: † that thy daies may be multiplied, and the dayes of thy children in the Land, which our Lord ſware to thy fathers, that he would geue it them as long as the heauen hangeth ouer the earth. † For if you keepe the commandementes which I command
The ſecond leſſon in Maſſe on Imber Saturday in Lent you, and doe them, that you loue the Lord your God, and walke in al his wayes, cleauing to him, † our Lord wil deſtroy al theſe nations before your face, and you ſhal poſſeſſe them, which are greater and ſtronger then you. † Euerie place, that your foote shal treade, shal be yours. From the deſert, and from Libanus, from the great riuer Euphrates vnto the weſt ſea shal be your borders. † None shal ſtand againſt you: your terrour and feare shal the Lord your God geue vpon al the land that you shal treade, as he hath ſpoken to you. † Behold I ſette forth in your ſight this day God worketh, and we cooperate, for he taketh not away, but helpeth free wil. S. Aug. q. 15. in Deut.
benediction and malediction: † benection, if you obey the commandementes of the Lord your God, which I command you this day: † malediction, if you obey not the commandementes of the Lord your God, but reuolt from the way, which now I doe shew you, and walke after ſtrange goddes, which you know not. † And when the Lord thy God shal haue brought thee into the Land, to the which thou goeſt to inhabite, thou shalt put the benediction vpon mounte Garizim, the malediction vpon mounte Hebal: † which are beyond Iordan behinde the way that bendeth to the going downe of the ſunne in the Land of the Chananeite, which dwelleth in the champion countrie againſt Galgala, which is
beſide the valle that reacheth and entreth farre. † For you shal paſſe ouer Iordan, to poſſeſſe the Land, which the Lord your God wil geue you, that you may haue and poſſeſſe it. † See therfore that you fulfil the ceremonies and iudgementes, which I shal ſette this day in your ſight.
CHAP. XII. Al idolatrie, and whatſoeuer apperteineth therto muſt be deſtroyed. 5. Sacrifices, tithes, and donaries muſt be offered in the ſpecial place, 15. Eating flesh they muſt not eate the bloud. 29. In no caſe to imitate the idolatrie of gentiles.
THESE are the preceptes and iudgementes, that you muſt do in the Land, which the Lord God of thy fathers wil geue thee, to poſſeſſe it al the daies, that thou shalt goe vpon the earth. † Subuert al places, wherein the nations, which you shal poſſeſſe, worshipped their goddes vpon the high mountaines, and hilles, and vnder euerie tree ful of leaues. † Ouerthrow their altares, and breake their ſtatues, their groues burne with fire, and their Idols hewe al to peeces: deſtroy their names out of thoſe places. † You shal not doe ſo to the Lord your God: † but Peculiar place appropriate to Gods ſeruice. to the place, which the Lord your God hath choſen of al your tribes, to put his name there and to dwel in it, shal you come: † and shal offer in that place your holocauſtes and victimes, the tithes and firſt fruites of your handes, and your vowes and donaries, the firſt borne of your oxen and sheepe. † And you shal eate there in the ſight of the Lord your God: and you shal reioyce in al thinges, whereunto you shal put your hand, you and your houſe, wherein the Lord your God hath bleſſed you. † You shal not doe there the thinges, that we doe here this day In the deſe
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they could not obſerue the ceremonies of the Law: but comming to reſt they were bound to kepe al one ſette forme of holie rites. euerie man that which ſeemeth good to him ſelf. † For vntil this preſent time you are not come to reſt, and to the poſſeſſion, which the Lord your God wil geue you. † You shal paſſe ouer Iordan, and shal dwel in the Land, which the Lord your God wil geue you, that you may haue reſt from al enemies round about: and may dwel without al feare, † in the place, which the Lord your God shal chooſe, that his name may be therin. Thither shal you bring al the thinges, that I command you, holocauſtes, and hoſtes, and tithes, and the firſt fruites of your handes: and whatſoeuer is the principal in the giftes, that you shal vowe to our Lord. † There
shal you feaſte before the Lord your God, you and your ſonnes and daughters, men ſeruantes and wemen ſeruantes, and the Leuite, that dwelleth in your cities▪ for he hath no other part and poſſeſſion among you. † Beware thou offer not thy holocauſtes in euerie place, that thou shalt ſee: † but in that, which our Lord shal chooſe, in one of thy tribes shalt thou offer hoſtes, and shalt doe what thinges ſoeuer I command thee. † But if thou wilt eate, and the eating of flesh delight thee, kil, and eate according to the bleſſing of the Lord thy God, which he hath geuen thee in thy cities: whether it be vncleane, that is to ſay, blemished and feeble: or cleane, that is to ſay, ſound and without blemish, ſuch as is lawful to be offered, as the doa and the hart, shalt thou eate it, † only without eating of the bloud, which thou shalt power out vpon the earth as water. † Thou canſt not eate in thy townes the tithe of thy corne, and wine, and oyle, the firſt borne of thy heardes and cattel, and al thinges that thou voweſt, and that thou wilt offer voluntarily, and the firſt fruites of thy handes: † but before the Lord thy God shalt thou eate them in the place, which the Lord thy God shal chooſe, thou and thy ſonne and thy daughter, and man ſeruant, and woman ſeruant, and the Leuite, that dwelleth in thy cities: and thou shalt reioyce and be refreshed before the Lord thy God in al thinges, whereunto thou shalt extend thy hand. † Take heede thou forſake not the Leuite al the time that thou liueſt in the land. † When the Lord thy God shal haue dilated thy borders, as he hath ſpoken to thee, and thou wilt eate the flesh, that thy ſoule deſireth: † and if the place be farre of, which the Lord thy God shal chooſe, that his name may be there, thou shalt kil of the heardes and cattel, which thou haſt as I haue commanded thee, and shalt eate in thy townes, as it pleaſeth thee. † As the doa is eaten and the hart, ſo shalt thou eate them: both the cleane and vncleane shal eate in common. † This onlie beware, that thou eate not the bloud, for their bloud is for the ſoule: and therfore thou muſt not eate the ſoule with the flesh: † but vpon the earth thou shalt▪ power it as water, † that it may be wel with thee and thy children after thee, when thou shalt doe that which pleaſeth in the ſight of our Lord. † But the thinges which thou haſt ſanctified, and vowed to our Lord, thou shalt take vp, and shalt come to the place, which
our Lord shal chooſe: † and shalt offer thy oblations the flesh and the bloud vpon the altar of the Lord thy God: the bloud of thy hoſtes thou shalt power on the altar: and the flesh thy ſelf shalt eate. † Obſerue and heare al thinges that I command thee, that it may be wel with thee and thy children after thee for euer, when thou shalt doe that which is good and pleaſing in the ſight of the Lord thy God. † When the Lord thy God shal haue deſtroyed before thy face the nations, that thou entreſt in to poſſeſſe, and thou shalt poſſeſſe them, and dwel in their land: † beware leſt thou imitate them, after they be ſubuerted at thy entring in, and thou require their ceremonies, ſaying: As theſe nations haue worshipped their goddes, ſo wil I alſo worshippe. † Thou shalt not doe in like maner to the Lord thy God. For al the abominations, that our Lord doeth abhorre, haue they done to their goddes, offering their ſonnes and daughters, and burning them with fyre. † What I command thee, ▪ that onlie doe to our Lord: neither adde any thing, nor diminish.
ANNOTATIONS. CHAP. XII.
32 That only do to our Lord.] VVheras the Gentiles offered their ſonnes andNo hoſtes lawful in ſacrifice but ſuch as the law appointed daughters (v. 31.) and other abominable ſacrifices to Idols, God commandeth his people to offer thoſe things only, which are preſcribed by the law, and neither to imolate anie other thing, nor exclude anie thing appointed by the ſame law for ſacrifice. As for other preceptes, it is likewiſe forbid to adde or diminiſh anie thing that may corrupt the law: but was euer lawful for Superiors,New precepts may be added, not contrarie to the former. to adde more preceptes agreable, and not contrarie to the former. So King Dauid eſtabliſhed a new law that ſuch as ſtayed with the baggage, ſhould haue like portion of the praye, with thoſe that fought in battel. 1. Reg. 30. And our Sauiour by his preſence (Ioan 10▪) approued the feaſt of dedication, inſtituted long after Moyſes law. 1. Machab, 4.
CHAP. XIII. Falſe Prophets must be ſlaine, 6. how nere ſoeuer they be in kinred, or freindshipe. 12. The whole citie that shal permite falſe doctrin muſt be vtterly deſtroyed, men, beaſtes, and al moueables, and neuer be built againe.
IF there riſe in the middes of thee a prophete, or one that ſaieth he hath ſeene a dreame, and foretel a ſigne and a wonder, † and it come to paſſe which he ſpake, and he ſay to thee: Noueltie in Religion is a marke of idolatrie or hereſie. Let vs goe, and folow ſtrange goddes, which thou knoweſt not, and let vs ſerue them: † thou shalt not heare
the wordes of that prophete or dreamer: for the Lord your God tempteth you, that it may appeare whether you loue him or no, with al your hart, and with al your ſoule. † Folow the Lord your God, and feare him, and keepe his commandementes, and heare his voice: him you shal ſerue, and to him you shal cleaue. † And that prophete or forget of dreames shal be ſlaine: becauſe he ſpake that he might auert you from the Lord your God, which brought you out of the Land of Aegypt, and redemed you from the houſe of ſeruitude: that he might make thee to erre from the way, that the Lord thy God commanded thee: and thou shalt take away the euil out of the middes of thee. † If thy brother the ſonne of thy mother, or thy ſonne or daughter, or thy wife that is in thy boſome, or thy freind, whom thou loueſt as thy ſoule, wil perſwade thee ſecretly, ſaying: Let vs goe, and ſerue ſtrange goddes, which thou knoweſt not, nor thy fathers, † of al nations round about, that be nigh or farre, from the beginning vnto the end of the earth, † conſent not to him, nor heare him, neither let thyne eie ſpare him to pitie and hide him, † but Euerie priuat man is not commanded, nor warrented by this to kil: but euerie one is bound to informe the Magiſtrate, and ſo by order of iuſtice to procede againſt the wicked. :: Such as wil not indure diſcipline are called children of Be
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lial, that is, vvithout yoke.
forthwith thou shalt kil him▪ let thy hand be firſt vpon him, and after thee al the people lay hand on him. † With ſtones shal he be ſtoned to death: becauſe he would haue withdrawen thee from the Lord thy God, which brought thee out of the Land of Aegypt, from the houſe of ſeruitude: † that al Iſrael hearing may feare, and may doe no more any thing like to this. † If in one of thy cities, which the Lord thy God shal geue thee to inhabite, thou heare ſome ſay: † There are gone forth :: children of Belial out of the middes of thee, and haue auerted the inhabitants of their citie, and haue ſaid: Let vs goe, and ſerue ſtrange goddes which you know not: † inquire carefully, and diligently, the truth of the thing being looked into, if thou finde it certaine that is ſaid, and that this abomination is in act committed, † thou shalt forthwith ſtrike the inhabitantes of that citie in the edge of the ſworde, and shalt deſtroy it and al thinges that are in it, vnto the very beaſtes. † What ſtuffe alſo ſoeuer there is, thou shalt gather together in the middes of the ſtreares therof, and shalt burne it with the citie it ſelfe, ſo that thou conſume al thinges to the Lord thy God, and it be a heape for euer: it shal be built no more, † and there shal nothing ſticke in thy hand of that anathema:
:: that our Lord may be turned from the wrath of his furie, and may haue mercie on thee, and multiplie thee as he ſware to thy fathers, † when thou shalt heare the voice of the Lord thy God, keeping al his preceptes, which I command thee this day, that thou mayeſt doe that which is pleaſing in the ſight of the Lord thy God.
CHAP. XIIII. Gentiles maner of mourning for the dead is prohibited. 3. Likewiſe to eate things vncleane, with mention of certaine cleane and vncleane beastes, 9. fishes, 11. and birdes. 21. Alſo preceptes of pietie, clemencie, paying tithes, firſt fruites, 27. nourishing of Leuites, ſtrangers, orphanes, and widowes.
BE YE the children of the Lord your God: you shal not cutte your ſelues, nor make bauldnes for the dead. † becauſe thou art a holie people to the Lord thy God: and he choſe thee to be his peculiar people of al nattions, that are vpon the earth. † Eate not the thinges that are vncleane. † This is the beaſt, that you ought to eate, The oxe, and the sheepe, and the goate, † the hart and the doa, the buffle, the chamois, the pygargue, the wilde beefe, the cameloparde. † Euerie beaſt, that diuideth the hoofe in two partes, and cheweth the cudde, shal you eate. † But of them, that chew the cudde, and diuide not the hoofe, theſe you shal not eate, as the camel, the hare, the cherogril: becauſe they chew the cudde, and diuide not the hoofe, they shal be vncleane to you. † The ſwine alſo becauſe it diuideth the hoof, and cheweth not the cudde, shal be vncleane▪ their flesh you shal not eate, and their carcaſſes you shal not touche. † Theſe shal you eate of al that abide in the waters: Such as haue finnes and ſcales, eate: † them that are without finnes and ſcales, eate not, becauſe they are vncleane. † Al birdes that are cleane eate. † The vncleane eate not: to witte, the eagle, and the grype, and the oſprey, † the ringtaile, and the vulture and kite according to their kinde: † and al of the rauens kinde, † and the oſtriche, and the owle, and the ſterne, and the hawke according to his kinde: † the herodian and the ſwanne, and the ſtroke, † and the diuer, the porphyrion, and nightcrow, † the onocratal, and the charadrion, euerie one in their kinde: the lapwing alſo and the batte. † And al that creepeth and hath litle winges, shal be vncleane, and shal not be eaten. † Al that is cleane, eate. † But whatſoeuer
is dead of it ſelfe, eate not therof. If theſe thīgs were vncleane by nature they were not lawful for anie nation to eate, but being only forbid to the Iewes ſheweth, that this prohibition was ceremonial, only for that time and people. To the ſtranger, that is within thy gates, geue it to eate, or ſel it to him: becauſe thou art the holie people of our Lord thy God. Thou shalt Al ſhew of crueltie to be auoided. Myſtically this preſigured, that Chriſt (for the ſimilitude of ſinful fleſh ſignified by a kidde) ſhould not be ſlaine in his infancie.
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. Tho. 1. 2. q. 102.
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. 6. ad 4. not boyle a kidde in the milke of his damme. † The tenth part thou shalt ſeperate of al thy fruites that ſpring in the earth euerie yeare, † and thou shalt eate in the ſight of our Lord thy God in the place, which he shal chooſe, that his name may be inuocated therin, the tithe of thy corne, and wine, and oile, and the firſt borne of thy heardes and sheepe: that thou mayeſt lerne to feare our Lord thy God at al time. † But when the way, and the place which our Lord thy God shal chooſe, are farre, and he hath bleſſed thee, and thou canſt not carie al theſe thinges thither, † thou shalt ſel, and bring al into a price, and shalt carie it in thy hand, and shalt goe to the place, which our Lord thy God shal chooſe: † and thou shalt buy with the ſame money whatſoeuer pleaſeth thee, either of heardes, or of sheepe, wine alſo and ſicere, and al that thy ſoule deſireth: and thou shalt eate before our Lord thy God, and shalt feaſt, thou and thy houſe: † and the Leuite that is within thy gates, beware thou forſake him not, becauſe he hath no other part in thy poſſeſſion. † The third yeare thou shalt ſeparate an other tenth of al thinges, that growe to thee at that time: and shalt lay it vp within thy gates. † And the Leuite shal come that hath no other part nor poſſeſſion with thee, and the ſtranger and pupil and widow, that are within thy gates, and shal eate and be filled: that our Lord thy God may bleſſe thee in al the workes of thy handes that thou shalt doe.
CHAP. XV. Remiſsion of dibtes in the ſeuenth yeare to the iſraelites, but not to ſtrangers. 4. Albeit there wil alwayes be ſome poore, yet they muſt ſo lend to their needie bretheren, that none be forced to begge. 12. Abought ſeruant that is an hebrew muſt be ſet free in the ſeuenth yeare, 16. except he deſire to ſerue ſtil. 19. The firſtborne in al cattel muſt be conſecrated to God, without making priuate profite therof.
IN the ſeuenth yeare thou shalt make a remiſſion, † which shal be celebrated in this order. He to whom any thing is owing of his freind or neighbour and brother, can not aske it againe, becauſe it is the yeare of remiſſion of our Lord. † Of the ſeiourner and ſtranger thou shalt exact: of thy
countrie man and neighbour thou shalt not haue power to require it. † And The Iſraelites were boūd to do their endeuour that none ſhould be needie among them: notwithſtanding for exerciſe of loue & charitie Gods prouidence ſuffered ſome to be poore.
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. 7. &. 11. needie perſon and begger there shal be none among you: that our Lord thy God may bleſſe thee in the land, which he wil geue thee in poſſeſſion. † Yet ſo if thou heare the voice of our Lord thy God, and keepe al thinges that he hath bid, and which I command thee this day, he wil bleſſe thee, as he hath promiſed. † Thou shalt lend to manie nations, and thy ſelfe shalt borrow of no man. Thou shalt haue dominion ouer verie manie nations, and no man shal haue dominion ouer thee. † If one of thy brethren that abideth within the gates of thy citie in the land, which our Lord thy God wil geue thee, come to pouertie: thou shalt not harden thy hart, nor cloſe thy hand, † but shalt open it to the poore man, and shalt lend him, that which thou perceiueſt he hath neede of. † Beware leſt perhaps an impious cogitation ſteale in vpon thee, and thou ſay in thy hart: The ſeuenth yeare of remiſſion draweth nigh; & turne away thy eies from thy poore brother denying to lend him that which he asketh: leſt he crie againſt thee to our Lord, and He that can and wil not feede his neighboure in extremitie, killeth him. S. Amb. li. 2. de Offic. c. 7. it become a ſinne vnto thee. † But thou shalt geue to him: neither shalt thou doe any thing craftely in releuing his neceſſities: that our Lord thy God may bleſſe thee at al times, and in al thinges whereunto thou shalt put thy hand. † There shal not want poore in the land of thy habitation: therfore I command thee that thou open thy hand to thy needie and poore brother, that liueth in the Land. † When thy brother an Hebrew man, or Hebrew woman is ſold to thee, and hath ſerued thee ſix yeares, in the ſeuenth yeare, thou shalt let him goe free: † and to whom thou geueſt freedom, thou ſhalt in no caſe ſuffer him to depart emptie: † but geue him his way fare of thy flockes, and of thy barne floore, and thy preſſe, wherwith our Lord thy God ſhal bleſſe thee. † Remember that thy ſelf alſo didſt ſerue in the Land of Aegypt, and our Lord thy God made thee free, and therfore doe I now command thee. † But if he ſay: I wil not depart: becauſe he loueth thee, and thy houſe, and feeleth that he is wel with thee: † thou ſhalt take an awle, and bore through his eare in the dore of thy houſe, and he ſhal ſerue thee for euer. to thy woman ſeruant alſo thou ſhalt doe in like maner. † Turne not away thine eies from them, when thou makeſt them free: becauſe he hath ſerued thee ſix yeares after the wages of an
hireling: that our Lord thy God may bleſſe thee in al the workes that thou doeſt. † Of the firſt borne, that come forth in thy heardes and ſheepe, whatſoeuer is of the male ſexe, thou ſhalt ſanctifie to our Lord thy God. Thou shalt not worke with the firſt borne of an oxe, and thou shalt not sheare the firſt borne of thy ſheepe. † In the ſight of our Lord thy God shalt thou eate them euerie yeare in the place, that our Lord shal chooſe, thou and thy houſe. † But if it haue blemish, and be either lame, or blind, or in any part diffigured or feeble, it shal not be immolated to our Lord thy God. † but within the gates of thy citie shalt thou eate it: as wel the cleane as the vncleane in like maner shal eate them as the doa, and the hart. † This onlie shalt thou obſerue, that their bloud thou eate not, but power it out on the earth as water.
CHAP. XVI. Three more ſolemne feaſtes to be kept euerie yeare, Paſch, 9. Pentecost, 13. andThe reſt of the feaſtes are mentioned Leuit. 23. Num. 28. &. 29. the feaſt of tabernacles, 18. Iust Iudges to be appointed in euerie citie. 21▪ Al occaſions of Idolatrie to be auoyded.
OBSERVE the moneth of new corne, and Here only three of the principal. the firſt of the ſpring time, that thou mayeſt make the Phaſe to our Lord thy God: becauſe in this moneth our Lord thy God, brought thee out of Aegypt by night. † And thou shalt immolate
1. the Phaſe to our Lord thy God, of sheepe, and of:: Paſch. oxen in the place, which our Lord thy God shal chooſe, that his name may dwel there. † Thou shalt not eate in it leuened bread: Seuen daies shalt thou eate without leuen, the bread of affliction, becauſe in feare didſt thou come out of Aegypt: that thou mayeſt remember the day of thy comming out of Aegypt, al the dayes of thy life. † Leuened shal not appeare in al thy coaſtes for ſeuen daies, and there shal not remayne of the flesh of that which was immolated at euen the firſt day vntil morning. † Thou canſt not immolate the Phaſe in euerie one of thy cities, which our Lord thy God wil geue thee; † but in the place, which our Lord thy God shal chooſe, that his name may dwel there: thou shalt immolate the Phaſe at euen at the going downe of the ſunne, when thou cameſt out of Aegypt. † And thou shalt boyle, and eate is in the place, which our Lord thy God shal chooſe, and in the morning ryſing vp thou shalt goe into thy tentes. † Six
daies shalt thou eate azymes: and in the ſeuenth day, becauſe it is the collection of our Lord thy God, thou shalt doe no worke. † Seuen weekes shalt thou number thee from that
2. Pentecoſt. day wherein thou didſt put the ſickle to the corne, † and thou shalt celebrate the feſtiual day of weekes to our Lord thy God, a voluntarie oblation of thy hand, which thou shalt offer according to the bleſſing of our Lord thy God: † and thou shalt feaſt before our Lord thy God, thou, & thy ſonne, and thy daughter, and thy man ſeruant, and thy woman ſeruant, and the Leuite that is within thy gates, and the ſtranger and pupil and widow, which abide with you: in the place which our Lord thy God shal chooſe, that his name may dwel there: † and thou shalt remember that thou waſt a ſeruant in Aegypt: and thou shalt keepe and doe the thinges that are commanded. † The solemnitie alſo of Tabernacles
3. Feaſt of Tabernacles. thou ſhalt celebrate ſeuen daies, when thou haſt gathered thy fruite of the barne floore and the preſſe: † and thou shalt feaſt in the feſtiuitie, thou, thy ſonne, and thy daughter, thy man ſeruant and woman ſeruant, the Leuite alſo and ſtranger, and pupil and widow that are within thy gates. † Seuen daies shalt thou celebrate the feaſtes to our Lord thy God in the place, which our Lord shal chooſe: and our Lord thy God wil bleſſe thee in al thy fruites, and in euerie worke of thy handes, and thou shalt be in ioye. † Three times in a yeare shal al thy male appeare in the ſight of our Lord thy God in the place which he shal chooſe: in the ſolemnitie of Azymes, in the ſolemnitie of weekes, and in the ſolemnitie of Tabernacles. There shal not appeare before our Lord any emptie: † but euerie one shal offer according to that he hath, according to the bleſſing of our Lord his God, which he shal geue him. † Iudges and maiſters shalt thou appoynt in al thy gates, which our Lord thy God shal geue thee, in euerie of thy tribes: that they may iudge the people with iuſt iudgement, † and not decline to either part. Thou shalt not accept perſon, nor giftes: becauſe that giftes blinde the eies of the wiſe, and change the wordes of the iuſt. † It is not ynough to doe that is iuſt except it be donne iuſtly, to a good end, for loue of iuſtice. Iuſtly shalt thou purſew that which is iuſt: that thou mayeſt liue and poſſeſſe the Land, which our Lord thy God shal geue thee. † Thou shalt plante no groue, nor any tree neere the altar of our Lord thy God. † Neither ſhalt thou make nor ſette to thy ſelf a ſtatue: which thing our Lord thy God hateth.
CHAP. XVII. Perfect hoſtes, not mamed nor defectiue, muſt be offered to God, Idolaters ſtoned to death. 8. VVhen inferior iudges differ, the cauſe muſt be decided, by the High Priest in conſiſtorie. Who is warranted not to erre therin, and al are bound to obey his ſentence. 14. The dutie alſo of a king (Whom in future time God wil condeſcend to geue them) is deſcribed, with ſpecial charge to receiue the law of God at the Prieſtes handes.
THOV shalt not immolate to our Lord thy God a sheepe, and an oxe, wherein there is blemish, or any fault: becauſe it is abomination to our Lord thy God. † When there shal be found with thee within one of thy gates, which our Lord thy God shal geue thee, man or woman that do euil in the ſight of our Lord thy God, and tranſgreſſe his couenant, † that they goe and ſerue ſtrange goddes, and adore them, the ſunne and the moone, and al the hoſte of heauen, which thinges I commanded not: † and this is told thee, and hearing it thou haſt inquired diligently, and found it to be true, and the abomination is committed in Iſrael: † thou ſhalt bring forth the man and the woman, that haue committed that moſt heynous thing, to the gates of thy citie, and they shal be ſtoned. † At the mouth of two, or three witneſſes shal he perish that is to be ſlaine. Let no man be killed, one onlie geuing teſtimonie againſt him. † The hand of the witneſſes shal be firſt to kil him, and the hand of the reſt of the people shal be layd on laſt: that thou mayeſt take away the euil out of the middes of thee. † “ If thou perceiue that the iudgement with thee be hard and doubtful betwen bloud and bloud, cauſe and cauſe, leproſie and not leproſie: and thou ſee that the wordes of the iudges within thy gates doe varye: ariſe, and goe vp to the place, which our Lord thy God shal chooſe. † And thou shalt come to the prieſtes of the Leuitical ſtocke, and to In the councel of Prieſtes one ſupreme Iudge, which was the High Prieſt. v. 12. the iudge, that shal be at that time: and thou shalt aske of them, “ who shal shew thee the truth of the iudgment. † And thou ſhalt do whatſoeuer they, that are There were not manie preſidentes at once, but in ſucceſſion, one after an other. preſidentes of the place, which our Lord ſhal chooſe, ſhal ſay and teach thee, † according to his law; and thou shalt folow their ſentence: neither shalt thou decline to the right hand nor to the left hand. † But “ he that shal be proude, refuſing to obey the commandement of the Prieſt, which at that time
miniſtreth to our Lord thy God, and the decree of the iudge, that man shal die, and thou shalt take away the euil out of Iſrael: † and the whole people hearing shal feare, that none afterward ſwel in pride. † When thou art entred the Land, which our Lord thy God wil geue thee, and doeſt poſſeſſe it, and dwelleſt in it, and ſayeſt: I wil ſette a king ouer me, as al nations haue round about: † him shalt thou ſette, whom our Lord thy God shal chooſe of the number of thy brethren. A man of an other nation that is not thy brother, thou canſt not make king. † And when he is made, he shal not multiplie to him ſelfe horſes, nor lead backe the people into Aegypt, taking high courage for the number of his horſemen, eſpecially whereas our Lord hath commanded you that in no caſe you returne any more the ſame way. † He Pluralitie of wiue is not here forbid; for king Dauid tranſgreſſed not this precept hauing more then one or two: but Salomon offended in multiplying manie wiues. S. Aug. q. 27. in Deut.
shal not haue manie wiues, that may allure his minde, nor huge weightes of ſiluer and gold. † And after he shal ſitte in the throne of his kingdome, he shal copie to him ſelfe the Deuteronomie of this Law in a volume, Temporal good Princes take the law, and word of God, at the Prieſts handes. taking the copie of the prieſtes of the Leuitical tribe, † and he shal haue it with him, and shal reade it al the dayes of his life, that he may learne to feare our Lord his God, and keepe his wordes and ceremonies, that are commanded in the law. † And that his hart be not lifted vp into pride ouer his brethren, nor decline to the right ſide or the left ſide, that he may reigne a long time, and his ſonnes ouer Iſrael.
ANNOTATIONS. CHAP. XVII.
8. If the iudgement be hard.] For a ful and aſſured deciſion of al controuerſies,Supreme Iuge of controuerſies. God here inſtituted to his people a ſupreme Tribunal, that in caſe inferior Iudges varied in iudgement, recourſe might be had to the Councel of Prieſtes, where one chiefe Iudge, the High Prieſt, was appointed to geue ſentence, and al others commanded to receiue and obey the ſame.
9. vvho shal shevv the truth.] God ſo aſſiſted this conſiſtorie with his ſpirite of truth, that their ſentence was infallible: though otherwiſe they might erre,Sentence of the Iewes conſiſtorie infallible. either in life, or in priuate opinion. VVherfore, our Sauiour diſtinguiſhing betwen their publique doctrin, and their workes, taught the people, that for ſomuch as the Scribes and Phariſees ſate in Moyſes chaire, and yet tranſgreſſed Gods commandmentes, euerie one should obſerue and doe as they ſaide: but not doe according to their vvorkes. Mat. 23. And S. Iohn aſcribeth the true ſentence geuen by Caiphas in the councel, to his office of High Prieſt, ſaying:The high prieſt was chief Iudge. (Ioan. 11.) He ſaid not this of him ſelfe, but being the high prieſt of that yeare, he prophecied that IESVS should die for the nation and to gather into one the children
of God. VVhere the high prieſt by vertue and priuilege of his office, vttered the truth, which him ſelfe neither meant nor vnderſtood. And this happened when the Law and Prieſthood of the Iewes was to decline & geue place to Chriſts new ordinance, and therfore no doubt God euer directed the ſentence of the high Prieſt: and moſt ſpecially now Chriſt preſerueth the Apoſtolique See from errorProteſtantes friuolous euaſion. in faith, and in general decrees touching manners: yea though the chiefe viſible Iudge were as wicked as Caiphas. And therfore the Proteſtantes euaſion is friuolous, limiting the prieſts ſentence to binde the ſubiectes, ſo long as he is
English Bible. 1603.
the true miniſter of God, and pronounceth according to his vvord. For except God aſſiſted him, that he should pronounce according to his word, and ſo al men reſt ſatisfied, ſubmitting them ſelues to his ſentence, the controuerſie ſhould be endles, and this conſiſtorie nothing worth: but ſtil be new examinations, and new iudgementes, whether the former were according to Gods word or no.
12. He that shal be proude.] This alſo conuinceth, that al were bound toPride in priuate opinion puniſhed with death. accept of the high prieſts ſentence, the law condemning him of pride, that refuſed to obey the commandment of the Prieſt, vvhich at that time miniſtred to our Lord; and for his diſobedience puniſhing him with death.
CHAP. XVIII. In ſteed of other inheritance Prieſies and Leuites haue prouiſion by Sacrifices and oblations. 9. Al ſuperſtition to be auoided. 15. Perpetuitie of prophetes, and finally one ſpecial PROPHET (towit, CHRIST) is promiſed. 20. Falſe prophetes muſt be ſlaine.
THE prieſtes and Leuites, and al that are of the ſame tribe, shal haue no part nor inheritance with the reſt of Iſrael, becauſe they shal eate the ſacrifices of our Lord, and his oblations, † and nothing els shal they receiue of the poſſeſſion of their brethren: for our Lord him ſelfe is their inheritance, as he hath ſpoken to them. † This shal be the right of the prieſtes from the people, and from them that offer victimes: whether they immolate oxe, or sheepe, they shal geue to the prieſt the shoulder and the mawe: † the firſt fruites of corne, of wine, and oile, and a part of the woolle of their sheepe shearing. † For him hath our Lord choſen of al thy tribes, that he might ſtand, and miniſter to our Lord he and his ſonnes for euer. † If a Leuite goe out of one of thy cities of al Iſrael in the which he dwelleth, and would come deſiring the place which our Lord shal chooſe, † he shal miniſter in the name of our Lord his God, as al his brethren the Leuites, that shal ſtand at that time before our Lord. † He shal receiue the ſame portion of meates, that the reſt doe: beſide that, which in his owne citie is dew to him by ſucceſſion from his fathers. † When thou art entred the Land, which our Lord thy God shal geue thee, beware
thou be not willing to imitate the abominations of thoſe nations. † Neither let there be found in thee any that shal expiate his ſonne, or daughter, making them to paſſe through the fyre: or that demandeth of ſouthſayers, and obſerueth dreames and diuinations, neither let there be a ſorcerer, † nor inchanter, nor that conſulteth with pithone, or diuiners, and ſeeketh the truth of the dead. † for al theſe thinges out Lord abhorreth, and for theſe abominations wil he deſtroy them at thy entring in. † thou shalt be perfect, and without ſpotte with our Lord thy God. † Theſe nations, whoſe land thou shalt poſſeſſe, heare ſouthſayers and diuiners: but thou art otherwiſe inſtructed of our Lord thy God. † “ A PROPHET of thy nation and of thy brethren like vnto me, wil our Lord thy God raiſe vp to thee: him thou shalt heare, † as thou didſt requeſt of our Lord thy God in Horeb, when the aſſemblie was gathered, and ſaidſt: I wil no more heare the voice of our Lord my God, and this exceding great fire I wil ſee no more, leſt I die. † And our Lord ſaid to mie; They haue ſpoken al thinges wel. † A prophete wil I rayſe vp to them out of the middes of their brethren like to thee: and I wil put my wordes in his mouth, and he shal ſpeake al thinges that I shal command him. † but he that wil not heare his wordes, which he shal ſpeake in my name, I wil be the reuenger. † And the prophet that being depraued with arrogancie wil ſpeake in my name, the thinges This ſorte of falſe prophets ſignified Heretikes, that preach falſe things in Chriſts name. that I did not command him to ſay, Theſe prefigured Apoſtataes, which renouncing Chriſt, expreſly profeſſe falſe goddes. or in the name of ſtrange goddes, shal be ſlaine. † And if in ſecrete cogitation thou anſwer: How shal I vnderſtand the word, that our Lord ſpake not? † This ſigne thou shalt haue: That which the ſame prophete foretelleth, in the name of the Lord and cometh not to paſſe: that our Lord hath not ſpoken, but by the arrogancie of his minde the prophet hath forged it: and therfore thou shalt not feare him.
ANNOTATIONS. CHAP. XVIII.
15. A PROPHET of thy nation.] Amongſt other places this plainly prouethThe ſame wordes may haue diuers literal ſenſes. that the ſame wordes in holie Scripture may haue diuers literal ſenſes. For firſt the coherence of the text ſheweth, that God here promiſed to geue his people an other extraordinarie prophet, after Moyſes death, of their owne nation: as wel to take away occaſion of ſeeking to ſouthſayers, diuiners, and other prophane prophetes of falſe goddes, ſtrictly forbidden in the wordes
going immediatly before; as in approbation of their conuenient deſire, mentioned in the wordes folowing, to heare Gods wil, not by himſelf, nor by an Angel, but by Moyſes, who was now ſhortly to be taken from them. And ſo this promiſe was firſt performed in Ioſue, ſucceding next after Moyſes in gouernment. And as neede required God ceaſſed not to ſend more prophetes beſides their ordinarie Prieſts Againe this place is alſo vnderſtood of Chriſt our Sauiour, chief Prophete, and maſter of al prophetes; S Peter ſo expounding it; Act. 3. v. 22. & 23.
CHAP. XIX. Certaine cities of refuge muſt be aſsigned for caſual manſlaughter. 11. wilful murther punished by death without remiſsion, 15. ſo it be conuinced by two or three witneſſes. 16. Falſe witneſses punished with the paine, which the crime obiected deſerueth.
VVHEN our Lord thy God hath deſtroyed the nations, whoſe land he wil deliuer to thee, and thou doeſt poſſeſſe it, and dwelleſt in the cities and houſes therof: † three cities shalt thou ſeparate to thee in the middes of the Land, which our Lord thy God wil geue thee in poſſeſſion, † The way to the cities of refuge were paued, and markes ſet for direction, that he which fled might not erre in his way. preparing diligently the way: and thou ſhalt diuide the whole prouince of thy Land equally into three partes: that he which for murder is a fugitiue, may haue neere at hand, whither to eſcape. † This shal be the law of the murderer that fleeth, whoſe life is to be ſaued: He that ſtriketh his neighbour vnwitting, and that is proued yeſterday and the day before to haue had no hatred againſt him: † but to haue gone with him ſimply vnto the wood to cutte wood, and in cutting the wood of axe ſlipped out of his hand, and the yron falling from the handle ſtrooke his freind, and killed him: he shal flee to one of the cities aforeſaid, and liue: † leſt perhaps the next kinſeman of him, whoſe bloud was shed, pricked with ſorow, purſew, and apprehend him if the way be too long, and ſtricke his life, that is not guiltie of death, becauſe he is proued to haue had no hatred before, againſt him that was ſlaine. † Therfore I command thee, that thou ſeparat three cities of equal diſtance one from an other. † And when our Lord thy God shal haue dilated thy borders, as he ſware to thy fathers, and shal geue thee al the Land, that he promiſed them, († yet ſo, if thou keepe his commandementes, and do the thinges which I command thee this day, that thou loue our Lord thy God, and walke in his wayes at al time) thou shalt adde to thee other three cities, and shalt duble the number of the three cities aforeſaid: † that innocent
bloud be not shed in the middes of the Land, which our Lord thy God wil geue thee to poſſeſſe, leſt thou be guiltie of bloud. † But if any man hating his neighbour, lie in wayte for his life, and riſe and ſtrike him, and he die, and he flee to one of the cities aforeſaid, † the ancientes of his citie shal ſend, acd take him out of the place of refuge, and shal deliuer him into the hand of the kinſeman of him, whoſe bloud was ſhed, and he shal die. † This was ſayd to the whole people who muſt not intreate for the murderers pardon: but the kinſmen of him that was ſlaine, might remitte the puniſhment. Thou shalt not pitie him, and thou ſhalt take away the guiltie bloud out of Iſrael, that it may be wel with thee. † Thou shalt not take, and transferre thy neighbours boundes, which thy predeceſſours did ſette in thy poſſeſſion, which our Lord thy God wil geue thee in the Land, that thou shalt receiue to poſſeſſe. † One witneſſe shal not ſtand againſt any man, whatſoeuer ſinne, or wickedneſſe it be: but in the mouth of two or three witneſſes shal euerie word ſtand. † If a lying witneſſe ſtand againſt a man, accuſing him of preuarication, † both of them, whoſe the cauſe is, shal ſtand before our Lord in the ſight of the prieſtes and the iudges that shal be in thoſe daies. † And when ſearching moſt diligently, they shal finde that the falſe witnes hath ſaid a lie againſt his brother: † they shal render to him as he meant to doe to his brother, and thou shalt take away the euil out of the middes of thee: † that others hearing may haue feare, and may not be bold to doe ſuch things. † This pertained to the Iudge: who without partialitie muſt do iuſtice. Thou shalt not pitie him, but life for life, eie for eie, tooth for tooth, hand for hand, foote for foote shalt thou exacte.
CHAP. XX. Lawful warres are to be vndertaken with corege and confidence. 5. Such as for ſpecial cauſes may be diſcoreged, must be diſmiſſed from the field, 10. VVhat to be obſerued towardes the enimie. 19. VVhat trees may not be cut downe, and what ſorte may be, for the vſe of warres.
IF thou goe forth to warre againſt thyne enemies, and ſee the horſe men and chariottes, and the multitude of the aduerſaries hoſte greater then thou haſt, thou shalt not feare them: becauſe the Lord thy God is with thee, which brought thee out of the Land of Aegypt. † And when the battel is now at hand, the prieſt shal ſtand before the armie, and shal ſpeake to the people thus: † Heare Iſrael, you this day ioyne battel againſt your enemies, let not your hart feare, be not
affrayd, retire not, neither dread them: † becauſe our Lord your God is in the middes of you, and wil fight for you againſt your aduerſaries, to deliuer you from danger. † The Captaines alſo through euerie bande in the hearing of the hoſte ſhal proclaime: Men poſſeſſed with ſuch deſires haue not like valure to good ſouldiars. And by worde or example often diſcorege others. So in ſpiritual warfare, we muſt not be addicted to worldlie profites, or pleaſures. what man is there, that hath built a new houſe, and hath not dedicated it? let him goe, and returne into his houſe, leſt perhaps he die in the battel, and an other dedicate it. † What man is there that hath planted a vineyard, and hath not as yet made it to be common, wherof al men may lawfully eate? let him goe, and returne into his houſe: leſt perhaps he die in the battel, and an other man execute his office. † What man is there, that hath deſpouſed a wife, and not taken her? let him goe, and returne into his houſe, leſt perhaps he die in the warre, and an other take her. † Theſe thinges being ſaid they shal adde the reſt, and shal ſpeake to the people: What man is there feareful, and fainte harted? let him goe, and returne into his houſe, leſt he make the hartes of his brethren to feare, as him ſelfe is frighted with feare. † And when the Captaines of the hoſt ſhal hold their peace, and make an end of ſpeaking, euerie man shal prepare their bandes to fight. † If at anie time thou come to winne a citie, thou shalt firſt offer peace. † If they receiue it, and open the gates to thee, al the people that is therein, shal be ſaued, and shal ſerue thee vnder tribute. † But if they wil not make peace, and shal beginne battel againſt thee, thou shalt aſſalt it. † And when our Lord thy God shal deliuer it into thy hand, thou shalt ſtrike al, that is therein of the male ſexe, in the edge of the ſword, † excepting wemen and children, the cattel and other thinges, that are in the citie. Al the praye thou shalt diuide to the armie, and thou shalt eate of the ſpoiles of thine enemies, which our Lord thy God shal geue thee. † So shalt thou doe to al cities, that be verie farre from thee, and be not of theſe cities, which thou shalt receiue in poſſeſſion. † But of thoſe cities, that shal be geuen thee, thou shalt ſuffer none at al to liue: † but shalt kil them in the edge of the ſword, to witte, the Hetheite, and Amorrheite, and Chananeite, the Pherezeite, and Heueite, and Iebuſeite, as our Lord thy God hath commanded thee: † leſt perhaps they teach you to doe al the abominations, which them ſelues did worke to their goddes: and you ſinne againſt our Lord your God. † When thou haſt
beſieged a citie a long time, and haſt compaſſed it with munition to winne it, thou shalt not cutte downe the trees, that may be eaten of, neither ſhalt thou ſpoile the countrie round about with axes: becauſe it is a tree, and not a man, neither can it increaſe the number of warryers againſt thee. † But if there be any trees not fruitful, but wilde, and apt for other vſes, cutte them downe, and make engines, vntil thou take the citie, which fighteth againſt thee.
CHAP. XXI. How to ſeeke out a ſecrete murtherer. 10. wemen taken in battel may be maried, and afterwardes can not be ſold nor made bond wemen. 15. The eldeſt ſonne may not be depriued of his birthright for hatred of his mother. 18. A ſtubburne ſonne muſt be ſtoned to death. 22. VVhen one is hanged on a gibbet, he muſt be taken downe the ſame day, and buried.
VVHEN there shal be found in the Land, which our Lord thy God wil geue thee, the corps of a man ſlaine, and he that is guiltie of the murder is not knowne † thy ancientes, and iudges shal goe forth, and meaſure from the place of the corps the diſtance of euerie citie round about: † and which they ſhal perceiue to be neerer then the reſt, the ancientes of that citie shal take an heifer out of the heard, that hath not drawen yoke, nor ploughed the ground, † and shal bring her to a rough and ſtonie valley, that neuer was ploughed, nor receiued ſeede: and in it they shal ſtrike of the necke of the heifer: † and the prieſtes the ſonnes of Leui shal come, whom our Lord thy God hath choſen to miniſter to him, and to bleſſe in his name, and at their word euerie matter dependeth, and whatſoeuer is cleane or vncleane muſt be iudged. † And the ancientes of that citie shal come to the ſlaine perſon, and shal wash their handes ouer the heifer, that was ſtrooken in the valley, † and shal ſay: Our handes did not ſheede this bloud, By this ceremonie and abiuration they purged them ſelues, that they were not negligent in doing iuſtice. nor our eies ſeee it. † be merciful to thy people Iſrael, whom thou haſt redemed o Lord, and impute not innocent bloud in the middes of thy people Iſrael. And the guilte of bloud shal be taken from them: † and thou shalt be free from the innocents bloud, that was ſhed, when thou shalt haue done that which our Lord hath commanded thee. † If thou goe forth to fight againſt thyne enemies, and our Lord thy God deliuer them in thy hande and thou leade them away captiue, † and ſeeſt in
the number of the captiues a beautiful woman, and loueſt her, and wilt haue her to wife, † thou ſhalt bring her into thy houſe: who ſhal shaue of her hare, and payre her nailes, † and put of the rayment, wherein she was taken: and ſitting in thy houſe, shal mourne her father and mother one moneth: and afterward thou shalt enter vnto her, and ſhalt ſleepe with her, and ſhe ſhal be thy wife. † But if afterward she content not thy mynde, thou shalt let her goe free, neither canſt thou ſel her for money, nor oppreſſe her by might: becauſe thou haſt humbled her. † If a man haue two wiues, one beloued, and the other hated, and they haue begotten children by him, and the ſonne of the hated be the firſtborne, † and he meaneth to diuide his ſubſtance among his ſonnes: he can not make the ſonne of the beloued the firſt borne, and preferre him before the ſonne of the hated, † but the ſonne of the hated he shal acknowledge for the firſt borne, and shal geue to him of thoſe thinges, which he hath, al duble: for this is the beginning of his children, & to this are dew the firſt brith rightes. † If a man begette a ſtubbourne and froward ſonne, that wil not heare the commandementes of his father and mother, and being chaſtened, contemneth to be obedient: † they shal take him, and bring him to the ancientes of his citie, and to the gate of iudgement, † and shal ſay to them: This our ſonne is froward and ſtubborne, he contemneth to heare our admonitions, he geueth himſelf to comeſſation, and to ryote and banketinges: † the people of the citie shal ſtone him: and he shal die, that you may take away the euil out of the middes of you, and al Iſrael hearing it may be afrayde. † When a man hath offended ſo that he is to be punished by death, and being condemned to die is hanged on a gybbet: † his bodie shal not remaine vpon the tree, but the ſame day shal be buried: becauſe he is Myſtically, he is curſed that perſiſteth in ſinne, as it were hanging on the tree, by which our firſt parents ſinned accurſed of God that hangeth on a tree: and thou shalt not contaminate thy Land, which our Lord thy God geueth thee in poſſeſſion.
CHAP. XXII. Pietie towardes neighboures. 5. neither ſexe may vſe the apparel of the other▪ 6. crueltie to be auoided euen towardes birdes, 8. batlement about the roofe af a houſe. 9. Things of diuers kindes not to be mixed. 12. cordes in the hemes of a cloke. 13. Trial and punishment of adulterie and of deflowring virgines. 30. the ſonne may not marie his ſtepmother.
THOV ſhalt not ſee thy brothers oxe, or ſheepe ſtraying, and paſſe by: but ſhalt bring it backe to thy brother, † although thy brother be not nigh, and thou know him not: thou shalt bring them vnto thy houſe, and they ſhal be with thee vntil thy brother ſeeke them, and receiue them. † In like manner ſhalt thou doe with his aſſe, and with his rayment, and with euerie thing of thy brothers, that shal be loſt: if thou finde it, neglect it nor as perteyning to an other. † If thou ſee thy brothers aſſe or oxe to be fallen in the way, thou shalt not contemne it, but shalt liſt it vp with him. † A woman ſhal not be clothed with mans apparel, neither ſhal a man vſe womans apparel: for he is abominable before God that doeth theſe thinges. † If walking by the way thou finde a birdes neſt in a tree or on the ground, and the damme ſitting vpon the young or the egges: thou shalt not hold her with her young, † but shalt let her goe, taking the young and holding them: that it may be wel with thee, and thou mayeſt liue a long time. † When thou buildeſt a new houſe, thou shalt make Their houſes had flat roofes as manie of our churches, pallaces, and caſtles, where battlements are neceſſarie for danger of falling when, anie walke theron. a batlement to the roofe round about: leſt bloud be ſhed in thy houſe, and thou be guiltie an other ſlipping, and falling headlong. † Thou shalt not ſowe thy vineyard with diuerſe ſeede: leſt both the ſeede which thou didſt ſow, and the thinges that grow of the vineyard, For correction of ſo couetous a mind the whole fruicte muſt be offered to pious vſes. Theodoret. q. 23. in Deut.
be ſanctiſied rogether. † Thou ſhalt not plough with an oxe and aſſe together. † Thou ſhalt not weare a garment that is wouen of wolle and linnen. † Thou shalt make litle cordes in the hemme at the foure corners of thy cloke, wherwith thou shalt be couered. † If a man marrie a wife, and afterward hate her, † and ſeeke occaſions to put her away, obiecting vnto her a verie il name, and ſay: I tooke this wife, and compayning with her: I found her not a virgin: † her father and mother shal take her, and shal carie with them the ſignes of her virginitie to the ancientes of the citie that are in the gate: † and the father shal ſay: I gaue my daughter vnto this man to wife: whom becauſe he hateth, † he layeth vnto her a verie il name, ſo that he ſayeth: I found not thy daughter a virgin: and behold theſe are the ſignes of my daughters virginitie. they shal ſpread the veſture before the ancientes of the citie: † and the ancientes of that citie shal take the man, and beate him, † c
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ndemning him beſides in a hundred ſicles of ſiluer, which he shal geue to
the wenches father, becauſe he hath infamouſely ſpred a verie il name vpon a virgin of Iſrael: and he shal haue her to wife, and can not put her away al the daies of his life. † But if it be true which he obiected, and virginitie be not found in the wench: † they shal caſt her forth without the doores of her fathers houſe, and the men of her citie shal ſtone her to death, and she ſhal die: becauſe ſhe hath done wickednes in Iſrael, to fornicate in her fathers houſe: and thou shalt take away the euil out of the middes of thee. † If a man lie with an others mans wife, both shal die, that is to ſay, the aduouterer and the aduoutereſſe: and thou shalt take away the euil out of Iſrael. † If a man haue deſpouſed a maide that is a virgine, and ſome man finde her in the citie, and lie with her, † thou shalt bring forh both of them to the gate of that citie, and they shal be ſtoned: the maide, becauſe she cried not, being in the citie: the man, becauſe he hath humbled his neighbours wife. and thou shalt take away the euil from the middes of thee. † But if the man finde the maide that is deſpouſed, in the field, and taking her, lie with her, he alone shal die: † the maide shal ſuffer nothing, neither is she guiltie of death: for as a theefe ryſeth againſt his brother, and taketh away his life, ſo alſo did the maide ſuffer. † she was alone in the field: she cried, and there was no man to deliuer her. † If a man finde a maide that is a virgin, which hath not a ſpouſe, and taking her lie with her, and the matter come into iudgement: † he that lay with her, shal geue to
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he father of the maide ſiftie ſicles of ſiluer, and shal haue her to wife, becauſe he hath humbled her: he can not put her away al the daies of his life. † No man shal take his fathers wife, nor reuele his couering.
CHAP. XXIII. Eunuches, baſtardes, Moabites, & Ammonites may not enter into the Church. 7. Idumeans, and Aegyptians may be admitted. 9. Obſeruation of ſpiritual and corporal cleannes. 15. other preceptes concerning fugitiues, 17. fornication, 19. vſurie. 21. vowes, 24. and eating other mens grapes or corne.
AN Such as are barrē in good workes can not enter into Gods houſe. Theod. q. 25. in Deut.
eunuch that hath his ſtones broken, or cutte of, & his yeard cutte away, shal not enter into the church of our Lord. † Mamzer, that is to ſay, one borne of a common woman, shal not enter into the church of our Lord, vntil the tenth generation. † The Theſe natiōs not able to hurt the children of Iſrael, neither by denying ordinarie curteſies, nor by force, nor by hyring Balaā to curſe them, yet inuegling them with carnal ſinnes, ſignified obſtinate peruerſe ſinners, that nouer amending can neuer be rightly receiued into the Church of God. Ammonite, and the
Moabite yea after the tenth generation shal not enter into the church of our Lord, for euer: † becauſe they would not meete you with bread and water in the way, when you came out of Aegypt: and becauſe they hyred againſt thee Balaam, the ſonne of Beor of Meſopotamia in Syria, to curſe thee: † and our Lord thy God would not heare Balaam, and he turned his curſing into thy bleſſing, for that he loued thee. † Thou shalt not make peace with them, neither doe thou ſeeke their good al the daies of thy life for euer. † Thou shalt not abhorre the Idumeite, becauſe he is thy brother: nor the Aegyptian, becauſe thou waſt a ſtranger in his land. † They that are borne of them, in the third generation shal enter into the church of our Lord. † When thou goeſt forth againſt thyne enemies to battel, thou shalt keepe thy ſelf from al euil thing. † If there be among you a man, that is polluted in a dreame by night, he shal goe forth without the campe, † and shal not returne, before he be washed with water at euen: and after ſunne ſette he shal returne into the campe. † Thou shalt haue a place without the campe, whither thou mayeſt goe to the neceſſities of nature, † carying on thy girdle a piked inſtrument. & when thou ſitteſt downe, thou shalt digge round about, and with the earth that is digged vp shal couer † that which thou art eaſed of (for our Lord thy God walketh in the middes of thy campe, to deliuer thee, and to geue thyne enemies vnto thee) and let thy campe be holie, and let no filthines appeare therein, leſt he forſake thee. † Thou shalt not deliuer the ſeruant to his Maiſter, that is fled to thee. † he shal dwel with thee in the place, that shal pleaſe him, and in one of thy cities shal he reſt: vexe him not. † There shal be no whoore of the daughters of Iſrael, nor whooremonger of the ſonnes of Iſrael. † Thou shalt not offer the hire of a ſtrompet, nor the price of a dogge, in the houſe of our Lord thy God, whatſoeuer it be that thou haſt vowed: becauſe both is abomination before our Lord thy God. † Thou shalt not lend to thy brother money to vſurie, nor corne, nor any other thing: † but Onlie lawful enemies are here called ſtrangers: where therfore is iuſt cauſe of warre, there only it is lawful to exerciſe vſurie. S. Amb. li. de Tobia. c. 15. to the ſtrāger. And to thy brother thou shalt lend, that which he needeth without vſurie: that our Lord thy God may bleſſe thee in al thy worke in the Land, which thou shalt enter to poſſeſſe. † When thou haſt vowed a vow to our Lord thy God, thou shalt not ſlacke to pay it: becauſe our Lord thy God wil require it.
and if thou delay, it shal be reputed to thee for ſinne. † Vowes binde where otherwiſe was no obligation. If thou wilt not promiſe, thou shalt be without ſinne. † But that which is once gone out of thy lippes, thou shalt obſerue, and shalt doe as thou haſt promiſed to our Lord thy God, and haſt ſpoken with thy proper wil and thyne owne mouth. † Entring into thy neighbours vineyarde, eate grapes as much as shal pleaſe thee: but carrie none out with thee. † If thou enter into thy freindes corne, thou shalt breake the eares, and rubbe them in thy hand: but with a ſikcle thou shalt not reape.
CHAP. XXIIII. Diuorce permitted to auoide greater euil. 5. The newly maried must not goe to warre. 7. He that traterouſly ſelleth a man must be slaine, 8. diſobedience to Prieſtes incurreth leproſie▪ 10. Such things may not be taken to pledge, as can not be wel ſpared. 14. Poore laborers muſt be preſently payed. 16. not one punished for an others fault, but right iudgement to al, 18. and liberalalmes to the poore.
IF a man take a wife, and haue her, and she finde not grace before his eies for ſonne lothſomenes: he shal write a bil of diuorce, and shal geue it in her hand, and▪ dimiſſe her out of his houſe. † And being departed when she shal haue married an other husband, † and he alſo hateth her, and hath geuen her a bil of diuorce, and hath dimiſſed her out of his houſe, or is deade: † the former husband can not take her againe to wife: becauſe she is polluted, and is made abominable before our Lord: leſt thou make thy Land to ſinne, which our Lord thy God shal deliuer thee to poſſeſſe. † When a man hath lately taken a wife, he shal not goe forth to battel, neither shal any publique neceſſitie be inioyned him, but he shal attend to his owne houſe without fault, that one yeare he may reioyce with his wife. † Thou shalt not take for a pledge the nether, or the vpper milſtone: becauſe This hebrew phraſe ſignifieth, that pledging the thing wherin the meanes of life conſiſteth is as if he pledged his life. he hath pledged his life to thee. † If any man be taken ſoliciting his brother of the children of Iſrael, and ſelling him take a price, he shal be ſlaine, and thou shalt take away the euil from the middes of thee. † Obſerue diligently that thou incurre not the plague of leproſie, but thou shalt doe whatſoeuer the prieſtes of the Leuitical ſtocke shal teach thee, according to that, which I haue commanded them, and fulfil thou it carefully. † Remember what our Lord your
God did to Marie, in the way when you came out of Aegypt. † When thou ſhalt require of thy neighbour any thing, that he oweth thee, thou ſhalt not enter into his houſe to take away a pledge: † but thou ſhalt ſtand without, and he shal bring forth to thee that which he hath. † but if he be poore, the pledge shal not lodge with thee that night, † but forthwith thou shalt reſtore it to him before the going downe of the ſunne: that ſleeping in his rayment, he may bleſſe thee, & thou mayeſt haue iuſtice before our Lord thy God. † Thou shalt not denie the hyre of the needie, and poore man thy brother, or the ſtranger, that dwelleth with thee in the land, and is within thy gates: † but the ſame day thou shalt pay him the price of his labour, before the going downe of the ſunne, In caſe the laborer ſuſteyneth his life by his dailie wages, then not to pay him is in effect to kil him. and ſuch ſinne crieth to God for reuenge. becauſe he is poore, and there withal ſuſteyneth his life: leſt he crie againſt thee to our Lord, and it be reputed to thee for a ſinne. † The fathers shal not be ſlaine for the children, nor the children for the fathers, but cuerie one shal die for his owne ſinne. † Thou shalt not peruert the iudgement of the ſtranger and the pupil, neither shalt thou take away the widowes rayment for a pledge. † Remember that thou didſt ſerue in Aegypt, and our Lord thy God deliuered thee from thence Therfore I command thee that thou doe this thing. † When thou haſt reaped the corne in thy field, and forgetting haſt left a ſheafe, thou shalt not returne to take it away: but thou shalt ſuffer the ſtranger, and the pupil, and the widow to take it away, that our Lord thy God may bleſſe thee in al the worke of thy handes. † If thou haue gathered the fruites of thy oliue trees, whatſoeuer remaineth on the trees, thou shalt not returne to gather it: but shalt leaue it to the ſtranger, the pupil, and the widow. † If thou make vintage of thy vineyard, thou shalt not gather the cluſters that remaine, but they shal goe to the vſes of the ſtranger, the pupil, and the widow. † Remember that thou alſo didſt ſerue in Aegypt, and therfore I command thee that thou doe this thing.
ANNOTATIONS. CHAP. XXIIII.
1. Dimiſſe her.] VVhether this diuorce was tollerated as a leſſe ſinne, to auoide a greater, as S. Hierom. (li. 1. in Mat. c. 5. & li 3. in c. 19.) S. Chryſoſtom. (ho. 12. in Mat. 5.) and others teach; or diſpenſed withal, and ſo made
lawful to the Iewes, which is alſo probabtle, for hat none of the holie ProphetesVVhether the band of mariage could be
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ooſed or no in the old law, amongſt Chriſtiās it can not be diſſolued. did euer reprehend it; ſure it is, that Chriſt either by correcting a fault, or by recalling a former diſpenſation, reſtored the inſolubilitie of mariage to the firſt inſtitution, ſaying: (Mat. 19.) That vvhich God hath ioyned together, let not man ſeparate. Further anſwering the Phareſes, concerning this law: that Moyſes for the hardnes of your hart permitted you to dimiſse your vviues: but from the beginning it vvas not ſo. And albeit he alloweth ſeparation of man and wife for fornication, yet for no cauſe neither of them can marie againe, ſo long as the other liueth. As S. Auguſtin (li. 1. de adulter. coningijs. c. 11. & 12.) by conference of three Euangeliſtes wordes touching this point, plainly ſheweth, concludingNo not for adultrie. that for ſo much as holie Scripture calleth him (that taketh a woman ſo dimiſſed) not a husband, but an adulterer, she is ſtil his vvife, by vvhom for fornication she vvas dimiſſed. Likewiſe he proueth by S. Paules doctrin. (Rom. 7. & 1. Cor. 7.) that though diuorce be made for adultrie, yet neither the guiltie nor innocent partie can marie an other, for the Apoſtle ſaieth: a vvoman is vnder the lavv of her husband, ſo long as he liueth, if her husband be dead, she is looſed from his lavv. Therfore her husband liuing, she shal be called an aduoutreſſe, if she be vvith an other man.
If she part let her remaine vnmaried, or be reconciled to her husband. A vvoman is bond to the lavv ſo long time, as her husband lieth, &c. Theſe wordes of the Apoſtle (ſayeth he, li. 2. c. 4.) ſo often repeted, ſo often incultated, are true, are liuclie, are ſound, are plaine. A woman beginneth not to be the wife of a later huſhand, except ſhe ceaſe to be the wife of the former And ſhe caeſeth to be the wife of the former, if he die, not if he (or ſhe) committe adultrie. Therfore a wife is lawfully dimiſſedOnly before conſummatiō Mariage is diſſolued by ſolemne vow in Religion. for fornication, but the bond of the former remaineth, for which cauſe he is guiltie of adultrie, that marieth her that is dimiſſed, yea though it be for fornication. Thus and much more ſayeth. S. Auguſtin in the ſame, & in other bookes. And al the ancient fathers, and lerned ſchoolmen teach vniformly, that nothing but bodilie death can looſe the band of Mariage conſummate; nor of vnconſummate, but death, or ſolemne vow in an approued rule of religion.
CHAP. XXV. Punishment afflicted according to the fault, but ſo that he which is beaten haue not aboue fourtie ſtripes. 4. The oxes mouth not be mooſeled that treadeth corne. 5. A maried man dying without iſsue, his brother muſt marie the widow. 11. The wife that taketh her huſbands aduerſarie by priuities must loſe her hand. 13. no falſe weightes, nor meaſures to be kept. 17. Amelicites muſt be vtterly destroyed.
IF there be a controuerſie betwen ſome, and they cal vpon the iudges: whom they shal perceiue to be iuſt, to him they shal geue the price of iuſtice: whom impious, him they shal condemne of impietie. † And if they ſee that the offender be worthie of ſtripes: they ſhal caſt him downe, & shal cauſe him to be beaten before them. According to the meaſure of the ſinne shal the meaſure alſo of the ſtripes be: † yet ſo, that they exceede not the number of fourtie: leſt thy brother depart fowly torne before thyne eies. † Thou shalt S. Paul expoundeth this of the ſpiritual laborer in Gods Church that he muſt haue his main tenāce for his trauel. 1. Cor. 9. & 1. Tim. 5 It was alſo ment of oxen, ſo it hath two literalsēſes. Theod. q 31. in Deut.
not mooſel the
mouth of the oxe that treadeth out thy corne in the flore. † When brethren shal dwel together, & one of them die without children, the wife of the deceaſed ſhal not marie to an oother: but▪ his brother ſhal take her, and rayſe vp the ſeede of his brother: † and the firſt borne ſonne of her he shal cal by his name, that his name be not abolished out of Iſrael. † But if he wil not take his brothers wife, that by law is dew to him, the woman shal goe to the gate of the citie, and cal vpon the ancientes, and ſay: My husbandes brother wil not rayſe vp his brothers ſeede in Iſrael: nor take me to his wiſe. † And ſorthwith they shal cauſe him to be ſent for, and shal aske him. If he anſwer: I wil not take her to wife: † the woman shal come to him before the ancientes, and shal take of his shoe from his foote, and He that diſdaineth to honour his brother is iuſtly deſpiſed. ſpitte in his face, and ſay: So shal it be done to the man, that buildeth not his brothers houſe. † And his name shal be called in Iſrael A laſie familie & vnprofitable to the cōmōwealth. Myſtically, Paſtors and Doctors muſt beget ſpiritual children to Chriſt, not to themſelues; & ſo they are called Chriſtians, not Paulians, whom S. Paul conuerted. And he that is elected by the church to ſpiritual functiō, & neglecteth his dutie, is worthie of reproch and in famie. S. Aug. li. 32. c. 10. cont. Fauſt. Manich.
The houſe of the vnshodde. † If two men fal at wordes betwixt them ſelues, and one beginne to brawle againſt the other, and the wife of the one willing to deliuer her husband out of the hand of the ſtronget, put forth her hand, and take his priuities: † thou shalt cutte of her hand, neither shalt thou be moued with any pitie vpon her. † Thou shalt not haue diuerſe weightes in thy bagge, a greater and a leſſe: † neither shal there be in thy houſe a greater bushel and a leſſe. † Thou shalt haue a weight iuſt and true, and thy bushel shal be equal and true: that thou mayeſt liue a long time vpon the Land, which our Lord thy God shal geue thee. † For thy Lord abhorreth him, that doth theſe thinges, and deteſteth al iniuſtice. † Remember what Amalec firſt impugned Iſrael after they had paſſed the redſea. Exo. 17. Amalec did to thee in the way when thou cameſt out of Aegypt: † how he mette thee: & ſtroke the hindemoſt of thy armie, which being wearie reſted them ſelues, when thou waſt ſpent with famine and labour, and he feared not God. † Therfore when our Lord thy God shal geue thee reſt, and ſubdewe al nations round about in the Land, which he hath promiſed thee: thou shalt deſtroy his name vnder heauen. Beware thou forget it not.
ANNOTATIONS. CHAP. XXV.
5. His brother shal take her.] This proueth euidently that the prohibition, not to marie the brothers wife (Leuit. 18.) was a poſitiue law, binding only
when the firſt brother dying left iſſue. For dying without iſſue, his brotherMariage with the brothers wife, he dying without iſſue. was bound by this law to marie the widow. In default of the brother, the next of kinne was to marie her: and for default of neerer, the more remote. ſo Booz maried Ruth. Neither was it contrarie, but agreable to the law of nature, toRut
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. 3. &. 4. marie the brothers wife when he was dead without iſſue, as is before noted. Gen. 38.
CHAP. XXVI. First fruites muſt be offered in ſpecial place aſsigned to Gods ſeruice, profeſſing of gratitude for the land poſseſſed according to Gods promiſe. 12. Likewiſe tithes of the third yeare, 16. with concluſion, that the people promiſe to obſerue al the preceptes of God, and ſo doing he wil protect and proſper them.
AND when thou art entred into the Land, which our
The third leſſon in Maſſe on Imber Saturday in whit funweke. Lord thy God wil geue thee to poſſeſſe, and haſt obteyned it, and dwelleſt in it: † thou ſhalt take firſt of al thy fruites, and put them in a maunde, and ſhalt goe to the place, which our Lord thy God ſhal chooſe, that his name may be inuocated there: † and thou shalt goe to the prieſt, that shal be in thoſe daies, and ſay to him: I profeſſe this day before our Lord thy God, that I am entred into the Land, for the which he ſware to our fathers, that he would geue it vs. † and the prieſt taking the maund at his hand, shal ſette it before the altar of our Lord thy God: † and thou shalt ſpeake in the ſight of our Lord God: Laban purſued Iacob, when he parted from Meſopothamia of Syria. Gen. 27. The Syrian perſecuted my father, who deſcended into Aegypt, and ſeiourned there in a verie ſmale number and grew into a nation greate and ſtrong and of an infinite multitude. † And the Aegyptians afflicted vs, and perſecuted vs laying on moſt grieuous burdens: † and we cried to our Lord the God of our fathers: who heard vs, and reſpected our affliction, and labour, and diſtreſſe: † and brought vs out of Aegypt in a ſtrong hand, a ſtretched out arme, in great terrour, in ſignes and wonders: † and brought vs into this place, and deliuered to vs this Land flowing with milke and honie. † And therfore now I offer firſt fruites of the Land, which our Lord hath geuen me. And thou shalt leaue them in the ſight of our Lord thy God, adoring our Lord thy God. † And thou shalt feaſt in al the good
The firſt leſsō in Maſſe on Imber Saturday in Lent. thinges, which our Lord thy God hath geuen to thee, and thy houſe, thou and the Leuite, and the ſtranger that is with thee † When thou haſt finiſhed the tithe of al thy fruites, in The people payed euerie yeare two
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thes: firſt to the Leuites: the ſecond for entertaining trauelers to & from Ieruſalē & euerie third yeare, a third tith for relief of the poore inhabitantes. the third yeare of tithes thou shalt geue to the Leuite, and the
ſtranger, and the pupil, and the widow, that they may eate within thy gates, and be filled: † and thou ſhalt ſpeake in the ſight of our Lord thy God: I haue brought that which is ſanctified out of my houſe, and haue geuen it to the Leuite and the ſtranger, and the pupil and the widow, as thou haſt commanded me: I haue not tranſgreſſed thy commandements nor forgotten thy preceptes. † I haue not eaten of them in my mourning, nor ſeparated them in any vncleannes, nor ſpent of them any thing in funerals. I haue obeyed the voice of our Lord my God, and haue done al thinges as thou didſt command me. † Looke from thy ſanctuarie, and thy high habitation of heauen, and bleſſe thy people Iſrael, and the Land, which thou haſt geuen vs, as thou ſwareſt to our fathers, a land flowing with milke and honie. † This day our Lord thy God hath commanded thee to doe theſe commandmentes and iudgementes: that thou keepe and fulfil them with al thy hart, and with al thy ſoule. † Mutual pact betwen God & his peoples that they ſeruing him, he wil reward them. Thou haſt choſen our Lord this day, to be thy God, and to walke in his waies, and keepe his ceremonies, and preceptes and iudgementes, and obey his commandement. † And our Lord hath choſen thee this day, that thou shouldeſt be his peculiar people, as he hath ſpoken to thee, and thou shouldeſt keepe al his commandementes: † and make thee higher then al nations which he created, to his prayſe, and name, and glorie: that thou mayeſt be a holie people of our Lord thy God, as he hath ſpoken.
CHAP. XXVII. Gods commandmentes muſt be written in plaſtred ſtones. An Altar erected, and Sacrifices offered. 12. Obſeruers of the commandments muſt beThe third part Gods promiſes & threates, for keeping or breaking his commandments. bleſsed, and tranſgreſſors curſed. 14. with the forme of curſing idolaters, and diuers other enormious ſinners.
AND Moyſes and the ancientes of Iſrael commanded the people, ſaying: Keepe euerie commandment that I command you this day. † And when you are paſſed ouer Iordan into the Land, which our Lord thy God wil geue thee, thou ſhalt erect great ſtones, and ſhalt polish them with plaſter, † that thou mayeſt write on them al the wordes of this law, when thou haſt paſſed ouer Iordan: that thou mayeſt enter into the Land, which our Lord thy God wil geue thee, a land flowing with milke and honie, as he ſware to thy
fathers. † When therfore you are paſſed Iordan, erect the ſtones which I command you this day in mount Hebal, and thou ſhalt poliſh them with plaſter: † and thou ſhalt build there an altar to our Lord thy God of ſtones, which yron hath not touched, † and of ſtones not fashioned nor polished: and thou shalt put vpon it holocauſtes to our Lord thy God, † and shalt immolate pacifique hoſtes, and eate there, and feaſte there before our Lord thy God. † And thou shalt write vpon the ſtones al the wordes of this law plainely and cleerly. † And Moyſes and the prieſtes of the Leuitical ſtocke ſaid to al Iſrael: Attend, and heare Iſrael: This day thou art made the people of our Lord thy God: † thou shalt heare his voice, and doe the commandementes and iuſtices, which I command thee. † And Moyſes commanded the people in that day, ſaying: † The ancientes of euerie tribe. Theſe shal ſtand to bleſſe the people, vpon mount Garizim, when you are paſt Iordan: Simeon, The Leuites proper office was to bleſſe. Leui, Iudas, Iſſachar, Ioſeph, and Beniamin. † And ouer againſt them theſe shal ſtand to curſe on mount Hebal. Ruben, Gad, and Aſer, and Zabulon, Dan and Nephthali: † And the But by occaſion of ſinne their office was alſo to pronounce curſes. Leuites shal pronounce, and ſay to al the men of Iſrael with a high voice: † Curſed be the man that maketh a grauen and molten thing, the abomination of our Lord, the worke of the handes of artificers, and shal put it Though the ſinnes were ſecrete, yet the offenders were curſed: publique ſinnes were alſo publikely puniſhed. in ſecrete. and al the people shal anſwer, and ſay: Amen. † Curſed be he that honoureth not his father and mother. and al the people shal ſay: Amen. † Curſed be he that remoueth his neighbours boundes. and al the people shal ſay: Amen. † Curſed be he that maketh the blinde to goe amiſſe in his iourney. and al the people shal ſay: Amen. † Curſed be he that peruerteth the iudgement of the ſtranger, of the pupil and the widow. and al the people shal ſay: Amen. † Curſed be he that ſleepeth with his fathers wife, and reuealeth the couer of his bedde. and al the people shal ſay: Amen. † Curſed be he that lyeth with any beaſt. and al the people shal ſay: Amen. † Curſed be he that ſleepeth with his ſiſter, the daughter of his father, or of his mother. and al the people shal ſay: Amen. † Curſed be he that ſleepeth with his mother in law. and al the people shal ſay: Amen. † Curſed be he that ſecretely ſtriketh his neighbour. and al the people shal ſay: Amen. † Curſed be he that taketh giftes, to kil the ſoule of innocent bloud. and al the people shal ſay:
Amen. † Curſed be he that obydeth not in the wordes of this law, and fulfilleth them not in worke. and al the people shal ſay: Amen.
CHAP. XXVIII. Diuers bleſsings are promiſed to the obſeruers of Gods commandmentes. 15. and curſes threatned to tranſgreſſors.
BVT if thou wilt heare the voice of our Lord thy God, that thou doe and keepe al his commandementes, which I command thee this day, our Lord thy God wil make thee higher then al nations, that be on the earth. † And Temporal bleſſings belonged to ſenſual people of the old teſtament: now the poore in ſpirite are bleſſed, that mourne, and ſuffer perſecution for truth and iuſtice. al theſe bleſſinges shal come vpon thee, and ouertake thee: yet ſo if thou heare his preceptes. † Bleſſed shalt thou be in the citie, and bleſſed in the field. † Bleſſed shal be the fruite of thy wombe, and the fruite of thy ground, and the fruite of thy cattel, the troupes of thy heardes, & the foldes of thy sheepe. † Bleſſed shal thy barnes be, and bleſſed The poore beīg releeued of thy ſuperfluitie shal bleſſe thee. thy remaines. † Bleſſed shalt thou be comming in and going out. † Our Lord wil geue thyne enemies, that riſe vp againſt thee, to fal downe in thy ſight: one way they shal comme againſt thee, and ſeuen wayes they shal flee from thy face. † Our Lord wil ſend forth bleſſing vpon thy cellars, and vpon al the workes of thy handes: and wil bleſſe thee in the land, that thou shalt receiue. † Our Lord wil rayſe thee vp vnto him ſelf to be a holie people, as he ſware to thee: If thou keepe the commandmentes of our Lord thy God, and walke in his waies. † And al the people of the earth shal ſee that the name of our Lord is inuocated vpon thee, and they shal feare thee. † Our Lord wil make thee abound with al goodes, with the fruite of thy wombe, and the fruite of thy cattel, with the fruite of thy land, which our Lord ſware to thy fathers that he would geue thee. † Our Lord wil open his moſt excellent treaſure, the heauen, that it may geue rayne to thy land in due ſeaſon: and wil bleſſe al the workes of thy handes. And thou shalt lend to many nations, and thy ſelf shalt take lone of no man. † And our Lord ſhal make thee Thou ſhalt rule ouer others & none ouer thee. the heade, and not thr taile: and thou shalt be alwaies aboue, and not vnder: Yet alwaies with this condition: if thou ſerue God. yet ſo, if thou wilt heare the commandmentes of our Lord thy God which I command thec rhis day, and keepe and doe them, † and decline not from them neither to the right hand, nor to the left, nor folow ſtrange goddes, nor
ſerue them. † But if thou wilt not heare the voice of our Lord thy God, to keepe, and doe al his commandmentes and ceremonies, which I command thee this day, Thus moſt cōmonly ſinners were curſed in the old Teſtament, but ſuch as now ſerue not God rightly, and yet proſper in this world, shal in a moment deſcend into hel. Iob. 21. al theſe curſes shal come vpon thee, and ouertake thee. † Curſed shalt thou be in the citie, curſed in the field. † Curſed shal thy barne be, and curſed thy remaines. † Curſed shal be the fruite of thy wombe, and the fruite of thy ground, the heardes of thy oxen, and the flockes of thy sheepe. † Curſed shalt thou be comming in, and curſed going out. † Our Lord shal ſend vpon thee famine & hunger, and rebuke vpon al the workes, which thou shalt doe: vntil he conſume, and deſtroy thee quickly, for thy moſt wicked inuentions, wherein thou haſt forſaken me. † Our Lord ſette the peſtilence vpon thee, vntil he conſume thee out of the land, which thou shalt enter in to poſſeſſe. † Our Lord ſtrike thee with pouertie, with the feuer and cold, with burning and heate, and with corrupt ayre and blaſting, and purſew thee til thou perish. † Be the heauen, that is ouer thee, of braſſe: and the ground, that thou treadeſt, of yron▪ † Our Lord geue duſt for rayne vpon thy land, and ashes deſcend from heauen vpon thee, til thou be conſumed. † Our Lord deliuer thee to fal downe before thyne enemies. one way goe thou forth againſt them, and flee ſeuen, and be thou diſperſed through out al the kingdomes of the earth. † and be thy carcaſſe meate to al the fowles of the ayre, and beaſtes of the earth, and be there none to driue them away. † Our Lord ſtrike thee with the boile of Aegypt, and the part of thy bodie, by the which dung is caſt out, with ſcabbe alſo and itche: ſo that thou canſt not be cured: † Our Lord ſtrike thee with madnes & blindnes and furie of minde, † and grope thou at midday as the blinde is wont to grope in the darke, and direct not thy wayes. And at al times ſuſteyne thou wrong, and be thou oppreſſed with violence, neither haue thou any to deliuer thee. † Take thou a wife, and an other ſleepe with her. Build thou a houſe, and dwel not therin. Plant thou a vineyard, and take not the vintage thereof. † Be thy oxe immolated beforte thee, and thou not eate therof. Be thy aſſe taken away in thy ſight, and not reſtored to thee. Be thy sheepe geuen to thyne enemies, and be there none to helpe thee. † Be thy ſonnes and thy daughters deliuered to an other people, thyne eies ſeing, and daſeling at the ſight of them al the day, and be there no ſtrength in
thy hand. † The fruites of thy land, and al thy laboures let a people eate, which thou knoweſt not: and be thou alwaies ſuſteyning calumnie, and oppreſſed al dayes, † and aſtonished at the terrour of thoſe thinges, which thyne eies shal ſee. † Our Lord ſtrike thee with a verie ſore botche in the knees and shankes, and be thou vncurable from the ſole of the foote vnto the toppe of thy head. † Our Lord shal bring thee, and thy King, whom thou shalt appoint ouer thee, vnto a nation, which thou and thy fathers know not: and there thou shalt ſerue ſtrange goddes, wood and ſtone. † And thou shalt be deſtroyed for a prouerbe and fable to al peoples, vnto whom our Lord shal bring thee in. † Thou shalt caſt much ſeede into the ground, and gather litle: becauſe the locuſtes shal deuoure al thinges. † Thou shalt plant a vineyard, and digge, and the wine thou shalt not drinke, nor gather any thing therof: becauſe it shal be waſted with wormes. † Thou shalt haue oliues in al thy borders, and shalt not be anointed with the oyle: becauſe they shal droppe away, & perish. † Thou shalt begette ſonnes and daughters, and shalt not enioy them: becauſe they shal be ledde into captiuitie. † Al thy trees and the fruites of thy ground the blaſting shal conſume. † After manie other plagues and puniſhments, at laſt the Iewes refuſing and perſecutīg Chriſt, were reiected, and Gentiles called into the Church, and aduanced aboue them. Theod q. 34. in Deut.
The ſtranger that liueth with thee in the Land, shal aſcend ouer thee, and shal be higher: and thou shalt deſcend downeward, and be inferior. † He shal lend thee, and thou shalt not lend him. He shal be as the head, and thou shalt be the tayle. † And al theſe curſes shal come vpon thee, and purſewing shal ouertake thee, til thou perish: becauſe thou heard not the voice of our Lord thy God, nor kept his commandmentes and ceremonies which he commanded thee. † And they shal be in thee as ſignes and wonders, and in thy ſeede for euer: † becauſe thou didſt not ſerue our Lord thy God in ioy, and gladnes of hart, for the abundance of al thinges. † Thou shalt ſerue thine enemie, whom our Lord wil ſend vpon thee, in hunger, and thirſt, and nakednes, and al penurie: and he shal put an yron yoke vpon thy necke, til he conſume thee. † Our Lord wil bring vpon thee a Nation from a farre, and from the vttermoſt endes of the earth, in likenes of an eagle that flieth with vehemencie: whoſe tongue thou canſt not vnderſtand: † a verie malapert Nation, that wil attribute nothing to the ancient, nor haue pitie on the litle one, † and wil deuoure
the fruite of thy cattel, and the fruites of thy Land: vntil thou perish, and wil not leaue thee wheate, wine, and oile, heardes of oxen, and flockes of sheepe: vntil it deſtroy thee, † and conſume thee in al thy cities, and thy ſtrong and highe walles be deſtroyed, wherin that hadſt confidence in al thy Land. Thou shalt be beſieged within thy gates in al thy Land, which our Lord thy God wil geue thee: † and thou shalt cate the fruite of thy wombe, and the flesh of thy ſonnes and of thy daughters, which our Lord thy God ſhal geue thee, in the diſtreſſe and vaſtation wherwith thyne enemie shal oppreſſe thee. † The man that is delicate in thee, and very riotious, shal much enuie his owne brother, and his wife, that lieth in his boſome, † ſo that he shal not geue them of the flesh of his children, which he wil eate: becauſe he hath nothing els in the ſiege and penurie, wherwith thine enemies shal waſte thee within al thy gates. † The tender and delicate woman, that could not goe vpon the ground, nor ſette downe her foote for ouer much nicenes and tendernes, wil enuie her husband, that lyeth in her boſome, vpon the flesh of her ſonne, and daughter, † and the filthines of the after birthes, that come forth from the middes of her thighes, and vpon the children that are borne the ſame howre. for they shal eate them ſecretely becauſe of the penurie of al thinges, in the ſiege and vaſtation, wherwith thine enemie shal oppreſſe thee within thy gates. † Vnleſſe thou keepe, and doe al the wordes of this law, that be written in this volume, and feare his name glorious and terrible, that is. Our Lord thy God: † our Lord shal increaſe thy plagues, and the plagues of thy ſeede, greate plagues and continuing, ſore infirmities and perpetual. † and he shal turne vpon thee al the afflictions of Aegypt, which thou didſt feare, and they shal cleaue to thee. † Moreouer alſo al the diſeaſes, and plagues, that be not written in the volume of this law, our Lord wil bring vpon thee, til he conſume thee: † and you shal remaine few in number, which before was as the ſtarres of heauen for multitude, becauſe thou heardſt not the voice of our Lord thy God. † And as before our Lord reioyced vpon you, doing good to you, and multiplying you: ſo he shal reioyſe deſtroying and ſubuerting you, ſo that you may be taken away from the Land, which thou shalt enter to poſſeſſe. † Our Lord shal diſperſe thee into al peoples, from the fartheſt
partes of the earth to the endes therof: and there thou shalt ſerue ſtrange goddes, which thou art ignorant of and thy fathers, woode and ſtone. † In thoſe nations alſo thou shalt not be quiet, neither shal there be reſting for the ſteppe of thy foote. For our Lord wil geue thee a feareful hart, and daſeling eies, and a ſoule conſumed with penſifenes: † and thy life shal be as it were hanging before thee. Thou shalt feare night and day, and thou shalt not truſt in thy life. † In the morning thou shalt ſay: Who wil graunt me euening? and at euening: Who wil grant me morning? for the fearefulnes of thy hart, wherwith thou shalt be terrified, and for thoſe thinges, which thou shalt ſee with thine eies. † Our Lord shal bring thee againe with shippes into Aegypt by the way, wherof he ſaid to thee that thou shouldeſt ſee it no more. There shalt thou be ſould to thine enemies for bondmen and bondweomen, and no man shal bye you.
CHAP. XXIX. A couenant and oath is made betwen God and his people (with commemoration of ſundrie benefites by them receiued) that keping his law they shal be more bleſſed: and breaking the ſame shal ſuſteine the threatned punishmentes.
THESE are the wordes of the couenant which our Lord commanded Moyſes to make with the children of Iſrael in the Land of Moab: beſide that couenant which he made with them in Horeb. † And Moyſes called al Iſrael, and ſaid to them: you ſaw al thinges, that our Lord did before you in the Land of Aegypt to Pharao, and to al his ſeruantes, and to his whole land, † the great tentations, which thine eies haue ſeene, thoſe mightie ſignes, and wonders, † and our Lord For ſinnes paſt God letteth ſome runne into reprobate ſenſe, permitting them to their owne freewil, who being voide of grace wilfully obdurate them ſelues. Theod. q. 37. in Deut.
hath not geuen you a hart to vnderſtand, and eies to ſee, and eares that can heare, vnto this preſent day. † He hath brought you fourtie yeares by the deſert: your garmentes are not worne out, neither are the shoes of your feete conſumed with age. † Breade you haue not eaten, wine and ſicer you haue not drunke: that you might know that I am the Lord your God. † And you came to this place: and there came forth Sehon the King of Heſebon, and Og the King of Baſan, meeting vs to fight. And we ſtroke them, † and tooke their land, and deliuered it in poſſeſſion to Ruben and Gad, and the half tribe of Manaſſes. † Keepe therfore
the wordes of this couenant, and fulfil them: that you may vnderſtand al thinges that you doe. † You ſtand this day al before our Lord your God, your princes, and tribes, and ancientes, and doctors, al the people of Iſrael, † your children and your wiues, and the ſtrangers that abide with thee in the campe, beſides the cutters of wood, and them, that carie water: † that thou mayeſt paſſe in the couenant of our Lord thy God, and in the oath which in this day our Lord thy God maketh with thee: † that he may rayſe thee vp a people to him ſelfe, and he be thy God as he hath ſpoken to thee, and as he ſware to thy fathers, Abraham, Iſaac, and Iacob. † Neither with you onlie doe I make this couenant, and confirme theſe oathes, † but with al that be preſent and abſent. † For you know how we dwelt in the Land of Aegypt, and how we haue paſſed through the middes of nations, which paſſing through † you haue ſeene their abominations and filth, that is to ſay, their Idols, wood and ſtone, ſiluer and gold, which they worshipped. † Leſt perhaps there be among you man or woman, familie or tribe, whoſe hart is turned away this day from our Lord God, to goe and ſerue the goddes of thoſe Nations: and there be among you A mind ſecretly infected with idolatric. a roote bringing forth gal and bitternes. † And when he shal heare the wordes of this oath, he bleſſe him ſelfe in his hart, ſaying: I shal haue place, and walke in the prauitie of my hart: and the The appetite drunken with pleaſures thirſteth ſtil more. drunken take to her the thirſtie, † and our Lord forgeue him not: but then his furie moſt ſpecially fume, and his zeale againſt that man, and al the curſes ſitte vpon him, that be written in this volume: and our Lord aboliſh his name vnder heauen, † and conſume him vnto perdition out of al the tribes of Iſrael, according to the curſes, that are conteyned in the Booke of this law and couenant. † And the generation folowing shal ſay, and the children that shal be borne from thence forth, and the ſtrangers, that shal come from a farre, ſeeing the plagues of that Land, and the infirmities, wherwith our Lord hath afflicted it, † burning it with brimſtone, and heate of the ſalt, ſo that it can no more be ſowen, nor any grene thing ſpring therof, after the example of the ſubuerſion of Sodom and Gomorrha, Adama, and Seboim, which our Lord ſubuerted in his wrath and furie. † And al the Nations shal ſay: Why hath the Lord done thus to this Land? what is this exceding wrath of his furie? † And they
ſhal anſwer: Becauſe they forſooke the couenant of the Lord, which he made with their fathers, when he brought them out of the Land of Aegypt: † and they haue ſerued ſtrange goddes, and adored them, whom they knew not, and to whom they had not beene deſigned: † therfore the furie of the Lord was wrath againſt this Land, to bring vpon it al the curſes, that are written in this volume: † and he hath caſt them out of their land, in wrath and furie, and in verie great indignation, and hath throwen them into a ſtrange land, as this day it is proued. † Thinges hidden, Secrete thinges are knowne to God, manifeſt thīges to men Theod. 9. 38. in Deut.
to our Lord God: which are manifeſt, to vs and to our children for euer, that we may doe al the words of this Law.
CHAP. XXX. If the children of Iſrael, offending and falling into the forſaide curſes shal repent, God wilrestore them to his bleſsings againe. 11. leauing it in their powre to ſerue him if they wil, 17. and therfore warneth them that the impenitent shal aſſuredly perish, becauſe hauing life and death, bleſsing and curſing propoſed, they chooſe the worſe.
THERFORE when al theſe wordes shal be come vpon thee, the bleſſing or curſing, which I haue ſette forth before thee: & thou be touched with repentance of thy hart in al nations, into which our Lord thy God diſperſed thee, † and ſhalt returne to him, and obey his commandmentes, as I this day command thee, with thy children in al thy hart, and in al thy ſoule: † our Lord thy God wil bring thee againe from thy captiuitie, and haue mercie vpon thee, and gather thee againe out of al the peoples, into which he diſperſed thee beſore. † If thou be diſperſed as farre as the poles of heauen, thence wil our Lord thy God draw thee backe, † and wil take thee to him, and bring thee into the Land, which thy fathers poſſeſſed, and thou shalt obteyne it: and bleſſing thee, wil make thee to be Some ſinners through great repentance become more vertuous, and are more rewarded then ſome that offended leſſe. of a greater number, then were thy fathers. † Our Lord thy▪ God wil circumcile thy hart, and the hart of thy ſeede: that thou mayeſt loue oure Lord thy God in al thy hart, and in al thy ſoule, that thou mayeſt liue. † And al theſe curſes he wil turne vpon thine enemies, and them that hate and perſecute thee. † But thou ſhalt returne, and heare the voice of our Lord thy God, and shalt doe al the commandmentes which I command thee this day: † and our Lord wil make thee abound in al
the workes of thy handes, in the iſſue of thy wombe, and in the fruite of thy cattel, in the fertilitie of thy ground, and in the plentie of al thinges. For our Lord wil returne to reioyſe vpon thee in al riches, as he reioyſed in thy fathers: † yet ſo, if thou heare the voice of our Lord thy God, and keepe his preceptes and ceremonies, which are written in this law: and returne to our Lord thy God in al thy hart, and in al thy ſoule. † This commandment, that I command thee this daie, “is not aboue thee, nor ſo farre of, † nor ſituated in heauen that thou maieſt ſay: Which of vs is able to aſcend vnto heauen to bring it to vs, that we may heare and fulfil it in worke? † Nor placed beyond the ſea: that thou mayeſt pretend, and ſay: Which of vs can paſſe ouer the ſea, and bring it euen vnto vs: that we way heare, and doe that which is commanded? † But the word is very neere thee, in thy mouth and in thy hart, to doe it. † Conſider that I haue “ſet before thee this day life and good, and contrariewiſe death and euil: † that thou mayeſt loue our Lord thy God, and walke in his waies, and keepe his commandmentes and ceremonies and iudgementes: and thou mayeſt liue, and he multiplie thee, and bleſſe thee in the Land, which thou ſhalt enter to poſſeſſe. † But if thy hart be auerted, and thou wilt not heare, and deceaued with errour thou adore ſtrange goddes, and ſerue them: † I foretel thee this day that thou ſhalt perish, and abide a litle time in the Land, which paſſing ouer Iordan, thou shalt enter to poſſeſſe. † “I cal for witneſſes this day heauen and earth, that I haue propoſed to you life and death, bleſſing and curſing. God gaue man libertie to chooſe, what he would folow. S. A
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b. in Pſal. 40. v. 10 Chooſe therfore life, that both thou mayeſt liue, and thy ſeede: † and mayeſt loue our Lord thy God, and obey his voice, and cleaue to him (for he is thy life, and the length of thy daies) that thou mayeſt liue in the Land, for the which our Lord ſware to thy fathers, Abraham, Iſaac, and Iacob, that he would geue it them.
ANNOTATIONS. CHAP. XXX.
6. God vvil circumciſe thy bart.] Moſt true it is, that of our ſelues, withoutBy grace men are made able to kepe Gods cōmandments Gods grace none can kepe or fulfil the commandmentes. But he, whoſe hart God doth circumciſe, is therby made able to loue God with al his hart, and with al his ſoule. And except ſome hartes were thus circumciſed, and ſo made able to loue God aboue al, and conſequently their neighboures, God ſhould not performe his promiſe, that he wil circumciſe the hart of ſome.
11. Is not aboue thee.] VVhen thou art ſtirred vp, aſſiſted, and indued withSo the commandmentes are not impoſſible.
S. Aug. denat. et grat. c. 69. et q. 54. in Deut. rheod q.
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8. in Deut. S. Cypri. li. 3. c. 52. ad Quir. S. Amb. in Pſal. 40. Gods grace, the commandment of God is not (then) aboue thee, nor faire of from thee, but very nere thee, in thy mouth (to confeſſe God, and his truth) and in thy hart, to do it. But you wil aske: How then cometh it to paſſe, that manie hauing receiued ſufficient grace, yet do not kepe Gods commandmentes? God him ſelf anſwereth:
15. That he hath ſet before thee life and good, and contrrivviſe death and euil; he inuiteth and helpeth, yet forceth thee not he geueth
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thee powre & abilitie, helpingFreew
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. and not deſtroying thy freewil, that thou maiſt loue our Lord thy God, walke in his wayes, and kepe his commandements. But if thy hart be auerted and (v. 17.) thou vrilt not heare, thou ſhalt periſh. Againe God inculcateth:
19. I cal for vvitneſſes heauen and earth, that I haue propoſed to you life and death, bleſſing and curſing. Chooſe therfore life &c. VVhat Doctor can teach more plainly the poſſibilitie of keeping Gods commandmentes; and frewil in man, then this text of holie Scripture?
CHAP. XXXI. Moyſes ſubſtituteth Ioſue his ſucceſſour in temporal gouernment. 9. deliuerethThe fourth part. An exhortation to ſerue God, with predictiō of their often ſinnes and puniſhmentes. the law to the Prieſtes. 16. God fortelleth that the people wil often forſake him, and that he wil punish them. 19. commandeth Moyſes to write a canticle, (an abrigement of the Law) eaſie to be remembred. 25. and in further testimonie againſt them, the Leuites muſt put this booke in the arke of couenant.
MOYSES therfore went, and ſpake al theſe wordes to al Iſrael, † and ſaid to them: I am this day a hundred and twentie yeares old, I can not He meaneth that he cā not exerciſe the office of a captaine general, and bring the people into the promiſed land. goe out and come in any longer, eſpecially wheras our Lord alſo hath ſaid to me: Thou ſhalt not paſſe ouer this Iordan. † Our Lord therfore thy God wil paſſe ouer before thee: he wil deſtroy al theſe nations in thy ſight, and thou ſhalt poſſeſſe them: and this Ioſue ſhal paſſe ouer before thee, as our Lord hath ſpoken. † And our Lord ſhal doe to them as he did to Sehon and Og the kinges of the Ammorheites, and to their land, and ſhal deſtroy them. † Therfore when our Lord ſhal haue deliuered theſe alſo to you, you shal doe in like manner to them as I haue commanded you. † Doe manfully, and be ſtrengthned: feare not, neither tremble ye at their ſight: becauſe our Lord thy God him ſelfe is thy conductor, and wil not leaue, nor forſake thee. † And Moyſes called Ioſue, and ſaid to him before al Iſrael: Take courage, and be ſtrong: for thou ſhalt bring in this people into the Land, which our Lord ſware that he would geue to their fathers, and thou ſhalt diuide it by lotte. † And our Lord that is your conductor, him ſelfe
wil be with thee: he wil not leaue, nor forſake thee: feare not, neither dread thou. † Moyſes therfore wrote this law, and deliuered it to the prieſtes the ſonnes of Leui, which caried the arke of the couenant of our Lord, and to al the ancientes of Iſrael. † And he commanded them ſaying: After ſeuen yeares, in the yeare of remiſſion, in the ſolemnitie of tabernacles, † when al come together out of Iſrael, to appeare in the ſight of our Lord thy God in the place, which our Lord ſhal chooſe, thou shalt read the wordes of this law before al Iſrael, they hearing, † and the people being aſſembled together, as wel men as wemen, children, and ſtrangers, that are within thy gates: that hearing they may learne, and feare our Lord your God, and keepe, and fulfil al the wordes of this law. † Their children alſo who now are ignorant; that they may heare, and feare our Lord their God, al the daies that they liue in the Land, which paſſing ouer Iordan you goe to obteyne. † And our Lord ſaid to Moyſes: Behold the daies of thy death are nigh: cal Ioſue, and ſtand ye in the tabernacle of teſtimonie, that I may command him. Moyſes therfore and Ioſue went, and ſtoode in the tabernacle of teſtimonie, † and our Lord appeared there in the piller of a cloude: which ſtood in the entring of the tabernacle. † And our Lord ſaid to Moyſes: Behold thou ſhalt ſleepe with thy fathers, and this people ryſing vp wil fornicate after ſtrange goddes in the Land, to the which it entreth to dwel therein: there wil they forſake me, and wil make the couenant, which I haue made with them, of none effect. † And my furie shal be wrath againſt them in that day: and I wil forſake them, and wil hide my face from them, and they shal be deuoured: al euils and afflictions shal finde them, ſo that they shal ſay in that day: In truth becauſe God is not with me, theſe euils haue found me. † But I wil hide, and keepe cloſe my face in that day, for al the euils, which they haue done, becauſe they haue folowed ſtrange goddes. † Now therfore write vnto you M
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ter is more eaſily kept in memorie then proſe. this canticle, and teach the children of Iſrael: that they know it by hart, and ſing it by mouth, and this ſong be vnto me for And ſo by this Canticle they are conuinced that they were abundantly for warned, not to breake couenāt with God. a teſtimonie among the children of Iſrael. † For I wil bring them into the Land, for the which I ſware to their fathers, flowing with milke and honie. And when they haue eaten, and are ful, and fatte, they wil turne away to ſtrange goddes, and ſerue them: and wil detract
from me, and make my couenant of none effect. † After that manie euils and afflictions shal haue found them, this canticle shal anſwer them for a teſtimonie, which no obliuion shal take away out of the mouth of their ſeede. For I know their cogitations, what thinges they are about to doe this day, before that I bring them into the Land, which I haue promiſed them. † Moyſes therfore wrote the canticle,
The eleuenth prophecie in the office before Maſ
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e on Eaſter eue. And the third on whitſuneue. and taught it the children of Iſrael. † And our Lord commanded Ioſue the ſonne of Nun, and ſaid: Take courage, and be ſtrong: for thou shalt bring the children of Iſrael into the Land, which I haue promiſed, and I wil be with thee † Therfore after that Moyſes wrote the wordes of this law in a volume, and finished it: † he commanded the Leuites, that caried the arke of the couenant of our Lord, ſaying: † Take this booke, and put it in the ſide of the arke of the couenant of our Lord your God: that it may be for a teſtimonie againſt thee. † For I know thy contention, and thy moſt ſtiffe necke. Whiles I yet liue and goe in with you, you haue done alwayes contenciouſly againſt our Lord: how much more when▪ I shal be dead▪ † Gather to me al the ancientes by your tribes, and your doctors, and I wil ſpeake theſe wordes in their hearing, and wil inuocate againſt them heauen and earth. † For I know that after my death you wil doe wickedly, and wil decline quickly from the way, that I haue commanded you: and euils ſhal come vpon you in the later times, when you ſhal doe euil in the ſight of our Lord, to prouoke him by the workes of your handes. † Moyſes therfore ſpake, in the hearing of the whole aſſemblie of Iſrael, the wordes of this ſong, and finiſhed it euen to the end.
CHAP. XXXII. A Canticle of the Law, wherin the people are exhorted to ſerue God, for hisThe canticle at Laudes on Saturday. perfect goodnes, for his ſingular benefites, for their former ingratitude, and for his mercie ſtil mixed with his punishmentes. 44. Al which beinga Al thinges in heauen and in cart
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teſtifie, that God dealeth wel with his people. earneſtly commended to them to remember and teach their children, 48. Moyſes is commanded to goe into a mountaine, whence he shal ſee the promiſed land, but not enter into it.
HEARE ye :: heauens what thinges I ſpeake, the earth heare the wordes of my mouth.
† My Doctrine doth fructifie in good ſoules as raine & dew in the ground. doctrine grow together as raine, my ſpeach flow as the dew, as it were a ſhower vpon the herbe, and as it were droppes vpon the graſſe.
†Mans firſt dutie is to praiſe God. Becauſe I wil inuocate the name of our Lord: geue magnificence to our God.
† The workes of God be perfect, and al his waies iudgementes: God is faithful, and without any iniquitie, iuſt and right.
† TheyThe next, to acknowledge his owne ſinnes & defectes haue ſinned to him, and not his children in filthines: a froward and peruerſe generation.
† Theſe thinges doeſt thou render to our Lord thou fooliſh and vn wiſe people? Is not he thy father, that hath poſſeſſed thee, and made, and created thee?
† Remember the old daies, thinke vpon euerie generation: aske thy father, and he wil declare to thee: thy elders, and they wil tel thee.
† When the higheſtAt the towre of Babel. diuided the nations: when he ſeparated the ſonnes of Adam, he appointed the limites of people according toIſrael being but one people poſſeſſed the inheritance of ſeuen other nations. the number of the children of Iſrael.
† But our Lords part, is his people: Iacob the corde of his inheritance.
† HeGod choiſe Iſrael to be his peculiar people of mere grace and protected them. found him in a deſert land, in a place of horrour, and of waſt wildernes: he ledde him about, and taught him: and kept him as the apple of his eye.
† As the eagle prouoking her young to flie, and houering ouer them, hath he ſpred his winges, and he hath taken him, and caried him on his shoulders.
† Our Lord onlie was his guide: and there was not with him a ſtrange God.
† He placed him ouer an high land: that he might eate the fruites of the fieldes, that he might ſuckeBees without mens induſtrie made honie in the rockes. honie out of the rocke, andOliue trees proſpered in ſtonie places. oile out of the hardeſt ſtone.
† Butter from the heard, and milke of the ſheepe with the fatte of lambes, and of rammes the ſonnes of Baſan: and bucke goates with the marow of wheate, and might drinke the bloud of the grape moſt pure.
† TheTemporal proſperitie occaſion of the Iewes reuolting from God beloued was made groſſe, and ſpurned: made groſſe, fatted, dilated, he left God his maker, and departed from God his ſaluation.
† They prouoked him in ſtrange goddes, and in abominations ſtirred him to anger.
† They immolated to diuels and not to God, to goddes, which they knew not: there cameNoueltie allureth carnal people to idolatrie and hereſie. new & freſh ones, whom their fathers worshipped not.
† God that begatte thee thou haſt forſaken, and haſt “forgotten our Lord thy creatour.
† Our Lord ſaw, and was moued to wrath: becauſe his ſonnes and daughters prouoked him.
† And he ſaid:For their peruerſnes God withdrew his helpe from them. I wil hide my face from them, and wil confider their laſt: for it is a peruerſe generation, and vnfaithful children.
† TheyGod firſt loueth, before anie man loueth him, but men firſt for▪ ſake God, before he forſake them. haue prouokedme in that, which was no God, and haue angred me in their vanities: and I wil prouoke them in that, which is no people, and inThe Iewes reputed moſt Gētiles fooliſh yet now they are inferior to al. a foolish nation wil I anger them.
† A fyre is kindled in my wrath, and shal burne euen to the loweſt partes of hel: and shal deuoure the earth with her ſpring, and shal burne the foundations of mountaines.
† I wil heape euils vpon them, and myne arrowes I wil ſpend in them.
† They shal be conſumed with famine, and birdes shal deuoure them with moſt bitter biting: the teeth of beaſtes wil I ſend vpon them, with the furie of thoſe that traile vpon the ground, and creepe.
† Without shal the ſword deuoure them, & within fearefulnes, the young man and the virgin together, the ſucking child with the old man.
† I ſaid: Where are they? I wil make their memorie to ceaſe from among men.
† ButFor iuſt cauſes God ſome times differreth puniſhment. for the wrath of the enemies I haue differred: leſt perhaps their enemies might be proude, and would ſay: Our mightie hand, and not the Lord, hath done al theſe thinges.
† A nation without counſelis it, and without wiſedome.
† O that they wereTrue wiſdome conſidereth thinges paſt, vnderſtandeth things preſent, and prouideth for things to come. wiſe, and vnderſtoode, and would prouide for their laſt.
† How should one purſew a thouſand, and two put ten thouſand to flight? was it not therfore, becauſe their God ſold them, and our Lord incloſed them?
† For our Lord is not as their goddes:Al infideles confeſſe more Maieſty in the true God and in his Religiō
▪ then in their owne. our enemies alſo are iudges.
† Of the vineyard of Sodom, is their vineyard, and of the ſuburbes of Gomorrha: their grape the grape of gall, and the cluſters moſt bitter.
† The gall of dragons their wine, and the venime of Aſpes vncurable.
Are not theſe thinges laid vp with me, and ſigned in my treaſures?
† Reuenge is myne, and I wil repay them in time, that their foote may ſlide: the day of perdition is at hand, and the times make haſt to be preſent.
† Our Lord wil iudge his people, and wil haue mercie on his ſeruantes: he shal ſee that their hand is weakened, and Euen ſuch offenders as thinck them ſelues ſecure, eſcape not. the shut vp alſo haue fayled, and the reſidew be conſumed.
† And he shal ſay: Where are their goddes, in whom they had confidence.
† Of whoſe victimes they did eate fatte, and dranke the wine of their libamentes: It is vnpoſſible that falſe goddes ſhould helpe theirfolowers in neceſſitie. Let them ariſe, and help you, and protect you in neceſſitie.
† See ye that I am onlie, and there is no other God beſides me: I wil kil▪ and I wil make to liue: I wil ſtrike, and I wil heale, and there is none that can deliuer out of my hand.
† I wil lift vp my hand to heauen, and wil ſay: I liue for euer.
† If I shal whette my ſword as the lightening, and my hand take iudgement: I wil repay vengeance to myne enemies, and them that hate me wil I requite.
† I wil embrew my arrowes with bloud, and my ſword ſhal deuoure flesh, of the bloud of the ſlaine and of captiuitie, of The vaine counſel of the wicked being detected ſhal be puniſhed. the bare head of the enemies.
† You gentiles“ prayſe his people, becauſe he wil reuenge the bloud of his ſeruantes: and wil repay vengeance vpon their enemies, and wil be propitious to the land of his people. † Moyſes therfore came and ſpake al the wordes of this canticle in the eares of the people, he and Ioſue the ſonne of Nun. † And he finished al theſe wordes, ſpeaking to the children of Iſrael. † and he ſaid to them: Sette your hartes on al the wordes, which I teſtifie to you this day: that you command them to your children to keepe and to doe, and to fulfil al thinges of this law that are written: † for not in vaine are they commanded you, but that euerie one should liue in them: which doing you may continew a long time in the Land, which paſſing ouer Iordan you enter to poſſeſſe. † And our Lord ſpake to Moyſes in the ſame day, ſaying: † Goe vp into this mount Abarim, that is to ſay, of paſſages, into mount Nebo, which is in the Land of Moab againſt Iericho: and ſee the Land of Chanaan, which I wil deliuer to
the children of Iſrael to obteyne, and die thou in the mount. † Which going vp vnto thou shalt be ioyned to thy peoples, as Aaron thy brother died in mount Hor, and was layd to his people: † becauſe you did preuaricate againſt me in the middes of the children of Iſrael at the Waters of contradiction in Cades of the deſert of Sin: and you did not ſanctifie me among the children of Iſrael. † Ouer againſt shalt thou ſee the Land, and shalt not enter into it, which I wil geue to the children of Iſrael.
ANNOTATIONS. CHAP. XXXII.
18. Forgotten our Lord.] Caluin (li. 1. Inſtit. c. 11. parag. 9.) contending thatCaluin contradicteth the holie Scripture. it is idolatrie, to worſhip Chriſt in his picture, ſaieth the idolatrie committed about the molten calfe (Exod. 32.) conſiſted in worſhipping the true God in that image of a calfe: affirming that the Ievves vvere not ſo inconſiderate, as not to remember, that it vvas God vvhich had brought them out of the Land of Aegypt. Quite contrarie to this text, which ſaieth: God that begate thee thou haſt forſaken, and haſt forgotten our Lord thy creator. Caluin therfore was either ignorant or forgetful, that the Holie Ghoſt here chargeth them, to haue forſaken and forgotten God the Creator; or els (which is worſe) Knowing and remembring it, he was moſt impudent in auouching the contrarie.
43. Praiſe his people.] In the people of the Iewes were alwayes ſome good,Alwaies ſome good in the Church of the old Teſtamēt. & worthie of praiſe, that ſerued God; and ſometimes ſuffered perſecution for iuſtice; whoſe bloud God promiſed here to reuenge, and for their ſakes to be merciful to others. Al which we ſee was performed, in that God reduced them from captiuitie, and conſerued them after in their countrie til Chriſts time, for ſo he was propitious to the land of his people.
CHAP. XXXIII. Moyſes bleſsing the tribes of Iſrael (Simeon omitted) prophecyeth particularly of euerie one. 26. Againe exhorteth them, that as God hath choſen them his peculiar people, ſo they loue and honour him their onlie God.
THIS is The ancient fathers expound theſe bleſſinges rather of the Church of Chriſt, then of the Iewes Synagogue. s. Aug. q. 56. Theod. q. 44. in Deut.
the bleſſing, wherwith Moyſes the man of God bleſſed the children of Iſrael, before his death.
† And he ſaid: Our Lord“ came from Sinai, and from Seir is he riſen to vs: he hath appeared from mount Pharan, and with him thousādes of Sainctes. In his right hand a fyrie law.
† He hath loued the peoples, al the ſaintes are in his hand: and they that approch to his feere, shal receiue of his doctrine.
Moyſes commanded vs a law, the inheritance of the multitude of Iacob.
† He shal be king with the moſt right, the princes of the people being aſſembled with the tribes of Iſrael.
† Liue Ruben, and die he not, and be he litle in number.
† This is the bleſſing of Iudas: Heare Lord the voice of Iudas, and bring him in vnto his people: his handes shal fight for him, and he shal be his helper againſt his aduerſaties.
† To Leui alſo he ſaid: Thy perfection, and thy doctrine be to thy holie man, whom thou haſt proued in tentation, and iudged at the Waters of contradiction. † He that The prieſtlie tribe muſt eſpecially preferre Gods ſeruice before their neereſt kinred. ſaid to his father, and to his mother: I know you not; and to his brethren: I know you not: & they knew not their children. Theſe kept thy word, and obſerued thy couenant, † thy iudgementes o Iacob, and thy law o Iſrael: they shal put incenſe in thy furie, and holocauſt vpon thyne altar. † Bleſſe Lord his ſtrength, and receiue the workes of his handes. Strike the backes of his enemies, and they that hate him, let them not riſe vp.
† And to Beniamin he ſaid: The beſt beloued of our Lord The Temple was built in the tribe of Beniamin, which God more ſpecially protected, and ſo they dwelt more ſecurely. Theod. q. 45. in Deut.
shal dwel confidently in him: as in a bride chamber al the day shal he abide, and betwen his shoulders shal he reſt.
† To Ioſeph alſo he ſaid: Of the bleſſing of our Lord be his land, of the fruites of heauen, and the dew, & the depth lying vnderneth. † Of the pomes of the fruites of the ſunne and moone, † of the toppes of the old mountaynes, of the pomes of the eternal hilles: † and of the fruites of the earth, and of the fulnes therof. The bleſſing of him, that appeared in the bush, come vpon the head of Ioſeph, and vpon the crowne of the nazarite among his brethren. † His beautie as of the firſt borne of an oxe, his hornes the hornes of an vnicorne: in them shal he winow the Nations euen to the endes of the earth. theſe are the multitudes of Epthaim is preferred before his elder brother, agreable to their granfathers prophetical bleſſing. Gen. 48. Ephraim, and theſe the thouſandes of Manaſſes.
† And to Zabulon he ſaid: Reioyſe Zabulon in thy going out, and Iſſachar in thy tabernacles. † They shal cal the peoples to the mountaine: there shal they immolate the victimes of iuſtice. Who shal ſucke the inundation of the ſea as milke, and the hidden treaſures of the ſandes.
† And to Gad he ſaid: Bleſſed be Gad in breadth: as a lion hath he reſted, and taken the arme and the toppe of the head. † And he ſaw his principalitie, that in his part the doctor was repoſed: which was with the princes of the people,
and did the iuſtices of our Lord, and his iudgement with Iſrael.
† To Dan alſo he ſaid: Dan a lions whelpe, he ſhal flow largely from Baſan.
† And to Nephthali he ſaid: Nephthali shal enioy abundance, and ſhal be ful of the bleſſinges of our Lord: the ſea and the ſouth he shal poſſeſſe.
† To Aſer alſo he ſaid: Bleſſed be Aſer in children, be he acceptable to his brethren, and dippe he in oile his foote. † His ſhoe yron and braſſe. As the daies of thy youth, ſo alſo thy old age.
† There is no other God as the God of the righteſt: the mounter of heauen is thy helper. By his magnificence the cloudes runne hither and thither, † his habitation is aboue, and vnder the euerlaſting armes: he shal caſt out the enemie from thy face, and shal ſay: Be deſtroyed.
† The ſinne of Zābri a prince of Simeons tribe, in freſh memorie (Nu. 25.) ſemeth to be the cauſe, why this tribe is not partilarly bleſſed, but only in general with al Iſrael. Iſrael shal dwel confidently, and alone. The eie of Iacob in the land of corne and wine, and the heauens shal be miſtie with dew.
† Bleſſed art thou Iſrael: who is like to thee o people, that art ſaued in our Lord? the ſhield of thy helpe, and the ſword of thy glorie: thy enemies shal denie thee, and thou shalt treade their neckes.
ANNOTATIONS. CHAP. XXXIII.
2. Came from Sinai.] According to the hiſtorie Moyſes recounteth here three benefites. Firſt that God gaue the Law in Sinai. (Exod. 20.) Secondly, he cured thoſe which were bitten with ſerpentes nere to Seir. (Num. 21.) Thirdly in mount Pharan he appointed Seuentie ancientes to aſſiſt Moyſes in iudgementesThe prophetical ſenſe of theſe bleſsīges is more certaine, & more euident, then the hiſtorical. (Num. 11.) But according to the Myſterie, which ſpecially is intended, S. Auguſtin (q. 56. in Deut.) ſaieth this prophecie is not to be negligently paſſed ouer. For it euidently appeareth that this benediction perteineth to a new people, whom Chriſt our Lord hath ſanctified, in whoſe perſon Moyſes ſpake and not in his owne. So in this prophetical and proper ſenſe (ſaieth this Doctor) our Lord and Sauiour cometh from Sinai, which is interpreted tentation, when he paſſed the tentation of his paſſion and death, Heb. 2. v. 18. Chriſt riſeth from Seir, interpreted hearie, for that in the ſimilitude of the fleſh of ſinne, e
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en of ſinne, he damned ſinne in the fleſh. Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine, in that he geueth abundance of grace in his Church of the new Teſtament; which is a citie ſet vpon a hil. Mat. 5.
CHAP. XXXIIII. Moyſes ſeeth the promiſed land, but is not ſuffered to goe into it, 5. He dieth at the age of 120. yeares. God burieth his bodie ſecretly, and al IſraelThe fifth part. The death, burial and ſingular praiſe of Moyſes. mourne for him thirtie dayes. 9. Ioſue replenished (by impoſition of Moyſes handes) with the ſpirite of God ſuccedeth. 10. But Moyſes for his ſpecial familiaritie with God, and for moſt wonderful miracles is commended aboue al other Prophetes.
MOYSES therfore went vp from the champion of Moab vpon mount Nebo, into the toppe of Phaſga againſt Iericho: and our Lord shewed him God eleuated his viſiue powre aboue nature to ſee ſo farre. al the land of Galaad as farre as Dan, † and al Nephthali, and the land of Ephraim and Manaſſes, and al the Land of Iuda vnto the vtmoſt ſea, † and the ſouth part, and the bredth of the plaine of Iericho a citie of palmetrees as farre as Sego
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. † And our Lord ſaid to him: This is the Land, for the which I ſware to Abraham, Iſaac, and Iacob, ſaying: To thy ſeede wil I geue it. Thou haſt ſeene it with thyne eies, and shalt not paſſe ouer to it. † And Moyſes the ſeruant of our Lord died there, in the land of Moab, our Lord commanding it: † and he buried him in the valley of the Land of Moab againſt Phogor: and Onlie Angels (whoſe miniſterie God vſed herein) knew the place of his burial: leſt the Iewes prone to idolatrie might haue honored him for God. no man hath knowne his ſepulchre vntil this preſent day.
† Moyſes was an hundred and twentie yeares old when he died: his eie was not dimme, neither were his teeth moued. † And the children of Iſrael mourned him in the champion countrie of Moab thirtie daies: and the daies of their mourning that mourned for Moyſes were accomplished. † And Ioſue the ſonne of Nun was replenished with the ſpirit of wiſedome, becauſe Moyſes did put his handes vpon him. And the children of Iſrael obeied him, and did as our Lord commanded Moyſes. † And there roſe no more a prophete in Iſrael as Moyſes, whom our Lord had knowen face to face, † in al ſignes and wonders, which he ſent by him, to doe in the Land of Aegypt to Pharao, and to al his ſeruantes, and to his whole Land, † and al the ſtrong hand, and great meruailes, which Moyſes did before al Iſrael.
The end of the fiue bookes of Moyſes, conteining the Law.
THE SECOND PART OF THE OLD TESTAMENT: CONTEINING HISTORICAL BOOKES.
The argument of the booke of Ioſue.
VVHETHER Ioſue himſelf writ this booke (which is the commonHiſtor: Scholaſt.
VVhoſoeuer was author, the authoritie of this booke is certaine. opinion) or ſome other, it was euer held vndoubtedly by al, for Canonical Scripture: and according to the diſtribution of the whole Bible into Legal, Hiſtorical, Sapiential, and Prophetical Bookes, this is the first of the hiſtorical ſorte. But as the fiue procedent called Legal, beſides the Law, comprehend alſo the hiſtorie of the Church, from the beginning ofBookes of holie Scripture principally treating of ſeueral argumentes, yet in the ſame participat ech ſorte with others. the world nere 2500. yeares, and withal conteine much diuine Wiſdome, & Prediction of thinges to come: ſo theſe bookes now folowing called Hiſtorical, and likewiſe the Sapiential and Prophetical enſuing after, participate each with others in their ſeueral argumentes: euerie one more or leſse inducing Gods ſeruantes to keepe his Law; recording thinges donne; teaching what is moſt meete to be donne; and foreshewing before hand, thinges donne afterwardes, or which yet shal come to paſſe. So this booke doth not only ſet forth the Actes of Ioſue, who ſucceded Moyſes in tēporal gouernment of GodsThe côtentes of this books. people, commanding and directing them by lawe and wiſedome; but alſoS. Hiero. Epiſt. ad Paulin. S. Amb. in Pſal. 47 S. Aug. li. 12 c. 31. & li. 16. c. 19. contra. Fauſt. Manich.
the ſame thinges donne by him, and his verie name (as S. Hierom, & other Fathers teach) prefigure our Lord IESVS Chriſt. For in Hebrew IEHOSVA is the name both of this Capitaine General, the leader of The Iſraelites ouer Iordan into the Land of promiſe, and of our Lord and SAVIOVR, who by his Baptiſme, and other Sacramentes bringeth his people of al Nations, into the true Land of the liuing, where is life and felicitie euerlaſting. Touching th
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fore the hiſtorie, theſe foure ſpecial thinges are here deſcribed.Diuided into foure partes. First, the paſſage of the Iſraelites ouer Iordan. In the five first chapters. Secondly, their conqueſt of the promiſed Land. In the ſeuen chapters folowing. Thirdly, the partition of the ſame Land amongſt nine Tribes and a half. from the. 13. chap. to the 22. Fourthly, In the three laſt chapters, the returne of the other two Tribes and a half to their poſſeſsions, on the eaſt ſide of Iordan; with Ioſues laſt admonition to them al, to ſerue God ſincerly; and his, and Eleazars death.
THE BOOKE OF IOSVE, IN HEBREW IEHOSVA.
CHAP. I. Ioſue encoreged by our Lord, 10. admonisheth the people to prepare themſelues to paſſe ouer Iordan; 12. and al the able men of the tribes of Ruben, Gad, and half▪ Manaſſes to march armed before the reſt. 16. Al promiſe to doe whatſoeuer he commandeth.The firſt part. Of the paſſage of Iſrael ouer Iordan.
AND it came to paſſe after the death of Moyſes the ſeruant of our Lord, that our Lord ſpake to Ioſue the ſonne of Nun, the miniſter of Moyſes, and ſaid to him: † Moyſes my ſeruant is deade: ariſe, and paſſe ouer this Iordan thou and al the people with thee, into the Land, which I wil geue to the children of Iſrael. † Euerie place, the ſteppe of your foote ſhal treade, wil I deliuer to you, as I haue ſpoken to Moyſes. † From the deſert and Libanus vnto the great riuer Euphrates, al the land of the Hetheites vnto the great ſea againſt the going downe of the ſunne, shal be your border. † No man shal be able to reſiſt you al the daies of thy life: as I haue beene with Moyſes, ſo wil I be with thee: I wil not leaue, nor forſake thee, † Take courage, and be ſtrong: for thou shalt by lotte diuide to this people the Land, for the which I ſware to their fathers, that I would deliuer it to them. † Take courage therfore, and be very ſtrong: that thou keepe and doe al the Law, which Moyſes my ſeruant hath commanded thee: decline not from it to the right hand or to the left, that thou mayeſt vnderſtand al thinges which thou doeſt. † Let not the volume of this law depart from thy mouth: but thou shalt meditate in it daies and nightes, that
thou maieſt keepe and doe al thinges that be written in it: then shalt thou direct thy way, and vnderſtand it. † Behold I command thee, take courage, and be ſtrong. Feare not, and dreade not: becauſe the Lord thy God is with thee in al the thinges to whatſoeuer thou shalt goe. † And Ioſue commanded the princes of the people, ſaying: Paſſe through the middes of the campe, and command the people, and ſay: † Prepare for your ſelues Beſides Man na, which ye
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aſſed not, they might
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they would▪ prouide other meate: prefiguring that in the primitiue Church, it ſhould be lawful to vſe legal ceremonies, with euangelical rites for a time, til the old law were buried with honour. victuals: for after the third day you shal paſſe ouer Iordan, and shal enter to poſſeſſe the Land, which our Lord your God wil geue you. † To the Rubenites alſo and Gaddites, and halfe tribe of Manaſſes he ſaid: † Remember the word, which Moyſes the ſeruant of our Lord commanded you, ſaying: Our Lord your God hath geuen you reſt, and al this Land. † Your wiues, and children, and cattel shal tarie in the Land, which Moyſes deliuered to you beyond Iordan: but paſſe you ouer armed before your brethren, al that are ſtrong of hand, & fight for them, † vntil our Lord geue reſt to your brethren as to you alſo he hath geuen, and they alſo poſſeſſe the Land which our Lord your God wil geue them: and ſo returne into the Land of your poſſeſſion, and you shal dwel in it, which Moyſes the ſeruant of our Lord gaue you beyond Iordan, againſt the ryſing of the ſunne. † And they made anſwer to Ioſue, and ſaid: Al thinges, that thou haſt commanded vs we wil doe: and whither ſoeuer thou shalt ſend vs, we wil goe. † As we obeyed Moyſes in al thinges, ſo wil we obey thee alſo: only be our Lord thy God with thee, as he was with Moyſes. † He that shal gaineſay thy mouth, and not obey al thy wordes, that thou shalt command him, let him die. thou only take courage, and doe manfully.
CHAP. II. Two diſcoueres ſent into Hiericho are hid, and concealed by Rahab: 8. and vpon promiſe of like ſafetie to her whole ſamilie, 21. she helpeth them ſecretly away.
THERFORE Ioſue the ſonne of Nun ſent from Setim two men, to ſpie in ſecrete: and ſaid to them: Goe, and view the Land, and the citie of Iericho. Who going entred into the houſe of a woman a harlot, named Rahab, and reſted with her. † And it was told the king of Iericho, and ſaid: Behold there are men come in hither by night of the children
of Iſrael, to ſpie the Land. † And the king of Iericho ſent to Rahab, ſaying: Bring forth the men, that came to thee, and are entred into thy houſe: for they be ſpies, and are come to view al the Land. † And the woman taking the men, hid them, and ſaid: I confeſſe they came to me, but Notwithſtanding this officious lie, (which is a venial ſinne) S. Paul, Heb. 11. and S. Iames (c. 2.) teſtifie, that ſhe was iuſtified by her faith in God, and by good workes towards theſe men. S. Aug. cont. M
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udac.
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. 17. See Annot. Iac. 2. v. 25. I knew not whence they were: † and when the gate was a shutting in the darke, and they withal went out, I know not whither they be gone: purſew quickly, and you shal ouertake them. † But she made the men to goe vp into the roofe of her houſe, and couered them with the ſtalke of flaxe, which was there. † And they that were ſent, folowed them, the way that leadeth to the ford of Iordan: and they being gone out the gate for with was shutte. † Neither were they yet a ſleepe that lay hidde, and behold the woman went vp to them, and ſaid: † I know that the Lord hath geuen this Land to you: for your terrour is fallen vpon vs, and al the inhabitantes of the Land are become fainte. † We haue heard that the Lord dried vp the water of the Redſea at your entring, when you came out of Aegypt: and what thinges you did to the two kinges of the Amorrheites, that were beyond Iordan: Sehon and Og, whom you ſlew. † And hearing theſe thinges we greatly feared, and our hart fainted, neither did there remaine ſpirite in vs at your entring in: for the Lord your God he is God in heauen aboue, & in the earth beneth. † Now therfore ſweare to me by the Lord, that as I haue done mercie with you, ſo you alſo doe with my fathers houſe: and you geue me a true ſigne, † that you ſaue my father and mother, my brethren and ſiſters, and al thinges that he theirs, and deliuer our ſoules from death. † Who anſwered her: Be our liues for you vnto death, only if thou betray vs not. And when our Lord shal haue deliuered vs the land, we wil doe in thee mercie and truth † She therfore did let them downe by a corde out of a window: for her houſe ioyned faſt to the wall. † And she ſaid to them: Goe vp to the mountaines, leſt perhaps they meete you returning: and there lie hid three daies, til they returne, and ſo you shal goe on your way. † Who ſaid to her. We shal be quitte from this oath, wherwith thou haſt ſworne vs: † if we entring the Land, there be this purple corde a ſigne, and thou tie it in the window, by the which thou haſt let vs downe: and gather thy father and mother, and brethren and al thy kindred into thy houſe. † He that ſhal goe forth
of the doore of thy houſe, his bloud ſhal be vpon his head, and we shal be quitte. But the bloud of al, that shal be with thee in the houſe, shal redound vpon our head, if any man touch them. † But if thou wilt betray vs, and vtter this talke abroade, we shal be quitte from this oath, wherwith thou haſt adiured vs. † And ſhe anſwered: As you haue ſpoken, ſo be it done, and diſmiſſing them to goe, she hong the purple corde in the window. † But they walking came to the mountaines, and
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aried there three dayes, til they returned that purſewed them: for ſeeking euerie way, they found them not. † Who being entred into the citie, the diſcouerers returned, and came downe from the mountaine: and paſſing ouer Iordan, they came to Ioſue the ſonne of Nun, and told him al thinges that had chanced to them, † and ſaid: Our Lord hath deliuered al this land into our handes, and al the inhabitantes therof are ouerthrowen with feare.
CHAP. III. After three dayes abode by the bankes of Iordan, 3. the Prieſtes with the Arke of God entering firſt into the riuer, 15. the vpper part miraculouſly ſtandeth and ſwelleth, the lower running away, they goe into the midde chanel, and there ſtay, whiles al the people paſse ouer drie foote.
IOSVE therfore ryſing vp in the night, remoued the campe: and departing from Setim, they came to Iordan, he, and al the children of Iſrael, and abode there for three dayes. † Which being paſſed, the herauldes went through the middes of the campe, † and beganne to proclaime:
In place of the cloud, and piller of fire, the arke is now caried for their guid and direction. When you ſhal ſee the arke of couenant of our Lord your God, and It perteined to the Leuites office to carie the arke. Num. 4 but in this ſpecial ſeruice & miraculous paſſage the Prieſtes did carie it: ſo the greater may do the office of the leſſe, not contrariwiſe. the prieſtes of the Leuitical ſtocke carying it, ryſe you alſo, and folow them going before: † and let there be betwen you and the arke the ſpace of two thouſand cubites: that you may ſee it a farre of, and know which way you may goe: becauſe you haue not walked by it before: and beware you approch not to the arke. † And Ioſue ſaid to the people: Be ſanctified: for to morrow our Lord wil doe among you merueilous thinges. † And he ſaid to the prieſtes: Take vp the arke of the couenant, & goe before the people. Who fulfilling his commandementes, tooke it, and walked before them. † And our Lord ſaid to Ioſue: This day wil I beginne to exalt thee before al Iſrael: God ſhewed by this miracle, that Ioſue had ſpecial commiſſion from him, and that vnder his gouernment the people ſhould proſper. that they may know as I was with Moyſes, ſo am I with thee alſo. † And doe
thou“ command the prieſtes, that carie the arke of the teſtament, and ſay to them: When you shal be entred into part of the water of Iordan, ſtand in it. † And Ioſue ſaid to the children of Iſrael: Come hither, and heare the word of our Lord your God. † And againe he ſaid: In this you shal know that our Lord the liuing God is in the middes of you, and shal deſtroy in your ſight the Chananeite and Hetheite, the Heueite and Pherezeite, the Gergeſeite alſo and the Iebuſeire, and the Amorrheite. † Behold the arke of the couenant of the Lord of al the earth shal goe before you into Iordan. † Prepare twelue men of the tribes of Iſrael, one of euerie tribe. † And when the prieſtes that carie the arke of the Lord of the whole earth shal ſette the ſteppes of their feete in the waters of Iordan, the waters, that are beneath, shal runne downe and decay: and thoſe that come from aboue, shal ſtand together in one heape. † Therfore the people went out of their tabernacles, to paſſe ouer Iordan: and the prieſtes, that caried the arke of the couenant, went on before them. † And they being entered into Iordan, and their feete dipped in part of the water (and Iordan in the harueſt time had filled the bankes of his chanel) † the waters that came downeward ſtoode in one place, and like a mountaine ſwelling vp appeared farre from the citie, that is called Adom to the place of Sarthan: but thoſe that were beneth, ranne downe into the Sea of the wildernes (which now is called the dead ſea) vntil they wholy decayed. † And the people went againſt Iericho: and the prieſtes that caried the arke of the couenant of our Lord, ſtoode girded vpon the drie ground in the middes of Iordan, and al the people paſſed ouer through the drie chanel.
ANNOTATIONS. CHAP. III.
8. Command the prieſtes.] Becauſe Ioſue commanded the prieſtes to takeAn obiection for laiheadſhip of the Church. the arke, and ſtand with it in Iordan; for that alſo (chap. 5) he miniſtred, or appointed others to miniſter, the Sacrament of Circūciſion; Likewiſe (chap. 8.) bleſſed the people; and (chap. 24.) renewed Gods couenant with them; Engliſh Proteſtantes inferre, that he was chief ſuperior in ſpiritual cauſes; and therfore lay princes are ſupreme heades, & gouerners of the Church immediatly vnder God. But none of theſe actions, nor al put together do proue their purpoſe.Anſwer. For notwithſtanding he very lawfully did theſe, and other like thinges, yet he
had a ſpiritual ſuperior in earth, which was Eleazar the high prieſt For MoyſesMoyſes chief both in ſpiritual and temporal authoritie▪ which was after diuided betwen the high Prieſt & temporal Prince. The high prieſt ſuperiour. Ioſue executed Gods wil, not by ſpiritual iuriſdictiō, but with ſubordination to the high prieſt. being extraordinarie ſuperior of al, both in ſpiritual and temporal cauſes, the ordinarie prieſthood, and ſpiritual ſupremacie was eſtabliſhed in Aaron and his ſonnes, as appeareth Leuit. 8. Num. 20. and other places: and the temporal gouernment after Moyſes was geuen to Ioſue, ſucceding to him (Num. 27.)Exod. 4. 5. 6. &c. Deut. 17. not in al, but in part of his glorie (or authoritie) his whole honour (or power) being deſtributed betwen the high Prieſt, and the temporal Prince, as learned Theodoret (q. 48 in Num.) noteth vpon the ſacred text; expreſly diſtinguiſhing their offices (v. 21.) that Eleazar the prieſt should conſult our Lord for him (and ſo receiue anſwer in doctrin and veritie, Exod. 28. Leuit. 8.) and that Io
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ue should goe out and goe in, and al the children of Iſrael vvith him (that is, lead and gouerne the people) at Eleazars vvord. VVhere it is manifeſt that Ioſue was not ſet ouer Eleazar, but Eleazar ouer him. That therfore which Ioſue did in ſpiritual affaires, was in ſubordination to the high prieſt; by whoſe direction, approbation, or ratihabition, he commanded ſome of the prieſtes to carie the arke, and with it to goe into Iordan, and coming into the m
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dde chanel to ſtand there, whiles al the armie and people paſſed ouer: alſo gaue order that al ſhould beChap. 5. 8. 22. 23. 24. circumciſed; bleſſed the people; read the law; and after godlie exhortations, renewed the couenant betwen God and them; al in way of execution of Gods wil & cōmandementes, not by anie pretended iuriſdiction in ſpiritual thinges.
In like ſorte manie other good temporal Princes, as wel in the old as the new Teſtament, haue diſpoſed and executed diuers thinges perteining to Gods ſeruice: their office requiring that they ſhould ſet forward, maintaine and defendOther good princes haue alſo much aduanced religion, but not taken ſupramacie in ſpiritual cauſes. true faith and religion. Eſpecially Chriſtian Princes, of whom Eſai propheciced (chap. 49.) that Kinges should be ſofter fathers, and Queenes the nources of the Church.
Conformably wherto S Auguſtin teacheth (li. 3 c. 51. cont. Creſcon) that Kinges, in that they are Kinges, ſerue God by commanding good thinges, and forbidding euel, not only perteining to humaine ſocietie, but alſo belonging to Gods religion. To this effect Conſtantin the great did manie religious actes: yea euen thoſe thinges which our aduerſaries wreſt to their owne ſenſe, ſhew euidently his due ſubmiſſion to his ſpiritual paſtors. As when vrged by the Donatiſtes peruerſe importunitie, and being deſirous (as S. Auguſtin teſtifieth, Epiſt 166.) to bridle ſo great impudencie, he heard and iudged Biſhop Cecilians cauſe, after other Biſhops ſentence for him againſt the heretikes; where he both gaue iudgement agreable to the Biſhops, and yet pleading parden, excuſed himſelf for this fact. VVhich had not neded, if he had bene the ordinarieVeniam
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etiturus
For maintaining Catholique religion againſt heretikes, the kings of Spaine haue the title Catholique. The French Kinges, moſt. Chriſtian. Kinges of England, Defenders of the ſaith.
or competent iudge. Optatus alſo writeth (li. 1. cont. Parmen.) that the ſame Emperour Conſtantin exclamed againſt the appellantes in theſe wordes: O ra
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ida furoris audacia! ſicut in cauſis Gentilium ſ
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ri ſolet, appellationem interpoſuerunt. O outragious boldnes of furie! like as in cauſes of Gentiles is wont, they haue interpoſed an appeal. The like good offices did Iuſtinian, and Charles the great, and manie other Chriſtian Emperours and Kinges; for which they are much renowmed in the whole Church; and ſome haue benne honoured for their religious zele, with glorious titles geuen to them and their ſucceſſors. To the Kinges of Spaine, from the time of Al
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onſus King of Caſtil, aboue eight hundred yeares agone, for expelling the Arians, was geuen the title of Cathoque as Michael Ritins a Neapolit
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n writeth. To the French Kinges the title of moſt Chriſtian, from the time of Philip the Emperour, about 400. yeares ſince, for expelling the Albigenſes, as recordeth Nicholaus Gillius. To our King Henrie the eight of England, for his booke of the Sacramentes againſt Luther,
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n. Do. 1521. Pope Leo the tenth gaue the title: Defender of the ſaith.
CHAP. IIII. In memorie of their miraculous paſſage, twelue chief men, of the twelue tribes,
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uke ſo manie great ſtones from the middes of Iordan, 9. and put other twelue, where the prieſtes ſtood with the arke. 18. The waters returne to their former courſe. And the twelue ſtones are erected for a monument.
VVHo being paſſed ouer, our Lord ſaid to Ioſue: † Chooſe twelue men one in euerie tribe: † and command them that they take vp out of the middes of the chanel of Iordā, where the feete of the prieſtes ſtoode, twelue moſt hard ſtones, which you ſhal put in the place of the campe, where you ſhal pitch tentes this night. † And Ioſue called twelue men, whom he had choſen out of the children of Iſrael, one of euerie tribe, † and he ſaid to them: Goe before the arke of our Lord your God to the middes of Iordan, and carrie from thence euerie man a ſtone on your ſhoulders, according to the number of the children of Iſrael, † that it may be Is not the forme of a croſſe as conueniēt a ſigne, to put chriſtians in mind, how our Sauiour redemed vs, as theſe ſtones were to the Iewes, how God brought their fathers ouer Iordan? a ſigne among you: and when your children ſhal aske you to morrow, ſaying: What meane theſe ſtones? † You ſhal anſwer them: The waters of Iordan decayed before the arke of the couenant of our Lord, when it paſſed ouer the ſame: therfore were theſe ſtones ſette for a monument of the children of Iſrael for euer. † The children of Iſrael therfore did as Ioſue commanded them, carying out of the chanel of Iordan twelue ſtones, as our Lord had commanded him, according to the number of the children of Iſrael, vnto the place, wherein they camped, and there they ſette them. † Other twelue ſtones alſo Ioſue put in the middes of the chanel of Iordan, where the prieſtes ſtoode, that caried the arke of the couenant: and they be there vntil this preſent day. † But the prieſtes that caried the arke, ſtoode in the middes of Iordan, til al thinges were accompliſhed, which our Lord had commanded Ioſue, to ſpeake to the people, and Moyſes had ſaid to him. And the people made haſt, and paſſed ouer. † And when they had al paſſed ouer, the arke alſo of our Lord paſſed ouer, the prieſtes alſo went before the people. † The children of Ruben alſo and Gad, and the half tribe of Manaſſes, went armed before the children of Iſrael, as Moyſes had commanded them: † and fourtie thouſand fighting men by troupes, and bandes,
marched through the plaine and champion countrie of the citie of Iericho. † In that day our Lord magnified Ioſue before al Iſrael, that they ſhould feare him, as they had feared Moyſes, whiles he yet liued. † And he ſaid to him: † Command the prieſtes, that carie the arke of the couenant, that they comme vp out of Iordan. † Who commanded them, ſaying: Come ye vp out of Iordan. † And when they that caried the arke of the couenant of our Lord, were come vp, and began to treade on the drie ground, the waters returned into their chanel, and ranne as they were wont before. † And the people came vp out of Iordan, the tenth day of the firſt moneth, and camped in Galgal againſt the Eaſt ſide of the citie of Iericho. † the twelue ſtones alſo, which they had taken out of the chanel of Iordan, Ioſue ſette in Galgal, † and ſaid to the children of Iſrael: When your children shal aske their fathers to morrow, and ſhal ſay to them: What meane theſe ſtones: † You ſhal teach them, and ſay: By the drie chanel did Iſrael paſſe ouer this Iordan, † your Lord God drying the waters therof in your ſight, vntil you paſſed ouer: † as he had done before in the readſea, which he dried til we paſſed throuh: † that al the people of the earth may learne the moſt ſtrong hand of our Lord, that you alſo may feare our Lord your God.
CHAP. V. The kinges of Chanaan are ſore, frighted with the newes of Iſraels paſsage ouer Iordan. 2. Circumciſion is againe commanded, and obſerued, which had bene ommitted in the deſert fourtie yeares. 10 They make their Paſch. 12. Manna ceaſeth. 13. And an Angel appeareth to Ioſue.
THERFORE after that al the kinges of the Ammorrheites, which dwelt beyond Iordan at the weſt ſide, and al the kinges of Chanaan, which poſſeſſed the places nigh to the great ſea, had heard that our Lord had dried the ſtreames of Iordan before the children of Iſrael, til they paſſed ouer, their hart failed, and there remained no ſpirit in them, fearing the entring of the children of Iſrael. † At that time our Lord ſaid See annotations. annotations. c. 3. v. 8. to Ioſue: Make thee kniues of ſtone, and circumciſe Circūciſion had bene omitted ſourtie yeares, whiles they were in the deſerte, alwayes vncertaine when to march, & ſo it is now commanded the ſecond time. the ſecond time the children of Iſrael. † He did that which our Lord had commanded, and he circumciſed the children of Iſrael in the hil of the prepuces. † And this is the cauſe of the ſecond circumciſion: Al the people, that
came out of Aegypt of the malekinde, al the fighting men, died in the deſert by the long circuites of the way, † who were al circumciſed. But the people that was borne in the deſert, † during the fourtie yeares of the iourney in the wide wildernes was incircumciſed: til they were conſumed that had not heard the voice of our Lord, and to whom he had ſworne before, that he would not shew them a land flowing with milke and honie. † The children of theſe ſucceded in the place of the fathers, and were circumciſed of Ioſue: for they were in the prepuce euen as they were borne, neither had any circumciſed them in the way. † And after that they were al circumciſed, they abode in the ſame place of the campe, vntil they were whole. † And our Lord ſaid to Ioſue: This day haue I taken away the reproch of Aegypt from you. And the name of that place was called Galgal, vntil this preſent day. † And the children of Iſrael abode in Galgal, & they made the Phaſe▪ the fourtenth day of the moneth at euen in the champion of Iericho: † and they did eate of the corne of the Land the next day, azyme loaues andFu
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men
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ie. polēt of the ſame yeare. † And Manna failed after they did eate of the corne of the Land, neither did the children of Iſrael vſe that meate any more, but they did eate of the corne of the preſent Land of Chanaan. † And when Ioſue was in the field of the citie of Iericho, he lifted vp his eies, and ſaw a man ſtanding againſt him, holding a drawen ſword, and he went to him, and ſaid: Art thou ours, or our aduerſaries? † Who anſwered: No: but I am aNot God, but of Gods hoſte. prince of the hoſt of our Lord, and now I come. † Ioſue fel flatte on the ground. And“ adoring he ſaid: What ſpeaketh my Lord to his ſeruant? †“ Looſe, ſayth he, thy ſhoe from thy feete: for the place wherein thou doſt ſtand, is holie. And Ioſue did as it was commanded him.
ANNOTATIONS. CHAP. V.
15. Adoring.] Ioſue knowing that the perſon which appeared, was an Angel and not God, nor a man, neither adored him with godlie honour, for that had bene idolatrie, nor with ciuil, for that perteineth to wordlie and temporal excellencie.Religious honour due to Angels. and is not competent to ſacred thinges, eſpecialy to immortal andSee Annot. Ex
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. 20. glorious ſpirites; and therfore the honour he did to this Angel, was religious honour infinitly inferior to diuine, and yet much greater then ciuil.
16. Looſe thy shoe.] The Angel did not only accept of the honour donneHolie places. vnto him, but alſo required more, ſhewing that the verie place was holie for his preſence, being otherwiſe the common field of Iericho.
CHAP. VI. Some priestes carying the arke, others ſounding Iubilee trumpetes,
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r
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ed m
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going before, and the reſt of the people folowing, goe euerie day once, ſixThe ſecond part. Of conque
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ing the Land of promiſe. dayes together, and the ſeuenth day, ſeuen times, round about Iericho. 16. at laſt al making a great shoote, the walles fal downe, and they entering
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kil and deſtroy al (22. ſauing Rahab and her kinred.) The gold, ſiluer, braſse, and iron are brought into the treaſurie. 26. And he is curſed that shal build the citie againe.
AND Iericho was ſhut and
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enſed, for feare of the children of Iſrael, and no man durſt goe out or come in. † And our Lord ſaid to Ioſue: Behold I haue geuen into thy handes Iericho, and the king therof, and al the valiant men. † God appointed this long and ſolemne proceſſion to the end it might appeare, that the walles of Iericho
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el not by chance, no
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by force of mans induſtrie, but by the mightie hand of God. Goe round about the citie al you that be men of warre once a day: ſo shal you doe ſix daies. † And the ſeuenth day the prieſtes shal take vp the ſeuen trumpettes, which are vſed in the Iubilee, and shal goe before the arke of the couenant: and you shal goe about the citie ſeuen times, and the prieſtes shal ſound with trumpetes. † And when the voice of the trumpet shal ſound in length and with a broken tune, and shal ſound in your eares, al the people shal crie together with a verie greate ſhoote, and the walles of the citie shal fall to the ground, and they shal enter in euerie one at the place againſt which they shal ſtād. † Ioſue therfore the ſonne of Nun called the prieſtes, and ſaid to them: Take vp the arke of the couenant: and let ſeuen other prieſtes take vp the ſeuen trūpe
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tes of the iubilees, and march before the arke of our Lord. † To the people alſo he ſaid: Goe, and cōpaſſe the citie, the armed going before the arke of our Lord. † And when Ioſue had ended his wordes, and the ſeuen prieſtes ſounded with ſeuen trumpettes before the arke of the couenant of ou
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Lord, † and al the armed hoſte went before, the reſt of the commō people folowed the arke, and al places ſounded with the trumpettes. † But Ioſue had commanded the people, ſaying: You shal not crie, neither shal your voice be heard, nor any word goe out of your mouth: vntil the day come wherin I shal ſay to you: Crie, and shoote. † Therfore the arke of our Lord went about the citie once a day, and returning into the campe, abode there. † Ioſue therfore ryſing in the night, the prieſtes tooke the arke of our Lord, † and ſeuen of them ſeuen trumpettes, which are vſed in the iubilee: and they went before the arke of our Lord walking and ſounding: and the armed people
went before them, and the reſt of the common people folowed the arke, and they ſounded with trumpettes. † And they went round about the citie the ſecond day once, and returned into the campe. So did they ſix daies. † But the ſeuenth day, ryſing vp early, they went about the citie, as it was ordained, ſeuen times. † And when in the ſeuenth going about the prieſtes ſounded with the trumpettes, Ioſue ſaid to al Iſrael: Make a shoote: for our Lord hath deliuered to you the citie: † and let this citie be anathema: and al thinges that are in it, to our Lord. onlie Rahab the harlot let her liue, with al that be with her in the houſe: for ſhe hidde the meſſengers whom we ſent. † But you beware you touch not ought of thoſe rhinges, that are commanded, and be guiltie of preuarication, and Manie are held guiltie of ſinne, and are iuſtly puniſhed for the fact of one or few, either becauſe they cō
ſented, or concealed, or neglected to puniſh the offenders: or els they ſuffer temporal affliction for their warning to abhorre ſinne, & for increaſe of their merite.
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. Aug. q. 8. & 9. in Ioſue.
al the campe of Iſrael be vnder ſinne, and be trubled. † But whatſoeuer gold or ſiluer there shal be, and of braſen veſſels and yron, let it be conſecrated to our Lord, layd vp in his treaſures. † Therfore al the people making a shoote, and the trumpettes ſounding, after that the voice and the ſound thundred in the eares of the multitude, the walles forthwith fell: and euerie man went vp by the place, that was againſt him: and they tooke the citie, † and killed al thinges that were in it, from man to woman, from the infant to the old man. The oxen alſo and sheepe, and the aſſes they ſtroke in the edge of the ſword. † But to the two men that had bene ſent for ſpies, Ioſue ſaid: Goe into the houſe of the woman the harlotte, and bring her forth, and al thinges that be hers, as you aſſured her by oath. † And the young men going in, brought out Rahab, and her parentes, her brethren alſo and al her ſtuffe and kinred, and made them to tarie without the campe. † But the citie, and al thinges, that were found therein they burnt; except the gold and ſiluer, and braſen veſſels, and yron, which they conſecrated vnto the treaſurie of our Lord. † But Rahab the harlotte and the houſe of her father, and al that ſhe had, Ioſue cauſed to liue, and they dwelt in the middes of Iſrael vntil this preſent day: for that she hidde the meſſengers, which he had ſent to view Iericho. At that time, Ioſue pronounced a curſe, ſaying: † Hi
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l fel into this curſe for reparing Iericho. 3. Reg. 16. v. 34. Curſed be the man before our Lord, that shal rayſe vp and build the citie of Iericho. In his firſt borne lay he the fundations therof, and in the laſt of his children ſette he vp the gates therof. † Our Lord therfore was with Ioſue, and his name was bruited in al the earth.
CHAP. VII. For the ſinne of Achan, reſeruing ſecretly to himſelf certaine money, and other precious thinges, the Iſraelites are beaten in battel. 13. But the offender being found out, and ſtoned to death, Gods wrath is turned from them.
BVT the children of Iſrael tranſgreſſed the commandment, & vſurped of the anathema. For Achan the ſonne of Charmi, the ſonne of Zabdi, the ſonne of Zare of the tribe of Iuda, tooke ſomewhat of the anathema: and our Lord was angrie againſt the children of Iſrael. † And when Ioſue ſent from Iericho men againſt Hai, which is beſide Bethauen, at the Eaſt ſide of the towne of Bethel, he ſaid to them: Goe vp, and view the Land: who accomplishing his commandmentes, viewed Hai. † And returning they ſaid to him: Let not al the people goe vp, but let two or three thouſand men goe, and deſtroy the citie: why ſhal al the people be vexed in vaine againſt verie few enemies? † There went vp therfore three thouſand fighting men. Who immediatly turning their backes, † were ſtrooken of the men of the citie of Hai, and there fel of them So God tempered his puniſhment that but few were ſlaine, and afterwards gaue the towne to the Iſraelites without loſſe of any of their men. ſix and thirtie men: and the aduerſaries purſewed them from the gate as farre as Sabarim, and they ſtricke them flying away by the deſcent: and the hart of the people was much afrayd, and melted like vnto water. † But Ioſue rent his garmentes, and fel flatte on the ground before the arke of our Lord vntil euening, as wel he as al the ancientes of Iſrael: and they caſt duſt vpon their heades, † and Ioſue ſaid: Alas ô Lord God, why wouldeſt thou bring this people ouer the riuer of Iordan, to deliuer vs into the handes of the Amorrheite, and to deſtroy vs, would God as we beganne, we had taried beyond Iordan. † My Lord God what shal I ſay, ſeeing Iſrael turning their backes to their enemies? † The Chananeites shal heare of it, and al the inhabitantes of the Land, and being gathered together in a plumpe shal compaſſe vs about, & shal deſtroy our name from the earth: and what wilt thou doe to thy greate name? † And our Lord ſaid to Ioſue: Ariſe, Prayer wil not auaile til iuſtice be firſt donne. why lieſt thou flatte on the ground? † Iſrael hath ſinned, and tranſgreſſed my couenant: and they haue taken of the anathema, and haue ſtolen and lyed, and haue hid it among their veſſel. † Neither can Iſrael ſtand before his enemies, and he shal flee them: becauſe he is polluted with the anathema. I wil
be no more with you, til you diſpatch him, that is guiltie of this wicked fact. † Ariſe, ſanctifie the people, and ſay to them: Be ſanctified againſt to morrow: for thus ſaith our Lord God of Iſrael: There is anathema in the middes of thee o Iſrael: thou canſt not ſtand before thyne enemies, til he be deſtroyed out of thee that is contaminated with this wicked fact. † And you shal come in the morning euerie one by your tribes: and what tribe ſoeuer the lote shal finde, it shal come by the kindredes therof, the kinred by the houſes, and the houſe by the men. † And whoſoeuer he be that shal be taken in this fact, he ſhal be burnt in the fyre with al his ſubſtance, becauſe he hath tranſgreſſed the couenāt of our Lord, and hath done abomination in Iſrael. † Ioſue therfore ryſing in the morning, made Iſrael to come by their tribes, and it was found the tribe of Iuda. † Which being preſented by the families therof, it was found the familie of Zare. Preſenting that alſo by the houſes, he found it Zabdi: † whoſe houſe diuiding into euerie man, he found Achan the ſonne of Charmi, the ſonne of Zabdi: the ſonne of Zare of the tribe of Iuda. † And Ioſue ſaid to Achan: My ſonne, geue glorie to our Lord God of Iſrael, and confeſſe, and tel me what thou haſt done, hide it not. † And Achan anſwered Ioſue, and ſaid to him: In deede I haue ſinned to our Lord the God of Iſrael, and thus and thus haue I done. † For I ſaw among the ſpoiles a cloke of ſcarlet verie good, and two hundred ſicles of ſiluer, and a golden rule of fiftie ſicles: and coueting I tooke it away, and hid it in the ground againſt the middes of my tabernacle, and the ſiluer I couered with the earth digged vp. † Ioſue therfore ſent miniſters: who running to his tabernacle, found al thinges hid in the ſame place, and the ſiluer withal. † And taking it away out of the rent, brought it to Ioſue, and to al the children of Iſrael, and threw it before our Lord. † Ioſue therfore taking Achan the ſonne of Zare, and the ſiluer and the cloke, and the golden rule, his ſonnes alſo and daughters, his oxen and aſſes, and ſheepe, and the tabernacle it ſelf, and al the ſtuffe: (and al Iſrael with him) they brought them to the valley of Achor: † where Ioſue ſaid: Becauſe thou haſt diſturbed vs, our Lord diſturbe thee in this day. And al Iſrael ſtoned him: and al thinges that were his, were conſumed with fyre. † And gathered together vpon him a greate heape of ſtones, which
remaineth vntil this preſent day. And the furie of our Lord was auerted from them. And the name of that place was called, The valley of Achor, vntil this day.
CHAP. VIII. By ſtratageme of an ambushment the citie of Hai is taken and burned, and al the inhabitantes ſlaine. 29. the king hanged. 30. An Altar built, Sacrifice offered, 32. the law written in ſtones, the people bleſſed, and the bleſſinges and curſinges read before them al.
AND our Lord ſaid to Ioſue: Feare not, neither doe thou dread: take with thee al the multitude of fighting men, and ryſing goe vp vnto the towne of Hai. behold I haue deliuered into thy hand the King therof, & the people, and the citie and the land. † And thou shalt do to the citie of Hai, and to the King therof, as thou haſt done to Iericho, and to the King therof: but the praye and al the cattel you shal ſpoyle for your ſelues: Deceiptes
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ſtratagemes are lawful in iuſt warre; but not falſhood, nor breach of promiſe.
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. Aug. q. 10.
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Ioſue.
lay ambushmentes to the citie behind it. † And Ioſue aroſe, and al the hoſte of the men of warre with him, to goe vp into Hai: and thirtie thouſand choſen valiant men he ſent in the night, † and commanded them, ſaying: Lay ambushmentes behinde the citie: neither retyre you farre of: and you shal al be readie. † But I and the reſt of the multitude, which is with me, wil goe vp on the contrarie ſide againſt the citie. And when they shal iſſue out againſt vs, as we did before, we wil flee, and turne our backes: † til purſewing they be drawen forward farre from the citie: for they wil thinck that we flee as before. † We therfore fleeing, and they purſewing, you shal riſe out of the ambushmentes, and shal waiſt the citie: and our Lord your God wil deliuer it into your handes. † And when you shal take it, burne it, and you shal doe al thinges ſo, as I haue commanded. † And he diſmiſſed them away, and they went on to the place of the ambushment, and ſate betwen Bethel and Hai, at the Weſt ſide of the citie of Hai. But Ioſue that night ſtayed in the middes of the people, † and ryſing early he muſtered his ſoldiars, and went vp with the ancientes in the fronte of the hoſte, enuironed with the ayde of the fighting men. † And when they were come, and were gone vp directly againſt the citie, they ſtoode on the North ſide of the citie, betwen which and them was a valley in the middes. † And Theſe fiue thousād were of the thirtie thouſand, which were firſt ſent. v. 3. The other 25000 ioyned with Ioſues troupe, & entered into the citie. fiue thouſand men had he choſen, and ſette in the
embushmentes betwen Bethel and Hai on the Weſt ſide of the ſame citie: † but al the reſt of the hoſte went in battel aray on the North ſide, ſo that the laſt of the multitude did reach to the Weſt ſide of the citie. Ioſue therfore went that night, and ſtoode in the middes of the valley. † Which when the King of Hai had ſeene, he made haſt in the mourning, and iſſued forth with al the hoſt of the citie, and bent his armie toward the deſert, being ignorant that there lay embushmentes ſecretly behind his backe. † But Ioſue, and al Iſrael gaue backe, feyning feare, and fleeing by the way of the wildernes. † But they cried alowde together, and encouraging one an other, purſewed them. And when they were gone from the citie, † and Not one fitte to beare armes was left. not one remained in the citie of Hai and Bethel, that purſewed not Iſrael (euen as they had rushed out leauing the townes open,) † our Lord ſaid to Ioſue: He life his ſhield vpon a long pike or lance, that it might be ſene fitte of. Lift vp the shield, that is in thy hand, againſt the citie of Hai, for I wil deliuer it to thee. † And when he had lifted vp his shield againſt the citie, the embushementes, that lay hidde, roſe vp immediately: and going to the citie, tooke and burnt it. † And the men of the citie, that purſewed Ioſue, looking backe and ſeeing the ſmoke of the citie riſe vp euen to heauen, they could no more flee hither and thi
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her: eſpecially whereas they, that had feyned running away, and went toward the wildernes, moſt valiantly reſiſted againſt the purſewe
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s. † And Ioſue and al Iſrael ſeeing that the citie was taken, and the ſmoke of the citie roſe vp, returning he ſtroke the men of Hai. † For they alſo that had taken and burnt the citie, iſſuing out of the citie againſt their owne men, beganne to ſtrike the enemies in the middes of them. When the aduerſaries therfore were ſlaine on both ſides, ſo that none of ſo great a multitude was ſaued, † they tooke the King of the citie of Hai aliue, and preſented him to Ioſue. † Therfore al being ſlaine, that had purſewed Iſrael fleeing to the deſertes, and falling by the ſword in the ſame place, the children of Iſrael returning ſtoke the citie. † And there were that fel that ſame day from man vnto woman, twelue thouſand men, al of the citie of Hai. † But Ioſue plucked not in his hand, which he had ſtrethched forth on high, holding the ſhield til al the inhabitantes of Hai were ſlaine. † And the cattel and the praye of the citie the children of Iſrael diuided among them, as our Lord had commanded
Ioſue. † Who burnt the citie, and made it a heape for euer: † the king alſo therof he hong on a gibbet vntil euening and the going downe of the ſunne. And he commanded, and they tooke downe his corps from the gibbet: and threw it in the verie entring of the citie, heaping vpon it a great heape of ſtones, which remaineth vntil this preſent day. † Then Ioſue built an altar to our Lord the God of Iſrael in mount Hebal, † as Moyſes the ſeruant of our Lord had commanded the children of Iſrael, and it is written in the volume of the law of Moyſes: an Altar of vnhewed ſtones which yron hath not touched; and he offered vpon it holocauſtes to our Lord, and immolated pacifique victimes. † And he wrote vpon ſtones the Deuterenomie of the law of Moyſes, which he had ordered before the children of Iſrael. † And al the people, and the ancientes, and the princes and iudges ſtoode on both ſides of the arke, in the ſight of the prieſtes that caried the arke of the couenant of our Lord, as wel the ſtranger as alſo the man of the ſame countrie. the half part of them beſide mount Garizim, and halfe beſide mountDeut. 27. Hebal, as Moyſes the ſeruant of our Lord had commanded. And firſt in deede he Al ſuperiors may bleſſe their ſubiectes, Princes their people; and parentes their children. bleſſed the people of Iſrael. † After this he reade al the wordes of the bleſſing & the curſing, and al thinges that were written in the volume of the law. † Nothing of thoſe thinges, which Moyſes had commanded, did he leaue vntouched, but he repeated al thinges before al the multitude of Iſrael, the wemen and children and ſtrangers, that dwelt among them.
CHAP. IX. Other nations fearing Iſrael ioyne their forces to fight againſt them, 3. but the Gabaonites ſend embaſſadors, feyning craftily to come farre of, 14. with whom Ioſue and the ancientes of Iſrael make league binding it by oath. 16. within three dayes they are detected to be nere inhabitantes. VVherupon the people murmur againſt their princes. VVho yet for their oath, let the Gabaonites liue. 20. only making them and their progenie perpetual ſeruantes, to cutte wood, and carie water.
VVHICH thinges being heard, al the kinges beyond Iordan, that dwelt in the mountaines and champion countries, in the places by the ſea ſide and the ſhore of the great ſea, they alſo that dwelt beſide Libanus, the Hetheite and Amorreite, the Chananeite, the Pherezeite, and
the Heueite, and the Iebuſ eite, † were gathered, to fight againſt Ioſue and Iſrael with one minde, and one ſentence. † But they that dwelt in Gabaon, hearing al thinges that Ioſue had done to Iericho and Hai: † ſubtelly deuiſing tooke prouiſion for them ſelues, laying old ſackes vpon their aſſes, and bottels of wine rent and ſowed againe, † and ſhoes very old which for a ſhew of oldeneſſe were clouted with ſpeckes, putting on them old garmentes: the loaues alſo, which they caried for prouiſion by the way, were heard, and broken into peeces: † and they went on to Ioſue, who then abode in the campe at Galgal, and ſaid to him, and withal to al Iſrael: We are come from a farre countrie, deſirous to make peace with you. And the children of Iſrael anſwered them, and ſaid: † Leſt perhaps you dwel in the Land which is dew to vs by lotte, and we can not enter a league with you. † But they ſaid to Ioſue: We are thy ſeruantes. To whom Ioſue ſaid: Who are you? and whence came you? † they anſwered: From a very farre countrie are thy ſeruantes come in the name of the Lord thy God. For we haue heard the fame of his might, al thinges that he did in Aegypt, † and to the two kinges of the Amorrheites that were beyond Iordan, Sehon the king of Heſebon, and Og the king of Baſan, that were in Aſtaroth: † and our ancientes, and al the inhabitantes of our Land ſaid to vs: Take in your handes victuals for a very long way, and goe meete them, and ſay: We are your ſeruantes, enter a league with vs. † Behold, theſe loaues we tooke hotte, when we departed from our houſes to come to you, now they are become drie, and broken for ouer much oldeneſſe. † the bottels of wine we filled being new, now they are burſt & diſſolued. The garmentes and ſhoes that we haue vpon vs, and which we haue on our feete, for the length of the long way are worne, and almoſt conſumed. † They tooke therfore of their victuals, and In ſuch a caſe they ought to haue conſulted God, to wirte, the high Prieſt putting on the Ephod & Rationale, ſhould haue prayed at the dore of the tabernacle, where our Lord appointed to ſpeake vnto him. Exo. 29 v. 42 It was alſo ordained. Num. 27. v. 21. that Eleazar ſhould cōſult our Lord, when anie thing was to be donne by Ioſue, which omittīg to do they were deceiued by theſe Gabaonites. asked not the mouth of our Lord. † And Ioſue made peace with them, and entring a league promiſed that they ſhould not be ſlaine: the princes alſo of the multitude ſware to them. † But three daies after that the league was made, they heard that they dwelt nigh, and they ſhould be among them. † And the children of Iſrael remoued the campe, and came into their cities the third day, whoſe names are theſe, Gabaon, and Chaphira, and Beroth, and Chariathiarim. † And they ſtroke them not, becauſe
the princes of the multitude had ſworne in the name of our Lord the God of Iſrael. Therfore al the common people murmured againſt the princes. † Who anſwered them: We haue ſworne to them in the name of our Lord the God of Iſrael, and therfore we may not touch them. † But this we wil doe to them: Let them be reſerued in dede aliue, leſt the wrath of God be ſtirred againſt vs, if we shal be forſworne: † but ſo let them liue, that for the vſes of the whole multitude they hew wood, and carie in water. Who ſpeaking theſe thinges, † Ioſue called the Gabaonites, and ſaid to them: Why would you deceiue vs by fraude to ſay: We dwel very farre of from you, wheras you are in the middes of vs? † Therfore you shal be vnder a curſe, and there shal not faile of your ſtocke a hewer of wood, and a carier of water into the houſe of my God. † Who anſwered: It was told vs thy ſeruantes, that the Lord thy God had promiſed Moyſes his ſeruant, that he would deliuer you al the Land, and would deſtroy al the inhabitantes therof. Therfore we feared excedingly and prouided for our liues, cōpelled by your terrour, and we tooke this counſel. † And now we are in thy hand: that which ſeemeth vnto thee good and right, doe to vs. † Ioſue therfore did as he had ſaid, and deliuered them from the hand of the children of Iſrael, that they should not be ſlaine. † And he decreed in that day, that In theſe Gabaonites of Chanaans race was fulfilled Noes prophecie. Geu. 9. that Chanaan should be a ſeruant to his brethren.
they should be in the miniſterie of al the people, and of the altar of our Lord, hewing wood, and carying water, vntil this preſent time, in the place which our Lord hath choſen.
CHAP. X.
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iue kinges of the Amorrheites beſieging Gabaon, becauſe it is confederate with Iſrael, 6. Ioſue with his armie defeateth theirs, killing and purſewing them. 11. manie alſo are ſlaine with haile ſtones. 12, At the prayer of Ioſue the ſunne and moone ſtand ſtil the ſpace of one day. 22. The fiue kinges are hanged on gibbetes. 28. He taketh alſo and ſubdueth diuers cities. 40. and countries.
VVHICH thinges when Adoniſedec king of Ieruſalem had heard, to witte, that Ioſue had taken Hai, and had ſubuerted it (for as he had done to Iericho & the king therof, ſo did he to Hai, & their king) and that the Gabaonites were fled to Iſrael, and were their confederates, † he was ſore afrayd. For Gabaon was a great cititie, and one of
the kinglie cities, and greater then the towne of Hai, and al their men of warre moſt valiant. † Therfore Adoniſedec king of Ieruſalem ſent to Oham king of Hebron, and to Pharam king of Ierimoth, to Iaphia alſo king of Lachis, and to Dabir king of Eglon, ſaying: † Come vp to me, and bring ayde, that we may ouercome Gabaon, becauſe it reuolted to Ioſue, & to the children of Iſrael. † Therfore the fiue kinges of the Amorrheites being aſſembled went vp: the king of Ieruſulem, the king of Hebron, the king of Ierimoth, the king of Lachis, the king of Eglon, together with their hoſtes, & camped about Gabaon, aſſaulting it. † But the inhabitantes of the citie Gabaon which was beſieged, ſent to Ioſue, who then abode in the campe at Galgal, & ſaid to him: withdraw not thy handes from the helpe of thy ſeruantes: come vp quickly and deliuer vs, and bring ayde: for there are aſſembled againſt vs al the kinges of the Ammorrheites, which dwel in the mountaines. † And Ioſue went vp from Galgal, and al the hoſte of the men of warre with him moſt valiant men. † And our Lord ſaid to Ioſue: Feare them not: for I haue deliuered them into thy handes: none of them shal be able to reſiſt thee. † Ioſue therfore came in vpon them ſodenly, going vp al the night from Galgal † And our Lord trubled them at the ſight of Iſrael: and deſtroyed them with a greate ſlaugher in Gabaon, and purſewed them by the way of the aſcent to Bethoron, and ſtroke them vnto Azeca and Maceda † And when they fled the children of Iſrael, and were in the deſcent of Bethhoron, our Lord ſent vpon them greate ſtones from heauen as farre as Azeca: and there died farre more with the ſtones of haile, then they whom the children of Iſrael had ſtrooken with the ſword. † Then ſpake Ioſue to our Lord in the day, that he deliuered the Amorreite in the ſight of Iſrael, and ſaid before them: Thou Sunne againſt Gabaon moue not, and thou Ioſue did thinke if the moone moued the ſunne alſo muſt neceſſarily moue ſo he obtained the ſtay of both. Moone againſt the valley of Aialon. † And the Sunne and Moone ſtoode ſtil, til the people reuenged themſelues of their enemies. Is not this writren in the booke of the iuſt? The Sunne therfore ſtood ſtil in the middes of heauen, and haſtened not to goe downe the ſpace of one day. † There was not before nor Til after the time this booke was written. after ſo long a day, our Lord God condeſcending to worke ſo great a miracle at the inſtance of his ſeruant. obeying the voice of a man, and fighting for Iſrael. † And Ioſue returned with al Iſrael into the campe of Galgal. † For the fiue kinges were fled, and had hid themſelues
in a caue of the citie of Maceda. † And it was told Ioſue that the fiue kinges were found lying hid in a caue of the citie of Maceda. † Who commanded them ſaying: Rowle great ſtones into the mouth of the caue, and ſette induſtrious men, which may keepe them ſhut in: † and ſtand not you ſtil, but purſew the enemies, and kil al the hindermoſt of them that flee, neither let them enter into the
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ortes of their cities, whom our Lord God hath deliuered into your handes. † The aduerſaries therfore being ſlaine with a great ſlaughter, and almoſt conſumed to vtter deſtruction, they that could eſcape from Iſrael, God ſo diſpoſed, that they ſhould not cō
quer al in one yeare: leſt the land had benne brought into a vvildernes, and beaſtes increaſed againſt them Exod. 23. v. 29▪ Morally it ſignifieth, that the children of God muſt be exerciſed in tribulations and mortification leſt vices grow in them. Procop. in Exod.
entered into fenſed cities. † And al the hoſte returned to Ioſue in Maceda, where then the campe was, ſafe and the ful number: and no man durſt once mutter againſt the children of Iſrael? † And Ioſue commanded, ſaying: Open the mouth of the caue, and bring forth to me the fiue kinges, that lie hid therin. † And the miniſters did as it was commanded them: and they brought to him the fiue kinges out of the caue, the king of Ieruſalem, the king of Hebron, the king of Ierimoth, the king of Lachis, the king of Eglon. † And when they were brought forth to him, he called al the men of Iſrael, and ſaid to the princes of the hoſte that were with him: Goe, and ſette your feete vpon the neckes of theſe kinges. Who when they had gone, and troden with their feete the neckes of them lying vnder, † againe he ſaid to them: Feare ye not, neither dread, take courage and be ſtrong: for ſo wil our Lord doe to al your enemies, againſt whom you fight. † And Ioſue ſtroke, and ſlew them, and hanged them vpon fiue gibbettes: & they hung vntil euening. † And when the ſunne was downe, he commanded the ſoldiars to take them downe from the gibbettes Who caſt them being taken downe into the caue, wherin they had lyen hid, & put on the mouth therof great ſtones, which continew vntil this preſent. † The ſame day Ioſue tooke Maceda and ſtroke it in the edge of the ſword, & killed the king & al the inhabitantes therof: he left not in it ſo much as ſm
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le reliques. And he did to the king of Maceda, as he had done to the king of Iericho▪ † and he paſſed with al Iſrael from Maceda vnto Lebna, and fought againſt it: † which our Lord deliuered with the king therof into the handes of Iſrael: and they ſtroke the citie in the edge of the ſword, and al the inhabitantes therof▪ they left not in it anie remaines. And
they did to the king of Lebna, as they had done to the king of Iericho. † From Lebna he paſſed vnto Lachis with al Iſrael: and placing the hoſte round about aſſaulted it. † And our Lord deliuered Lachis into the handes of Iſrael, and he tooke it the day folowing, and ſtroke it in the edge of the ſword, and euerie ſoule, that was in it, as he had done to Lebna. † At that time went vp Horam the king of Gazer, to ayde Lachis: whom Ioſue ſtroke with al his people to vtter deſtruction. † And he paſſed from Lachis vnto Eglon, and compaſſed it, † and wonne it the ſame day: & ſtroke in the edge of the ſword al the ſoules, that were in it according to al thinges that he had done to Lachis. † He went vp alſo with al Iſrael from Eglon vnto Hebron, and fought againſt it: † tooke it, and ſtroke it in the edge of the ſword, the king alſo therof, and al townes of that countrie, & al the ſoules, that remained in it: he left not therein anie remaynes: as he had done to Eglon, ſo did he alſo to Hebron, al thinges that he found in it conſumning with the ſword. † Thence returning vnto Dabir, † he tooke it, and waſted it: the king alſo therof and al the townes round about he ſtroke in the edge of the ſword: he left not in it anie remaines: as he had done to Hebron and Lebna and to their kinges, ſo did he to Dabi
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and the king therof. † Ioſue therfore ſtroke al the hillie countrie and ſouth and champaine, and Aſedoth with their kinges: he left not in it anie reliques, but euerie thing that could breath he ſlew, as our Lord the God of Iſrael had commanded him, † from Cadesbarne vnto Gaza. Al the Land of Goſen vnto Gabaon, † and al their kinges, and countries he tooke and waſted at one aſſault: for our Lord the God of Iſrael ſuoght for him. † And he returned with al Iſrael to the place of the campe in Galgal.
CHAP. XI. Iabin a more principal king ſomoneth other kinges to ioyne with him againſt Iſrael. 6. Ioſue animated with Gods promiſe of victorie, 7. ouerthroweth them al. 16. Subdueth their countries 12. killeth alſo manie of the giantes ſtocke.
VVHICH thinges when Iabin the king of Aſor had heard, he ſent to Iobab the king of Madon, and to the king of Semeron, and to the king of Achſaph: † to the kinges alſo of the North, that dwelt in the mountaines
and in the plaine againſt the ſouth ſide of Ceneroth, in the champaine alſo and countries of Dor by the ſea ſide: † the Chananeite alſo on the Eaſt and Weſt, and the Amorrheite and Hetheite and Pherezeite & Iebuſeite in the mountaines: the Heueite alſo which dwelt at the foote of Hermon in the Land of Maſpha. † And they iſſued forth al with their troupes, a people exceeding manie as the ſand, that is in the ſhore of the ſea, their horſes alſo and chariottes of paſſing great multitude. † And al theſe kinges aſſembled together in one at the Waters of Merom, to fight againſt Iſrael. † And our Lord ſaid to Ioſue: Feare them not: for to morrow this ſelfe ſame houre wil I deliuer al theſe to be wounded in the ſight of Iſrael: their horſes thou ſhalt hoghſinew, and their chariottes thou ſhalt burne with fire. † And Ioſue came, and al the hoſte with him againſt them to the Waters of Merom ſodenly, and ranne in vpon them, † and our Lord deliuered them into the handes of Iſrael. Who ſtroke them, and purſewed them as farre as great Sidon, and the Waters of Maſerephoth, and the field of Maſphe, which is on the Eaſt ſide therof. Therfore he ſtroke al, ſo that he le
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t no reliques of them: † and he did as our Lord had commanded him, their horſes he hoghſinewed, and their chariottes he burnt. † And returning immediatly he tooke Aſor: and the king therof he ſtroke with the ſword. For Aſor in old time among al theſe kingdomes held the principalitie. † And he ſtroke al the ſoules, that abode there: he left not in it anie remaines, but to vtter deſtruction he waſted al thinges, and the citie it ſelfe he deſtroyed with fyre. † And al the cities round about, their kinges alſo he tooke, ſtroke & deſtroyed, as Moyſes the ſeruant of God had commanded him. † Except the cities, that were ſituated on hilles and higher ground, the reſt Iſrael burnt: one onlie Aſor verie wel fenſed he conſumed with fyre. † And al the praye of theſe cities and the cattel the children of Iſrael diuided among them ſelues, al the men being ſlaine. † As our Lord had commanded Moyſes his ſeruant, ſo did Moyſes command Ioſue, and he accompliſhed al thinges: he ommitted not of al the commandementes, not ſo much as one word, which our Lord had commanded Moyſes. † Ioſue therfore tooke al the hillie countrie, and ſouth, and the land of Goſen, and plaine, and the Weſt quarter, and the mountaine of Iſrael, and the champaine
countrie therof: † and the part of the mountaine, that goeth vp to Seir as farre as Baalgad by the plaine of Libanus vnder mount Hermon: al their kinges he tooke, ſtroke, and ſlew. † Theſe warres cōtinued nere ſeuen yeares. as appeareth. chap. 14. v. 10. A great time did Ioſue fight againſt theſe kinges. † There was not a citie that did deliuer it ſelfe to the children of Iſrael, except the Heueite, which dwelt in Gabaon: for he tooke al by fight. † For it was For their enormious ſinnes God left them in their owne reprobate ſenſe, not impoſing neceſſitie of ſinning, but permitting them to indurate their owne hartes. See An not. Exod. 7. the ſentence of our Lord, that their hartes ſhould be indurate, and they should fight againſt Iſrael, and fall, and should not deſerue anie clemencie, and should perish, as our Lord had commanded Moyſes. † At that time Ioſue came, and ſlew the Enacimes of the mountaines, of Hebron, and Dabir, and Anab, and from al the mountaine of Iuda and Iſrael, and deſtroyed their cities. † He leift not any of the ſtocke of Enacimes, in the Land of the children of Iſrael: ſauing the cities of Gaza, and Geth, and Azotus, in the which onlie they were leift. † Ioſue therfore tooke al the Land, as our Lord ſpake to Moyſes, and deliuered it in poſſeſſion to the children of Iſrael, according to their partes and tribes▪ and Hence forth they had not general warres but diuers tribes had particular▪ as appeareth. chap. 15. &c.
the Land reſted from battels.
CHAP. XII. Beſides Sehon and Og kinges of Heſebon and Baſan ſlaine by Moyſes, 7. are reckened thirtie one kinges ſlaine by Ioſue.
THESE are the kinges, which the children of Iſrael ſtroke, and poſſeſſed, their Land beyond Iordan toward the ryſing of the ſunne, from the torrent Arnon vnto mount Hermon, and al the Eaſt part, that looketh toward the wildernes. † Sehon the king of the Amorrheites, which dwelt in Heſebon, had dominion from Aroer, which is ſituatedNum. 21. Deut. 3. vpon the banke of the torrent Arnon, and of the middel part in the valley and of halfe Galaad, as farre as the torrent Iaboc, which is the border of the children of Ammon. † and from the wildernes vnto the ſea of Ceneroth againſt the Eaſt, and vnto the Sea of the wildernes, which is the moſt ſalt ſea, on the Eaſt ſide by the way that leadeth to Beſimoth: and on the South ſide, which lyeth vnder Aſedoth, as farre as Phaſga. † The border of Og the king of Baſan, of the remnant of the Raphaims who dwelt in Aſtaroth, and in Edrai, and had dominion in mount Hermon, and in Salecha, and in al Baſan, vnto the borders † of Geſſuri, and Machati, and of the halfe part of Galaad: the borders of Sehon the king of Heſebon.
† Moyſes the ſeruant of our Lord, and the children of Iſrael ſtroke them, and Moyſes deliuered their Land in poſſeſſion to the Rubenites, and Gadites, and the half tribe of Manaſſes. † Theſe are the Kinges of the Land, whom Ioſue ſtroke and the children of Iſrael beyond Iordan on the Weſt ſide, from Balaalgad in the field of Libanus, vnto the mount, part wherof goeth vp into Seir: and Ioſue deliuered it in poſſeſſion to the tribes of Iſrael, to euerie one their portions, † as wel in the mountaines as in the plaine and champaine countries. In Aſedoth, and in the wildernes, and in the ſouth was the Hetheite and the Amorrheite, the Chananeite, and the Pherezeite, the Heueite, and the Iebuſeite. † The king of Iericho one: the king of Hai, which is on the ſide of Bethel, one: † the king of Ieruſalem one, the king of Hebron one, † the King of Ierimoth one, the King of Lachis one, † the King of Eglon one, the King of Gazer one, † the King of Dabir one, the King of Gader one, † the King of Herma one, the King of Hered one, † the King of Lebna one, the King of Adullam one, † the King of Maceda one, the King of Bethel one, † the King of Taphua one, the King of Opher one, † the King of Aphec one, the King of Saron one, † the King of Madon one, the King of Aſor one † the King of Semeron one, the King of Acſaph one, † the King of Thenac one, the King of Mageddo one, † the King of Cades one, the King of Iachanan one, † the King of Carmel one, the King of Dor, and of the prouince of Dor one, the King of the Nations of Galgal one, † the King of Therſa one: al the Kinges Moyſes ſlew two kinges, & Ioſue thirtie one. thirtie one.
CHAP. XIII. God commandeth Ioſue to diuide the land (deſcribing the limites therof)The third part. Partitiō of the land among nine tribes & a half. amongst nine tribes and a half. 8. with a recapitulation of the partes already geuen, on the other ſide Iordan, to the other two tribes and a half. The tribe of Leui (v. 14. &. 33.) hath their prouiſion in other maner.
IOSVE was old, and ſtriken in age, and our Lord ſaid to him: Thou art old, and of a great age, and there is a verie large countrie left, which is not yet diuided by lotte: † to witte, al Galilee, Philiſthijm, and al Geſſuri. † From the trubled riuer, that watereth Aegypt, vnto the borders of Accaron againſt the North: the Land of Chanaan, which is diuided vnto fiue Lordes of the Philiſthiimes, the Gazeites, the
Azotians, the Aſcalonites, the Getheites, and the Accaronites. † But on the South ſide are the Heueites, al the Land of Chanaan, and Maara of the Sidonians as farre as Apheca, and the borders of the Amorrheite, † and his confines. The countrie alſo of Libanus againſt the Eaſt from Baalgad vnder mount Hermon, til thou enter into Emath. † Of al that dwel in the mountaine from Libanus, vnto the Waters Maſerephoth, and al the Sidonians. I am he that wil deſtroy them from the face of the children of Iſrael. Theſe partes are deſigned though not yet conquered. Let it come therfore into a portion of the inheritance of Iſrael, as I haue commanded thee. † And now diuide the Land in poſſeſſion to the nine tribes, and to the half tribe of Manaſſes, † with the which Ruben & Gad haue poſſeſſed the Land, which Moyſes the ſeruant of our Lord deliuered to them beyond the ſtreames of Iordan, on the eaſt ſide. † From Aroer, which is ſituate on the banke of the torrent Arnon, and in the middes of the valley, and al the champayne of Medaba, as farre as Dibon: † and al the cities of Cehon, the King of the Amorrheite, which reigned in Heſebon vnto the borders of the children of Ammon. † And Galaad, and the border of Geſſuri and Maccati, and al mount Hermon, and al Baſan, as farre as Salecha, † al the Kingdome of Og in Baſan, which reigned in Aſtaroth and Edrai, he was of the reliques of the Raphaims: and Moyſes ſtroke, and deſtroyed them. † And the children of Iſrael would not deſtroy Geſſuri and Machati: and they haue dwelt in the middes of Iſrael vntil this preſent day. † But to the tribe of Leui he gaue no poſſeſſion: but the ſacrifices and victimes of our Lord the God of Iſrael, that is his inheritance, as he ſpake to him. † Moyſes therfore gaue poſſeſſion to the children of Ruben according to their kinredes. † And their border was from Aroer, which is ſituate on the banke of the torrent Arnon, and in the middes of the valley of the ſame torrent: al the plaine, that leadeth to Medaba, † and Heſebon, and al their villages, which are in the champayne. Dibon alſo, and Bamothbaal, and the towne Ba
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maon, † and Iaſſa, and Cedimoth, and Mephaath, † and Cariathaim, and Sabama, and Sarathaſar in the mountaine of the Valley. † Bethfogor and Aſedoth, Phaſga and Bethieſimoth, † and al the champayne cities, and al the Kingdomes of Sehon the King of the Amorrheite, that reigned in Heſebon, whom Moyſes ſtroke with the princes of
Ma ian: the Heueite, & Recem, and Sur, and Hur, and Rebe Dukes of Sehon inhabitantes of the Land. † And Balaam the ſonne of Beor the ſoothſayer, did the children of Iſrael kil by the ſword with the reſt that were ſlayne. † And the riuer of Iordan was made the border of the children of Ruben. This is the poſſeſſion of the Rubenites by their kinredes of cities and villages. † And Moyſes gaue to the tribe of Gad and to his children poſſeſſion by their kinredes, the diuiſion wherof is this. † The border of Iaſer, and al the cities of Galaad, and the half part of the Land of This part the Amorreites had taken and poſſeſſed; otherwiſe the Iſraelits were prohibited to take anie thīg from the Ammonites. Deut 2. the children of Ammon: as farre as Aroer, which is againſt Rabba: † and from Heſebon vnto Ramoth, Maſphe and Betonim: and from Manaim vnto the borders of Dabir. † In the valley alo Bethhara, and Bethnemra, and Socoth, and Saphon the other part of the Kingdom of Sehon the King of Heſebon: the end of this alſo is Iordan, vnto the vttermoſt part of the ſea Cenereth beyond Iordan on the eaſt ſide. † This is the poſſeſſion of the children of Gad by their families, their cities, and villages. † He gaue alſo to the half tribe of Manaſſes, and their children poſſeſſion according to their kinredes, † the beginning wherof is this: from Manaim al Baſan, and al the kingdoms of Og the King of Baſan, and al the villages of Iair, which are in Baſan, threeſcore townes. † And the half part of Galaad, and Aſtaroth, and Edrai, cities of the kingdom of Og in Baſan: to the children of Machir, the ſonne of Manaſſes to the half part of the children of Machir according to their kinredes. † This poſſeſſiō diuided Moyſes in the champayne countries of Moab, beyond Iordan, againſt Iericho on the Eaſt ſide. † But to the tribe of Leui he gaue no poſſeſſion: becauſe our Lord the God of Iſrael him ſelf is their poſſeſſion, as he ſpake to them.
CHAP. XIIII. Caleb of the tribe of Iuda (ſ
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ing ſome knew their lottes already, and that the whole land was now to be diuided) 6. demandeth, according to Gods promiſe made by Moyſes (for his true and good report of the ſame land, when he with others viewed it) that Hebron be geuen him, and his ſeede to inherite, 13. which Ioſue confirmeth vnto him.
THIS is it, which the children of Iſrael poſſeſſed in the Land of Chanaan, which Eleazar the prieſt, and Ioſue the ſonne of Nun, & the princes of the families by the tribes
of Iſrael gaue to them: † diuiding al thinges by lotte, as our Lord had commanded in the hand of Moyſes, to the nine tribes, and the half tribe. † For to two tribes and a half Moyſes had geuen poſſeſſion beyond Iordan: beſides the Leuites, which receiued no land among their brethren: † but
The Leuites hauing their portions in other maner, yet there were twelue tribes to receiue portiōs by reaſon that Iacob adopted Ioſephs two ſonnes. Gen. 48. into their place ſucceded the children of Ioſeph diuided into two tribes, of Manaſſes and Ephraim: neither did the Leuites receiue other portion in the Land, but cities to inhabite, and their ſuburbes to feede their beaſtes and cattel. † As our Lord had commanded Moyſes, ſo did the children of Iſrael, and they diuided the Land. † Therfore the children of Iuda came to Ioſue in Galgal, and Caleb the ſonne of Iephone the Cenezeite ſpake to him: Thou knoweſt what our Lord ſpake to Moyſes the man of God concerning me & thee in Cadesbarne. † Fourtie yeares old was I when Moyſes the ſeruant of our Lord ſent me from Cadesbarne, to view the Land, and I reported to him that which to me ſemed true. † But my brethren, that had gone vp with me, diſcouraged the hart of the people: and I neuertheles folowed our Lord my God. † And Moyſes ſware in that day, ſaying: The Land, which thy foote hath troden, shal be thy poſſeſſion, and thy childrens for euer, becauſe thou haſt folowed our Lord my God. † Our Lord therfore hath granted me life,
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s he promiſed vntil this preſent day. It is After the viewing of the land. Num. 1
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. the Iſraelites remained in the deſert. 38. yeares: ſo they were nere ſeuen yeares in warres. fourtie and fiue yeares, ſince our Lord ſpake this worde to Moyſes, when Iſrael walked through the wildernes: this day am I eightie and fiue yeares old † ſo
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uſtie, as I was at that time when I was ſent to view: the ſtrength of that time contineweth in me vntil this day, as wel to fight as to goe. † Geue me therfore this mountaine, which our Lord promiſed, thy ſelfe alſo hearing it, wherein are the Enacims, and great cities and fenſed: Gods promiſe is euer ſure on his part, but becauſe it is conditional, if we ſerue him ſincerly, o
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wil being f
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ee, he ſaith:
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f perhaps our lord be vvith me.
if perhaps our Lord be with me, and I ſhal be able to deſtroy them, as he promiſed me. † And Ioſue bleſſed him, and deliuered to him Hebron in poſſeſſion. † And from thence forth Onlie the countrie of Hebron was geuen to Caleb, for the citie it ſelf and ſuburbes belonged to the Prieſtes. chap. 21
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v. 11. Hebron belonged to Caleb the ſonne of Iephone the Cenezeite, vntil this preſent day: becauſe he folowed our Lord the God of Iſrael † The name of Hebron before was called Cariath Arbe: Adam the greateſt among the Enacims was layd there: and See be
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ore. Chap. 11. v. 23. the Land ceaſed from battels.
CHAP. XV. The borders of the lotte of Iuda, 13. including Calebs particular inheritance (16. out of which he geueth Cariath Sepher, and his daughter to Othoniel, for winning it:) 21. with the names of the cities therof. 63. the Iebuſeite yet dwelling with Iuda in Hieruſalem.
THERFORE the lotte of the children of Iudas by their kinredes was this: From the border of Edom, vnto the deſert of Sin againſt the South, and vnto the vttermoſt part of the ſouth coaſte. † the beginning therof was from the toppe of the moſt ſalt ſea, and from the brinke therof, that looketh to the South. † And it goeth forth againſt the Aſcent of the Scorpion, and paſſeth through into Sina: and ryſeth vp into Cadesbarne, & reacheth into Eſron, aſcending to Addar, and cōpaſſing Carcaa, † and thence paſſing through into Aſemona, and reaching to the Torrent of Aegypt: and the borders therof shal be the great ſea. this ſhal be the end of the ſouth coaſt. † But on the Eaſt ſide the beginning ſhal be the moſt ſalt ſea vnto the vtmoſt partes of Iordan: and thoſe places that looke to the North from the brinke of the ſea vnto the ſame riuer of Iordan. † And the border goeth vp into Beth hagla, and paſſeth from the north into Beth Araba: aſcending to the ſtone of Bohen the ſonne of Ruben. † And reaching as farre as the borders of Debera from the Valley of Achor, againſt the North looking toward Galgal, which is oppoſite to the Aſcent of Adommim, on the ſouth ſide of the torrent: and paſſeth the waters, that are called The Fountayne of the ſunne: and the endes therof ſhal be to the Fountayne rogel. † And it aſcendeth by the valley of the ſunne of Ennom on the ſide of the Iebuſeite toward the South, this is Ieruſalem: and thence rearing it ſelf to the toppe of the mountayne, which is againſt Geennom toward the Weſt in the toppe of the Valley of Raphaim againſt the North. † And it paſſeth through from the toppe of the mountaine to the fountaine of the water Nephtoa: and reacheth to the townes of mount Ephron: and bendeth into Baala, which is Cariathiarim, that is to ſay, a citie of wooddes. † And it compaſſeth from Baala againſt the Weſt, vnto mount Seir: and paſſeth by the ſide of mount Iarim toward the North into Cheſ
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on: and goeth downe into Bethſames, and paſſeth into Thamna. † And it reacheth
toward the North coaſt of a part of Accaron at the ſide: and bendeth to Sechrona, and paſſeth mount Baala: and cometh into Iebneel, and is ſhut vp with the end of the great ſea toward the Weſt. † Theſe are the borders of the children of Iudas in circuite in their kinredes. † But to Caleb the ſonne of Iephone he gaue a portion in the middes of the children of Iudas, as our Lord had commanded him: Cariath Arbe the father of Enac, that is Hebron. † And Caleb deſtroyed out of it the three ſonnes of Enac, Seſai and Ahiman & Tholmai of the ſtocke of Enac. † And from thence going vp he came to the inhabitantes of Dabir, which before was called Cariath ſepher, that is to ſay, a citie of letters. † And Caleb ſaid: He that ſhal ſtrike Cariath-ſepher, and take it, I wil geue him Axa my daughter to wife. † And Othoniel the ſonne of Cenez, the yonger brother of Caleb tooke it: and he gaue him Though it was prohibited that the nephew ſhould marie his
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unt, yet the vncle was not expreſly forbid to marie his neece by Moyſes law Leuit. 18. And albeit there is the ſame degree of conſanguinitie, yet not the ſame incō
uenience, by reaſon the ſame perſon remaineth ſubiect, that was inferior before mariage. :: Becauſe ordinarily the ſouth part of the world is more drie and barren then other partes, a barren place is called a ſouth land, in reſpect of more ſettile ground. Axa his daughter to wife † Who going together, she was moued by her husband to aske a field of her father, and ſhe ſighed as ſhe ſate on her aſſe. To whom Caleb ſaid: What aileth thee? † But ſhe anſwered: Geue me a bleſſing: :: a South and drie Land thou haſt geuen me, ioyne alſo a waterie. Caleb therfore gaue her a waterie ground aboue & beneath. † This is the poſſeſſion of the tribe of the children of Iudas by their kinredes. † And the cities from the vttermoſt partes of the children of Iudas by the borders of Edom on the South: were Gabſeel and Eder and Iagur, † and Cina and Dimona and Adada, † and Cades, and Aſor, and Iethnan, † Ziph and Telem and Baloth, † Aſor the new and Carioth, Heſron, this is Aſor. † Amam, Sama, and Molada, † and Aſergadda and Haſſemon and Bethphelet, † and Haſerſual and Berſabee and Baziothia † and Baala and Iim an Eſem, † and Eltholad and Ceſil and Harma † and Siceleg, and Medemena and Senſenna, † Labaoth and Selim and Aen and Remon. al the cities twentie nine, and their villages. † But in the champayne countries: Eſtaol and Sarea and Aſena, † and Sanoc & Engannim and Taphua and Enaim, † and Ierimoth, and Adullam, Socho and Azeca, † and Saraim and Adithaim and Gedera and Gederothaim: fourteene cities, and their villages. † Sanan and Hadaſta and Magdalgad, † Delean and Maſepha and Iecthel, † Lachis and Baſcath and Eglon, † Chebbon and Leheman and Cethlis † and Gideroth and Bethdagon and Naama and Maceda: ſixtene cities, and their
villages. † Labana and Ether and Aſan, † Iephtha and Eſna and Neſib, † and Ceila and Achzib and Mareza: nine cities, and their villages. † Accaron with the townes and villages therof. † From Accaron vnto the ſea: al places that bend toward Azotus and the villages therof. † Azotus with the townes and villages therof. Gaza with the townes and villages therof, vnto the torrent of Aegypt, and the great ſea is the border therof. † And in the mountayne: Samir and Iether and Socoth † and Danna and Cariath ſenna, this is Dabir: † Anab and Iſtemo and Anim, † Goſen and Olon and Gilo: eleuen cities and their villages. † Arab and Ruma and Eſaan, † and Ianum and Beth thaphua and Apheca, † Athmatha and Cariath-arbe, this is Hebron, and Sior: nine cities and their villages. † Maon and Carmel and Ziph and Iota, † Iezrael and Iucadam and Zanoe, † Accain, Gabaa and Thamna: ten cities and their villages. † Halhul, and Bethſur, and Gedor, † Mareth, and Beth-anoth, & Eltecon: ſix cities and their villages. † Cariathbaal, this is Cariathiarim the citie of wooddes, and Arebba: two cities and their villages. † In the deſert Beth-araba, meddin, and Sachacha, † and Nebſan, and the citie of ſalt, and Engaddi: ſix cities, and their villages. † But the Iebuſeite the inhabitant of Ieruſalem the children of Iudas The Iebuſeites kept a ſtrong caſtle in Ieruſalem, til king Dauid tooke it from them. 2. Reg. 5. could not deſtroy: and the Iebuſeite dwelt with the children of Iudas in Ieruſalem vntil this preſent day.
CHAP. XVI. The tribe of Ephraim, (younger ſonne of Ioſeph) receiue their lotte. 10. The Chananeite yet dwelleth with them paying tribute.
THE lotte alſo of Ruben for the ſinne of inceſt loſing the priuelegies of birthright (Gen. 49) Prieſthood was geuen to Leui, the kingdome to Iuda, and duble portiō to Ioſeph. Paraphr. Chald.
the children of Ioſeph fel from Iordan againſt Iericho and the Waters therof, on the eaſt: the wildernes which goeth vp from Iericho to the mountaine of Bethel: † and goeth out from Bethel to Luza: and paſſeth the border of Archia, to Atharoth. † And deſcendeth Weſtward, by the border of Iephleti, vnto the borders of Beth horon the lower, and to Gazer: and their countries are ended by the great ſea: † and Manaſſes and Ephraim the children of Ioſeph poſſeſſed it. † And the border of the children of Ephraim was made according to their kinredes: and their poſſeſſion toward the Eaſt was Ataroth addar vnto Beth-horon the higher. † And the confines goe out vnto the
ſea: but Machmethath looketh to the North, and it compaſſeth the borders againſt the Eaſt into Thanath-ſelo: and paſſeth through on the Eaſt ſide to Ianoe. † and it goeth downe from Ianoe into Ataroth & Naaratha: and it cometh into lericho, and goeth our to Iordan. † From Taphua it paſſeth through againſt the ſea into the Valley of reedes, and the iſſues therof are into the moſt ſalt ſea. this is the poſſeſſion of the tribe of the children of Ephraim by their families. † And cities with their villages were ſeparated to the children of Ephraim in the middes of the poſſeſſion of the children of Manaſſes, † and the children of Ephraim ſlew not the Chananeite, which dwelt in Gazer: and the Chananeite dwelt in the middes of Ephraim vntil this dav tributarie.
CHAP. XVII. The half tribe of Manaſſes (eldest ſonne of Ioſeph) receiue their lotte. 3. including the daughters of Salphaad. 14. with an enlargement of inheritance to the ſame tribes of Ephraim and Manaſſes.
AND this lotte fel to the tribe of Manaſſes (for he is the firſt borne of Ioſeph) to Machir the firſt borne of Manaſſes the father of Galaad, who was a warlike man, and had for poſſeſſion Galaad and Baſan: † and to the reſt of the children of Manaſſes according to their families, to the children of Abiezer, and to the children of Helec, and to the children of Eſriel, and to the children of Sechem, and to the children of Hepher, and to the children of Semida. theſe are the children of Manaſſes the ſonne of Ioſeph, males by their kinredes. † But Salphaad the ſonne of Hepher the ſonne of Galaad the ſonne of Machir the ſonne of Manaſſes had no ſonnes, but onlie daughters: whoſe names be theſe, Maala, and Noa and Hegla and Melcha and Therſa. † And they came in the preſence of Eleazar the prieſt, and of Ioſue the ſonne of Nun, and of the princes, ſaying: Our Lord commanded by the hand of Moyſes, that a poſſeſſion should be geuen vs in the middes of our brethren. And he gaue them according to the commandement of our Lord a poſſeſſion in the middes of their fathers brethren. † And the cordes fel to Manaſſes ten, beſide the Land of Galaad and Baſan beyond Iordan. † For the daughters of Manaſſes poſſeſſed inheritance in the middes of his ſonnes. And the Land of Galaad fel to the lotte of the children of Manaſſes that remayned. † And the border of Manaſſes from Aſer, was Machmat hath
which looketh to Sichem: and goeth out on the right hand beſide the inhabitantes of the Fountaine of Taphua. † For in the lotte of Manaſſes was fallen the Land of Taphua, The land or territorie of Taphua fallig to the lotte of Manaſſes, yet Taphua (that is the citie it ſelfe) was the childrens of Ephraim. which is beſide the borders of Manaſſes, the childrens of Ephraim. † And the border of the Reede valley went downe into the ſouth of the torrent of the cities of Ephraim, which are in the middes of the cities of Manaſſes: the border of Manaſſes on the North of the torrent, and the iſſue therof goeth to the ſea: † ſo that the poſſeſſion of Ephraim is on the South, and on the North of Manaſſes, and the ſea incloſeth both, and they be ioyned one to an other in the tribe of Aſer on the Noth, and in the tribe of Iſlachar on the Eaſt. † And the inheritance of Manaſſes in Iſſachar and in Aſer was Bethlan and the villages therof, and Ieblaam with the villages therof, and the inhabitantes of Dor, with the townes therof, the inhabitantes alſo of Endor with the townes therof. and in like maner the inhabitantes of Thenac with the townes therof, and the inhabitantes of Mageddo with the townes therof, and the third part of the citie of Nopheth. † Neither could the children of Manaſſes ouerthrow the cities, but the Chananeite began to dwel in The Chananeite remained in the Land of Manaſſes, for a time. his Land. † But after that the children of Iſrael grew to be ſtrong, they ſubdewed the Chananeites, and made them their tributaries, neither did they kil them. † And the children of Ioſeph ſpake to Ioſue, and ſaid: Why haſt thou geuen me the poſſeſſion of one lotte and corde, wheras I am of ſo great a multitude, and our Lord hath bleſſed me? † To whom Ioſue ſaid: If thou be a great people, goe vp into the wood, and cutte thee roome in the Land of the Pherezeite and Raphaims: becauſe the poſſeſſion of mount Ephraim is narrow for thee. † To whom the children of Ioſeph anſwered: We can not goe vp to the mountaines, wheras the Chananeite that dwel in the champayne countrie, wherein are ſituated Bethſan with the townes therof, and Iezrael poſſeſſing the middes of the valley, vſe yron chariottes. † And Ioſue ſaid to the houſe of Ioſeph, of Ephraim and Manaſſes: Thou art a great people, and of great ſtrength, thou shalt not haue one lotte, † but thou shalt paſſe to the mountaine, and shalt cutte and make glades for thee to inhabite: and mayeſt procede farder, when thou haſt ſubuerted the Chananeite, whom thou ſayeſt to haue yron chariotes, and to be very ſtrong.
CHAP. XVIII. From the campe of Iſrael in Silo ſurueyers are ſent to diuide the reſt of the Land into ſeuen partes, for the ſeuen tribes yet without portions. 10. VVhich being donne, Ioſue caſteth lottes for them, 11. and the firſt lotte falleth to Beniamim, 12. Whoſe part is deſcribed by the limites, 21. with the names of the principal cities.
AND al the children of Iſrael were aſſembled in Silo, and there they pitched the tabernacle of the teſtimony, and the Land was ſubdewed to them. † But there remained ſeuen tribes of the children of Iſrael, which as yet had not receiued their poſſeſſions. † To whom Ioſue ſaid: How long are you ſlack with cowardenes, and enter not to poſſeſſe the Land, which our Lord the God of your fathers hath geuen you? † Chooſe of euerie tribe three men, that I may ſend them, and they may goe and circuite the Land, and marke it out according to the number Not equal bu
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proportionable partes were aſſigned, for ſo it was commanded. Num. 26. v. 54. To the greater number to geue a greater portion, and to the fewer a leſſe.
of euerie multitude: and report vnto me that which they haue marked out. † Diuide vnto you the Land into ſeuen partes: let Iudas be in his boundes on the ſouth quarter, and the houſe of Ioſeph on the North. † the Land in the middes betwen theſe marke out into ſeuen partes: and you shal come hither to me, that After the portions were appointed by mens induſtrie & diſcretion, God confirmed the ſame by lotte, to take away al occaſiō of diſcontentment. before our Lord your God I may caſt the lotte for you: † for the Leuites part is not among you, but the prieſthood of our Lord is their inheritance. And Gad and Ruben, and the half tribe of Manaſſes had now receiued their poſſeſſions beyond Iordan at the Eaſt ſide: which Moyſes the ſeruant of our Lord gaue them. † And when the men were ryſen vp, that they might goe to marke out the land, Ioſue commanded them, ſaying: Circuite the Land and marke it out, and returne to me: that here before our Lord, in Silo I may caſt the lotte for you. † They therfore went on: and going ouer it, diuided it into ſeuen partes, writing it in a volume. And they returned to Ioſue into the campe in Silo. † Who did caſt lottes before our Lord in Silo, and diuided the Land to the children of Iſrael into ſeuen partes. † And firſt came vp the lotte of the children of Beniamin by their families, to poſſeſſe the Land betwen the children of Iudas and the children of Ioſeph. † And their border was againſt the North from Iordan: going forward by the ſide of Iericho on the north quarter, and thence▪ Weſtward ryſing vp vnto the
mountaines, and reaching to the wildernes of Bethauen, † & paſſing through by Luza to the South, the ſame is Bethel: and goeth downe into Ataroth addar vnto the mountaine, that is on the South of Bethhoron the lower. † And it bendeth compaſſing againſt the ſea, South ward of the mountaine that looketh to Bethhoron againſt the South: and the iſſues therof are into Cariathbaal, which is called alſo Cariathbaal which is called alſo Cariathiarim, a citie of the children of Iudas. This is their coaſt againſt the ſea, toward the Weſt. † But on the South from part of Cariathiarim the border iſſueth forth againſt the ſea, and cometh to the fountaine of the waters of Neph
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oa. † And it goeth downe into part of the mountaine that looketh toward the Valley of the children of Ennom: and is againſt the north quarter in the vttermoſt part of the Valley raphaim, And it goeth downe into Gehennom (that is, the valley of Ennom) by the ſide of the Iebuſeite to the South: and cometh to the Fountaine of Rogel, † paſling to the north, and going forth to Enſemes, that is to ſay, the fountaine of the ſunne: † and it paſſeth vnto the litle hilles, that are againſt the aſcent of Adommim: and goeth downe to Abenboen, that is, the ſtone of Boen the ſonne of Ruben: and it paſſeth on the north ſide to the champaine countries: and goeth downe into the playne, † and paſſeth by againſt the North of Bethagla: and the iſſues therof are againſt the brincke of the moſt ſalt ſea on the North in the end of Iordan to the ſouth quarter: † which is the border therof on the Eaſt. This is the poſſeſſion of the children of Beniamin by their borders round about, and their families. † And their cities were, Iericho and Bethhagla and Vallis Caſis, † Beth Araba and Samaraim and Bethel, † and Auim and Aphara and Ophera, † Towne Emona and Ophni and Gabee: twelue cities, & their townes. † Gabaon and Rama and Beroth, † and Meſphe, and Caphara, and Amoſa, † and Recem, Iarephel and Tharela, † and Sela, Eleph, and Iebus, which is Ieruſalem, Gabaath and Cariath: fourteenne cities, and their townes. This is the poſſeſſion of the children of Beniamin by their families.
CHAP. XIX. The ſecond lotte falleth to the tribe of Simeon, the ſituation of whoſe inheritance is deſcribed, with the names of their principal cities. 10. The third
in like ſorte, to Zabulon. 17. The fourth to Iſſachar. 24. The fifth to Aſer. 32. The ſixt to Nepthali 40. And the ſeuenth to Dan. 49. Al the Land being diſtributed among the tribes, with common conſent they geue a ſpecial citie to Ioſue, in the middes of them.
AND the ſecond lotte came forth of the children of Simeon by their kinreddes: and their inheritance was, † in the middes of the poſſeſſion of the children of Iudas: Berſabee and Sabee and Molada, † and Haſerſual, Bala and Aſem, † and Eltholad, Bethul and Harma, † and Siceleg and Bethmarchaboth and Haſerſuſa, † and Bethlebaoth and Sa
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ohen: thirtene cities, and their townes. † Ain and Remmon and Athor and Aſan: foure cities, and their townes: † al the litle townes round about theſe cities vnto Baalath Beer Ramath againſt the ſouth quarter. This is the inheritance of the children of Simeon according to their kinredes, † in the poſſeſſion and corde of the children of Iudas: becauſe it was greater. and therfore the children of Simeon poſſeſſed in the middes of their inheritance. † And the third lotte fel of the children of Zabulon by their kinredes: and the border of their poſſeſſion was made as farre as Sarid. † And it went vp from the ſea and Merala, and came into Debbaſeth: as farre as the torrent, which is againſt Ieconam. † And it returneth from Sared againſt the Eaſt into the endes of Ceſeleth thabor: and it goeth out to Dabereth, and ryſeth vp againſt Iaphie. † And thence it paſſeth along to the eaſt ſide of Geth hepher and Thacaſim: and goeth out into Remmon, Amthar and Noa. † And it compaſſeth to the North of Hanathon: and the iſſues therof are the valley Iephtahel, † and Cateth and Naalol and Semeron and I
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rala and Bethlehem: twelue cities, and their townes. † This is the inheritance of the tribe of the children of Zabulon by their kinredes, the cities and their litle townes. † The fourth lotte came forth to Iſſachar by their kinredes. † and his inheritance was Iezrael and Caſaloth and Sunem, † and Hapharaim and Sehon, and Anaharath † and Rabboth and Ceſion, Abes, † and Rameth, and Engannim, and Enhadda and Bethpheſes. † And the border therof cometh to Thabor and Seheſema and Bethſames: and their iſſues were Iordan: ſixtene cities, and their townes. † This is the poſſeſſion of Iſſachar by their kinredes, the cities, and their litle townes.
† And the fifth lotte fel to the tribe of the children of Aſer by their kinredes: † and their border was Halcath and Chali and Beten and Axaph, † and Elmelec and Amaad and Meſſal: and it reacheth to Carmel of the ſea and Sihor and Labanath. † And it returneth againſt the eaſt of Bethdagon: and paſſeth along to Zabulon and the Valley Iephthael againſt the North into Bethemec and Nehiel. And it goeth out to the left ſide of Cabul, † and Abran and Rohob and Hamon and Cana, as farre as great Sidon. † And it returneth into Horma vnto the verie wel fenſed citie Tyre, and vnto Hoſa: and the iſſues therof shal be into the ſea from the corde of Achziba: † and Amma and Aphec and Rohob. cities twentie two, and their townes. † This is the poſſeffion of the children of Aſer by their kinredes, and the cities and their townes. † Of the ſonnes of Nepthali fel the ſixt lotte by their families: † and the border beganne from Heleph and Elon into Saanaim, and Adami, which is Neceb, and Iebnael vnto Lecum: and their iſſues vnto Iordan: † and the border returneth againſt the Weſt into Azanoththabor, and thence goeth out into Hucuca, and paſſeth along into Zabulon againſt the South, and into Azer againſt the Weſt, and into Iuda vnto Iordan againſt the riſing of the ſunne. † cities very wel fenſed, Aſſedim, Ser, and Emath, and Reccath and Cenereth, † and Edema and Arama, Aſor † and Cedes and Edrai, Enhaſor † and Ieron and Magdalel, Horem and Bethanath and Bethſames: ninetene cities, and their townes. † This is the poſſeſſion of the tribe of the children of Nephthali by their kinredes, the cities and their townes. † To the tribe of the children of Dan by their families came forth the ſeuenth lotte: † and the border of their poſſeſſion was Sara and Eſthaol, and Hiriſemes, that is the ſunne. † Selebin and Aialon and Iethela, † Elon and Themna and Acron, † Elthece, Gebbethon and Balaath, † and Iud and Bane and Barac and Gethremmon: † and Meiarcon & Arecon, with the border that looketh toward Ioppe, † and is ſhut vp with the ſame end. And the children of Dan went vp, and fought againſt Leſem, and they tooke it: and they ſtroke it in the edge of the ſword, and poſſeſſed, and dwelt in it, calling the name of it Leſem Dan, by the name of Dan the father therof. † This is the poſſeſſion of the tribe of the ſonnes of Dan, by their kinredes, the cities and their townes. † And when he had made
an end of diuiding the Land by lotte to euerie one by their tribes, Of modeſtie Ioſue would not aſſigne to him ſelfanie place, but the whole people freely granted his requeſt. the children of Iſrael gaue poſſeſſion to Ioſue the ſonne of Nun in the middes of them, † according to the commandement of our Lord, the citie which he requeſted, Thamnath Saraa in mount Ephraim: and he built the citie, and dwelt in it. † Theſe are the poſſeſſions, which Eleazar the prieſt, and Ioſue the ſonne of Nun, and the princes of the families, and of the tribes of the children of Iſrael, diuided by lotte in Silo, before our Lord at the doore of the tabernacle of teſtimonie, and they parted the Land.
CHAP. XX. Six cities of refuge for ſuch as commit caſual manſlaughter are named, 6▪ in which remayning til the death of the high prieſt, they may then returne to their proper dwelling place, and be ſafe.
AND our Lord ſpake to Ioſue, ſaying: Speake to the children of Iſrael, and ſay to them: † Separate the cities of the fugitiues, of the which I ſpake to you by the hand of Moyſes; † that he may flee to them whoſoeuer ſhal ſtrike a ſoule vnwitting: and may eſcape the wrath of the nigh kinſeman, which is the reuenger of bloud: † when he shal be fled to one of theſe cities: he ſhal ſtand before the gate of the citie, and ſhal ſpeake to the ancientes of that citie At firſt entering it ſufficed to allege in general his innocencie, but after he muſt be tried in particular. thoſe thinges, that may proue him ſelfe innocent: and ſo they shal receiue him, and geue him place to inhabite. † And when the reuenger of the bloud ſhal purſew him, they ſhal not deliuer him into his handes: becauſe he ſtroke his neighbour by ignorance, neitheir is he proued to be his enemie two or three dayes before. † And he shal dwel in that citie, til he ſtand before iudgement rendring a cauſe of his fact, and the high prieſt die, which shal be at that time: then shal the manſlaer returne, and enter into the citie and his houſe out of the which he had fled. † And they appointed Cedes in Galilee of the mount of Nepthali, and Sichem in the mount of Ephraim, and Cariatharbee, the ſame is Hebron in the mount of Iuda † And beyond Iordan againſt the Eaſt quarter of Iericho, they appointed Boſor, which is ſituated in the champaine wildernes of the tribe of Ruben, and Ramoth in Galaad of the tribe of Gad, and Gaulon in Baſan of the tribe of Manaſſes. † Theſe cities were appointed to al the children of Iſrael, and to the ſtrangesrs, that dwelt among
them: that he might flee to them which vnwittingly had ſtriken a ſoule, and might not die in the hand of the kinſeman, coue
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ing to reuenge the bloud shed, vntil he might ſtand before the people to declare his cauſe.
CHAP. XXI. Cities with ſuburbes are aſsigned to the tribe of Leui. 4. To the ſonnes of Caath by the line of Aaron being prieſtes, thirtenne, 5. to the reſt of Caaths progenie, being Leuites, tenne. 6. To the ſonnes of Gerſon Leuites thirte
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ne 7. To the ſonnes of Merari Leuites (34. of a lower degree) twelue. 9. with the names of al the cities: 39. in al fourtie eight. 41. So Gods promiſe is fully performed hauing geuen the whole Land to Iſrael in peaceable poſſeſsion.
AND the princes of the families of the Leui came to Eleazar the prieſt, and Ioſue the ſonne of Nun, and to the chief of the kinredes in euerie tribe of the children of Iſrael: † and they ſpake to them in Silo of the Land of Chanaan, and ſaid: Our Lord commanded by the hand of Moyſes, that cities should be geuen vs to inhabite, and their ſuburbes to feede cattel. † And the children of Iſrael gaue of their poſſeſſions according to the commandement of our Lord, cities and their ſuburbes. † And the lotte came forth vnto the familie of Caath of the children of Aaron the prieſt out of the tribe of Iudas, and Simeon, and Beniamin, thirtene cities. † And to the reſt of the children of Caath, that is to the Leuites, which remayned, out of the tribes of Ephraim, and Dan, and the halfe tribe of Manaſſes, ten cities. † Moreouer to the children of Gerſon came forth a lotte, that they should take of the tribes of Iſſachar and Aſer and Nephthali, and the halfe tribe of Manaſſes in Baſan, cities in number thirtene. † And to the ſonnes of Merari by their kinredes, of the tribe of Ruben and Gad and Zabulon, twelue cities. † and the children of Iſrael gaue to the Leuites cities and their ſuburbes, as our Lord commanded by the hand of Moyſes, geuing to euerie one by lotte. † Of the tribes of the children of Iudas and Simeon Ioſue gaue cities: whoſe names be theſe, † to the children of Aaron by the families of Caath of the Leuitical ſtocke (for the firſt lotte came forth to them) † Cariatharbe the father of Enac, which is called Hebron, in the mountaine of Iudas, and the ſuburbes therof round about. † But the fieldes and the townes therof he had geuen
to Caleb the ſonne of Iephone to poſſeſſe. † He gaue therfore to the children of Aaron the prieſt Hebron a citie of refuge, and the ſuburbes therof: & Lobna with the ſuburbes therof: ( † and Iether and Eſtemo, † and Holon, and Dabir, † and Ain, and Ieta, and Bethſames, with the ſuburbes therof: nine cities of two tribes, as hath bene ſaid. † And of the tribe of the children of Beniamin, Gabaon, and Gabae, † and Anathoth and Almon, with their ſuburbes: foure cities. † Al the cities together of the children of Aaron the prieſt, thirtene, with their ſuburbes. † But to the reſt by the families of the children of Caath of the Leuitical ſtocke was geuen this poſſeſſion. † Of the tribe of Ephraim, the cities of refuge, Sichem with the ſuburbes therof in the mountayne of Ephraim, and Gazer † and Cibſaim, and Beth horon, with the ſuburbes therof, foure cities. † Of the tribe of Dan alſo, Eltheco and Gabathon, † and Aialon and Gethremmon, with the ſuburbes therof, foure cities. † Moreouer of the half tribe of Manaſſes, Thanac and Gethremmon, with their ſuburbes two cities. † Al the cities ten, and their ſuburbes, were geuen to the children of Caath of the inferiour degree. † To the children of Gerſon alſo of the Leuitical ſtocke he gaue of the half tribe of Manaſſes the cities of refuge, Gaulon in Baſan, and Boſram, with their ſuburbes, two cities. † Moreouer of the tribe of Iſſachar, Ceſion, and Dabereth, † and Iaramoth, and Engannim, with their ſuburbes, foure cities. † And of the tribe of Aſer, Maſal and Abdon, † and Helcath, and Rohob, with their ſuburbes, foure cities. † Of the tribe alſo of Nephthali the cities of refuge, Cedes in Galilee: and Hammoth Dor, and Carthan, with their ſuburbes, three cities. † Al the cities of the families of Gerſon, thirtene, with their ſuburbes. † And to the children of Merari Leuites of the inferiour degree by their families was geuen of the tribe of Zabulon, Iecnam and Cartha † and Damna and Naalol, foure cities with their ſuburbes. † Of the tribe of Ruben beyond Iordan againſt Iericho the cities of refuge, Boſor in the wildernes, Miſor and Iaſer and Iethſon and Mephaath, foure cities with their ſuburbes. † Of the tribe of Gad the cities of refuge, Ramoth in Galaad, and Manaim and Heſebon and Iaſer, foure cities with their ſuburbes † Al the cities of the children of Merari by their families and kinredes, twelue. † Therfore al the cities of the
Leuites in the middes of the poſſeſſion of the children of Iſrael were fourtie eight † with their ſuburbes, euerie one diſtributed by the families. † And our Lord God gaue to Iſrael
God gaue al the Land in due time, but not al at once▪ for the cauſes expreſſed. Exo. 23. v. 29. Deut. 7. v. 22. al the Land, that he had ſworne he would geue to their fathers: and they poſſeſſed it, and dwelt in it. † And peace was geuen by him on al nations round about: and none of their enemies durſt reſiſt them, but al were brought into their dominion. † Not ſo much certes as one word, which he had promiſed, that he would performe vnto them, was fruſtrate, but al thinges were accompliſhed in deedes.
CHAP. XXII. The tribes of Ruben and Gad, and half Manaſses returne to their poſſeſsions.The fourth part. Two tribes & a halfe returne to their poſſeſſions; Ioſues godly admonitions; & his, and Eleazars death. 10. VVho building an altar by the ſide of Iordan, the other tribes ſuſpect that they wil make a ſchiſme, and therfore purpoſe to fight againſt them. 13. But first ſending an ambaſſage to admonish them, 21. they anſwer that they made not an altar, for ſacrifice, but only for a monument, that notwithſtāding they dwel on the other ſide of Iordan, yet they are of the ſame people of God, 30. wherwith al Iſrael is ſatisfied.
THE ſame time Ioſue called the Rubenites, and Gadites, and the halfe tribe of Manaſſes, † and ſaid to them: You haue done al thinges that Moyſes the ſeruant of our Lord cōmanded you: me alſo haue you obeyed in al thinges, † neither haue you left your brethren a long time, vntil this preſent day, keeping the commandement of our Lord your God. † Therfore becauſe our Lord your God hath geuen your brethren quietnes and peace, as he promiſed: returne, and goe into your tabernacles, and to the land of your poſſeſſion, which Moyſes the ſeruant of our Lord deliuered to you beyond Iordan: † It perteineth to al magiſtrates, and other ſuperiors to admoniſh their ſubiectes of their dutie towardes God. before al other thinges. alwayes ſo that you keepe attentiuely, and in worke fulfil the commandement, and the law which Moyſes the ſeruant of our Lord commanded you, that you loue our Lord your God, and walke in al his wayes, and obſerue al his commandementes, & cleaue to him, and ſerue him in al your hart, and in al your ſoule. † And Ioſue Al ſuperior
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may impert bleſſing to their ſubiectes. bleſſed them, and diſmiſſed them. Who returned into their tabernacles. † And to the halfe tribe of Manaſſes Moyſes had geuen poſſeſſion in Baſan: and therfore to the halfe that remayned, Ioſue gaue a lotte among the reſt of their brethren beyond Iordan at the Weſt ſide. And when he diſmiſſed them into their tabernacles, & had bleſſed them, † he ſaid to them:
In much ſubſtance and riches returne to your ſeates, with ſiluer and gold, braſſe and yron, and varietie of rayment: diuide the praye of your enemies with your brethren. † And the children of Ruben, and the children of Gad, and the halfe tribe of Manaſſes returned, and went from the children of Iſrael in Silo, which is ſituated in Chanaan, to enter into Galaad the Land of their poſſeſſion, which they had obteyned according to the commandement of our Lord in the hand of Moyſes. † And when they were come to the litle banckes of Iordan, into the Land of Chanaan, they built beſide Iordan an altar of an infinite greatnes. † So it behoueth al the ſeruantes of God to ſee in time, that no ſchiſme be made. and therfore orderly to inquire of euerie ſhow of euil. 1. Theſ. 5.
Which thing when the children of Iſrael had heard, and certaine meſſengers had reported to them that the children of Ruben, and Gad, and the halfe tribe of Manaſſes had builded an altar in the Land of Chanaan, vpon the litle banckes of Iordan, againſt the children of Iſrael: † they aſſembled al in Silo, that they might goe vp, and fight againſt them. † And in the meane time they ſent to them into the Land of Galaad, Phinees the ſonne of Eleazar the prieſt, † and ten princes with him, one of euerie tribe. † Who came to the children of Ruben, and Gad, and the halfe tribe of Manaſſes into the Land of Galaad, and ſaid to them: † This meſſage doth al the people of our Lord ſend to you: What is this tranſgreſſion? Why haue you forſaken our Lord the God of Iſrael, building a ſacrilegious altar, and reuolting from the worſhippe of him? † Is it a ſmale thing to you that Sinnes paſt are imputed to ſuch as fal againe as a grauating their new ſinnes by reaſon of more ingratitude. you ſinned in Beelphegor, and vntil this preſent day the ſpotte of this abomination abideth in vs? and many of the people fel dead. † And you to day haue forſaken our Lord, and to morow his wrath wil rage As before chap. 7. ſo if theſe had bene culpable al Iſrael might feare to be puniſhed, except iuſtice were donne vpon the offenders. againſt al Iſrael. † But if you thinke the land of your poſſeſſion to be vncleane, paſſe to the Land, wherein is the tabernacle of our Lord, and dwel among vs: only that you depart not from our Lord, and from our companie, an altar being built beſide the altar of our Lord God. † Did not Achan the ſonne of Zare tranſgreſs the commandement of our Lord, and hischap. 7. wrath lay vpon al the people of Iſrael? And he was one man, and I would he alone had periſhed in his wicked fact. † And the children of Ruben, and Gad, and of the halfe tribe of Man
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ſſes anſwered the princes of the legacie of Iſrael: † The moſt mightie God our Lord, The moſt mightie God our Lord, him ſelfe knoweth, and Iſrael together shal vnderſtand: If
with the mind of preuarication we haue erected this altar, let him not keepe vs, but puniſh vs preſently: † and if we did it with that minde, that we might lay vpon it holocauſtes, and ſacrifice, and pacifique victimes, let him ſelfe examine it and iudge: † and not rather with that meaning and deliberation, that we ſaid: To morrow your children wil ſay to our children: What haue you to doe with our Lord the God of Iſrael? † Our Lord hath put a border betwen vs and you, O ye children of Ruben, and children of Gad, the riuer Iordan: and therfore you haue no part in our Lord. And by this occaſion your children ſhal auert our children from the feare of our Lord. We therfore thought it better, † and ſaid: Let vs build vs an altar, In the law of Moyſes was one onlie altar for ſacrifice, for the whole people of God, to auoide ſchiſme and idolatrie. Now in the Church (being in al nations) are manie altares, & but one onlie Sacrifice prefigured by al the former. as S. Auguſtin teacheth li 17. c. 20▪ de
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not for holocauſtes, nor to offer victimes, † but for a teſtimonie betwen vs and you, and our iſſue and your progenie, that we may ſerue our Lord, and it may be our right to offer both holocauſtes, and victimes, and pacifique hoſtes: and that your children to morrow ſay not to our children: You haue no part in our Lord. † And if they wil ſay ſo, they ſhal anſwer them: Behold the altar of our Lord, which our fathers made, not for holocauſtes, nor for ſacrifice, but for our teſtimonie and yours. † God ſaue vs from this abomination that we should reuolt from our Lord, and leaue his ſteppes, erecting an altar to offer holocauſtes, and ſacrifices, and victimes, beſide the altar of our Lord God, which is erected before his tabernacle. † Which thinges being heard, Phinees the prieſt, and the princes of the legacie, which were with him, were pacified: and they admitted moſt willingly the wordes of the children of Ruben, & Gad, and of the halfe tribe of Manaſſes. † And Phinees the prieſt the ſonne of Eleazar ſaid to them: Now we know that our Lord is with vs, becauſe you are not culpable of this preuarication, and haue deliuered the children of Iſrael from the hand of our Lord. † And he returned with the princes from the children of Ruben and Gad, out of the Land of Galaad, into the Land of Chanaan, to the children of Iſrael, and reported to them. † And the ſaying pleaſed al that heard it. And the children of Iſrael prayſed God, and they did no more ſay, that they would goe vp againſt them, and fight, and deſtroy the Land of their poſſeſſion. † And the children of Ruben, & the children of Gad called the altar, which they had built, Our teſtimonie, that our Lord he is God.
CHAP. XXIII. Ioſue being old admonisheth the people to keepe▪ Gods commandementes. 12. and to auoide mariages, and al ſocietie with gentiles, leſt falling to idolatrie God as certainly punish them, as he hath benne benificial, and bountiful to them.
AND when much time was paſſed, after that our Lord had geuen peace to Iſrael, al the nations being ſubdewed round about, and Ioſue now verie ancient, and of a great age: † Ioſue called al Iſrael, and the elders, and the princes and the iudges, and the maiſters, and ſaid to them: I am old, and farre gone in age: † and you ſee al thinges, that our Lord your God hath done to al the nations round about, God fought for the Iſiachtes three ma
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of wayes: ſometimes alone, they not fighting at al; as when the Aegyptians were drowned in the read ſea: ſometimes they doing his cōmandmentes he apparently aſſiſted them, as in the ſiege of Iericho, the walles miraculouſly fel downe (c. 6) & haile ſtones killed their enimies (chap. 10.) but moſt times inu
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ſibly, as wel by geuing them courege, as by ſtriking their enimies with terrour. And al theſe wayes God alſo fighteth for his ſeruantes in ſpiritual warres againſt the diuel, the fleſh, & the world. how him ſelfe hath fought for you: † and now becauſe he hath by lotte diuided to you al the Land, from the Eaſt part of Iordan vnto the great ſea, and manie nations yet remaine: † Our Lord your God wil deſtroy them, and take them away from your face, and you shal poſſeſſe the Land, as he hath promiſed you. † Onlie take courage, and be careful, that you keepe al thinges which be written in the volume of the law of Moyſes: and decline not from them neither to the right hand nor to the left: † leſt after that you are entred in to the Gentiles, which ſhal be among you, you ſweare in the name of their goddes, and ſerue them, and adore them: † but cleaue to our Lord your God: which you haue done vntil this day. † And then our Lord God wil take away in your ſight the great nations and very ſtrong, and no man shal be able to reſiſt you. † One of you ſhal purſew a thouſand men of the enemies: becauſe our Lord your God him ſelf wil fight for you, as he hath promiſed. † This onlie beware very diligently before hand, that you loue our Lord your God. † But if you wil cleaue to the errour of theſe nations, that dwel among you, and make mariages with them, and ioyne amitie: † euen now know ye that our. Lord your God wil not deſtroy them before your face, but they ſhal be a pitte and a ſnare for you, and a ſtumbling blocke at your ſide, and ſtakes in your eies, til he take you away and deſtroy you from this excellent Land, which he hath deliuered to you. † Behold I this day enter into the way of al fleſh, and you shal know with al your minde that al the wordes, which our Lord promiſed that he would performe to you, one is not eſcaped without effect.
† Therfore as he hath fulfilled in deede that which he promiſed, and al thinges proſperous haue come: ſo wil he bring vpon you what euils ſoeuer he hath threatened, til he take you away and deſtroy you from this excellent Land, which he hath deliuered to you, † becauſe you haue tranſgreſſed the couenant of our Lord your God, which he hath made with you, and haue ſerued ſtrange goddes, and adored them: quickly and in haſt shal the furie of our Lord ryſe againſt you, and you shal be taken away from this excellent Land, which he hath deliuered to you.
CHAP. XXIIII. In conſideration of diuers principal benefites here recited, 14. Ioſue exorteth the people to ſerue God ſincerly, ſeing it is in their choiſe to do wel or euil. 16. they promiſe al true ſeruice and obedience to God. 25. VVherupon he reneweth the pact betwen God and them, writing it in the volume of the law, and erecting a great ſtone in teſtimonie. 29. He dieth and is buried in mount Ephraim. 32. Ioſephs bones are buried in Sichem. 33. Eleazar the high priest alſo dieth and is buried in Ephraim.
AND Ioſue gathered together al the tribes of Iſrael into Sichem, and called the ancientes, and princes, and iudges, and maiſters: and they ſtoode in the ſight of our Lord: † and to the people he ſpake in this maner: Thus ſaith our Lord the God of Iſrael: Beyond the riuer did your fathers dwel from the beginning, Thare the father of Abraham, and The Iſraelites deſcended alſo of Nachor, by Rebecca, his ſonnes daughter, the wife of Iſaac. Gen. 24. of Nachor: and“ they ſerued ſtrange goddes. † I tooke therfore your father Abraham from the coaſtes of Meſopotamia: and brought him into the Land of Chanaan: and multiplied his ſeede, † and gaue him Iſaac: and againe to him I gaue Iacob and Eſau. Of whom, to Eſau I gaue mount Seir to poſſeſſe: but Iacob, and his children went downe into Aegypt. † And I ſent Moyſes and Aaron, and ſtroke Aegypt with many ſignes and wonders. † And I brought you and your fathers out of Aegypt, and you came to the ſea: and the Aegyptians purſewed your fathers with chariotes and horſemen, as farre as the Read ſea. † And the children of Iſrael cried to the Lord: who did put darkenes betwen you and the Aegyptians, and brought the ſea vpon them, & ouerwhelmed them. Your eies ſaw al thinges that I did in Aegypt, and you dwelt in the wildernes a great time: † and I brought you into the Land of the Amorrheite, which dwelt beyond Iordan. And when they fought againſt you, I deliuered them
into your handes, and you poſſeſſed their Land, and ſlew them. † And there roſe Balac the ſonne of Sephor king of Moab, and fought againſt Iſrael. And he ſent and called Balaam the ſonne of Beor, that he might curſe you: † and I would not heare him, but contrariwiſe by him I bleſſed you, and deliuered you out of his hand. † And you paſſed Iordan, and came to Iericho. And the men of that citie fought againſt you, the Amorrheite, and Pherezeite and Chananeite, and the Hetheite, and Gergeſeite, and the Heueite, and Iebuſeite: and I deliuered them into your handes. † And I ſent before you hornettes: and I caſt them forth out of their places, the two Kinges of the Amorrheites, not in thy ſword and bow. † And I gaue you the Land, wherein you laboured not, and the cities which you built not, to dwel in them: vineyardes and oliue trees, which you planted not. † Now therfore feare our Lord and ſerue him with a perfect and verie true hart: andIoſue being a prophet ſaw ſome of their hartes inclined to idoles, though exteriorly they then had none among them. S. Aug. q. 29. in Ioſue.
take away the goddes, which your fathers ſerued in Meſopotamia and in Aegypt, and ſerue our Lord. † But if it like you not to ſerue our Lord, choiſe is geuen you: chooſe this day that which pleaſeth you, whom you ought eſpecially to ſerue, whether the goddes, which your fathers ſerued in Meſopotamia, or the goddes of the Amorrheites, in whoſe Land you dwel: but I and my houſe wil ſerue our Lord. † And the people anſwered, and ſaid: God forbid we should leaue our Lord, and ſerue ſtrange goddes. † Our Lord God he brought vs, and our fathers out of the Land of Aegypt, out of the houſe of ſeruitude: and did in our ſight great ſignes, and kept vs in al the way, by the which we walked, and among al the peoples, through which we paſſed. † And he hath caſt out al the nations, the Amorrheite inhabiter of the Land, which we haue entred. We therfore wil ſerue our Lord, becauſe he is our God. † And Ioſue ſaid to the people: You can not ſerue our Lord: for God is holie, and a mightie aemulator, neither wil he pardon your wickednes and ſinnes. † If you leaue our Lord, and ſerue ſtrange goddes, he wil turne him ſelf, and wil afflict you, and ouerthrow you after he hath geuen you good thinges. † And the people ſaid to Ioſue: No, it shal not be ſo as thou ſpeakeſt, but we wil ſerue our Lord. † And Ioſue ſaid to the people: You are witneſſes, that your ſelues haue choſen to you our Lord for to ſerue him. And they anſwered: Witneſſes.
† Now therfore, quoth he, take away ſtrange goddes our of the middes of you, and incline your hartes to our Lord the God of Iſrael. † And the people ſaid to Ioſue: We wil ſerue our Lord God, and wil be obedient to his preceptes. † Ioſue therfore in that day This renouation of the ſame couenāt preſigured the law of the new Teſtament. S. Aug. q. 30. in Ioſue.
made a couenant, and propoſed to the people preceptes and iudgementes in Sichem. † He wrote alſo al theſe wordes in the volume of the law of our Lord: and he tooke a very great ſtone, and put it vnder the oke, that was in the Sanctuarie of our Lord: † and ſaid to al the people: Behold this ſtone shal be a teſtimonie for you, that To the more confuſion of reaſonable creatures wilfully offending, vnſenſible things are made witneſſes, becauſe they euer obey Gods wil, which is the beſt maner of hearing. Theod. q. 19. in Ioſue.
it hath heard al the wordes of our Lord, which he hath ſpoken to you: leſt perhaps hereafter you wil denie, and lye to our Lord your God. † And he diſmiſt the people, euerie one into their poſſeſſion. † If Ioſue writ the reſt of this booke, then Samuel added theſe laſt verſes. Hiſt. S
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And after theſe thinges Ioſue the ſonne of Nun the ſeruant of our Lord died, being a hundred and ten yeares old: † and“ they buried him in the coaſtes of his poſſeſſion in Thamnathſare, which is ſituated in the mountaine of Ephraim, on the North part of mount Gaas. † And Iſrael ſerued our Lord al the daies of Ioſue, and of the ancientes, that liued a long time after Ioſue, and that had knowen al the workes of our Lord which he had done in Iſrael. † The
Ioſephs Mauſoleum (o
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famous ſepulchre) remained in Sichem in S. Hieroms time. as he wit neſſeth. Tradit. Hebra. in Gen. prope ſinem.
bones alſo of Ioſeph which the children of Iſrael had takenGen. 5
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xo. 13. out of Aegypt, they buried in Sichem, in part of the field, which Iacob had bought of the ſonnes of Hemor the father of Sichem, for a hundred yong ewes, and it was in the poſſeſſion of the ſonnes of Ioſeph. † Eleazar alſo the ſonne of Aaron died: and they buried him in Gabaath of Phinees his ſonne, which was geuen him in mount Ephraim.
ANNOTATIONS. CHAP. XXIIII.
2. They ſerued falſe goddes.] It is euident by this place, that Thare, and ſomeThare ſometime ſerued falſe goddes, but Abraham neuer. other progenitors of Iſrael ſometimes ſerued falſe goddes, from which they were reduced: but Abraham was euer preſerued in true religion; and the whole familie of Thare was therfore perſecuted in Chaldea▪ as S. Auguſtin ſheweth li. 16. c. 13. de ciuit. Likwiſe Theodoret, q. 18. in Ioſue, and other both ancient and late writers teach the ſame as is already noted. pag. 203.
30. They buried.] In that no mention is made of mourning for Ioſue, S. HieromBefore Chriſt none entered into heauen. noteth a myſterie, and a ſpecial point of Chiſtian doctrin: It ſemeth to me (ſaieth he Epiſt. de 42. Mauſ. manſ. 33.) that in Marie prophecie is dead, in Moyſes and Aaron, an end is put to the law and prieſthood of the Iewes. For ſo much as they could neither paſſe into the land of promiſe, nor bring the beleuing people out of the wildernes of this world. And (Manſ 34.) Aaron (ſayeth he) was mourned, (and ſo was Moyſes) Ieſus is not mourned that is, in the law was deſcentinto hel (called limbus) in the Goſpel is paſſage to paradiſe.
THE ARGVMENT OF THE BOOKE OF IVDGES.
SAINCT Hierom geuing this general rule (Epiſt. ad Euſtoch. virg.) thatA rule for reading hiſtorical bookes. in reading hiſtorical bookes of holie Scripture, the hiſtorie, as fundation of veritie, is to be loued, but the ſpiritual vnderſtanding rather to be folowed: agreably therto teacheth (Epiſt ad Paulin.) that in this booke of Iudges there be as manie figures, as princes of the people. Neither doth he meane that there were no more, but for example ſake affirmeth that theſe Iudges, raiſed vp after Ioſue, and ſent of GodThe Iudges of Iſrael figures of Chriſts Apoſtles▪
to deliuer the people fallen for their ſinnes into afflictions, were types and figures of the Apoſtles and Apoſtolical men, ſent by Chriſt to propagate and defend his Church of the new Teſtament. For albeit diuers of theſe Iudges were ſometimes great offenders, yet they were reclamed by Gods ſpecial grace, and ſo amending their errors did great thinges, to the ſingular honour of God: and are renowmed among the holie Patriarces and Prophetes, particularly prayſed in bolie Scipture, ſaying: And the Iudges, euerie one by his name,They were al finally holie men.
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. whoſe hart was not corrupt: Who were not auerted from our Lord, that their memorie may be bleſſed, and their bones ſpring out from their place, and their name remaine for euer, the glorie of holie men remaining to their children. After Ioſue therfore, who it ſemeth guided and ruled the people 32. yeares, this booke, written (as isThe Contents of this booke. moſt probable) by Samuel, shewing the famouſe Actes of theſe Iudges of Iſrael, proſecuteth the hiſtorie of the Church the ſpace of 288. yeares more. And may be diuided into three partes. Firſt, is deſcribed in general the ſtate of the people, Diuided into three partes. ſometimes wel and ſincerly ſeruing God, other times falling to great ſinnes. in the two first chapters. Secondly, their offences, afflictions, repentance, and deliuerie from their enemies are more particularly reported from the third chap. to the 17. Thirdly, other ſpecial accidents, which happened within the ſame time, are recorded▪ in the laſt fiue chapters.
THE BOOKE OF IVDGES, IN HEBREW SOPHETIM.
CHAP. I. Vnder a general captaine of the tribe of Iuda, aſsiſted by the tribe of Simeon,The firſt part. A gene
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al recapitulation of the peoples ſtate. Iſrael ſubdueth diuers cities of the gentiles (12. Othoniel taking Cariath ſepher poſseſseth it, and marieth Calebs daughter, obtainig alſo addition of her dowrie) 21. Iebuſeites yet dwel in Hieruſalem with Beniamin, 27. and the Chananeites with diuers of the tribes.
AFTER the death of Ioſue the children of Iſrael
The maner of conſulting our Lord was by the High prieſt praying in the tabernacle. Exo. 29. v. 42. conſulted our Lord, ſaying: Who ſhal goe vp before vs againſt the Chananeite, and ſhal be captaine of the warre? † And our Lord ſaid:
The firſt general captaine after Ioſue, and diuers of the Iudges, were of the tribe of Iuda, but not al, as appeareth in this booke. Iudas ſhal goe vp: behold I haue deliuered the Land into his handes, † And Iudas ſaid to Simeon his brother: Come vp with me into my lotte, and fight againſt the Chananeite, that I alſo may goe forward with thee into thy lotte. And Simeon went with him. † And Iudas went vp, and our Lord deliuered the Chananeite, and the Pherezeite into their handes: and they ſtroke in Bezec ten thouſand men. † And they found Adonibezec in Bezec, and fought againſt him, and ſtroke the Chananeite, and the Pherezeite. † And Adonibezec fled: whom purſewing they tooke, cutting of the extreme partes of his handes and feere. † And Adonibezec ſaid: Seuentie kinges hauing the extreme partes of their handes and ſeete cut of, gathered vp the reliques of meates vnder my table: as I haue done, ſo hath God repayed me. And they brought him into Ieruſalem, and there he died. † Therfore the children of Iudas aſſaulting Ieruſalem, tooke it, and ſtroke it in the edge of the ſword, ſetting the whole citie on fyre. † And afterward going downe they fought againſt the Chananeite, which dwelled in the mountaines, and ſouthward, and in the champaine countries. † And Iudas going forward againſt the Chananeite, that dwelled in Hebron (the name wherof was before time Cariatharbe) ſtroke Seſai, and Ahiman, and Tholmai: † and departing thence went to the inhabitantes of Dabir, the old name wherof was Cariath Sepher, that is, a citie of letters. † And Caleb ſaid: He
that shal ſtrike Cariath Sepher, and ſpoile it, I wil geue him Axa my daughter to wife. † And when Othoniel the ſonne of Cenez, the yonger brother of Caleb had taken it, he gaue him Axa his daughter to wife. † Whom going on her way her husband admoniſhed to aske a field of her father. To whom, when she had ſighed ſitting on her aſſe, Caleb ſaid: What aileth thee? † But she anſwered: Geue me a bleſſing, for a drie land thou haft geuen me: geue me alſo a waterie. Caleb therfore gaue her a watrie ground aboue, & waterie beneath. † And the children of the Cineite the coſin of Moyſes went vp from the citie of palmes, with the children of Iudas into the deſet of his lotte, which is at the ſouth ſide of Arad, and dwelt with him. † But Iudas went with Simeon his brother, and together they ſtroke the Chananeite that dwelt in Sephaath, and ſlew him. And the name of the citie was called, Horma, that is, Anathema. † And Iudas tooke Gaza with the coaſtes therof, & Aſcalon, and Accaron with their boundes. † And our Lord was with Iudas, and he poſeſſed the mountaines: neither could he deſtroy the inhabitantes of the valley, becauſe they had manie Strong weapons crooked like ſickles made faſt to the chariottes which cut in peeces, men, horſes, and other chariottes that came in their way. hooked chariotes. † And they gaue to Galeb Hebron, as Moyſes had ſaid, who deſtroyed out of it the three ſonnes of Enac. † But the Iebuſeite the inhabiter of Ieruſalem the children of Beniamin deſtroyed not: and the Iebuſeite dwelt with the children of Beniamin in Ieruſalem vntil this preſent day. † The houſe alſo of Ioſeph went vp into Bethel, and our Lord was with them. † For when they beſieged the citie, which before was called Luza, † they ſaw a man comming out of the citie, and ſaid to him: Shew vs the entrrance of the citie, and we wil shew thee mercie. † Who when he had shewed them, they ſtroke the citie in the edge of the ſword: but that man, and al his kinred they diſmiſſed. † Who being diſmiſt, went into the Land of the Hetthims, and built there a citie, and called it Luza: which is ſo called vntil this preſent day. † Manaſſes alſo deſtroyed not Bethſan, and Thanac with their litle townes, and the inhabitantes of Dor, and Ieblaam, and Mageddo with their litle townes. And the Chananeite began to dwel with them. † But after that Iſrael was waxen ſtrong, he made them tributaries, and would not deſtroy them. † Ephraim alſo killed not the Chananeite, that dwelt in Gazer, but dwelt with him. † Zabulon deſtroyed not the
inhabitantes of Cetron, & Naalol: but the Chananeite dwelt in the middes of him, and was made tributarie to him. † Aſer alſo deſtroyed not the inhabitantes of Accho, and of Sidon, of Ahalab, and Achazib, and Helba, and Aphec, and Rohob: † and he dwelt in the middes of the Chananeite the inhabiter of that Land, neither did he kil them. † Nepthali alſo deſtroyed not the inhabitantes of Bethſames, & Bethanath: and he dwelt in the middes of the Chananeite the inhabiter of the Land, and the Bethſamites & Bethanites were tributaries to him. † And the Amorrheite ſtraytened the children of Dan in the mountaine, and gaue them not place to goe downe to the playne: † and he dwelt in mount Hares which is inter preted shelles, in Aialon and Salebim. And the hand of the houſe of Ioſeph was agrauated, and he became tributarie to him. † And the border of the Amorrheite was from the Aſcent of the Scorpion, the rocke, and the higher places.
CHAP. II. An Angel reciting manie benefites of God towardes Iſrael, and their ingratitude, 4. they weepe for their faultes. 10. After the death of Ioſue and other antientes of his time, the people often fal, and repenting are deliuered from afflictions. 19. but ſtil fal againe worſe and worſe.
AND the An Angel taking the forme of a man as before to Ioſue, (ch. 5.) ſo now appearing to the people, ſpake to them in the name of God, whoſe meſſenger he was. Angel of our Lord went vp from Galgal to the place of weepers, and ſaid: I brought you out of Aegypt, and haue brought you into the Land, for the which I ſware to your fathers: and I promiſed that I would not make fruſtrate my couenant with you for euer: † onlie ſo that you should not make a league with the inhabitantes of this Land, but should ouerthrow their altares: and you would not heare my voice: why haue you done this? † For the which cauſe I would not deſtroy them from before your face: that you may haue enemies, and their goddes may be a ruine vnto you. † And when the Angel of our Lord ſpake theſe wordes to al the children of Iſrael: they lifted vp their voice, and wept. † And the name of that place was called, the place of weepers, or of teares: and By ſpecial diſpenſation ſacrifice was ſometimes lawfully offered in other places though the Tabernacle (and afterward the Temple) was the onlie place commanded. Deut. 12. Ioſue. 22. S. Aug. q. 36. in Iudic.
there they immolated hoſtes to our Lord. † Ioſue therfore diſmiſſed the people, and the children of Iſrael went euerie one into his poſſeſſion, to obtayne it: † and they ſerued our Lord al his daies, and the daies of the ancientes, of them that liued a long time after him, and knew al the workes of our Lord, which
he had done with Iſrael. † And Ioſue the ſonne of Nun, the ſeruant of our Lord, died, being a hundred and ten yeares old, † and they buried him in the borders of his poſſeſſion in Thamnathſare in the mount of Ephraim, on the North ſide of mount Gaas. † And al that generation was gathered to to their fathers: and there roſe others, that knew not our Lord, and the workes which he had done with Iſrael. † And the children of Iſrael did euil in the ſight of our Lord, and ſerued Baalim. † And they left our Lord the God of their fathers, that had brought them out of the Land of Aegypt: and folowed ſtrange goddes, and the goddes of the peoples, that dwelt round about them, and adored them: and they prouoked our Lord to anger, † leauing him, and ſeruing Baal and Aſtaroth. † And our Lord being wrath againſt Iſrael, deliuered them into the handes of ranſackers: who tooke them and ſold them to the enemies, that dwelt round about: neither could they reſiſt their aduerſaries: † but whither ſoeuer they had meant to goe, the hand of our Lord was vpon them, as he ſpake, and ſware to them: and they were vehemently afflicted. † And our LordTheſe Iudges were extraordinarily raiſed vp to deliuer the people repenting, when they were fallen into afflictiōs for their ſinnes.rayſed vp Iudges, that should deliuer them from the handes of the waſters: but neither would they heare them, † fornicating with ſtrange goddes, and adoring them. They did quickly forſake the way, in the which their fathers had gone: and hearing the commandementes of our Lord, they did al thinges contrarie. † And when our Lord rayſed vp Iudges, in their daies he was moued with mercie, and heard the groninges of the afflicted, and deliuered them from the ſlaughter of the waſters. † But after the Iudge was dead, they returned, and did much worſe things then their fathers had done, folowing ſtrange goddes ſeruing them, and adoring them. They left not their inuentions, and the verie hard way, by which they were accuſtomed to walke. † And the furie of our Lord was angrie againſt Iſrael, & ſaid: Becauſe this nation hath made my couenāt fruſtrate, which I had made with their fathers, & hath cō
temned my voice: † I alſo wil not deſtroy the nations which Ioſue did let alone, and died: † that in them I may trie Iſrael, whether they wil keepe the way of the Lord, and walke in it, as their fathers kept it, or no. † Our Lord therfore left al theſe nations, and would not quickly ouerthrow them, neither deliuered them into the handes of Ioſue.
CHAP. III. The people aſſociating them ſelues with Gentiles, againſt whom they ought toThe ſecond part. Of the common peoples often falling to idolatrie, their repentance, and deliuetie. fight. 8. are inuaded by forraine kinges: 9. but repenting are deliuered by Othoniel. 12. Falling againe, afflicted, and repenting, 15. are deliuered by Aod, 21. ſecretely killing Eglon their enemie. 31. After him Samgar defendeth Iſrael againſt the Philiſthimes.
THESE are the Nations, which our Lord left, that in them he might inſtruct Iſrael, and al that had not knowen the warres of the Chananeites: † that afterward their children might lerne to fight with their enemies, and to be accuſtomed to warre: † the fiue princes of the Philiſthimes, and the Chananeite, and Sidonian, and Heueite, that dwelt in mount Libanus, from mount Baal Hermon to the entring into Emath. † And he left them, that in them he might trie Iſrael, whether they would heare the commandementes of our Lord, which he had commanded their fathers by the hand of Moyſes, or not. † Therfore the children of Iſrael dwelt in the middes of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and Heueite, and Iebuſeite: † and they tooke their daughters to wiues, and them ſelues gaue their owne daughters to their ſonnes, & ſerued their goddes. † And they did euil in the ſight of our Lord, and forgat their God, ſeruing Baalim and Aſtaroth. † And our Lord being wrath againſt Iſrael, deliuered them into the handes of Chuſan Raſathaim the king of Meſopotamia, and they ſerued him eight yeares. † And they cried to our Lord: who rayſed them vp In manie places we ſee the worde ſauiour, and like titles geuen to men, as the ſeruantes and officers of God, who is the proper and principal Sauiour of al. S. Aug. q. 18. in Iudic.
a ſauiour, and deliuered them, to witte, Othoniel the ſonne of Cenez, the yonger brother of Caleb: † and the Spirit of our Lord was in him, and he iudged Iſrael. And he went forth to fight, and our Lord deliuered into his handes Chuſan Raſathaim the king of Syria, and oppreſſed him. † And the land reſted In theſe 40. yeares are included the eight yeares of their ſeruitude, v. 8. & ſo in the reſt of this hiſtorie. otherwiſe the number of yeres agreeth not with the count. 3. Reg. 6. v. 1. fourtie yeares, and Othoniel the ſonne of Cenez died. † And the children of Iſrael added to doe euil in the ſight of our Lord: who ſtrengthned againſt them Eglon the king of Moab: becauſe they did euil in his ſight. † And he ioyned to him the children of Ammon, and Amalec: and he went and ſtroke Iſrael, and poſſeſſed the Citie of palmes. † And the children of Iſrael ſerued Eglon the king of Moab eightene yeares: † and afterward they cried to our Lord: who rayſed vp vnto them a ſauiour called Aod, the ſonne of Gera, the ſonne of Iemini, who vſed both
handes for the right. And the children of Iſrael ſent by him preſentes to Eglon the king of Moab. † Who made him ſelf a two edged ſword, hauing in the middes a hafte in length the palme of a hand, and was girded therwith vnder his caſſocke on the right thigh. † And he preſented the giftes to Eglon the king of Moab. And Eglon was exceeding groſſe. † And when he had preſented the giftes vnto him, he brought his felowes on the way that came with him. † And returning from Galgal, where the Idols were, he ſaid to the King: I haue a ſecrete meſſage to thee ô king. And he commanded ſilence: and al being gone forth, that were about him, † Aod went in to him: and he ſate in a ſommer chamber alone, and he ſaid: Aod hauing ſpecial inſpiration from God to do this fact, (as S. Auguſtin noteth vpon theſe wordes. q 20. in Iudic.) is not to be imitated by priuat men. See Num. 25. v. 11. A word from God I haue to thee. Who forthwith roſe out of his throne. † And Aod put forth his left hand, and tooke the dagger from his right thigh, and faſtened it into his bellie † ſo mightely that the haft folowed the blade in the wound, and was cloſed vp faſt with the moſt fatte greaſe. Neither did he plucke out the dagger, but as he had ſtriken ſo leift it in the bodie: and forthwith by the ſecrete partes of nature the ordure of the bellie came forth. † But Aod shutting the doores of the chamber very diligently, and locking them ſure, † went out by a poſterne doore. And the kinges ſeruantes going in, ſaw the doores of the chamber shut, and they ſaid: Peraduenture he purgeth his bellie in the ſommer chamber. † And expecting long til they were ashamed, and ſeeing that no man did open, they tooke a key: and opening they found their lord on the earth lying dead. † But Aod, whiles they were trubled, eſcaped, and paſſed by the Place of Idols, whence he had returned. And he came into Seirath: † and forthwith the trumpet ſounded in the mount of Ephraim: and the children of Iſrael went downe with him, him ſelf going in the front. † Who ſaid to them: Folow me: for our Lord hath deliuered our enemies the Moabites into our handes. And they went downe after him, and occupied the fordes of Iordan, which bring ouer into Moab: and they ſuffered no man to paſſe: † but they ſtroke the Moabites at that time, about ten thouſand, al ſtoute and ſtrong men, none of them could eſcape. † And Moab was humbled that day vnder the hand of Iſrael: and the Land reſted eightie yeares. † After him was Samgar the ſonne of Anath, who ſtroke, of the Philiſthimes ſix hundred men with the culter of a ploughe: and he alſo defended Iſrael.
CHAP. IIII. Againe the people ſinning are oppreſsed, and crying to God, 4. by direction of Debbora a propheteſſe, Barac fighteth againſt Siſara their enemie. 15. who ſtricken with feare, and fleeing away, 17. Iahel pretending his ſaftie killeth him in her houſe.
AND the children of Iſrael added to doe euil in the ſight of our Lord after the death of Aod, † and our Lord deliuered them into the handes of Iabin the king of Chanaan, which reigned in Aſor: and he had a captaine of his armie named Siſara, and he dwelt in Haroſeth of the gentiles. † And the children of Iſrael cried to our Lord: for he had nine hundred yron hooked chariottes, and for twentie yeres had vehemently oppreſſed them. † And there was one Debbora a propheteſe the wife of Lapidoth, which Being a propheteſſe ſhe reſolued hard and obſcure thinges, but exerciſed no iuriſdiction in anie cauſes, for that belonged to the councel of Prieſtes and of ſeuentie ancientes, where the high prieſt was the chief Iudge. Num. 11. Deut. 17. Spiritually Debbora ſignified the Church & Barac chriſtian Princes, who are directed in their warres, and other actions by ſpiritual ſuperiors. as Origen, and other ancient writers expouud this hiſtorie. iudged the people at that time. † And ſhe ſate vnder a palme tree, which was called by her name, betwen Rama and Bethel in the mount of Ephraim: and the children of Iſrael went vp to her for al iudgement. † Who ſent, and called Barac the ſonne of Abinoem of Cedes in Nepthali: and ſhe ſaid to him: Our Lord God of Iſrael hath commanded thee, Goe, and lead an armie into mount Thabor, and thou ſhalt take with thee ten thouſand fighting men of the children of Nepthali, and of the children of Zabulon: † and I wil bring vnto thee in the place of the Torrent Ciſon, Siſara the prince of the hoſte of Iabin, and his chariotes, and al the multitude, and wil deliuer them in thy hand. † And Barac ſaid to her: If thou come with me, I wil goe: If thou wilt not come with me, I wil not goe. † Who ſaid to him: I wil goe in deede with thee, but at this time the victorie ſhal not be imputed to thee, becauſe Siſara ſhal be deliuered into the hand of a woman. Debbora therfore aroſe, and went with Barac into Cedes. † Who calling vnto him Zabulon and Nepthali, went vp with ten thouſand fighting men, hauing Debbora in his companie. † And Habet the Cineite was in time paſt departed from the reſt of the Cineites his brethren of Hobab, the coſin of Moyſes: and had pitched his tentes vnto the valley, which is called Sennim, and was nere Cedes. † And it was told Siſara, that Barac the ſonne of Abinoem was gone vp into mount Thabor: † and he gathered nine hundred yron hooked chariottes, and al his armie from Haroſeth of the gentiles
to the torrent Ciſon. † And Debbora ſaid to Barac: Ariſe, for this is the day, wherin our Lord hath deliuered Siſara into thy handes: behold he is thy leader. And Barac went downe from mount Thabor, and ten thouſand fighting men with him. † And our Lord terrified Siſara, and al his chariotes, and al the multitude in the edge of the ſword at the ſight of Barac: in ſo much, that Siſara leaping downe from his chariote, fled a foote, † and Barac purſewed the chariotes fleeing, and the armie vnto Haroſeth of the gentiles, and al the multitude of the enemies was vtterly deſtroyed. † But Siſara fleeing came to the tent of Iahel the wife of Haber the Cineite. for there was peace betwixt Iabin the king of Aſor, and the houſe of Haber the Cineite. † Iahel therfore going forth to meete Siſara, ſaid to him: Come in to me my Lord, come in, feare no
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. Who being entred into her tabernacle, and couered of her with a cloke, † ſaid to her: Geue me, I beſeech thee, a little water, for I am very thirſtie. Who opened a bottle of milke, and gaue him to drinke, and couered him. † And Siſara ſaid to her: Stand before the doore of the tabernacle, and when any shal come asking thee, and ſaying: Is there any man here? Thou shalt ſay: There is none. † VVho is this woman ful of confidence, piercing the temples of the enimies head with a naile, but the faith of the Church deſtroying the diuels kingdomes with the croſſe of chriſt? S. Aug. li. 12.
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. 32. cont. Iauſt. Manich. Iabel alſo prefigured our B. Ladie who cruſhed the ſerpentes head. Iahel therfore the wife of Haber tooke a nayle of the tabernacle, taking with al a hammer alſo: and going in ſecretely, and with ſilence she put the naile vpon the temple of his head, and ſtriking it with the hammer, faſtened it into his braine euen to the ground: who ioyning deepe ſleepe and death together, faynted, and died. † And behold Barac folowing Siſara came: & Iahel going forth to meete him, ſaid to him: Come, and I wil thew thee the man whom thou ſeekeſt. Who when he was entered in vnto her, ſaw Siſara lying dead, and the nayle faſtened in his temples. † Therfore God that day humbled Iabin the king of Chanaan before the children of Iſrael: † which increaſed daily, and with ſtrong hand oppreſſed Iabin the king of Chanaan, til they deſtroyed him.
CHAP. V. The Canticle of Debbora and Barac geuing thankes after their victorie.
AND Debbora and Barac the ſonne of Abinoem ſang in that day, ſaying:
† You that of Iſrael haue voluntarily offered your liues to peril, The greater bleſſe the leſſe by imparting ſpiritual benefites, ſo God, and ſuperiors bleſſe their ſubiectes. Men bleſſe God, & the leſſe their betters, by geuing thankes, and prayſes. bleſſe our Lord.
† Heare you kinges, and geue eare ye princes: I am, She inculcateth that ſhe muſt ſo much more praiſe God for this victorie, becauſe he forſhewed it by her, & by her directed the general captaine Barac, leſt it might be aſcribed either to wiſdome or valure of anie man. I am ſhe, that wil ſing to our Lord, I wil chaunte to our Lord the God of Iſrael.
† Lord when thou wentſt out of Seir, and didſt paſſe by the countries of Edom, the earth was moued, & the heauens and cloudes diſtilled waters.
† The mountaines melted before the face of our Lord, and Sinai before the face of our Lord God of Iſrael.
† In the daies of Samgar the ſonne of Anath, in the daies of Iahel the pathes reſted: and they that went by them, walked by by waies.
The valiantes in Iſrael ceaſed, and reſted: vntil Debbora aroſe, a mother roſe in Iſrael.
Our Lord choſe new warres, and the gates of the enemies him ſelfe ſubuerted: ſhield and ſpeare if there appeared among fourtie thouſand of Iſrael.
† My hart loueth the princes of Iſrael: you that of your owne good wil offered your ſelues to danger, bleſſe our Lord.
† You that ride vpon your Thoſe that ſubdew their bodies to the ſpirite ride vpon fayre aſſes Origen, hom. 6. in c. 5. Iudic.
faire aſſes, and ſitte in iudgement, and walke in the way, ſpeake.
† Where the chariottes were frushed together, and the armie of the enemie was ſuffocated, there let the iuſtices of our Lord be told, and his clemencie toward the valiantes of Iſrael: then did the people of our Lord goe downe to the gates, and obteyned the principalitie.
† Ariſe, ariſe Debbora, ariſe, ariſe, and ſpeake a canticle: Ariſe Barac, and apprehend thy captiues thou ſonne of Abinoem.
The remnant of the people is ſaued, our Lord hath fought in the valiantes.
Out from Ephraim he deſtroyed them into Amalec, and after him out from Beniamin into thy peoples O Amalec: Out from Machir there deſcended princes, and our from Zabulon they that led the armie to fight.
† The captaines of Iſſachar were with Debbora, and folowed the ſteppes of Barac, who as it were into a headlong and bottomeles pitte gaue him ſelf to danger: Ruben being diuided againſt it ſelf, there was found contention of couragious perſons.
Why dwelleſt thou betwen the two boundes, that thou mayeſt heare the whiſtlinges of the flockes? Ruben being
diuided againſt it ſelf, there was found contention of couragious men.
† Galaad reſted beyond Iordan, and Dan gaue him ſelf to ſhippes: Aſer dwelt in the ſea shore, and abode in hauens.
† But Zabulon and Nepthali offered their liues to death in their countrie of Merome.
† The kinges came and fought, the kinges of Chanaan fought in Thanac beſides the waters of Mageddo, and yet going a praying they tooke nothing.
† From heauen they fought againſt them: the ſtarres remayning in their order and courſe, fought againſt Siſara.
† The torrent of Ciſon drew their carcaſſes, the torrent of Cadumim, the torrent of Ciſon: my ſoule tread downe the ſtrong ones.
† The hoofes of the horſes fel of, the ſtrongeſt of the enemies fleeing violently, and falling downe headlong.
† Curſe ye the land of Meroz, ſaid the Angel of our Lord: Curſe the inhabitantes therof, becauſe they came not to help our Lord, to aide his moſt mightie ones.
† Iahel the figure was bleſſed amongſt wemen: much more the moſt holie virgin mother of God is bleſſed aboue alwemen. Bleſſed among wemen be Iahel the wife of Haber the Cineite, and bleſſed be she in her tabernacle.
† To him that asked water she gaue milke, and in the phial of princes she offered butter.
† Her left hand she put to the maile, and her right hand to the ſmithes hammer, and ſtroke Siſara, ſeeking in his head a place for the wound, and piercing valiantly through his temple.
† Betwen her feete he fel: he failed, and died: he was rowled before her feete, and he lay without life and miſerable.
† Looking through a window, his mother howled: & she ſpake out of a higher chamber: Why lingereth his chariote to come backe? Wherfore are the feete of his waggans ſlow?
† One wiſer then the reſt of his wiues, anſwered theſe wordes to her mother in law:
† Peraduenture now he diuideth the ſpoyles, and the fayreſt of the wemen is choſen for him: garmentes of ſundrie colours are deliuered to Siſara for a praye, and diuerſe furniture is laid together to adorne the neckes.
† So perish al thine enemies O Lord: but they that loue thee, as the Sunne shineth in his ryſing, ſo let them glitter.
† And the Land reſted for fourtie yeares.
CHAP.
CHAP. VI. The people falling againe to ſinne, are oppreſsed by the Madianites. 12. An Angel appearing to Gedeon, ſendeth him to deliuer Iſrael, 17. confirming his miſsion by miracle. 25. So he firſt deſtroyeth Baals altar. 34. then gathereth an armie againſt Idolaters. 36. and is aſsured againe of Gods protection by two miracles in a fleec
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of woolle.
AND the children of Iſrael did euil in the ſight of our Lord: who deliuered them into the hand of Madian ſeuen yeares, † & they were ſore oppreſſed of them. And they made them ſelues dennes and caues in the mountaines, and very wel fenſed places to reſiſt. † And when Iſrael had ſowen, Madian came vp and Amalec, and the reſt of the Eaſt nations: † and pitching their tentes by them waſted al thinges as they were in the blade vnto the entring of Gaza: and they left nothing at al in Iſrael that perteyned to mans life, not ſheepe, not oxen, not aſſes. † For they and al their flockes came with their tabernacles, and like vnto locuſtes filled al places, an inumerable multitude of men, and of camels, waſting whatſoeuer they touched. † And Iſrael was ſore humbled in the ſight of Madian. † And he cried to our Lord deſiring helpe againſt the Madianites. † who ſent vnto them
S. Auguſtin (q 31. in Iudic.) ſuppoſeth that this meſſenger ſent from God called a man & a prophete (for the forme, wherin he appeared) was the ſame Angel which ſate vnder the oke and ſent Gedeon to deliuer Iſrael. v. 11. 12. &c. a man that was a prophet, and he ſpake: Thus ſayeth our Lord the God of Iſrael: I made you to come vp out of Aegypt, and brought you out of the houſe of ſeruitude, † and deliuered you out of the handes of the Aegyptians, and of al the enemies, that afflicted you: and I caſt them out at your entring, and deliuered you their Land. † And I ſaid▪ I the Lord your God, feare not the goddes of the Amorrheites, in whoſe land you dwel. And you would not heare my voice. † And an Angel of our lord came, and ſate vnder an oke, that was in Ephra, and perteyned to Ioas the father of the familie of Ezri. And when Gedeon his ſonne did thresh and purge wheate in a winepreſſe, to flee Madian, † the Angel of our Lord appeared to him, and ſaid: Our Lord be with thee ô moſt valiant of men. † And Gedeon ſaid to him: I beſech thee my Lord, if our Lord be with vs, why hane theſe euils apprehended vs? where are his meruelous workes, which our fathers haue told vs, and ſaid: Out of Aegypt did our Lord bring vs? but now our Lord hath forſaken vs, and deliuered vs into the hande of Madian. † And our Lord looked
to ward him, and ſaid: Goe in this thy ſtrength, and thou shalt deliuer Iſrael out of the hand of Madian: know that I haue ſent thee. † Who anſwering ſaid: I beſech thee, my Lord, wherein ſhal I deliuer Iſrael? behold my familie is the meaneſt in Manaſſes, and I the leaſt in my fathers houſe. † And our Lord ſaid to him: I wil be with thee: and thou ſhalt ſtrike Madian as it were one man. † And he ſaid: If I haue found, quoth he, grace before thee, geue me a ſigne that it is thou which ſpeakeſt to me. † Neither depart thou hence, til I returne to thee, bringing a ſacrifice, and offering He meant not to offer ſacrifice to the Angel, but that either the Angel, or himſelfe in preſence of the Angel, ſhould offer it to God and ſo in dede the Angel partly directed him what to do, partly executed the office himſelfe, by touching the oblation with his rodde; and miraculouſly bringing fire to conſume the ſacrifice. to thee. Who anſwered: I wil tarie thy coming. † Gedeon therfore went in, and boyled a kidde, and of a buſhel of flowre baked vnleuened loaues: and putting the flesh in a basket, and the broth of the flesh into a potte, he caried al vnder the oke, and offered to him. † To whom the Angel of our Lord ſaid: Take the fleſh and the vnleuened loaues, and put them vpon that rocke, and powre out the broth theron. And when he had done, † the Angel of our Lord ſtretched forth the tippe of the rodde, which he held in his hand, and touched the flesh and the vnleuened loaues: and there aroſe a fyre from the rocke, and conſumed the flesh, and the leuened loaues: and the Angel of our Lord vaniſhed from his eies. † And Gedeon ſeeing that it was the Angel of our Lord, ſaid: Alas my Lord God: that I haue ſeene the Angel our Lord face to face. † And our Lord ſaid to him: Peace be with thee: feare not, thou ſhalt not die. † And Gedeon built there An altar for a monument, not for ſacrifice. an altar to our Lord, and called it, our Lords peace, vntil this preſent day. And when he was yet in Ephra, which is of the familie of Ezri, † that night our Lord ſaid to him: Take a bullocke of thy fathers, and an other bullocke of ſeuen yeares, and thou ſhalt deſtroy the altar of Baal, which is thy fathers: and cut downe the groue, that is about the altar: † and thou ſhalt build an altar to the Lord thy God in the toppe of this rocke, whereupon thou didſt lay the ſacrifice before: and thou ſhalt take the ſecond bullocke, and ſhalt offer an holocauſte vpon a pile of the wood, which thou ſhalt
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nt downe out of the groue. † Gedeon therfore taking to him ten men of his ſeruantes, did as our Lord had commanded him. But fearing his fathers houſe, and the men of that citie, he would not doe it by day, but accompliſhed al thinges by night. † And when the men of that towne were
riſen in the morning, they ſaw the altar of Baal deſtroyed, and the groue cut downe, and the other bullocke laid vpon the altar, which then was built, † They ſaid one to an other: who hath done this? And when they inquired for the author of the fact, it was ſaid: Gedeon the ſonne of Ioas did al theſe thinges. † And they ſaid to Ioas: Bring forth thy ſonne hither, that he may die: becauſe he hath deſtroyed the altar of Baal, and hath cut downe his groue. † To whom he anſwered: Why are you reuengers of Baal, that you fight for him? he that is his aduerſarie, let him die before to morrow light appeare: if he be God, reuenge he him ſelf, on him that hath rayſed his altar. † From that day Gedeon was called The ſtrength of Baal, or ſtronger then Baal. Ierobaal, becauſe Ioas had ſaid: Let Baal reuenge him ſelf on him, that hath rayſed his altar. † Therefore al Madian, and Amalec, and the eaſt peoples were gathered together, and paſſing ouer Iordan, camped in the vaile Iezrael. † But the ſpirit of our Lord reueſted Gedeon, who ſounding with a trumpet called together the houſe of Abiezer, to folow him. † And he ſent meſſengers into al Manaſſes, which it ſelfe alſo did folow him: and other meſſengers into Aſer and Zabulon and Nepthali, which mette him. † And Gedeon ſaid to God: If thou ſaue Iſrael by my hand, as thou haſt ſpoken, † I wil putte this fleece of wool on the floore: if there ſhal be Dew firſt in the fleece and after on the ground ſignified grace and true religion firſt in one people, after in al nations. Sainct Amb. Ser. 13. de Natal Dom. Venr. Beda. qq) in Iudic. c. 4. Alſo Chriſts Incarnation without detriment of his mothers virginitie, of whoſe grace al are repleniſhed S. Bernard. ho. 2. in Miſſus eſt.
dew in the fleece onlie, and on al the ground drienes, I shal know that by my hand, as thou haſt ſpoken, thou wilt deliuer Iſrael. † And it came ſo to paſſe. And ryſing in the night wringing the fleece, he filled a veſſel with the dew. † And he ſaid againe to God: Let not thy furie be angry againſt me if I tempt once againe, ſeeking a ſigne in the fleece. I deſire that the fleece onlie may be drie, and al the ground wette with dew. † And God did that night as he had requeſted: and there was drienes in the fleece onlie, and dew on al the ground.
CHAP. VII. Gedeon marching with thirtie two thouſand men, al that are fearful, and that drinke water kneeling are dimiſsed, & onlie three hundred that drinke litle remaine, 9 By a Madianites dreame Gedeonis encouraged. 16 By a ſtratageme the enemie is frihgted & ouerthrowne. 24. The Ephraites kil Oreb and Zeb.
THERFORE, Ierobaal, which is alſo Gedeon, ryſing in the night, and al the people with him, came to the fountaine that is called Harad▪ and the campe of Madian was
in the valley on the North ſide of the high hil. † And our Lord ſaid to Gedeon: There is much people with thee, neither ſhal Madian be deliuered into their hand: leſt Iſrael glorie againſt me, and ſay: By myne owne force I am deliuered. † Speake to the people, and proclame in al their hearing: He that is fearful and timorous, let him returne. And they departed from mount Galaad, and there returned two and twentie thouſand men, and onlie ten thouſand remained. † And our Lord ſaid to Gedeon: Yet there is a great multitude, leade them to the waters, and there I wil proue them: and of whom I shal tel thee that he goe with thee, let him goe: whom I shal forbid to goe, let him returne. † And when the people were come downe to the waters, our Lord ſaid to Gedeon: They that ſhal lappe the water with their tongues, as dogges are wont to lappe, thou ſhalt ſeparate them apart: but they that ſhal drinke bowing downe their knees, ſhal be on the other part. † The number therfore of them that had lapped watter, their hand caſting it to their mouth, was three hundred men: and al the reſt of the multitude had drunck kneeling. † And our Lord ſaid to Gedeon: In the three hundred men, that lapped water, I wil deliuer you, and geue Madian in thy hand: but let al the reſt of the multitude returne into their place. † Taking therfore victuals and trumpettes according to the number, al the reſt of the multitude he commanded to depart to their tabernacles: and him ſelfe with the three hundred gaue him ſelfe to the battel. And the campe of Madian was beneath in the valley. † The ſame night our Lord ſaid to him: Ariſe, and goe downe into the campe: becauſe I haue deliuered them into thy hand. † But if thou be afraid to goe alone, let Phara thy ſeruant goe downe with thee. † And when thou shalt heare what they ſpeake, then shal thy handes be ſtrengthned, and thou shalt goe downe more ſecure to the enemies campe. He therfore went downe and Phara his ſeruant into part of the campe, where the watch was of men in armes. † But Madian and Amalec, and al the Eaſt peoples lay ſcattered in the valley, as a multitude of locuſtes▪ their camels alſo were innumerable, as the ſand that lieth in the ſea shore. † And when Gedeon was come, one told his neighbour Obſeruation of dreames is generally forbid. Leuit. 19. v. 26. Deut. 18 v. 10. yet here, and in other places, it is euident, God would haue ſome obſerued. See Annot. Gen. 40. a dreame: & in this manner he reported that which he had ſeene: I
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aw a dreame, & there ſemed to me as it were a harth loafe of barlie to roll, & to come
into the campe of Madian: and when it was come to the tabernacle, it ſtroke it, and ouerthrew it, and beate it al flatte with the earth. † He to whom he ſpake, anſwered: This is no other thing, but the ſword of Gedeon the ſonne of Ioas the man of Iſrael. For the Lord hath deliuered Madian into his handes, and al their campe. † And when Gedeon had heard the dreame, and the interpretation therof, he adored: and turned to the campe of Iſrael, and ſaid: Ariſe ye, for our Lord hath deliuered the campe of Madian into our handes. † And he diuided the three hundred men into three partes, and gaue them trumpettes in their handes, and Theſe thinges were ridiculous (ſaieth venerab. Beda c. 5. qq▪ in Iudic.) if they had not bene terrible to the enemies. emptie pitchers, and lampes in the middes of their pitchers. † And he ſaid to them: What you shal ſee me doe, that doe ye: I wil enter into part of the campe, and that which I shal doe folow you. † When the trumpet shal ſound in my hand, doe you alſo ſound and crie together round about the campe: To our Lord It is no derogation to God, that honour is alſo geuen to his ſeruantes. and to Gedeon. † And Gedeon went in, and the three hundred that were with him, into part of the campe, the watch of midnight beginning, and rayſing vp the watch men they began to ſound with their Trumpetes ſignified preachers of Chriſt, pitchers the bodies of Martyres, & lampes their vertues and miracles. Vener. Beda. qq. in Iudic. c. 5. trumpettes, and to clappe the pitchers one againſt an other. † And when they ſounded in three places round about the campe, and had broken the pitchers, they held the lampes in the left handes, and with the right they ſounded the trumpettes, and cried: The ſword of our Lord and of Gedeon: † ſtanding euerie one in his place round about the enemies campe. Therfore the whole campe was trubled, and crying out and howling they fled: † and the three hundred men neuertheles perſiſted ſounding with the trumpettes. And our Lord ſent in the ſword in al the campe, and they murdered one an other, † fleeing as farre as Bethſetta, and the brinke of Abelmehula in Tebbath. But the men of Iſrael of Nephthali, and Aſer shoutting together, and al Manaſſes purſewed Madian. † And Gedeon ſent meſſengers into al mount Ephraim, ſaying: Come downe to meete Madian, and take the waters before them to Bethbera and Iordan. And al Ephraim shouted, and tooke the waters before them and Iordan vnto Bethbera. † And two men that were apprehended of Madian, Oreb, and Zeb: Oreb he ſlew in the Rocke of Oreb, Zeb
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n the Preſſe of Zeb. And they purſewed Madian, carying the heades of Oreb and Zeb to Gedeon beyond the ſtreames of Iordan.
CHAP. VIII. The Ephr
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imites quareling becauſe they were not called to the Warres, are pacified by Gedeon. 4. The men of Soccoth and Phanuil denying victuals for the campe, Gedeon (in the meane time (10.) ouerthrowing the enemie) 15. reuengeth their reprochful contempt. 18. killeth Sebee and Salmana. 22. refuſeth dominion, 24. but receiueth as a gift, the Iewels taken in the praye. 27. maketh therof an Ephod, which turneth to the ruine of his familie, 30. Hauing ſeuentie ſonnes by his wiues, and one by a concubine, dieth in good old age. 33. and the people fal againe to idolatrie.
AND the men of Ephraim ſaid to him: What is this that thou didſt meane to doe, that thou wouldeſt not cal vs when thou didſt goe to fight againſt Madian? chyding bitterly and almoſt offering violence. † To whom he anſwered:
A ſoft anſwer breaketh anger: hard ſpeach ſtirreth vp furie Prou. 15. What could I haue done like to that, which you haue done. Is not the cluſter of Ephraim better then the vintages of Abiezer? † Into your handes hath our Lord deliuered the princes of Madian, Oreb and Zeb, what could I haue done the like as you haue done? Which when he had ſpoken, their ſpirit reſted, wherwith they did ſwel againſt him. † And when Gedeon was come to Iordan, he paſſed ouer it with the three hundred men, that were with him: and for wearines, they could not purſew them that fled. † And he ſaid to the men of Soccoth: Geue, I beſeech you, bread to the people, that is with me, becauſe they are verie faint: that we may purſew Zebee, and Salmana the kinges of Madian. † The princes of Soccoth anſwered: Peraduenture the palmes of the handes of Zebee and Salmana are in thy hand, & therfore thou requireſt that we geue bread to thy armie. † To whom he ſaid: When our Lord therfore shal haue deliuered Zebee and Salmana into my handes, I wil teare your flesh with the thornes, and briers of the deſert. † And going vp from thence, he came into Phanuel: and he ſpake to the men of that place the like thinges. To whom they alſo anſwered, as the men of Soccoth had anſwered. † He ſaid therfore to them alſo: When I shal be returned conquerour in peace, I wil deſtroy this towre. † But Zebee and Salmana reſted with al their armie. For fiftene thouſand men were remayning of al the troupes of the Eaſt peoples, an hundred and twentie thouſand fighting men and thoſe that drew ſword, being ſlayne. † And Gedeon going vp by the way of them,
that dwelt in tabernacles, on the Eaſt ſide of Nobe, and Iegbaa, ſtroke the campe of the enemies, which were ſecure, and ſuſpected no miſchance. † And Zebee and Salmana fled, whom Gedeon purſewing apprehended, al their hoſte being put out of aray. † And returning from the battel before ſunne ryſing, † he tooke a boy of the men of Soccoth: and he asked him the names of the princes and ancientes of Soccoth, and he deſcribed ſeuentie ſeuen men. † And he came to Soccoth, and ſaid to them: Behold Zebee, and Salmana concerning whom you vpbraided me, ſaying: Peraduenture the handes of Zebee and Salmana are in thy handes, and therfore thou deſireſt that we geue bread to the men that bewearie, and are fainte. † He tooke therfore the ancientes of the citie, and thornes and briers of the deſert, and tore them with the ſame, and cut the men of Soccoth into pieces. † The tower alſo of Phanuel he ouerthrew, killing the inhabitantes of the citie. † And he ſaid to Zebee and Salmana: What manner of men were they, whom you ſlew in Thabor? Who anſwared: Like vnto thee, and one of them as it were the ſonne of a king. † To whom he anſwered: They were my brethren, the ſonnes of my mother. Our Lord liueth, that if you had ſaued them, Zebee and Salmana were not of anie of the ſeuen nations, whom God commanded to deſtroy and therfore Gedeon might haue ſpared their liues, if he would. I would not kil you. † And he ſaid to Iether his eldeſt ſonne: Ariſe, and kil them. Who drew not out his ſword: for he was afraid, becauſe he was yet a boy. † And Zebee and Salmana ſaid: Doe thou riſe, and runne vpon vs: becauſe according to his age is the ſtrength of a man. Gedeon roſe vp, and ſlew Zebee and Salmana: and he tooke the ornamentes and boſſes, wherwith the neckes of kinges camels are wont to be adorned. † And al the men of Iſrael ſaid to Gedeon: Kinges may do ante thing not contrarie to the law: but Iudges & Dukes may onlie do according to the law. See. 1. Reg. 8. Rule thou ouer vs, and thy ſonne, and thy ſonnes ſonne: becauſe thou haſt deliuered vs from the hand of Madian. † To whom he ſaid: I wil not rule ouer you, neither shal my ſonne rule ouer you, but our Lord shal rule ouer you. † And he ſaid to them: One petition I requeſt of you: Geue me the earlettes of your praye. For the Iſmalites were accuſtomed to haue golden earlettes. † Who anſwered: we wil geue them moſt willingly. And ſpreading a mantel on the ground, they caſt on it the earlettes of the praye: † and the weight of the earlettes that he deſired, was a thouſand fiue hundred ſicles of gold, beſides the ornamentes, and iewels, and purple veſture, which the kinges of Madian were
wont to vſe, and beſides the golden chaines of the camels, † And Gedeon made therof an Ephod, and put it in his citie Ephra. And al Iſrael did fornicate in it, and it became a ruine to Gedeon and to al his houſe. † But Madian was humbled before the children of Iſrael, neither could they any more lift vp their neckes: but the land reſted for fourtie yeares, wherin Gedeon ruled. † Ierobaal therfore the ſonne of Ioas went, and dwelt in his owne houſe: † and he had ſeuentie ſonnes, which came out of his thigh, becauſe he had manie wiues. † And his His handmaide o
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ſeruant not a harlotte: to wit, ſuch a one as had not the priuiledge of a wife. as Gen. 25. v. 6. concubine, which he had in Sichem, bare him a ſonne named Abimelec. † And Gedeon the ſonne of Ioas died in a good old age, & was buried in the ſepulchre of his father in Ephra of the familie of Ezri. † But after that Gedeon was dead, the children of Iſrael were auerted, and did fornicate with Baalim. And they made a couenant with Baal, that he should be their God: † neither did they remember our Lord their God, which deliuered them out of the handes of al their enemies round about: † neither did they mercie with the houſe of Ierobaal Gedeon, according to al the benefites that he had done to Iſrael.
CHAP. IX. Abimelech Gedeons concubins ſonne killeth his brethren, 7. onlie the yongeſt eſcapeth, & by aparable expoſtulateth the iniurie donne to his fathers houſe. 23. Shortly the Sichemites deteſt Abimelech. 26. Ga
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l conſpireth againſt him, but is ouercome. 50. Finally Abimalech is wounded to death by a woman.
AND This ſonne of Gedeon by his ſeruant prefigured Antichriſt who wil perſecute the Church and reigne for a while: but in the end ſhal be deſtroyed. S. Beda c. 6. qq in Iudic.
Abimelech the ſonne of Ierobaal went into Sichem to his mothers brethren and ſpake to them, and to al the kinred of the houſe of his mothers father, ſaying: † Speake to al the men of Sichem: whether is better for you, that ſeuentie men haue dominion ouer you al the ſonnes of Ierobaal, or that one man haue dominion ouer you? and withal conſider that I am your bone, and your fleſh. † And his mothers brethren ſpake of him to al the men of Sichem, al theſe wordes, and inclined their hartes after Abimelech, ſaying: He is our brother. † And they gaue him ſeuentie weight of ſiluer out of the temple of Baalberit. Who hyred therewith vnto him ſelf needie men and vagaboundes, and they folowed him. † And he came into his fathers houſe in Ephra, and murdered his brethren the ſonnes of Ierobaal
ſeuentie men, vpon one ſtone: and there remayned Ioatham the youngeſt ſonne of Ierobaal, and was hidde. † And al the men of Sichem aſſembled together al the families of the citie of Mello: and they went & made Abimelech king, beſide the oke, that ſtood in Sichem. † Which being told to Ioatham, he went,True paſtores in the time of Antichriſt wil ſtill auouch the truth and the right of the Church. and ſtoode in the toppe of mount Garizim: and lifting vp his voice, he cried, and ſaid: Heare me ye men of Sichem, ſo as God may heare you. † “The trees went to anointe a king ouer them: and they ſaid to the Oyle ſpiritually ſignifieth the grace of the Holie Ghoſt, making peace of conſcience in mens ſoules towardes God. oliue tree: Reigne ouer vs. † Which anſwered: Can I forſake my fatnes, which both goddes do vſe, and men, and come to be promoted among the trees? † And the trees ſaid to the
The ſwetnes of Gods law producing good workes. figge tree: Come, and take the kingdome ouer vs. † Which anſwered them: Can I forſake my ſweetenes, and my moſt ſweete fruites, and go to be promoted among the other trees? † And the trees ſpake to the Contemtible in outward ſhew, but bringing forth liquour of meruelous force; which ſorte of workes God is moſt delighted withal: and men moſt admire. Pſal. 85 vine: Come, and reigne ouer vs. † Which anſwered them: Can I forſake my wine, that chereth God and men, & be promoted among the other trees? † And the trees ſaid to The rhamnus ſignifieth baſe and ambicious men. the brierre bramble
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rthiſtle. rhamnus: Come, and reigne ouer vs. † Who anſwered them: If in deede you make me your king, Come, and reſt vnder my ſhadow: but if you meane it not, let there fyre iſſue forth of the rhamnus, and deuoure the ceders of Libanus. † Now therfore, if you haue wel, and without ſinne appointed Abimelech king ouer you, and haue dealt wel with Ierobaal, and with his houſe, and haue requitted him the like for his benefites, who fought for you, † and put his life in dangers, that he might deliuer you from the hand of Madian, † who now are riſen againſt my fathers houſe, and haue killed his ſonnes ſeuentie men vpon one ſtone, and haue made Abimelech the ſonnè of his handmaide king ouer the inhabitantes of Sichem, becauſe he is your brother. † If therfore you haue dealt wel, and without fault with Ierobaal, and his houſe, reioyſe this day in Abimelech, and reioyſe he in you. † But if vniuſtly: let there fyre iſſue forth from him, and conſume the inhabitantes of Sichem, and towne of Mello: and let there fire goe forth from the men of Sichem, and from the towne of Mello, and deuoure Abimelech. † Which thinges when he had ſaid, he fled, and went into Bera: and dwelt there for feare of Abimelech his brother. † Abimelech therfore reigned ouet Iſrael three yeares. † And our Lord ſent God doth ſuggeſt only good cogitations▪ as remo
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e of conſcience in the ſeche
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tes, for their ingratitude towardes Gedeon and for ſo wicked and cruel a murder of his ſonnes▪ wherupon they begāne to deteſt Abimelec and, ſo hatred grew betwen him & them, which is a moſt euil ſpirite▪ but their former ſinne, not God, was the cauſe therof. S. Aug. q. 45. in Iudic.
a verie euil ſpirit betwen
Abimelech and the inhabitantes of Sichem: Who began to deteſt him, † and to lay the wickednes of the murdering of the ſeuentie ſonnes of Ierobaal, and the ſheading of their bloud vpon Abimelech their brother, and vpon the reſt of the princes of the Sichimites, that had holpen him. † And they ſette an ambuſhment againſt him on the toppe of the mountaines: and whiles they taryed for his coming, they committed robberies, taking prayes of them that paſſed by: and it was told Abimelech. † And Gaal the ſonne of Obed came with his brethen, and paſſed into Sichem. At whoſe coming the inhabitantes of Sichem taking courage, † iſſued forth into the fieldes, waſting the vineyardes, and treading the grapes: and gathering companies of muſicions went into the temple of their god, and in their bankettes and cuppes curſed Abimelech, † Gaal the ſonne of Obed crying: Who is Abimelech, and what is Sichem, that we ſhould ſerue him? Is he not the ſonne of Ierobaal, and hath made Zebul his ſeruant prince ouer the men of Empor the father of Sichem? Why then shal we ſerue him? † would God that ſome man would geue this people vnder my hand, that I might take Abimelech out of the way. And ſome ſaid to Abimelech: Gather together a multitude of an armie, and come. † For Zebul the prince of the citie, hearing the wordes of Gaal the ſonne of Obed, was very wrath, † and ſent meſſengers ſecretely to Abimelech, ſaying: Behold, Gaal the ſonne of Obed is come into Sichem with his brethren, and rayſeth the citie againſt thee † Ariſe therfore in the night with the people, that is with thee, and lie hidde in the field: † and betimes in the morning at ſunne ryſing, ſette vpon the citie. And when he iſſueth forth againſt thee with his people, do to him what thou ſhalt be able. † Abimelech therfore aroſe with al his armie in the night, and laide ambuſhementes nere to Sichem in foure places. † And Gaal the ſonne of Obed went forth, & ſtoode in the entrance of the gate of the citie. And Abimelech roſe, and al his armie with him from the place of the ambuſhmentes. † And when Gaal had ſeene the people, he ſaid to Zebul: Behold a multitude cometh downe from the mountaines. To whom he anſwered: Thou ſeeſt the ſhadowes of the mountaines as it were heades of men, and with this errour thou art deceiued. † Againe Gaal ſaid: Behold there cometh downe people from the nauel of the land, and one trouppe cometh by the way,
that looketh to the oke. † To whom Zebul ſaid: Where is now thy mouth, wherwith thou didſt ſpeake? Who is Abimelech that we ſhould ſerue him? Is not this the people, which thou didſt deſpiſe? Goe forth, and fight againſt him. † Gaal therfore went, the people of the Sichimites looking on, and fought againſt Abimelech, † who purſewed him fleeing, and driue him into the citie: and there were ſlaine of his part manie, vnto the gate of the citie: † and Abimelech ſate in Ruma: but Zebul expelled Gaal, and his companions out of the citie, neither did he ſuffer them to abide in it. † Therfore the day folowing the people went forth into the field. Which being told to Abimelech, † he tooke his armie, and diuided it into three troupes, ſetting ambuſhmentes in the fieldes. And ſeeing that the people came out of the citie, he aroſe, & ſet vpon them † with his owne troupe, oppugning and beſieging the citie: and two troupes ſcattered through the field purſewed the aduerſaries. † Moreouer Abimelech al that day oppugned the citie: which he tooke, & killed the inhabitantes therof, and deſtroyed it, ſo that he For more reuenge he ſowed the citie with ſalte, which maketh ground barren, Theod. q. 17. in lib. Iudie.
ſowed ſalt in it. † Which when they had heard that dwelt in the towre of Sichem, they entered into the temple of their god Berith, where they had made a couenant with him, and therof the place had taken his name, which was exceding wel fenſed. † Abimelech alſo hearing that the men of the towre of Sichem were gathered together, † he went vp into mount Selmon with al his people: and taking an axe, he cut of the bough of a tree, and laying it on his ſhoulder & carying it, he ſaid to his companions: That which you ſee me do, doe ye out of hand. † They therfore cutting of boughes from the trees, euerie man as faſt as he could, folowed their captaine. Who compaſſing the forte burnt it: and ſo it came to paſſe, that with the ſmoke and the fyre a thouſand perſons were ſlaine, men and wemen together, of the inhabitantes of the towre of Sichem. † And Abimelech departing thence came to the towne of Thebes, which compaſſing he beſieged with his armie. † And there was in the middes of the citie an high towre, to the which were fled both men and wemen together, and al the princes of the citie, the gate being ſhut very ſtrongly, and they ſtanding vpon the batlementes of the towre by the bulwarkes. † And Abimelech coming nere the towre, fought manfully:
and approching to the doore, endeuoured to put fire vnder it: † and behold one woman caſting from aboue a peece of a milſtone, Euels ſhal betide the vniuſt man to deſtruction. Pſal. 139. daſhed it againſt the head of Abimelech, and brake his brayne. † Who called by and by his eſquire, and ſaid to him: Draw out thy ſword, and ſtrike me: leſt perhaps it be ſaid that I was ſlaine of a woman. Who doing as he was commanded ſlew him. † And when he was dead, al that were with him of Iſrael, returned into their ſeates: † and God repayed the euil, that Abimelech had done againſt his father, killing his ſeuentie brethren. † The Sichemites were alſo rewarded for that which they had wrought, and the curſe of Ioatham the ſonne of Ierobaal came vpon them.
ANNOTATIONS. CHAP. IX.
8. The trees went to annoint a king.] According to the hiſtorie Ioatham GedeonsVngtatful people render iniuries for benefites. youngeſt ſonne, by a parable iuſtly expoſtulateth the iniurie donne by the Sichemites to his fathers houſe, in preferring a baſe bound womans ſonne, and cruelly murdering the reſt of his ſonnes: who with much trauel, and manie dangers of his owne life, had deliuered them from ſeruitude. But in the ſpiritual ſenſe, which (as the ancient fathers note) is chiefly intended, Idolaters and Heretikes are reproued, who rather accept of vniuſt vſu
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pe
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s, that wil ſerueInfidels promote wicked men to authoritie. their licentious appetites, and mantaine vice and wickednes, then to be ruled by iuſt and lawful Superiors, appointed by Gods ordinance, indued with grace of the Holie Ghoſt (ſignified by the oliue tree;) ſuch as bring forth wholſome ſwete vertues (ſignified by the ſigge tree;) and are repleniſhed with admirable fortitude (ſignified by the vine tree▪) and in their places ſet vp baſe, ambitious,Abimelech a figure of Antichriſt. crnel, and crabbed ſpirites, ſignified by the bramble, or brere. Thus Nemrod, Abimelech, Mahomet, and innumerable other tyrantes haue benne aduanced, & eſpecially Antichriſt shal be extolled aboue al that is called God, or is vvorshipped, and2. Theſſ. 2. ſhal moſt cruelly perſecute al Chatholiques, that wil not conforme them ſelues to his procedings. But in fine (as here is prefigured in Abimelech) ſire shal riſe againſt this bramble Antichriſt, and shal denoure him and al his together. S. Beda. 99. in lib. Iudic. c. 6.
CHAP. X. Thola ruleth in Iſrael twentie three yeares. 3. lair twentie two. 6. The people fal againe to idolatrie, are afflicted by the Philiſthimes, and Ammonites. 10. they▪ crie to God for helpe, who biddeth them cal for helpe to the goddes whom they haue ſerued. 16. but crying ſtil to God, and throwing away their idoles, he hath compaſsion of them.
AFTER Abimelech there aroſe Ruler in Iſrael Thola the ſonne of Phua the vncle of Abimelech, a man of Iſſachar, which dwelt in Samir of mount Ephraim: † and iudged
Iſrael three and twentie yeares, and died and was buried in Samir. † After him ſucceded Iair the Galaadite, who iudged Iſrael for two and twentie yeares, † hauing thirtie ſonnes ſitting vpon thirtie aſſe coltes, & princes of thirtie cities, which of his name were called Hauoth Iair, that is, the townes of Iair, vntil this preſent day in the Land of Galaad. † And Iair died; and was buried in the place, which is called Camon. † But the children of Iſrael ioyning new ſinnes to their old, did euil in the ſight of our Lord, & ſerued the Idols, Baalim and Aſtaroth, & the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philiſthimes: and they left our Lord, and did not ſerue him. † Againſt whom our Lord being wrath, deliuered them into the handes of the Philiſthijms and of the children of Ammon. † And they were afflicted, and ſore opreſſed for eightene yeares, al that dwelt beyond Iordan in the Land of the Amorrheite, which is in Galaad: † in ſo much, that the children of Ammon paſſing ouer Iordan, waſted Iudas and Beniamin and Ephraim: and Iſrael was afflicted exceedingly. † And crying to our Lord, they ſaid: We haue ſinned to thee, becauſe we haue forſaken our Lord God & haue ſerued Baalim. † To whom our Lord ſpake: Haue not the Aegyptians and the Ammorrheites, and the children of Ammon and the Philiſthijms, † the Sidonians alſo and Amalech and Chanaan oppreſſed you, & you cried to me, and I deliuered you out of their hand? † And yet you haue forſaken me, and haue worſhipped ſtrange goddes: therfore I wil not adde to deliuer you any more: † goe and inuocate the goddes which you haue choſen: let them deliuer you in the time of diſtreſſe. † And the children of Iſrael ſaid to our Lord: We haue ſinned, render to vs whatſoeuer pleaſeth thee: only now deliuer vs. † In ſaying which thinges, Not euerie one that ſayeth: Lord, Lord but he tha
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doth the wil of God, &c. Mat. 7. they threw away out of their coaſtes al the idols of ſtrange goddes, and ſerued our Lord God: who ſorowed for their miſeries. † Therfore the children of Ammon crying together pitcht their tentes in Galaad: againſt whom the children of Iſrael being aſſembled camped in Maſpha. † And the princes of Galaad ſaid euerie one to their neighbours: Who of vs shal firſt beginne to fight againſt the children of Ammon, ſhal be the duke of the people of Galaad.
CHAP. XI. Iephte reiected by his brethrens, is intreated by the ancientes of Galaad to returne and fight for them againſt the Ammonites. 12. with whom he firſt pleadeth the cauſe of Iſrael by iuſt reaſons, 26. and long preſcription. But they perſiſting obſtinate, he (30. inconſideratly vowing) 32. ouerthroweth them, 34. and ſacrificeth his onlie daughter.
THERE was at that time Iephte the Galaadite a moſt valiant man and a warrier, the ſonne of a woman that was The hebrew word Z
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nah ſignifieth alſo
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n
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n keeper.
an harlot, who was borne of Galaad. † And Galaad had a wife of whom he had ſonnes: who after they were growen, caſt out Iepthte, ſaying: Thou canſt not be heyre in the houſe of our father, becauſe thou art borne of an other mother. † Whom he fleeing and auoyding, dwelt in the Land of Tob: and there were gathered to him needie men, and theeui
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h, and folowed him as their prince. † In thoſe dayes the children of Ammon fought againſt Iſrael. † who preſſing ſore vpon them, the ancientes of Galaad went to take Iephte out of the Land of Tob to helpe them: † and they ſaied to him: Come and be our prince, and fight againſt the children of Ammon. † To whom he anſwered: Are not you they that hated me, and caſt me out of my fathers houſe, and now are come to me forced by neceſſitie. † And the princes of Galaad ſaid to Iephte: For this cauſe be we now If they had not concurred to his expulſion, it might haue ſufficed to haue ſent for him, but in this caſe the ancientes iudged it meete to goe in perſon, and to in treat him. So Chriſt was reiected by the Iewes, and returneth not to them til in the end of the world they ſhal ſeeke vnto him.
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. Aug. q. 49. in Iudic. poſt
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come to thee, that thou goe forth with vs, and fight againſt the children of Ammon, and be the captaine of al that dwell in Galaad. † Iephte alſo ſaid to them: If you be come to me ſincerly, that I ſhould fight for you againſt the children of Ammon, and if our Lord deliuer them into my handes, ſhal I be your prince? † Who anſwered him: Our Lord which heareth theſe thinges, him ſelfe is mediatour and witnes that we wil doe as we haue promiſed. † Iephte therfore went with the princes of Galaad, and al the people made him their prince. And Iephte ſpake al his wordes before our Lord in Maſpha. † And he ſent meſſengers to the king of the children of Ammon, which should ſay in his perſon: What is betwen me and thee, that thou art come againſt me, to waſt my Land? † To whom he anſwered: Becauſe Iſrael tooke my land, when he aſcended out of Aegypt, from the coaſts of Arnon vnto Iaboc and Iordan▪ now therfore with peace reſtore the ſame to me. † By whom Iephte againe ſent word, and commanded them that they should ſay
to the king of Ammon: † Thus ſayth Iephte: Iſrael did not take the Land of Moab, nor the Land of the children of Ammon: † but when they aſcended out of Aegypt, he walked through the deſert vnto the Readſea, and came into Cades. † And he ſent meſſengers to the king of Edom, ſaying: Suffer
Num. 20 me that I may paſſe through thy land. Who would not condeſcend to his requeſtes. He ſent alſo to the king of Moab, who alſo him ſelfe contemned to geue paſſage. He abode therfore in Cades, † and compaſſed the Land of Edom at the ſide, and the land of Moab: and came againſt the Eaſt quarter of the Land of Moab, and camped beyond Arnon: neither would he enter the boundes of Moab: for Arnon is the border of the Land of Moab. † Iſrael therfore ſent meſſengers to Sehon the king of the Ammorrhei
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es, who dwelt in Heſebon, and they ſaid to him▪ Suffer me to paſſe through thy land vnto the riuer. † Who alſo him ſelfe deſpiſing the wordes of Iſrael, ſuffered him not to paſſe through his borders: but gathering an infinite multitude went forth againſt him into Iaſa, and reſiſted ſtrongly. † And our Lord deliuered him into the handes of Iſrael with al his armie, and he ſtroke him, and poſſeſſed al the Land of the Ammorrheite the inhabiter of that countrie, † and al the coaſtes therof from Arnon vnto Iaboc, & from the wildernes vnto Iordan. † Our Lord therfore the God of Iſrael ſubuerted the Amorrheite, his people of Iſrael fighting againſt him, and wilt thou now poſſeſſe his land? † Are not thoſe thinges which In the opinion of infidels, it ſemed that they poſſeſſ
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d countries by the helpe of falſe goddes, and ſo they thought them ſelues to haue iuſt title. Much more iuſt is the title when God almighty geueth victorie of conqueſt. S. Aug. q. 48. in Iudie.
Chamos thy God poſſeſſed, dew to thee by right? But the thinges that our Lord God hath obteyned conquerour, shal come to our poſſeſſion: † vnleſſe perhaps thou be better then Balac the ſonne of Sephor the king of Moab: or canſt shew, that he wrangled againſt Iſrael, and fought againſt him, † when he dwelt in Heſebon, and the litle to w
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es therof, and in Aroer, and the townes therof, or in al the cities nere Iordan, for He argueth vpon preſcription of 300. yeares being nere ſo much. for there wanted ſcarce thirtie: being from the conqueſt made by Moyſes (Num. 21.) til the time of Iephte about 270. yeares. three hundred yeares. Wherfore haue you ſo long attempted nothing for reclaime? † Therfore I doe not ſinne againſt thee, but thou doeſt euil againſt me, denouncing me vniuſt warres. Our Lord be iudge the arbiter of this day betwen Iſrael, and betwen the children of Ammon. † And the king of the children of Ammon would not harken to the wordes of Iephte, which he ſent him by the meſſengers. † Therfore the ſpirite of our Lord came vpon Iephte, and circuiting Galaad, and Manaſſes.
Maſpha alſo of Galaad, and thence paſſing to the children of Ammon, † he vowed a vow to our Lord, ſaying: If thou wil
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deliuer the children of Ammon into my handes, † This vow was vnlawful, for the law forbiddeth to offer man or woman in ſacrifice Exo. 34. v. 20. Deut. 12. v. 31. whoſoeuer ſhal firſt come forth out of the doores of my houſe, and shal meete me returning with peace from the children of Ammon, him wil I offer an holocauſte to our Lord. † And Iephte paſſed to the children of Ammon, to fight againſt them: whom our Lord deliuered into his handes. † and he ſtroke from Aroer til thou come to Mennith, twentie cities, and as farre as Abel, which is ſette with vineyardes, with a very great plague. and the children of Ammon were humbled by the children of Iſrael. † But Iephte returning into Maſpha to his houſe, his onlie begotten daughter mette him with tymbrels and daunces. for he had not other children. † Whom when he ſaw, he rent his gatmentes, and ſaid: Wo is me my daughter thou haſt deceiued me, and thy ſelf art deceiued: for I haue opened my mouth to our Lord, and I can doe no other thing. † To whom ſhe anſwered: My father, if thou haſt opened thy mouth to our Lord, do vnto me whatſoeuer thou haſt promiſed, the reuenge and victorie of thyne enemies being granted to thee. † And ſhe ſaid to her father: This only graunt me which I deſire: Suffer me that two monethes I may goe about the mountaines, and In the old teſtament mariage was ordinarily preferred before ſingle life but in the new, it is better to kepe virginity 1. Cor.
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. 38. bewayle my virginitie with my felowes. † To whom he anſwered: Goe. And he diſmiſſed her two monethes. And when she was gone with her felowes and companions, ſhe mourned her virginitie in the mountaines. † And the two monethes being expired, ſhe returned to her father, and he“ did to her as he had vowed, who knew not man. Thence forth a faſhion in Iſrael, and a cuſtome was kept: † that after the compaſſe of a yeare the daughters of Iſrael aſſemble together, and mourne the daughter of Iephte the Galaadite foure dayes.
ANNOTATIONS. CHAP. XI.
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9. Did to her as he had vovved▪
] VVhether Iephte did wel or no in ſacrificing his daughter, hauing vowed to offer in ſacrifice whoſoeuer (or whatſoeuer) ſhould firſt mete him returning with victorie, as it hapened ſhe did, is a great and hard queſtion, ſaieth S. Auguſtin (q. 49. in lib. Iudic) and not eaſily decided, the holieIephte offended in vowing vndiſcretly. But not in performing his vow as ancient fathers thinke more probable. ſcripture neither approuing nor reprouing his fact▪ Neuertheles by conference of other ſcriptures and diſcourſe of reaſon, he iudgeth it moſt probablo that
Iephte offended in vowing without ſpecial warrant from God, to ſacrifice, that which by the law was not ſacrificable; yet
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inned not in performing his vow, but rather pacified God therby, whoſe wil it ſemed to be, that for puniſhment of his ſinne he ſhould ſacrifice his daughter, becauſe by his diuine prouidence ſhe firſt mette him: and the omiſſion might rather haue benne for his natural loue towards his onlie childe, then for the vnlawfulnes of the ſacrifice: ſeing it once pleaſed God to command Abraham to immolate his ſonno Iſaac, though when it came to execution▪ he forbade the ſame, appointing an other hoſte in place of the childe, which here he did not. Neither was it iniurious to the daughter, ſeing ſhe, as al mankinde, muſt once die when God appointeth. Yea furtherS. Auguſtin. ſhe offered her ſelf freely (which ſemed to be by Gods inſtinct) willing her father to do to her whatſoeuer he had promiſed to God. This is the ſumme of S. Auguſtins large diſcourſe. Likewiſe S. Ambroſe (li. 3. de Officiis c. 12.) ſuppoſeth aſſuredly that this prince Iephte offended in vowing vn
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duiſedly, forS. Ambroſe. it alſo repented him, when his daughter firſt mette him: yet that with godlie feare and dreade he performed to his owne bitter paine that which he had promiſed: inſt
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ting an anniuerſarie lamentation of his daughter, for a warning to poſteri
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of more circumſpection in making vowes. S. Hierom alſo (li. 1. aduerſ. Io
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.) approueth their opinion that ſay: It was Gods ordinance IephteS. Hierom. ſhould ſe
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e the errour of his vnaduiſed vow, by the death of his daughter, for a document to others. The very ſame teacheth S. Chriſoſtom, (
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o. 14. ad pop. Antioch.) that God would haue this errour to be thus puniſhed, that othersS. Chryſoſtom. might be warned from vowing the like. S. Gregoire Naziazen (orat. de
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) preferring the martyrdome of the ſeuen brothers and their mother, befor this ſacrifice of Iephte as more aduiſed, and more honorable, yet condemnethS. Gregorie Nazianzen. not this, but recounteth it amongſt other commendable actes. Theodoret (q. 19. in Iudic.) and al the afore ſaid fathers do highly commend the daughtersTheodoret. promptnes in offering her ſelf to be ſacrificed, which either much extenuated he
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fathers fault, or wholly iuſtified his fact. Thus the ancient fathers moderate their cenſures. Yet a new gloſſer of the Engliſh Bible without ſcrupleBible
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603.
Proteſtants cenſure. ſayeth, that by his
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aſh vow, and vvicked performance his victorie vvas defaced; and againe, that he was ouercome vvith blinde Zele, not conſidering whether the vow was lawful or no.
CHAP. XII. Ephraites riſing againſt Iephte, fourtie two thouſand of them are ſlaine. 8. Abeſan is Iudge. 11. After him Abialon 13. Then Abdon.
BVT behold in Ephraim there aroſe a ſedition. For they paſſing againſt the North, ſaid to Iephte: Going to fight againſt the children of Ammon, why wouldſt thou not cal vs, that we might goe with thee? Therfore we wil burne thy houſe. † To whom he anſwered: I and my people were at great ſtrife againſt the children of Ammon: and I called you, that you should ayde me, and you would not doe it. † Which I ſeeing That, is expoſe
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my ſelf to danger truſting to Gods helpe &
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owne handes, when others would not aſſiſt me. put my life in myne owne handes, and paſſed to the children of Ammon, and our Lord deliuered them into my handes. What haue I deſerued, that you riſe againſt me in battel. † Therfore al the men of Galaad being called to him,
he fought againſt Ephraim: and the men of Galaad ſtroke Ephraim, becauſe he had ſaid: Iephte being of Manaſſes tribe the Ephraites enuied his glorie and calumniouſly obiected that he and his followers were fugitiues ſo raiſed a tumulte to their owne
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e. Galaad is a fugitiue of Ephraim, and dwelleth in the middes of Ephraim and Manaſſes. † And the Galaadites tooke the fordes of Iordan, by the which Ephraim was to returne. And when there had come to the ſame one of the number of Ephraim, fleeing and had ſaid: I beſech you let me paſſe: The Galaadites ſaid to him: Art thou not an Ephraite? Who ſaying: I am not: † they asked him: Say then Schibboleth, which is interpreted an Eare of corne. Who anſwered, Sibboleth, not being able by the ſame letter to expreſſe, an eare of corne. And immediatly being apprehended they killed him in the very paſſage of Iordan. And there fel at that time of Ephraim two and fourtie thouſand. † Therfore Iephte the Galaadite iudged Iſrael ſix yeares: and he died, and was buried in his citie of Galaad. † After him Abeſan of Bethlehem iudged Iſrael: † who had thirtie ſonnes, and as manie daughters, which he ſending abrode, gaue to huſbandes, and tooke wiues for his ſonnes of the ſame number, bringing them into his houſe. Who iudged Iſrael ſeuen yeares: † and died and was buried in Bethlehem. † To whom ſucceeded Ahialon a Zabulonite: and he iudged Iſrael ten yeares: † and he died and was buried in Zabulon. † After him Abdon iudged Iſrael, the ſonne of Illel a Pharathonite: † who had fourtie ſonnes, and of them thirtie nephewes, mounting vpon ſeuentie aſſe coltes, and he iudged Iſrael eight yeares: † and he died, and was buried in Pharathon of the Land of Ephraim, in the mount of Amalec.
CHAP. XIII. The people fal againe to idolatrie and are afflicted by the Philisthims. 3. An Angel fortelleth Manue his wife, that she shal haue a ſonne, and that he shal be a Nazareite from his birth. 11. confirmeth the ſame to Manue. 16. They offer ſacrifice to God. 24. The childe is borne, called Samſon, and bleſſed of God.
AND againe the children of Iſrael did euil in the ſight of our Lord: who deliuered them into the handes of the Philiſthimes fourtie yeares. † And there was a certaine man of Saraa, and of the ſtocke of Dan, named Manue, hauing a wife barren, † To whom an Angel of our Lord appeared, and ſaid to her: Thou art barren and without children: but thou ſhalt conceiue & beare a ſonne: † beware therfore that
thou Abſtinence not only from thinges vncleane by the law but alſo from wine and ſider was a preparation to the childe, who ſhould abſtaine from them al his life. drinke not wine & ſicer, nor eate any vncleane thing: † becauſe thou ſhalt conceiue and beare a ſonne, whoſe head the raſer ſhal not touch: for he ſhal be a Nazareite of God, Other Nazerites obſerued a preſcripte rule of abſtinence for a time only Num. 6. but Samſon al his life; as a more perfect figure of Chriſt. from his infancie, and from his mothers wombe, and he ſhal beginne to deliuer Iſrael from the handes of the Philiſtijmes. † Who when ſhe was come to her huſband, ſaid to him: A man of God came to me, hauing an Angelical contenance, exceeding terrible. Whom when I had asked, who he was, and whence he came, and by what name he was called, he would not tel me: † but this he anſwered: Behold thou shalt conceiue and beare a ſonne: beware thou drinke not wine, nor ſicer, and that thou eate not any vncleane thing: for the child shal be the Nazereite of God from his infancie, and from his mothers wombe vntil the day of his death. † Manue therfore prayed to our Lord, and ſaid: I beſech thee ô Lord, that the man of God, whom thou didſt ſend, may come againe, and teach vs what we ought to doe concerning the child, that shal be borne. † And our Lord heard Manue praying, and the Angel of our Lord appeared againe to his wife ſitting in the field. but Manue her huſband was not with her. Who when ſhe had ſeene the Angel, † haſtened, and ranne to her huſband: and she told him, ſaying: Behold “ the man hath appeared to me, whom I ſaw before. † Who roſe, and folowed his wife: and comming to the man, ſaid to him: Art thou he that didſt ſpeake to the woman? And he anſwered: I am. † To whom Manue, when, ſayd he, thy word shal be fulfilled, what wilt thou that the child doe? or from what shal he keepe him ſelf? † And the Angel of our Lord ſaid to Manue: From al thinges, which I haue ſpoken to thy wife, let him refraine him ſelf: † and whatſoeuer groweth of the vineyard, let him not eate: wine and ſicer let him not drinke, let him not eate any vncleane thing: and whatſoeuer I haue commanded her, let him fulfil and keepe. † And Manue ſaid to the Angel of our Lord: I beſech thee that thou condeſcend to my petitions, and let vs Manue taking the Angel for a holie prophete iuſtly thought he would not admitte, not cō
mand anie thing but that was lawful. And ſo did as the Angel appointed him, though he was no prieſt, nor the place proper to ſacrifice, but by extraordinarie diſpenſation. make to thee a kidde of goates. † To whom the Angel anſwered: If thou conſtraine me, I wil not eate thy breade: but if thou wilt make holocauſt, offer it to our Lord. And Manue knew not that it was an Angel of our Lord. † And he ſaid to him: What is thy name, that, if thy word shal be fulfilled, we may honour thee? † To whom he anſwered: Why askeſt thou
my name, which is merueilous? † Manue therfore tooke a kidde of the goates, and the libamentes, and put them vpon a rocke, offering to our Lord, who doeth meruelous thinges: and he and his wife looked on. † And when the flame of the altar aſcended into heauen, the Angel of our Lord aſcended together in the flame. Which when Manue and his wife had ſeene, they fel flatte on the ground, † and the Angel of our Lord appeared to them no more. And forthwith Manue vnderſtood that it was an Angel of our Lord, † and he ſaid to his wife: Dying we ſhal die, becauſe we haue ſeene Though Manue ſaw not God in his owne perſon, yet ſeing him in his meſſenger feared death. S. Aug. q. 54. in Iudi
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God. † To whom his wife anſwered: If our Lord would haue killed vs, he would not haue taken of our handes holocauſtes and libamentes, neither would he haue shewed vs al theſe thinges, nor haue told vs theſe thinges that are to come. † She therfore bare a ſonne, and called his name Samſon. And the child grewe, and our Lord bleſſed him. † And the Spirit of our Lord beganne to be with him in the campe of Dan betwixt Saraa and Eſthaol.
ANNOTATIONS. CHAP. XIII.
10. The man hath appeared.] Al ancient fathers and Catholique writers ſay, this was an Angel, which appeared in the forme of a man, and it is plaine byProteſtantes either contradict themſelues, or teach Arrianiſme. the text. Yet ſome proteſtantes wil haue this perſon to be Chriſt, the eternal vvord of God. VVho afterwardes became man. And neuertheles where by & byBible 1603. (v. 16.) he admoniſheth Manue to offer ſacrifice to God, they note that he ſought not his ovvne honour but Gods, vvhoſe meſſenger he vvas: either plainly contradicting themſelues, or els teaching Arrianiſme, as though the Sonne of God were not God; or inferiour to God the Father.
CHAP. XIIII. Samſon deſirous to marrie a Philiſthime woman 5. by the way killeth a lion. 8. In whoſe mouth after few dayes, finding honey, 12. he propoſeth therof a riddle to the Philiſthiims for a wager: 15. which reueling to his wife, she telleth it to his aduerſaries. 19. He killeih and ſpoyleth thirtie men, ſo payeth the wager: and his wife taketh an other man.
SAMSON therfore went downe into Thamnatha, and ſeeing there a woman of the daughters of the Philiſthims, † he went vp, and told his father and his mother, ſaying: I ſaw a woman in Thamnatha of the daughters of the Philiſthijms: which I beſech you take for me to wife. † To whom
his father and mother ſaid: It was prohibited (Deut. 7. v. 3. to make mariage with the Gentiles, but God ſome times diſpenſed: as here it appeareth he did. v. 4. Is there not a woman among the daughters of thy bretheren, and in al my people, that thou wilt take a wife of the Philiſthijms, which are vncircumciſed? And Samſon ſaid to his father: Take this for me: becauſe she hath pleaſed mine eyes. † But his parentes knew not that the thing was done of our Lord, and he ſought an occaſion againſt the Philiſthims. for at that time the Philiſthiims had dominion ouer Iſrael. † Samſon therfore went downe with his father and mother into Thamnatha. And when they were come to the vineyardes of the towne, there appeared a lions whelpe cruel, and roaring, and mette him. † And the Spirit of our Lord came vpon Samſon, and he tore the lion, as if he ſhould teare a kidde into peeces, hauing nothing at al in his hand: and this thing he would not tel to his father and mother. † And he went downe and ſpake to the woman, that had pleaſed his eies. † And after ſome dayes returning to take her, he went aſide to ſee the carcaſſe of the lion, and behold there was a ſwarme of bees in the mouth of the lion and a honie combe. † Which when he had taken in his handes, he did eate in the way: and coming to his father and other, he gaue them part, who alſo them ſelues did eate: neither would he for al that tel them, that he had taken the honie from the bodie of the lion. † His father therfore went downe to the woman, and made his ſonne Samſon a feaſt. for ſo yong men were accuſtomed to doe. † When the citizens therfore of that place had ſeene him, they gaue him thirtie companions to be with him. † To whom Samſon ſpake: I wil propoſe you a riddle, which if you ſhal ſolue me within the ſeuen dayes of the feaſt, I wil geue you thirtie ſindones, and as many coates: † but if you shal not be able to ſolue it, you shal geue me thirtie ſindones, and cotes of the ſame number. Who anſwered him: Propound the riddle, that we may heare it. † And he ſaid to them: Out of the eater came forth meate, and out of the ſtrong iſſued forth ſweetenes. neither could they for three dayes ſolue the propoſition. † And when the ſeuenth day was come, they ſaid to the wife of Samſon: Speake to thy husband, and vſe perſwaſion to him, that he tel thee what the riddle ſignifieth. Which thing By threates they made he
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betray her huſband: and neuertheles deſtroyed both her and her father. cha.
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5. v. 6. ſo perſecuters of the Church deale with ſuch, as trayterouſly or of frailtie ſerue their turne. if thou wilt not doe, we wil burne thee, and thy fathers houſe: haue you therfore called vs to the bridal that you might ſpoyle vs?
† Who shed teares before Samſon, and complained ſaying: Thou hateſt me, and loueſt me not: therfore the probleme, which thou haſt propounded to the ſonnes of my people, thou wilt not expound to me. But he anſwered: I would not tel it to my father and mother: and can I tel it to thee? † The ſeuen daies therfore of the feaſt ſhe wept before him: and at the length the ſeuenth day for that she moleſted him he expounded it. Who immediately told her countrie men. † And they told it him the ſeuenth day before the going downe of the ſunne: What is ſweeter then honie, and what ſtronger then a lyon? Who ſaid to them: If you had not ploughed with my hayfer, you had not found out my propoſition. † The Spirit therfore of our Lord came vpon him, and he went downe to Aſcalon, and ſtroke there thirtie men, whoſe garmentes being taken away he gaue to them, that had ſolued the probleme. And being exceding wrath he went vp into his fathers houſe: † but his wife tooke a husband one of his friendes and bridal companions.
CHAP. XV. Samſon tying firebrandes to foxes tayles burneth the Philiſthi
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corne. 6. they burne his wife and her father. 8. he beateth them and hideth him ſelfe. 10. His owne countrimen to get peace with the Philiſthimes, take and bind him, ſo meaning to deliuer him. 14. but he breaketh the cordes, and with the iaw bone of an aſſe killeth a thouſand of his enemies. 18. Being exceding drie, is refreshed with water, from the tooth of the ſame iaw.
AND after a certaine time, when the dayes of wheate harueſt were at hand, Samſon came, meaning to viſite his wife, and he brought her a kidde of goates. And when he would enter into her chamber as he was wont, her father prohibited him, ſaying: † I thought that thou hadſt hated her, and therfore I deliuered her to thy friend: but she hath a ſiſter, which is yonger & fayrer then she, let this be thy wife in ſteade of her. † To whom Samſon anſwered: From this day there shal be no fault in me againſt the Philiſthimes: for I wil doe you euils. † And he went, Being Iudge of the people he had helpe of others to
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ake ſo manie foxes with
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es. or otherwiſe, being great ſtore in that countrie. caught three hundred foxes, and he coupled them tayle to tayle, and tyed fyrebrandes in the middes: † which kindling with fyre, he let them goe, that they might runne abroade hither and thither. Who immediately went on into the corne of the Philiſthimes.
which being ſette on fire, both the corne now caried together, and that which yet ſtoode in the ſtalke, was alburnt, in ſo much, that the flame conſumed the vineyardes alſo and the oliuetes. † And the Philiſthijmes ſaid: Who hath done this thing? To whom it was ſaid: Samſon the ſonne in law of the Thamnathate: becauſe he tooke his wife, and gaue her to an other, he hath wrought theſe thinges. And the Philiſthims went vp, and burnt both the woman and her father. † To whom Samſon ſaid: Although you haue done theſe thinges, notwithſtanding yet wil I require reuenge of you, and then I wil reſt. † And he ſtroke them with a great plague, ſo that aſtonied they laid the calfe of the leg vpon the thigh. And going downe he dwelt in the caue of the rocke Etam. † Therfore the Philiſthijms going vp into the Land of Iuda camped in the place, which afterward was called Lechi, that is, the iaw bone, where their armie was ſpred abrode. † And they of the tribe of Iuda ſaid to them: Why are you come vp againſt vs? Who anſwered: That we may bind Samſon, we are come, and may repay him the thinges that he hath wrought againſt vs. † There went downe therfore three thouſand men of Iuda, to the caue of the flint Etam, and ſaid to Samſon: knoweſt not thou that the Philiſthijms reigne ouer vs? Why wouldeſt thou doe this thing? To whom he ſaid: As they did to me ſo haue I done to them. † To bind thee, quoth they, we are come, and to deliuer thee into the handes of the Philiſthijms. To whom Samſon: Sweare, quoth he, & promiſe me that you kil me not. † They ſaid: We wil not kil thee, but wil deliuer the bound. And they bound him with two new cordes, and tooke him from the rocke Etam. † Who when he was come to the place of the Iawebone and the Philiſthijms shouting were come againſt him, the Spirit of our Lord fel vpon him: and as flax is wont to be conſumed at the ſauour of fyre, ſo the bandes wherwith he was bound, were diſſipated and looſed. † And finding a iawe bone, to witte, the iawe bone of an aſſe, which lay there, catching it, A notorious miracle to kil ſo manie with ſo meane a weapon without other helpe of man. And by common reaſon as vncredible, as the great myſteries of Catholique Religion. he ſlewe therwith a thouſand men, † and ſaid: In the iawe bone of an aſſe, in the iawe of the colt of ſhe aſſes haue I deſtroyed them, and haue ſtrooke a thouſand men. † And when he had ended theſe wordes ſinging, he threw the iaw bone out of his hand, and called the name of that place Ramathlochi, which is interpreted the
lifting vp of the iaw bone. † And being very thirſtie, he cried to our Lord, and ſaid: Thou haſt geuen in the hand of thy ſeruant this very great ſaluation and victorie: and behold I die for thirſt, and shal fal into the handes of the vncircumciſed. † Our Lord therfore It was a greater miracle to draw water out of a drie bone, then out of the earth or ſtones: but al things are poſſible to God, which he pleaſeth to do. opened a great tooth in the iawe of the aſſe, & there iſſued out of it waters▪ which being drunke, he refreſhed his ſpirit, and receiued ſtrength againe. Therfore the name of that place was called: The fountaine of him that inuocated from the iawbone, vntil this preſent day. † And he iudged Iſrael in the daies of the Philiſthijms twentie yeares.
CHAP. XVI. Samſon enuironed in a citie taketh away the gates, and carieth them on his shoulders into a mountaine. 4. Is at last deceiued by Dalila, 21. his eyes put out, and ſcornfully abuſed. 26. But finally God reſtoring his ſtrength, he ſtriking two pillers the houſe falleth, and with himſelf, killeth three thouſand Philiſthiims.
HE went alſo into Gaza, and ſaw there a woman that was or, an In
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per. an harlot, and went in vnto her. † Which when the Philiſthiims had heard, and it was bruted among them, that Samſon was entered into the citie, they compaſſed him, keepers being ſette in the gate of the citie: and there al the night wayting with ſilence, that in the morning they might kil him going out. † But Samſon ſlept vntil midnight, and then ariſing he For ſuch admirable ſtreingth the heth
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h people thought Samſon to be Hercules. S. Aug. li. 18. c. 19. ciuit. But he was indeede farre ſtronger then they feaned of Hercules, who they ſaid, was not able to fight againſt two: whereas Samſon alone killed a thouſand with the iaw bone of an aſſe. c. 15. v. 15. tooke both the leaues of the gate, with their poſtes and locke, and laying them on his shoulders, caried them to the toppe of the mountaine, which looketh toward Hebron. † After theſe thinges he loued a woman, which dwelt in Valley Sorec, and she was called Dalila. † And the princes of the Philiſthiims came to her, and ſaid: Deceiue him, and learne of him, wherein he hath ſo great ſtrength, and how we may be able to ouercome him, and being bound to afflict him. which if thou shalt doe, we wil geue thee euerie one a thouſand and an hundred peeces of ſiluer. † Dalila therfore ſpake to Samſon: Tel me, I beſech thee, wherein thy greateſt ſtrength is, and what it is wherewith being bound thou canſt not breake forth. † To whom Samſon anſwered: If I shal be bound with ſeuen cordes of ſinewes not yet drie, and moyſte as yet, I shal be weake as ot hermen. † And the princes of the Philiſthimesbrought
vnto her ſeuen cordes, as he had ſaid: with the which she bound him, † ambushementes lying ſecretely in wayte neere her, and in the chamber expecting the end of the thing, and she cried to him: The Philiſthijms vpon thee Samſon. Who brake the bandes, as if a man should breake a thread of to
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twyned with ſpittle, when it hath taken the ſauor of fyre: and it was not knowen wherein his ſtrength was. † And Dalila ſaid to him: Behold thou haſt deluded me, and haſt ſpoken falſe: now at the leaſt tel me wherwith thou mayeſt be bound. † To whom he anſwered: If I shal be bound with new cordes, that were neuer occupied, I shal be weake, and like to other men. † With the which Dalila againe bound him, and cried: The Philiſthijmes vpon thee Samſon, ambuſhementes being prepared in the chamber. Who did ſo breake the bandes as threades of linnen cloth. † And Dalila ſaid to him againe: How long deceiueſt thou me, and ſpeakeſt falſe? Shew wherewith thou mayeſt be bound. To whom Samſon anſwered: If thou platte ſeuen heares of my head with a heare laſe, and faſten a nayle tyed round about them in the ground, I shal be weake. † Which when Dalila had done, she ſaid to him: The Philiſthijms vpon thee Samſon. Who ryſing vp from ſleepe drew out the nayle with the heares and the heare laſe. † And Dalila ſaid to him: How doeſt thou ſay that thou loueſt me, whereas thy mind is not with me? Theſe three times thou haſt lied to me, & wouldeſt not tel wherein thy greateſt ſtrength is. † And when she moleſted him, and continually hong vpon him for many daies, not geuing him ſpace to reſt, his ſoule faynted, and was wearied euen vnto death. † Then opening the truth of the thing, he ſaid to her: There neuer came yron vpon my head, becauſe I am a Nazareite, that is to ſay, conſecrated to God from my mothers wombe: if my head shal be ſhauen, Supernatural ſtreingth, or grace departeth when any leaue the rule of their profeſſion. my ſtrength shal depart from me, and I shal fayle, and shal be as other men. † And she ſeing that he had confeſſed to her al his minde, ſent to the princes of the Philiſthijms and willed them: Come vp yet once more, for now he hath opened his hart to me. Who went vp taking with them the money which they had promiſed. † But she made him to ſleepe vpon her knees, and to lay his head in her boſome. And she called a barber, and shaued his ſeuen heares, and beganne to driue him away, and thruſt him from her: for immediately the ſtreingth departed
from him: † and she ſaid: The Philiſthijms vpon thee Samſon. Who aryſing from ſleepe, ſaid in his mind: I wil goe forth as I did before, and wil ſhake my ſelf, not knowing that our Lord was departed from him. † Whom when the Philiſthijmes had apprehended, forthwith they plucked forth his eies, and led him to Gaza bound with chaynes, and being shut vp in priſon they made him grinde. † And now his heares had begone to grow againe, † and the princes of the Philiſthijms aſſembled in one, that they might immolate magnifical hoſtes to Dagon their god, and might feaſt, ſaying: Our God hath deliuered our enemie Samſon into our handes. † Which thing the people alſo ſeing, prayſed their god, and ſaid the ſame thinges: Our God hath deliuered our aduerſarie into our handes, who deſtroyed our countrie, and killed verie manie. † And reioyſing through out their bankettes, when they had now taken their good cheere, they commanded that Samſon should be called, and should play before them. Who being brought out of priſon played before them, and they made him to ſtand betwen two pillers. † Who ſaid to the ſeruant that gouerned his ſteppes: Suffer me to touch the pillers, on which al the houſe ſtayeth, and let me leane vpon them, and reſt a litle. † And the houſe was ful of men and wemen, and there were al the princes of the Philiſthijms, alſo from the roofe and higher part, about three thouſand of both ſexe beholding Samſon playing. † But he inuocating our Lord, ſaid: Lord God remember me, & reſtore now to me myne old ſtrength my God, that I may He deſired to be reuenged, not of rancour of mind but of zele of iuſtice. And ſo al the elect & glorified Sainctes deſire reuēge. Luc. 18. v. 8. Apoc. 6. v. 10. reuenge me of myne enemies, and for the loſſe of two eies may receiue one reuenge. † And taking both the pillers, on which the houſe reſted, and holding the one in his right hand, and the other in his left, † he ſaid: “Let me die with the Philiſthijms. And the pillers being ſtrongly shaken, the houſe fel vpon al the princes, and the reſt of the multitude, that was there: and he killed manie moe dying, then before he had killed liuing. † And his brethren going downe and al his kindred, they tooke his bodie, and buried it betwixt Saraa and Eſthaol in the ſepulchre of his father Manue, and he iudged Iſrael twentie yeares.
ANNOTATIONS. CHAP. XVI.
30. Let me die vvith the Philiſthiims.] Manie thinges do iuſtifie Samſons factSamſon excuſed in killing himſelfe wīth his enemies. in killing himſelf with the Philiſthiims. Firſt it appeareth by the miracle, that
God directly and extraordinarily concurred by reſtoring in that moment his admirable ſtreingth, that he could pull downe two ſuch pillers. And conformably we may gather, that God inſpired his mind to attempt this fact, and ſo he erred not, but obeyed God herein: as S. Auguſtin noteth. li. 1. c. 21. & 26. de ciuit. Dei. Secondly he was moued with zele of Gods honour, hearing the Idolaters praiſe their falſe god Dagon. Thirdly, he had a good and pure intention to reuenge him ſelfe for Gods more glorie, praying to him for reſtauration of ſtreingth. Fourthy he did not directly deſire to kil himſelfe, but to kil the Philiſthims,Samſon a figure of Chriſt. though himſelfe muſt alſo die with them. And in this act eſpecially he was a figure of Chriſt, who chiefly by his death conquered his enemies.
CHAP. XVII. Michas and his mother cauſe a grauen, and a molten idol to be made of ſiluer.The third part. Of certaine accidentes which happened in the time of the Iudges.
5. He maketh one of his ſonnes prieſt for the idol, 10. and for the ſame purpoſe hyreth alſo a Leuite.
THERE was at that time a certaine man of mount Ephraim named Michas, † who ſaid to his mother: The thouſand and hundred ſiluer peeces, which thou hadſt ſeparated to thy ſelfe, and concerning the which thou didſt ſweare in my hearing, behold I haue, and they are with me. To whom she ſaid: Bleſſed be my ſonne to the Lord. † He therfore rendred them to his mother, who had ſaid to him: I haue conſecrated and vowed this ſiluer to the Lord, that my ſonne may receiue it of my hand, and make In hebrew peſel vmaſſecah, in Latin ſculptile & conſtatile, a grauen & molten thing an image or forme made in mettle for a god, and ſo called, v. 5. was in dede an idol of Gentilitie, and nothing at al againſt ſacred Images of Chriſt and his Sainctes in the Catholique Church. wherof more is noted. Gen. 31. Exo. 20. a grauen and :: a molten (god) and now I deliuer that to thee. † He rendred them therfore to his mother: who tooke two hundred ſiluer peeces and gaue them to the ſiluerſmith, that he might make of them a grauen and a molten (god) which was in the houſe of Michas. † Who ſeparated alſo therein a litle houſe to the God, and made an Ephod, and Theraphim, that is to ſay, a prieſtlie veſtiment, and idoles: and he Annointed his hādes with oyle, as was preſcribed. Exo. 29. Leu. 8: But ſuch an apiſh imitation was of no value, where was neither true vocation in the annointed (for he deſcended not of A
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ton, but of Moyſes, chap. 18. v. 30.) nor authoritie in him that vſed this ceremony filled the hand of one of his ſonnes, and he became his prieſt. † In thoſe daies there was not a king in Iſrael, but euerie one did that, which ſemed right to him ſelf. † There was alſo an other yong man of Bethelem Iuda, of the kinred therof: and he was a Leuite, and dwelt there. † And going forth out of the citie of Bethelehem, he would ſeiourne whereſoeuer he should find it comodious for him. And when he was come into mount Ephraim, making his iourney, and had turned aſide a little into the houſe of Michas, † he was demanded of him whence he came. Who anſwered: I am a Leuite of Bethlehem Iuda, and I goe to dwel where I shal be able, and shal perceiue it to be profitable for me. † And
Michas ſaid: Abide with me, and be to me a father and a prieſt, and I wil geue thee euerie yeare tenne ſiluer peeces, and duble liuerie, and the thinges that be neceſſarie for victual. † He was content, and abode with the man, and was vnto him as one of his ſonnes. † And Michas filled his hand, and had the yong man for a prieſt with him, ſaying: † Now I know that God wil do me good An Apoſtata Leuite was accounted more ſufficient then an idolatrical prieſt to ſerue an idol. ſo he that is a Prieſt of a Deacon once catholikly conſecrated, is a ſufficient (yea too ſufficient) a miniſter with proteſtantes. hauing a prieſt of the Leuitical kinde.
CHAP. XVIII. Firſt ſending ſpie to diſcouer, 11 ſix hundred armed men of the tribe of Dan goe to ſeeke poſſeſsions. 14. By the way they take the idol, and idolatrical prieſt from Michas. 27. ſurpriſe the towne of Lais, 30. and there ſet vp idolatrie.
IN thoſe dayes there was not a king in Iſrael, and the tribe of Dan ſought poſſeſſion for it ſelfe, that it might dwel therein: for vntil that day it had Their whole portiō was aſſigned (Ioſ 19) but through their owne
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outh they poſſeſſed litle of it, ſo that hitherto the greateſt part was not receiued. not receiued a lotte among the other tribes. † Therfore the children of Dan ſent fiue men of their ſtocke and familie moſt valiant from Saraa and Eſthaol, that they might view the land, and diligently behold it, and they ſaid to them: Goe, and conſider the land. Who going forward when they were come into mount Ephraim, and had entered into the houſe of Michas, they reſted there: † and knowing the voice of the yong man the Leuite, and vſing his lodging, they ſaid to him: Who brought thee hither? What doeſt thou here? For what cauſe wouldeſt thou come hither? † Who anſwered them: Theſe, and theſe thinges hath Michas done to me, & hath hyred me for wages to be his prieſt. † And they deſired him that he would conſult They ment the falſe god which the apoſtata Leuite ſerued. the Lord, that they might know whether they should goe on a proſperous iourney, and the thing should haue effect. † The diuel anſwered, as his maner is obſcurly, ſometimes truly & ſometimes falſly. Who anſwered them: Goe in peace: The Lord regardeth your way, and the iourney that you goe. † The fiue men therfore going came to Lais, & they ſaw the people dwelling in it without any feare, according to the cuſtome of the Sidonians. ſecure and quiet, no man at al reſiſting them, & of greate riches, and ſeparated farre from Sidon and from al men. † And returning to their brethren in Saraa and Eſtaol, and asking what they had done they anſwered them: † Ariſe, and let vs goe vp to them: for we haue ſeene the Land exceding rich and plentiful: neglect not, ſlacke not: let vs goe, and poſſeſſe it, it wil be no labour.
† We shal enter vnto them being ſecure, into a moſt large countrie, and our Lord wil deliuer to vs the place, wherein is penurie of nothing, of thoſe thinges that grow on the earth. † There departed therfore from the kinred of Dan, that is to ſay, from Saraa and Eſthaol ſix hundred men, furnished with warlike armour, † and going vp they taried in Cariathiarim of Iuda: which place from that time tooke the name of the Tentes of Dan, and it is at the backe of Cariathiarim. † Thence they paſſed into mount Ephraim. And when they were come to the houſe of Michas, † the fiue men, that before had been ſent to view the Land of Lais, ſaid to the reſt of their brethren: You know that in theſe houſes there is an Ephod, and Theraphim, and a grauen, and molten god: See what pleaſeth you. † And when they had turned a litle aſide, they entred into the houſe of the yong man the Leuite, which was in the houſe of Michas: and ſaluted him with peaceable wordes. † And the ſix hundred men ſo as they were armed, ſtoode before the doore. † But they, that were entred the houſe of the yong man, endeuoured to take away the grauen, the Ephod, and the idols, and molten god, and theprieſt ſtoode before the doore, the ſix hundred moſt valiant men expecting not farre of. † They therfore that were entred tooke the grauen, the Ephod, the theraphim and molten god. To whom the prieſt ſaid: What doe you? † To whom they anſwered: Hold thy peace, and put thy finger vpon thy mouth and come with vs, that we may haue thee for a father, and a prieſt. Whether is better for thee, that thou be a prieſt in the houſe of one man, or in one tribe and familie in Iſrael? † Which when he had heard, he agreed to their wordes, and tooke the Ephod, and idols, and grauen god, and departed with them. † Who when they went forward, and had made the children and the cattel to goe before them, and al that was percious, † and were now farre from the houſe of Michas, the men that dwelt in the houſe of Michas crying out together folowed, † and at their backe began to shoute. Who looking backe, ſaid to Michas: What meaneſt thou? Why doeſt thou crie? † Who anſwered: My Goddes, which I made me, you haue taken away, and the prieſt, and al that I haue, and doe you ſay: What aileth thee? † And the children of Dan ſaid to him: Beware thou ſpeake no more vnto vs, and there come vnto thee men prouoked in mind, and thou with al thy houſe
perish. † And ſo they went on their iourney begone. But Michas ſeing that they were ſtronger then he, returned into his houſe. † And the ſix hundred men tooke the prieſt, and the thinges which we ſpake of before, and came into Lais to a people that was quiet and ſecure, and ſtroke them in the edge of the ſword: and the citie they deliuered to fyre, † no man at al bringing them ſuccour, for that they dwelt farre from Sidon, and had with no men anie ſocietie and affayres. And the citie was ſituated in the countrie of Rohob: which building agayne they dwelt in it, † calling the name of the citie Dan, according to the name of their father, whom Iſrael had begotten, which before was called Lais. † And they ſette vp to them ſelues the
Peſel, eidolon, ſculptile, the grauen thing, falſly called god. c. 17. v. 5.
grauen idol, and Ionathan the ſonne of Gerſon the ſonne of Moyſes, and his ſonnes prieſtes in the tribe of Dan, vntil the day of their captiuitie. † And the idol of Michas remayned with them al the time, that the houſe of God was in Silo. In thoſe daies there was not a king in Iſrael.
CHAP. XIX. A Leuite bringing homeward his reconciled wife, 15. at Gabaa in the tribe of Beniamin hardly getteth lodging. 25. his wife is there vilanouſly abuſed by wicked men, and in the morning found dead. 29. whereupon her huſband cutteth her bodie, and ſendeth peeces to euerie tribe of Iſrael, requiring them to reuenge the wicked fact.
THERE was a certaine man a Leuite, dwelling on the ſide of mount Ephraim, who tooke a wife of Bethlehem Iudae. † which left him, and returned vnto her fathers houſe into Bethlehem, and abode with him foure monethes. † And her huſband folowed her, willing to be reconciled vnto her, and to ſpeake her fayre, and to bring her backe with him, hauing in his companie a ſeruant and two aſſes: who receiued him, and brought him into her fathers houſe. Which when his father in law had heard, and had ſeene him, he mette him ioyful, † and embraced the man. And the ſonne in law taried in the houſe of his father in law three daies, eating with him and drinking familiarly. † But the fourth day aryſing before day, he would depart. Whom his father in law held, and ſaid to him: Taſt firſt a litle bread, & ſtrengthen thy ſtomacke, and ſo thou shalt depart. † And they ſate together, and did eate and drinke. And the father of the yong
woman ſaid to his ſonne in law: I beſech thee that thou tarie here to day, and let vs make merie together. † But he ryſing vp, beganne as if he would depart. And neuertheles with much adoc his father in law ſtayed him, and made him to tarie with him. † But when morning was come, the Leuite prepared to goe his iourney. To whom his father in law againe: I beſech thee, quoth he, that thou take a litle meate, and making thy ſelf ſtrong, til the day be farder ſpent, afterward thou mayeſt depart. They did eate therfore together. † And the yong man aroſe, that he might ſette forward with his wife and his ſeruant. To whom his father in law ſpake againe: Conſider that the day is more declining to the weſt, and draweth nigh to euening: tarie with me to day alſo, and ſpend the day in mirth, and to morrow thou shalt depart that thou mayſt goe into thy houſe. † His ſonne in law would not condeſcend to his wordes: but forthwith went forward, and came ouer againſt Iebus, which by an other name is called Ieruſalem, leading with him two aſſes loden, and his She was his lawful wife and ſo called. v.
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9.) et alſo is called concubine becauſe ſhe had no dawrie, nor as yet enioyed the priuiledges of a miſtris in her huſbands houſe. concubine. † And now they were come nigh to Iebus and the day changed into night: & the ſeruant ſaid to his maiſter: Come, I beſech thee, let vs turne into the citie of the Iebuſeites, and tarie in it. † To whom his maiſter anſwered: I wil not enter into the towne of a ſtrange nation, which is not of the children of Iſrael, but I wil paſſe as farre as Gabaa: † and when I shal come thither, we wil lodge in it, or at the leaſt in the citie of Rama. † They paſſed therfore by Iebus, and went on their iourney begone, and the ſonne went downe to them byſide Gabaa, which is in the tribe of Beniamin: † and they turned into it, that they might lodge there. Whither when they were entred, they ſate in the ſtreate of the citie, and no man would receiue them to lodge. † And behold there appeared an old man, returning out of the field and from his worke in the euening, who him ſelf alſo was of mount Ephraim, and dwelt as a ſtranger in Gabaa, but the men of that countrie were the children of Iemini. † And lifting vp his eies, the old man ſaw the man ſitting with his fardels in the ſtreate of the citie, and ſaid to him: Whence comeſt thou? and whither goeſt thou? † Who anſwered him: We departed from Bethlehem Iuda, and we goe to our place, which is on the ſide of mount Ephraim, from whence we went into Bethlehem: and now we goe to the houſe of God, and none
wil receiue vs vnder his roofe, † hauing ſtraw and hay for prouender of the aſſes, and bread and wine for the vſe of my ſelf and of thy handmaid, and of the ſeruant that is with me: we lacke nothing but lodging. † To whom the old man anſwered: Peace be with thee, I wil geue al thinges that are neceſſarie: only, I beſech thee, tarie not in the ſtreate. † And he brought him into his houſe, and gaue prouender to his aſſes: and after they had waſhed their feete, he receiued them to a bankette. † They making merie, and after the labour of their iourney, refreshing their bodie with meate and drinke, there came men of that citie, the children of Belial (that is to ſay, without yoke) and beſetting the old mans houſe, beganne to knocke at the doores, crying to the maiſter of the houſe, and ſaying: Bring forth the man, that entred into thy houſe, that we may abuſe him. † And the old man went out to them, and ſaid: Doe not ſo brethren, doe not this euil: becauſe this man is entered to my lodging, and ceaſe from this folie: † I haue a daughter that is a virgin, and this man hath a concubine, I wil bring them forth to you, that you may humble them, & fulfil your luſt: only, I beſeche you, worke not this wickednes againſt nature on the man. † They would not agree to his wordes. which the man ſeing, he brought forth his concubine to them, and he deliuered her to them to be illuded: whom when they had abuſed al the night, they let her goe in the morning. † But the woman, when the darkenes departed, came to the doore of the houſe, where her lord lodged, and there fel downe. † Morning being come, the man aroſe, and opened the doore, that he might finiſh his iourney begone: and behold his concubine lay before the doore, her handes ſpredde on the threſhold. † To whom he, thinking that ſhe tooke her reſt, ſpake: Ariſe, and let vs walke. Who anſwering nothing, perceiuing that ſhe was dead; he tooke her, and laid her vpon his aſſe, & returned into his houſe. † Which when he was entered vnto, he tooke aſword, and cutting the carcaſſe of his wife with her bones into twelue partes and peeces, he ſent them into al the borders of Iſrael. † Which when euerie one had ſeene, they cried together: There was neuer ſuch a thing done in Iſrael from that day, when our fathers aſcended out of Aegypt, vntil this preſent time: geue ſentence, and decree in common what is needeful to be done.
CHAP. XX. Al the other tribes fighting againſt Beniamin, 13. becauſe they wil not punish the malefactors, 21. haue the worſe, 25. alſo the ſecond time. 29. but the third time the Beniamites are al ſlaine ſauing ſix hundred men.
THERFORE al the children of Iſrael went forth, and were gathered together, as it were one man, from Dan to Berſabee, and the Land of Galaad, to our Lord in Maſpha: † and al the corners of the people, and al the tribes of Iſrael aſſembled into the church of the people of God foure hundred thouſand footemen warriers. († Neither were the children of Beniamin ignorant that the children of Iſrael were come vp into Maſpha.) And the Leuite the huſband of the woman that was killed being asked, how ſo great wickednes had beene cōmitted, † anſwered: I came into Gabaa of Beniamin with my wife, and there I tooke my lodging: † and behold the men of that citie by night beſette the houſe wherein I taried, meaning to kil me, and vexing my wife with incredible furie of luſt, finally she died. † Whom being taken I did cutte into peeces, and ſent the partes into al the borders of your poſſeſſion: becauſe neuer was there ſo heinous an offenſe, and ſo greate an abomination done in Iſrael. † You are al preſent the children of Iſrael, determine what you ought to doe. † And al the people ſtanding, anſwered as it were by the word of one man: we wil not depart into our tabernacles, neither shal any man enter into his houſe: † but this wil we doe in common againſt Gabaa. † Let ten men be choſen of an hundred out of al the tribes of Iſrael, and an hundred of a thouſand, and a thouſand of ten thouſand, to bring victuals for the armie, and that we may fight againſt Gabaa of Beniamin, & render to it for the wicked fact, which it deſerueth. † And al Iſrael aſſembled to the citie, as it were one man with one minde, and one counſel: † and they ſent meſſengers to al the tribe of Beniamin, which should ſay▪ Why is there ſoe great abomination found in you? † Deliuer the men of Gabaa, that haue committed this heinous fact, Omiſſion & contemp
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that they may die, and the euil may be taken away out of Iſrael▪ Who would not heare the commandment of their brethren the children of Iſrael: † but o
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of al cities, which were of their lotte, they aſſem
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fiue and twentie thouſand of Beniamin of them that drew ſword, beſide the inhabitantes of Gabaa, † which were ſeuen hundred moſt valiant men, ſo fighting with the left hand as with the right: and ſo directly caſting ſtones with
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inges, that they could ſtrike a heare alſo, and the ſtroke of the ſtone ſhould not be caried awry on either part. † Of the men of Iſrael alſo, beſide the children of Beniamin, were found foure hundred thouſande of them that drew ſwordes, & were prepared to fight. † Who riſing came into the houſe of God, that is, into Silo: and they conſulted God, and ſaid: Who shal be in our armie general of the battel againſt the children of Beniamin? To whom our Lord anſwered: Let One of the tribe of Iuda. Iudas be your captayne. † And forth with the children of Iſrael aryſing in the morning, camped beſide Gabaa: † and thence proceeding to fight againſt Beniamin, beganne to aſſault the citie. † And the children of Beniamin iſſuing out of Gabaa, ſlew of the children of Iſrael that day two and twentie thouſand men. † Agayne Iſrael hauing confidence
Being farre more in number & hauing the iuſt cauſe, yet had the worſe, becauſe they truſted in their owne ſtreingth. in their ſtrength and number, ſette the armie in aray in the ſame place, wherein they had fought before: † yet ſo that they did firſt goe vp and weepe before our Lord vntil night: and conſulted him, and ſaid: Shal I procede any more to fight againſt the children of Beniamin my brethren, or not? To whom he anſwered: God alſo puniſhed al Iſrael by this ciuil warre, for ſuffering idolattie in the tribe of Dan. cha. 18. v. 30. which they ought to haue puniſhed. Deut. 13. v. 12. Goe vp to them, and enter battel. † And when the children of Iſrael the next day had proceded againſt the children of Beniamin to battel, † the children of Beniamin brake forth out of the gates of Gabaa: and meeting them they raged with ſo great a ſlaughter againſt them, that they ouerthrew eightene thouſand men that drew ſwotd. † For the which thing al the children of Iſrael came into the houſe of God, and ſitting wept before our Lord: and they faſted that day vntil euening, and offered to him holocauſtes, and pacifique victimes, † and asked him concerning their ſtate. At that time the arke of the couenant of our Lord was there, † and By this it appeareth that this hiſtorie happened not long after the death of Eleazarus. Ioſ. 24. v. 33. to whom hisſonne Phinees ſucceded in the ſpiritual Supremacie of the Church. Phinees the ſonne of Eleazarus the ſonne of Aaron prouoſt of the houſe. They therfore conſulted our Lord, and ſaid: Shal we goe forth any more to fight againſt the children of Beniamin our brethren, or reſt? To whom our Lord ſaid: Goe vp, for to morrow I wil deliuer them into your handes. † And the children of Iſrael ſette ambuſhmentes round about the citie of Gabaa: † and the third time,
as once and twiſe, they brought forth their armie againſt Beniamin. † But the children of Beniamin alſo iſſued forth boldly out of the citie, and purſewed a long way the aduerſaries fleeing, ſo that they wounded of them, as the firſt day and the ſecond, and ſlew them turning their backes by two wayes, wherof the one went into Bethel, and the other into Gabaa, and ouerthrew about thirtie men: † for they thought to kil them after their accuſtomed maner. Who feyning artificially as though they fled tooke aduiſe to draw them away from the citie, & as it were fleing to bring them to the pathes aforeſayd. † Therfore al the children of Iſrael ryſing out of their ſeates, ſette their armie in battel aray, in the place which is called Baalthamar. The ambuſhmentes alſo, which were about the citie, began by litle and litle to open them ſelues, † and to proceede from the Weſt part of the citie. Yea and other ten thouſand men of al Iſrael prouoked the inhabitantes of the citie to skit mishes. And the battel grew ſore againſt the children of Beniamin: and they vnderſtoode not that on euerie ſide deſtruction hong ouer them. † And our Lord ſtroke them in the ſight of the children of Iſrael, and they ſlew of them in that day fiue and twentie thouſand, and an hundred men, al warryers and that drew ſword. † But the children of Beniamin when they ſaw them ſelues to be inferiour, beganne to flee. Which the children of Iſrael ſeing, gaue them place to flee, that they might come to the ambuſhmentes prepared, which they had ſette neere the citie. † Who when they had ſodenly riſen out of their dennes, and Beniamin turned their backes to the ſleaers, they entred the citie, and ſtroke it in the edge of the ſword. † And the children of Iſrael had geuen a ſigne to them, whom they had laid in the ambushementes, that after they had taken the citie, they ſhould kindle a fire: that the ſmoke aſcending on high, they might ſhew that the citie was taken. † Which when the children of Iſrael ſaw being in the verie fight (for the children of Beniamin thought that they fled, and purſewed more inſtantly, hauing ſlaine thirtie men of their armie.) † and they ſaw as it were a piller of ſmoke to riſe vp from the citie. Beniamin alſo looking backe, when he ſaw the citie taken, and the flames caried on high: † they that before had feyned as if they fled, turning their face reſiſted more manfully. Which when the children of Beniamin had ſene, they were
turned into flight, † and beganne to goe the way of the deſert, the aduerſaries purſewing them thither alſo. But they alſo that had fyred the citie, mette them. † And ſo it came to paſſe, that on both ſides they were ſlaine of the enemies, neither was there any reſt of men dying. They fel, and were ouerthrowen on the eaſt ſide of the citie of Gabaa. † And there were that were ſlaine in the ſame place, eightene thouſand men, al moſt valiant warryers. † Which when they had ſeene, that were remayning of Beniamín, they fled into the wildernes, and went on to the rocke, the name wherof is Remmon. In that flight alſo ſtragling, and going diuers waies, they ſlew fiue thouſand men. And whereas they went farder, they purſewed them, and ſlew alſo other two thouſand. † And ſo it came to paſſe, that al which were ſlaine of Beniamin in diuerſe places, were fiue and twentie thouſand one hundred fighting men, moſt prompt to warres. † There remayned therfore of al the number of Beniamin that could eſcape, and flee into the wildernes, ſix hundred men: and they abode in the Rocke Remmon foure monethes. † But the children of Iſrael retyring, ſtroke al the remaines of the citie with the ſword from men euen to beaſtes, and al the cities and villages of Beniamin the deuouring flame did conſume.
CHAP. XXI. The tribe of Beniamin is repayred, 8. by foure hundred virgins reſerued in the ſlaughter of Iabes Galaad. 19. and by other virgins taken, that come forth of Silo to daunce.
THE children of Iſrael ſware alſo in Maſpha, and ſaid: None of vs shal geue of his daughters to the children of Beniamin to wife. † And they came al to the houſe of God in Silo, and ſitting in his ſight vntil euening, lifted vp their voice, and with great wayling beganne to weepe ſaying: Wherfore ô Lord God of Iſrael is this euil done in thy people, that this day one tribe ſhould be taken away out of vs? † And on the morrow riſing early, they built an altar: and offered there holocauſtes, and pacifique victimes, and ſaid: † Who hath not aſcended in the hoſte of our Lord of al the tribes of Iſrael? For they had bound them ſelues with a great othe, when they were in Maſpha, that they ſhould be ſlayne which had beene wanting. † And the children of Iſrael being
Leſt either iuſtice be ouer ſharpe, or mercie too relaxe, with great art of diſcretion, gouernours muſt obſerue mercie iuſtly aduiſing, and diſcipline piouſly ch
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ſticings. S. Greg. li, 1. Epiſt. 24. moued with repentance vpon their brother Beniamin, beganne to ſay: One tribe is taken away out of Iſrael, † whence shal they take wiues? For we haue al ſworne in common, that we wil not geue our daughters to them. † Therfore they ſaid: Who is there of al the tribes of Iſrael, that went not vp to our Lord into Maſpha? And behold the inhabitantes of Iabes Galaad were found not to haue bene in that armie. († At that time alſo when they were in Silo, none of them was found there.) † They ſent therfore ten thouſand the ſtrongeſt men, and commanded them: Goe, and ſtrike the inhabitantes of Iabes Galaad in the edge of the ſword, as wel their wiues as their litle ones. † And this ſhal be it which you shal obſerue: Al of the male kinde, and wemen, that haue knowen men, kil ye, but the virgins reſerue. † And there were found of Iabes Galaad foure hundred virgins, that knew not mans bedde, and they brought them to the campe in Silo, into the Land of Chanaan. † And they ſent meſſengers to the children of Beniamin, that were in Rocke Remmon, and commanded them that they should receiue them in peace. † And the children of Beniamin came at that time, and there were geuen vnto them wiues of the daughters of Iabes Galaad: but others they found not, which they might geue them in like maner. † And al Iſrael was very ſorie, and repented for the killing of one tribe out of Iſrael. † And the ancientes ſaid: What shal we doe to the reſt, that haue not taken wiues? For al the wemen in Beniamin are dead. † And we muſt very carefully, and with great ſtudie prouide, that one tribe be not deſtroyed out of Iſrael. † For our owne daughters we can not geue them, being bound with an oath and a curſe, wherby we ſaid: Curſed be he that shal geue to Beniamin anie of his daughters to wife. And they tooke counſail, and ſaid: Behold there is an anniuerſaire ſolemnitie of our Lord in Silo, which is ſituate on the North of the citie of Bethel, on the Eaſt ſide of the way, that goeth from Bethel to Sichem, and on the South of the towne of Lebona. † And they commanded the children of Beniamin, and ſaid: Goe, and lie hidde in the vineyardes. † And when you shal ſee the daughters of Silo come forth after the maner to lead daunſes, iſſue forth ſodenly out of the vineyardes, and catch of them euerie one his wife, and goe into the Land of Beniamin. † And when their fathers shal
come, and their brethren, and shal beginne to complaine againſt you, and to chide, we wil ſay to them: Haue pittie on them: for they tooke them not away by the right of warryers and conquerours, but when they deſired to receiue them, you gaue them not, and on your part the fault was committed. † And the children of Beniamin did, as it had beene commanded them: and according to their number, they tooke away to them ſelues of thoſe that ledde the daunſes, euerie one his wife: and they went into their poſſeſſion, building cities, and dwelling in them. † The children of Iſrael alſo returned by their tribes, and families into their tabernacles. In thoſe daies there was not a King in Iſrael: but euerie one did that In the time of the Iudges the people preſumed more to do that ſemed to them ſelues right, or good though it was nought; which afterwardes the kinges more reſtrained and puniſhed. which ſemed right to him ſelfe.
THE ARGVMENT OF THE BOOKE OF RVTH.
AMONGST other thinges that happened to the people of Iſrael, in the time of the Iudges, this historie of Ruth, to witt, her coming from Moab, her conuerſion to true Religion, godlie conuerſation, and mariage withThe hiſtorie of Ruth is regeſtred in holie Scripture, for the genealogie of Dauid, and eſpecially of our Sauiour Chriſt. Booz of the tribe of Iuda, is recorded, as a more principal matter. For that not onlie king Dauid, but conſequently alſo our SAVIOVR, the Redemer of mankind deſcended from her. VVherby was fore ſignified, that as ſaluation thus proceded from the Gentiles together with the Iewes: ſo the Gentiles are made partakers of the ſame grace. More clerly prophecied, as S. Hierom noteth, by Iſai (cap. 16.) ſaying: Send forth ô Lord the lambe, the Ruler of the earth, from the Rocke of the deſert to the mount of the daughter of Sion. That is, from Ruth the gentile to Hieruſalem, or ratherIudic. 12. to the Church. This mariage of Ruth came to paſſe about the time of Abeſan Iudge. The booke was written, as is moſt probable, by Samuel: and is diuided into foure chapters; whoſe contentes folow in their places.
THE BOOKE OF RVTH.
CHAP. I. By occaſion of famine Elimelech of Bethleem going with his wife Noemi, and two ſonnes, into the Land of Moab, there dieth. 4. His ſonnes marrie wiues of that countrie, and die without iſſue. 6. Noemi returning homewardes hardly perſwadeth one of her daughters in law, to part from her. 15. The other, called Ruth, wil needes goe with her, profeſsing the ſame God and Religion. 19. So theſe two arriue in Betheleem.
IN the dayes of one Iudge, when the Iudges ruled, there came a famine in the Land. And there went a man of Bethleem Iuda, to ſeiourne in the land of Moab with his wife, and two children. † him ſelf was called Elimelech, and his wife, Noemi: and his two ſonnes, the one Mahalon, and the other Chelion, Ephraites of Bethleem Iuda. And entring into the countrie of Moab, they abode there. † And Elimelech the huſband of Noemi died: and ſhe remained with her ſonnes. † Who tooke wiues of the Moabites, of the which one was called Orpha, and the other Ruth. And they abode there ten yeares, † and both died, to witte, Mahalon and Chelion: and the woman remayned deſtitute of her two children & her huſband. † And ſhe aroſe to goe into her countrie with both her daughters in law from the countrie of Moab: for ſhe had heard that our Lord had reſpected his people, & had geuen them victuals. † She therfore went forth from the place of her peregrination, with both her daughters in law: and being now ſette in the way to returne into the Land of Iuda, † ſhe ſaid to them: Goe into your mothers houſe, our Lord doe mercie with you, as you haue done with the dead and with me. † Grant he vnto you to find reſt in the houſes of your huſbandes, which you ſhal take. And she kiſſed them. Who lifting vp their voice beganne to weepe, † & to ſay: We wil goe on with thee to thy people. † To whom ſhe anſwered: Returne my daughters, why come you with me? shal I haue ſonnes any more in my wombe, that you may hope for huſbandes of me? † Returne my daughters, and goe your wayes: for I am now ſpent with old age, and not fitte for wedlocke. Although I might conceiue this
night, and beare children, † if you would expect til they grow, and be of mans age, you ſhal be old women be
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o▪ you marrie. Doe not ſo my daughters, I beſech you: for your diſtreſſe doth the more greue me, and the hand of our Lord is come forth againſt me. † Therfore lifting vp their voice, they beganne to weepe agayne, Orpha kiſſed her mother in law, and returned: Ruth cleaued to her mother in law. † to whom Noemi ſaid: Behold thy kinſe woman is returned to her people, and Noemi perſwaded not to idolatre, but in ſinuated that if Ruth would not returne to her countrie, ſhe muſt alſo leaue the falſe goddes. And ſo ſhe anſwered, that ſhe would ſerue the ſame true God of Iſrael. to her goddes, goe with her. † Who anſwered: Be not againſt me, to the end that I should leaue thee and depart: for whither ſoeuer thou shalt goe, I wil goe: and where thou ſhalt abide, I alſo wil abide. Thy people my people, and thy God my God. † The land that ſhal receiue thee dying, in the
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ame wil I die: and there wil I take a place for my burial. Theſe thinges doe God to me, & theſe thinges adde he, if death onlie ſhal not ſeparate me and thee. † Noemi therfore ſeing, that Ruth with a ſtidfaſt mind had determined to goe forward with her, would not be againſt it, nor perſwade her any more to returne to her frendes: † and they went forth together, and came into Bethlehem. Who being entered into the citie, a brute was quickly ſpred among them: and the wemen ſaid: This is that Noemi. † To whom ſhe ſaid: Cal me not Noemi (that it to ſay, beautiful) but cal me Mara (that is to ſay, bitter) becauſe with bitternes hath the Almightie very much repleniſhed me. † I went forth She had a huſband and two ſonnes, and ſufficient prouiſion, but now was bereued of them al. ful, and our Lord hath brought me backe emptie. Why therfore doe you cal me Noemi whom our Lord hath humbled, and the Almightie hath afflicted? † Noemi therfore came with Ruth the Moabite her daughter in law, from the Land of her peregrination: and returned into Bethlehem, when barley was firſt reaped.
CHAP. II. Ruth gathering eares of corne in Booz field, 8. he kindly biddeth her tarie with his ſeruantes. 17. At night she returneth carying good quantit
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e of corne, and part of the meate, which they gaue her, to her mother in law.
AND Elimelech her huſband had a coſin, a mightie man, and of great riches, named Booz. † And Ruth the Moabite ſaid to her mother in law: If thou command, I wil goe into the field, and gather the eares of corne, that shal eſcape the handes of the reapers, where ſoeuer I ſhal find the
grace of the father of the houſe fauorable towardes me. To whom ſhe anſwered: Goe my daughter. † She went therfore and gathered the eares of corne after the backes of the reapers. And it chanced that the owner of the ſame field was Booz, who was of the kinred of Elimelech. † And behold, he came out of Bethlehem, and ſaid to the reapers: The Church vſeth this ſalutation in the holie ſacrifice and other diuine office. Our Lord be with you. Who anſwered him: Our Lord bleſſe thee. † And Booz ſaid to the yongman, that was ouerſeer of the reapers: Whoſe maide is this? † To whom he anſwered: This is that Moabite, which came with Noemi, from the countrie of Moab, † and she deſired that she might gather the eares of corne that remayne, folowing the ſteppes of the reapers: and from morning vntil now she ſtayeth in the field, and not ſo much as for a very moment hath she returned home. † And Booz ſaid to Ruth: Heare me daughter, goe not into an other field to gather, neither depart thou from this place: but ioyne thy ſelfe to my maides, † and where they haue reaped, folow. For I haue commanded my ſeruantes, that no man moleſt thee: but if thou shalt thirſt alſo, goe to the fardels, and drinke the waters, wherof the ſeruantes alſo doe drinke. † who falling on her face and adoring vpon the ground, ſaid to him: Whence cometh this to me, that I should find grace before thine eies, and that thou wouldeſt voutſafe to know me a ſtrange woman? † To whom he anſwered: Al thinges haue beene told me, which thou haſt done to thy mother in law after the death of thy huſband: and that thou haſt leift thy parentes, and the land wherein thou waſt borne, and art come to a people, which before thou kneweſt not. † Our Lord Booz doubted not but reward was due to good workes. render vnto thee for thy worke, and God grant thou mayeſt receiue Yea a ful reward, anſwe
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able to Ru
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h pietie: Vvhich muſt be ſpiritual and eternal. a ful reward of our Lord the God of Iſrael, to whom thou art come, & vnder whoſe winges thou art fled. † Who ſaid: I haue found grace in thine eies my lord, which haſt comforted me, and haſt ſpoken to the hart of thy handmaide, which am not like to one of thy maides. † And Booz ſaid to her: When the houre ſhal come to eate, come hither, and eate bread, and dippe thy morſel in the vinagre. She therfore ſate at the ſide of the reapers, and she heaped to her ſelfe polent, and did eate and was filled, and tooke the leauinges. † And from thence she aroſe, to gleane the eares of corne after her maner. And Booz commanded his ſeruantes, ſaying: Yea and if she wil reape with
you, forbid her not: † and of your owne handfuls alſo caſt forth of purpoſe, and let them remaine, that she may gather them without bashefulnes, and gathering let no man controwle her. † She gleaned therfore in the field vntil euening: & that which she had gathered beating with a rodde & threſhing she found of barley as it were the meaſure of an ephi, that is, three bushels. † Which carying she returned into the citie, and shewed to her mother in law: moreouer she brought forth, and gaue her of the remaynes of her meate, wherwith she had beene filled. † And her mother in law ſaid to her: Where haſt thou gathered to day, and where haſt thou wrought? bleſſed be he that hath had mercie on thee. And she told her with whom she had wrought: and she told the mans name, that he was called Booz. † To whom Noemi anſwered: Be he bleſſed of our Lord: becauſe the ſame grace, which he had shewed to the liuing, he hath kept alſo to the dead. And agayne she ſaid: The man is our nigh coſin. † And Ruth, This alſo, quoth she, he commanded me, that ſo long I should ioyne my ſelf to the reapers, til al the corne were reaped. † To whom her motherinlaw ſaid: It is better my daughter, that thou goe forth with his maides to reape, leſt in an other mans field ſome may reſiſt thee. † She therfore ioyned her ſelf to the maides of Booz: and ſo long reaped with them, til the barley and the wheate were layd vp in the barnes.
CHAP. III. Ruth inſtructed by her mother in law ſleepeth at Booz feete, 8. and ſigni
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ing that she perteyneth to him by the law of affinitie, receiueth a good anſwer, 14. and ſix meaſures of barley.
BVT after that she was returned to her motherinlaw, she heard of her: My daughter, I wil ſeeke thee reſt, and wil prouide that it may be wel with thee. † This Booz, to whoſe maides thou art ioyned in the field, is our nigh kinſman, and this night he wynoweth the barne floore of the barley. † Wash therfore and annoynte thy ſelf, and put on thy better garmentes, and goe downe into the barne floore, let no man ſee thee, til he shal haue ended eating & drinking. † And when he shal goe to ſleepe, marke the place wherein he ſleepeth: and thou shalt come, and diſcouer the mantel wherwith he is couered toward his feete, and shal caſt thy
ſelf downe and lie there: The euent ſhewed that Noemi was inſpired by God to geue ſuch direction to Ruth, & to foretel what Booz would doe. and he wil tel thee what thou muſt doe. † Who anſwered: Whatſoeuer▪ thou shalt command, that wil I doe. † And she went downe into the barne floore, and did al the thinges which her mother in law had commanded her. † And when Booz had eaten, & drunken, and was made pleaſant, and was gone to ſleepe by the heape of sheaues, she came cloſely, and diſcouering the mantel, at his feete, layd her ſelf downe▪ † And behold, when it was now midnight the man was afrayd, and trubled: and he ſaw a woman lying at his feete, † and ſaid to her: Who art thou? And she anſwered: I am Ruth thy handmaide: ſpred thy mantel vpon thy ſeruant, becauſe thou art nigh of kinne. † And he ſaid: Bleſſed art thou of our Lord my daughter, and the former mercie thou haſt paſſed with the later: becauſe thou haſt It was very cōmendable that ſhe loued her firſt huſband and mother in law: but more vertue infleing occaſion of ſinne with young men, and ſeeking to marie according to the law of God with her former huſbands kinſman. Deut. 25. not folowed yong men either poore or rich. † Feare not therfore, but whatſoeuer thou shalt ſay to me, I wil doe to thee. For al the people that dwelleth within the gates of my citie, knowe, that thou art a woman of vertue. † Neither doe I denie my ſelf nigh of kinne, but there is an other neerer then L † Reſt this night: and when morning is come, if he wil retayne thee by the right of nigh of kindred, the thing is wel done, but if he wil not, I wil take thee without al doubt, our Lord▪ liueth, ſleepe vntil morning. † She ſlept therfore at his feete til the night was gone. Therfore she aroſe before men could know one an other, and Booz ſaid: Beware leſt any man know that thou cameſt hither. † And agayne, Spred, quoth he, thy mantel, wherwith thou art couered, and hold it with both handes. Who ſpredding and holding it, he meaſured ſix meaſures of barley, and put it vpon her. Who carying it entred into the citie, † and came to her mother in law. Who ſaid to her: What haſt thou done daughter? And she told her al thinges, that the man had done to her. † And she ſaid: Behold ſix meaſures of barley hath he geuen me, and he ſaid: I wil not haue thee returne emptie to thy mother in law. † And Noemi ſaid: Expect daughter til we ſee what end the thing▪ wil haue. For the man wil not ceaſe vntil he haue accomplished that which he hath ſpoken.
CHAP. IIII. Booz before the ancientes of the citie (the neerer kinſman refuſing) poſſeſſeth the inheritance of Elimelech, 10. and marieth Ruth. 13. Hath by her a
ſonne, the grandfather of Dauid. 18. VVhoſe genealogie by this occaſion is recited, from Phares the ſonne of Iudas the patriarch.
BOOZ therfore went vp to the gate, and ſate there. And when he had ſeene the nigh kinſman paſſe by, of whom the talke was had before, he ſaid to him: Turne in a litle while, and ſitte here: calling him by his name. Who turned in, and ſate. † And Booz taking ten men of the citie, ſaid to them: Sitte ye here. † Who ſitting downe, he ſpake to the nigh kinſeman: Noemi, who is returned from the countrie of Moab, wil ſel the part of the field belonging to Booz calleth his kinſman brother, as Abraham called Lot his brother. Gen. 13. being his Nephevv.
our brother Elimelech. † Which I would thee to vnderſtand, and would tel thee before al that ſitte, and the ancientes of my people. If thou wilt poſſeſſe it by the right of nigh kindred: bye, and poſſeſſe it. but if it pleaſe thee not, tel me the ſame, that I may know what I ought to doe. For there is no nigh kinſeman ſauing thee, which art firſt, and me, who am ſecond. But he anſwered: I wil bye the field. † To whom Booz ſaid: When thou shalt bye the field at the womans hand, thou muſt take alſo Ruth the Moabite, which was the wife of the deceaſed: that thou mayeſt rayſe vp the name of thy kinſman in his inheritance. † Who anſwered: I yeld my right of nigh kindred: for I may not aboliſh the poſteritie of myne owne familie. Doe thou vſe my priuiledge, which I profeſſe that I doe willingly forgoe. † And
See Deut. 25. noting here withal, that the penaltie was leſſe, whch an other kinſman vndertaking the mariage, the woman was preuēted from complayning before the iudge. this in old time was the maner in Iſrael betwen kinſemen, that if at any time one yelded to an other his right: that the graunt might be ſure, the man put of his ſhoe, and gaue it to his neighbour. this was a teſtimonie of yelding in Iſrael. † Booz therfore ſaid to his kinſeman: Take of thy ſhoe. Which immediatly he looſed from his foote. † But to the ancientes, and the whole people he ſaid: You are witneſſes this day, that I haue purchaſed al thinges which were Elimelechs; and Chelions and Mahalons; Noemi deliuering them: † and haue taken in mariage Ruth the Moabite, the wife of Mahalon, that I may rayſe vp the name of the deceaſed in his inheritance, leſt his name be aboliſhed out of his familie and brethren and people. You, I ſay, are witneſſes of this thing. † Al the people that was in the gate anſwered, and the ancientes: We are witneſſes: Our Lord make this woman, which entereth into thy houſe, as Rachel, and Lia, which
builded the houſe of Iſrael: that ſhe may be an example of vertue in Ephrata, and may haue a famous name in Bethlehem: † and that thy houſe may be, as the houſe of Phares, whom Thamar bare to Iudas, of the ſeede which our Lord ſhal geue thee of this yong woman. † Booz therfore tooke Ruth, and had her to wife: and went in vnto her, and our Lord gaue her to conceiue, and to beare a ſonne. † And the wemen ſaid to Noemi: Bleſſed be our Lord, which hath not ſuffered that there should fayle a ſucceſſor of thy familie: that his name ſhould be called in Iſrael. † And thou ſhouldeſt haue one that may comfort thy ſoule, and cheriſh thy old age. For of thy daughter in law is he borne, which wil loue thee: and much better is ſhe to thee, then if thou hadſt ſeuen ſonnes. † And Noemi taking the child put it in her boſome, and did the office of a nource and of one that ſhould carie him. † And the women her neighbours congratulating her, and ſaying: There is a ſonne borne to Noemi: called his name Obed: this is Here appeareth the final cauſe of writting this hiſtorie, to ſhew the Genealogie of King Dauid from Iudas the Patriarch, of whom Chriſt ſhould deſcend, ſo prophecied: Gen. 49. and ſhewed to be performed; Mat. 1. the father of Iſai, the father of Dauid. † Theſe are the generations of Phares: Phares begat Eſron, † Eſron begat Aram, Aram begat Aminadab, † Aminadab begat Nahaſſon, Nahaſſon begat Salmon, † Salmon begat Booz, Booz begat Obed, † Obed begat Iſai, Iſai begat Dauid.
THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL.
AFTER the booke of Iudges (wherunto Ruth is annexed) rightly folow the bookes of Kinges: ſignifying that after the general Iudgement cometh the euerlaſting Kingdome. As venerable Beda expoundeth this connexionqq̄. in 1. Reg. c. 1.
Theſe hiſtories are alſo expounded myſtically by the ancient Fathers. of bookes, wherin he alſo explicateth manie other Myſteries of Chriſt & the Church praefigured in theſe hiſtories. Likewiſe S. Gregorie teacheth that beſidesProlog
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in 1. Reg. li. 17. c. 4. ciuit. Ep. ad Paulin. the hiſtorical & moral ſenſe expreſſed in the ſimplicitie of the letter, an other myſtical vnderſtanding is to be ſought the height of the Allegorie. In confirmation wherof he citeth S. Auguſtin and S. Hierom; who ſay, that Elcana his two wiues ſignified the Synagogue of the Iewes, and the Church of Chriſt: & that the death of Heli & Saul, with tranſlation of
Prieſthood to Samuel and Sadoch, and of the Kingdome, to Dauid and his Succeſſors, praefigured the new Prieſthood, and new Kingdome of Chriſt the old ceaſing which were shadowes therof. So theſe two great Doctors S. Gregorie and S. Beda, inſiſting in the ſteppe of other lerned holie Fathers, that had gone before them, expound theſe hiſtories not only hiſtorically but alſo myſtically. The hiſtorie firſt ſetteth forth the changing of the forme of gouernmentThe general contents of al the bookes of Kinges & Para lippomenon. from Iudges to Kinges: and then at large what Kinges did reigne ouer the Hebrew people, as wel in one intire Realme, as ouer the ſame people diuided into two kingdomes; their more principal Actes; their good and euil behauiour; alſo the proſperitie, declinations, and final captiuities of both the Kingdomes. Al which is conteined in foure bookes of Kinges, with other two partly repeting that was ſaied before, but eſpecially ſupplying thinges omitted in the whole ſacred hiſtorie from the beginning of the world, called Paralippomenon. The two first are alſo called the Bookes of Samuel, though he writ notSamuel writ the firſt part, but vncertaine who writ the reſt. one of them wholly, for he died before the hiſtorie of the former ended; but they goe both vnder his name, becauſe he annointed the two firſt Kinges, and writ a great part of their Actes. Wherto the reſt was added either by Dauid and Salomon, as ſome thinke, or by Nathan and Gad, as is probably gathered, 1. Paralip. 29. v. 29. The authors alſo of the third and fourth bookes of Kinges, and of the two of Paralippomenon are vncertaine; yet al haue euer bene receiued and held for Canonical Scripture.
THE ARGVMENT OF THE FIRST BOOKE OF KINGES.
THIS firſt booke may be diuided into foure partes. Firſt are recorded theCōtents of the firſt booke, diuided into foure partes. gouernmētes of Heli & Samuel, with the occaſions of changing the ſtate of that commonwealth into a Kingdome▪ in the eight firſt Chapters, Secondly, the election and gouernment of Saul their firſt King. from the 9. chap. to the 16. Thirdly, Dauids annointing, his vertues, trubles, and perſecutions. from the 16. chap. to the 28. Fourthly, the ruine of Saul and exaltation of Dauid. in the foure laſt Chapters.
THE FIRST BOOKE OF SAMVEL, WHICH WE CAL THE FIRST OF KINGES.
CHAP. I. Elcana hauing two wiues, the one called Anna, is barren, and for the ſameTheſe bookes are read at Mattins from the feaſt of the B Trinitie vntil the firſt ſundaie of Auguſt. is repro
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hed by the other, called Phenenna. 9. Anna voweth, and prayeth for a man child, 19. conceiueth and beareth a ſonne, calleth him Samuel: 24. and preſenteth him to the ſeruice of God in Silo.
THERE was a man of Ramathaimſophim, of mount Ephraim, & his name Elcana, the ſonne of Ieroham, the ſonneThe firſt part. Of the gouernments of Heli and Samuel: and of changing the ſtate into a kingdome. of Eliu, the ſonne of Thohu, the ſonne of Suph, an Ephraite: † and he had two wiues, the name of one was Anna, and the name of the ſecond Phenenna. Phenenna had children: but Anna had not children. † And that man went vp from his citie vpon ordinarie dayes, to adore and ſacrifice vnto the Lord of hoſtes in Silo. And there were the two ſonnes of Heli, Ophni and Phinees, prieſtes of our Lord. † The day came therfore, & Elcana immolated, and gaue to Phenenna his wife, & to al her ſonnes and daughters partes: † but to Anna he gaue one part with heauie cheere, becauſe he loued Anna. And our Lord had ſhut her matrice. † Her aduerſarie alſo afflicted her, and vexed her ſore, in ſo much that ſhe vp brayded her, that our Lord had ſhut her matrice: † and ſo did she euerie yeare, when the time returned, that they went vp to the temple of our Lord: and ſo ſhe prouoked her: moreouer she wept, and tooke not meat. † Elcana therfore her huſband ſaid to her: Anna, why weepeſt thou? and why doeſt thou not eate? and wherfore doeſt thou afflict thy hart? Am not I better to thee, then
tenne children? † And Anna aroſe after she had eaten and drunke in Silo. And Heli the prieſt ſitting vpon a Stoole before the poſtes of the houſe of our Lord, † wheras Anna had a heauie hart, she praied to our Lord, weeping aboundantly, † and she vowed a vowe, ſaying: O Lord of hoſtes, if regarding thou wilt behold the affliction of thy ſeruant, and wilt be mindeful of me, and not forgette thy handmaide, and wilt geue vnto thy ſeruant a man childe: I This childe being of the tribe of Leui, though not of Aarons ſtock, was lawfully vowed to the ſeruice of the tabernacle, by his parentes during his childhood, but coming to yeares of diſcretion he was at his owne electiō to continew, or to depart. If he had bene of anie other tribe, he muſt haue bene redemed. Leuit. 27. wil geue him to our Lord al the daies of his life, & the raſour shal not come vpon his head. † And it came to paſſe, when she multiplied praiers before our Lord, that Heli obſerued her mouth. † Moreouer Anna ſpake in her hart, and onlie her lippes moued, and voice there was not heard at al. Heli therfore thought her to be drunke, † and ſayd to her: How long wilt thou be drunke? digeſt a litle the wyne, wherwith thou art wette. † Anna anſwering, Not ſo, quoth she, my lord: for I am an exceding vnhappie woman, and wine and whatſoeuer may inebriate, I haue not drunke, but I haue powred out my ſoule in the ſight of our Lord. † Account not thy handmaide as one of the daughters of Belial: for of the multitude of my ſorrow and heauines haue I ſpoken vntil this preſent. † Then Heli ſaied to her: Goe in peace: and the God of Iſrael geue thee thy petition, which thou haſt asked him. † But she ſayd: Would God thy handmaide may find grace in thyne eyes. And the woman went on her way, and did eate, and her countenance was no more changed otherwiſe. † And they roſe in the morning, and adored before our Lord: and they returned, & came into their houſe to Ramatha. And Elcana knew Anna his wife: and our Lord remembred her. † And it came to paſſe after a certaine compaſſe of dayes, Anna conceiued & bare a ſonne, and called his name Samuel: becauſe she asked him of our Lord. † And Elcana her husband went vp, and al her houſe, to immolat vnto our Lord the ſolemne hoſte, and his vowe, † and Anna went not vp: for she ſayd to her huſband: I wil not goe til the infant be weaned, and til I may bring him, that he may appeare before the ſight of our Lord, and may remayne there continually. † And Elcana her huſband ſayd to her: Doe that which ſeemeth good to thee, and tarie til thou weane him: and I pray that our Lord fulfil his word. The woman therfore taried, and gaue her ſonne ſucke, til she remoued him from the milke. † And she brought him
with her, after she had weaned him, with three calues, & three buſhels of meale, and a flagon of wine, and she brought him to the houſe of our Lord in Silo. But the childe was yet a litle infant: † and they immolated a calfe, and offered the childe to Heli. † And Anna ſaid: I beſech thee my lord, thy ſoule liueth my lord: I am that woman, which ſtoode before thee here praying our Lord. † For this childe did I pray, and our Lord hath geuen me my petition, which I asked him. † Therfore I alſo haue geuen him to our Lord al the daies, which he shal liue, that he may be applied to our Lord. And they adored our Lord there. And Anna prayed, and ſayd:
CHAP. II. Anna geueth thankes in a Canticle. 11. the ſonnes of▪ Heli greuouſly ſinning are reprehended, but not duly corected, by their father. 21. Anna beareth three ſonnes more, and two daughters. 27. Heli is threatned, 34. and the death of his two ſonnes fortold.
MY hart hath reioyſed in our Lord, and my horne is The Canticle at Laudes on weneſday. exalted in my God: my mouth is dilated vpon myn enemies: becauſe I haue ioyed in thy ſaluation.
† There is none holie as our Lord is: for neither is there an other beſide thee, and there is none ſo ſtrong as out God.
† Doe not multiplie to ſpeake high thinges, boaſting: Leaue of to praiſe idoles, as ye haue accuſtomed to doe. let old matters depart from your mouth: becauſe our Lord is a God of al knowlege, and to him cogitations are prepared.
† The bow of the ſtrong men is ouercome, and the weake are girded with ſtrength.
† They that before were filled haue hyred out them ſelues for bread: and the hungrie are filled, vntil The Church of Gentiles. the barren woman bare verie manie: and The Synagogue of the Iewes. S. Aug. li. 17. c. 4. cini
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she that had manie children, was weakened.
† Our Lord mortifieth and quickeneth, bringeth downe to hel and fetcheth backe agayne.
† Our Lord maketh poore and enricheth, humbleth and lifteth vp.
† He rayſeth the needie man from the duſt, and from the dung he lifteth vp the poore: that he may ſitte with princes, and hold the throne of glorie. For the poles of the earth are our Lords, and vpon them he hath ſette the world.
† The feete of his Saintes he wil keepe, and the impious shal be ſilent in darknes: becauſe in his owne force man ſhal
not be ſtrengthned. † Our Lord shal his aduerſaries feare: and vpon them shal he thunder in the heauens: our Lord s
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al iudge the endes of Neither Dauid no
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Salomon, much l
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an
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other King, poſſened or
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udged the endes of the ta
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ts enheritance reacheth to the endes of the earth. Pſal. 2. v. 18. the Earth, and shal geue empire to his king, and shal exalt the horne of his Chriſt.
† And Elcana went into Ramatha, vnto his houſe: but the childe miniſtered in the ſight of our Lord before the face of Heli the prieſt. † Moreouer the ſonnes of Heli, were the ſonnes of Belial, not knowing our Lord, † nor the office of prieſtes to the people: but whoſoeuer had immolated a victime, the ſeruant of the prieſt came, whiles the flesh was in boyling, and had a flesh hooke with three teeth in his hand, † and thruſt it into the kettle, or into the caudron, or into the potte, or into the panne: and al, that the flesh hooke brought vp, the prieſt tooke to him ſelfe. ſo did they to al Iſrael that came into Silo. † Yea before they burnt the fatte, the ſeruant of the prieſt came, and ſayd to him that immolated: Geue me flesh, that I may boyle it for the prieſt: for I wil not take flesh of thee ſodde, but raw. † And he that immolated ſayd to him: Let the fatte firſt be burnt to day according to the maner, and take vnto thee how much ſoeuer thy ſoule deſireth. Who anſwering ſaid to him: Not ſo: for thou shalt geue it now, or els I wil take it away by force. † Therfore the ſinne of the yong men was exceding great before our Lord: becauſe men detracted from the ſacrifice of our Lord. † But Samuel miniſtred before the face of our Lord: a child, girded with an ephod of linnen. † And his mother made him a litle tunike, which she brought vpon the ordinarie daies, going vp with her husband, to immolate the ſolemne hoſt. † And Heli bleſſed Elcana and his wife: and he ſaied to him: Our Lord render thee ſeede of this woman, for the vſurie that thou haſt geuen our Lord. And they went into their place. † Our Lord therfore viſited Anna, and she conceiued, and bare three ſonnes, and two daughters: and the childe Samuel was magnified before our Lord. † And Heli was very old, and heard al thinges which his ſonnes did to al Iſrael: and how they ſlept with the wemen that wayted at the doore of the tabernacle: † and he ſayd to them: Why doe you theſe kinde of thinges, which I heare, very naughtie thinges, of al the people? † Doe not ſo my ſonnes: for it is not a good report, which I doe heare, that you make the people of our Lord to tranſgreſſe. † If man shal ſinne againſt
man, God may be pacified toward him: but if a man ſhal ſinne againſt our Lord Sinnes directly againſt God, and that hinder his ſeruice, are more hardly remitted: but none at al a
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e irremiſſible before death, becauſe during life euerie one may truly repent, if he wil: and to al true penitētes God promiſſeth remiſſion of ſinnes Ezech. 33. who ſhal pray for him? And they heard not the voice of their father, Gods determination to puniſh tooke not away their freewil, but for their obſtinacie he leift them to themſelues, without his grace, and ſo iuſtly puniſhed them. See S. Aug. li. 5. cont. Iulian. c. 3. becauſe our Lord would kil them. † But the childe Samuel proſpered, and grew, and pleaſed both our Lord and men. † And there came a man of God to Heli, and ſaid to him: Thus
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ayth our Lord: Was not I openly reueled to thy fathers houſe, when they were in Aegypt in the houſe of Pharao? † and I choſe him of al the tribes of Iſrael for my prieſt, that he might aſcend to my altar, and burne to me incenſe, and might carie the ephod before me: and I gaue to thy fathers houſe al thinges of the ſacrifices of the children of Iſrael. † Why haue you with your heele reiected my victime, and my giftes which I commanded to be offered in the temple: and haſt rather honoured thy ſonnes then me, that you would eate the firſt fruites of euerie ſacrifice of Iſrael my people? † Therfore ſayeth our Lord the God of Iſrael: Speaking I ſpeake that thy houſe, and the houſe of thy father should miniſter in my ſight, for euer. But now ſayeth our Lord: Be this farre from me: but whoſoeuer ſhal glorifie me I wil glorifie him: and they that contemne me, ſhal be baſe. † Behold the daies come: and I wil cut of thy arme, and the arme of thy fathers houſe, that there may not be an old man in thy houſe. † And thou ſhalt ſee This was fulfilled as in the figure in Samuel, not wholly, for prieſthood ſtil remained in the line of Aaron, as appeareth in Achias, Abiathar & Sadoc. ch. 14. 22. & 2▪ Reg. 8. but perfectly in Chriſt 1. Reg. c. 2. whom thou enuieſt in the temple, in al proſperities of Iſrael and there ſhal not be an old man in thy houſe for euer. † Notwithſtanding I wil not altogether take away a man of thee from myn altar: but that thyne eyes may fayle, and thy ſoule melt: and a great part of thy houſe ſhal die when it is come to mans age. † And this shal be a ſigne to thee, which shal come vpon thy two ſonnes, Ophni, and Phinees: In one day they shal both die▪ † And I wil rayſe vp vnto me a faithful prieſt, which ſhal doe according to my hart, and my ſoule: and I wil build him a faythful houſe▪ and the ſame shal walke before my Chriſt al daies. † And it shal come to paſſe, that whoſoeuer shal remayne in thy houſe, shal come that he may be prayed for, and shal offer a peece of ſiluer, and a manchet of bread, and shal ſay: Leaue me I beſech thee to one prieſtly part, that I may eate a morſel of bread.
CHAP. III. Samuel thriſe called vpon in ſleepe by viſion from God, repaireth to Heli, 10. the fourth time our Lord reueleth to him the euil, that shal fall to Heli, and his houſe. 16. Which he, being requeſted, declateth to Heli.
AND the childe Samuel miniſtred to our Lord before Heli, and the word of our Lord was Rare thinges are called precious, and ſo the gift of prophecie is here termed, which was then granted to few. precious in thoſe daies, there was no viſion manifeſt. † It came to paſſe therfore on a certayne day Heli lay in his place, and his eies were become dimme, neither could he ſee. † This viſion happened early in the morning, before the time of dreſſing the lampes, when ſome were put out and others light. before the lampe of God was extinguished, Samuel ſlept in the temple of our Lord, where the arke of God was. † And our Lord called Samuel. Who anſwering, ſaid: Loe here I am. † And he ranne to Heli and ſaid: Loe here I am: for thou didſt cal me. Who ſaied: I did not cal thee: returne and ſleepe. And he went and ſlept. † And our Lord added againe to cal Samuel. And Samuel ryſing vp went to Heli, and ſaid: Loe here I am: becauſe thou didſt cal me. Who anſwered: I did not cal thee my ſonne: returne and ſleepe. † Moreouer Samuel did not yet know our Lord, neither had the word of our Lord beene reueled to him. † And our Lord added, and called Samuel yet the third time. Who ryſing vp went to Heli, † and ſaid: Loe here I am: becauſe thou didſt cal me. Heli therfore vnderſtood that our Lord called the childe, and ſaid to Samuel: Goe, & ſleepe: & if he shal cal the hereafter, thou shalt ſaie: Speake Lord, for thy ſeruant heareth. Samuel therfore went & ſlept in his place. † And our Lord came, and ſtoode: and he called, as he had called twiſe, Samuel, Samuel. And Samuel ſayd: Speake Lord for thy ſeruant heareth. † And our Lord ſaid to Samuel: Behold I doe a thing in Iſrael: which whoſoeuer shal heare, both his eares shal tingle. † In that day wil I rayſe vp againſt Heli al thinges which I haue ſpoken touching his houſe: I wil beginne, and accomplish it. † For I haue foretold him that I would iudge his houſe for euer, becauſe of iniquitie, for that he knewe that his ſonnes did wickedly, and hath not corrected them. † Therfore haue I ſworne to the houſe of Heli, that the iniquitie of his houſe can not be expiated with victimes and giftes for euer. † And Samuel ſlept vntil morning, and opened the doores of the houſe of our Lord. And Samuel feared to tel the viſion vnto Heli. † Heli therfore called Samuel, and ſaid: Samuel my ſonne: Who
anſwering, ſaid: Here I am. † And he asked him: What is the word, that our Lord hath ſpoken to thee? I beſech thee conceale it not from me. Theſe thinges doe God to thee, and theſe doe he adde, if thou shalt hide from me a word of al the wordes, which were ſaid to thee. † Samuel therfore told him al the wordes, & did not hide them from him. And he anſwered: It is our Lord: let him doe that which is good in his eies. † And Samuel grewe, and our Lord was with him, and there fel not of his wordes vpon the ground. † And al Iſrael knewe from Dan to Berſabee, that faithful Samuel was the prophet of our Lord. † And our Lord added to appeare in Silo, becauſe our Lord had bene reueled to Samuel in Silo, according to the word of our Lord. And the word of Samuel came to paſſe to al Iſrael.
CHAP. IIII. The Iſraelites are beaten in batle by the Philiſthijms. 3. VVho for their better protection and comfort, fetch the Arke of God into the campe: 10. but are beaten againe, the Arke taken, and with manie others the two ſonnes of Heli are ſlaine. 13. Al which Heli vnderſtanding falleth from his ſeate, and breaketh his neck: 19. alſo his daughter in law preſently traueling of childe is deliuered of a ſonne.
AND it came to paſſe in thoſe daies, the Philiſthijms aſſembled together to fight: and Iſrael went forth to meete the Philiſthims into battle, & camped beſide the Stone of helpe. Moreouer the Philiſthijms came into Aphec, † and put their armie in aray againſt Iſrael. And after they had ioyned battle, Iſrael turned their backes to the Philiſthims: and there were ſlaine in the fight here and there through the fieldes, as it were foure thouſand men. † And the people returned to the campe: and the ancientes of Iſrael ſaid: Why hath our Lord ſtricken vs to day before the Philiſthijms? Their confidence of helpe from God, by preſence of the arke was good and commendable, but their ſinnes deſerued to be puniſhed. Let vs fetch vnto vs the arke of the couenant of our Lord from Silo, and let it come into the middes of vs, that it may ſaue vs from the hand of our enemies. † The people therefore ſent into Silo, and they tooke from thence the arke of the couenant of the Lord of hoſtes ſitting vpon the Cherubims: and the two ſonnes of Heli were with the arke of the couenant of God, Ophni and Phinees. † And when the arke of the couenant of our Lord was come into the campe, al Iſrael made a ſhoute with a great crie, and the earth ſounded. † And
the Philiſthims heard the voice of the crie, and ſaid: What is this voice of a great crie in the campe of the Hebrewes? And they knewe that the arke of our Lord was come into the campe. † And the Philiſthijms were afrayd, ſaing: God is come into the campe. And they mourned, ſaing: † Woe to vs: for there was not ſo great reioyſing yeſterday and the day before: woe to vs. Who ſhal keepe vs from the hand of theſe high Goddes? theſe be the Goddes, that ſtricke Aegypt with al plague, in the deſert. † Take courage, and be men, ye Philiſthijms: leſt you be ſeruantes to the Hebrewes, as they alſo haue ferued you: take courage and fight. † The Philiſthijms therfore fought, and Iſrael was ſlaine, and euerie man fled into his tabernacle: and there was made an exeeding great plague: and there fel of Iſrael thirtie thouſand footemen. † And the arke of God was taken: the two ſonnes alſo of Heli died, Ophni and Phinees. † And a man of Beniamin running out of the battle aray, came into Silo that day, his garment rent, and ſprinkled on his head with duſt. † And when he was come, Heli ſate vpon a ſtoole ouer againſt the way looking. For his hart was fearful for the arke of God. And that man after he was entred in, told it to the citie: and al the citie howled. † And Heli heard the ſound of the crie, and ſaid: What is this ſound of this ſame tumult? But he haſtened, and came, and told Heli. † And Heli was nintie and eight yeares old, and his eyes were dimme, and he could not ſee. † And he ſaid to Heli: I am he that came from the battle, and I he that fled out of the field this day. To whom he ſaid: What is done my ſonne? † And he brought the newes anſwering: Iſrael, quoth he, is fled before the Philiſthijms, and a great ruine is made in the people: moreouer alſo thy two ſonnes are dead, Ophni and Phinees: and the arke of God is taken. † And when he had This zele of religion in Heli towards the arke, is a great ſigne that he died in good ſtate though he was temporally puniſhed for not correcting his ſonnes. named the arke of God, he fel from his ſtoole backward beſide the doore, & his necke being broken he died. For he was an old man, and of a great age: and he iudged Iſrael fourtie yeares. † And his daughter in law, the wife of Phinees was great with childe, and nigh to be deliuered: and hearing the reporte that the arke of God was taken, and her father in law was dead, and her huſband, she bowed her ſelf and was deliuered: for ſudden paynes were fallen vpon her. † And in the very moment of her death, they ſaid to her that ſtoode about her: Feare not
becauſe thou haſt borne a ſonne. Who anſwered them not, nor gaue heede to it. † And she called the childe Ichabod, ſaing: The glorie is tranſlated from Iſrael, becauſe the arke of God is taken, and for her father in law, and for her huſband; † and she ſaid: The glorie is tranſlated from Iſrael, for that the arke of God was taken.
CHAP. V. Dagon falleth downe twiſe in preſence of the Arke, his head and handes broken of. 6. The Philiſthijms being ſore plagued in al their cities where the arke cometh, 11. determine to ſend it backe to the Iſraelites.
AND the Philiſtijms tooke the arke of God, and caried it from the Stone of helpe into Azotus. † And the Philiſtijms tooke the arke of God, and brought it into the temple of Dagon, and ſette it beſide Dagon. † And when the Azotians had riſen early the next day, behold So ſowne as Chriſts Goſpel or Teſtament came among the Gentiles, al falſe goddes & idolatry fel downe. S. Beda. qq in 1. Reg. c. 3. Dagon lay flatte on the ground before the arke of our Lord: and they tooke Dagon, and reſtored him into his place. † And agayne early the next day riſing vp, they found Dagon lying vpon his face on the earth before the arke of our Lord: and the head of Dagon, and the two palmes of his handes were cutte of vpon the threshold: † moreouer the bodie only of Dagon was remayning in his place. For this cauſe the prieſtes of Dagon, and al that enter into his temple, tread not vpon the threshold of Dagon in Azotus vntil this day. † And the hand of our Lord was heauie vpon the Azotians, and he plagued them, and ſtroke Azotus and the coaſtes thereof in the ſecrete part of the fundament. And the townes and fieldes bubbled forth in the middes of that country, and there came forth miſe, and there was confuſion of great death in the citie. † And the men of Azotus ſeing this maner of plague, ſaid: Let not the arke of the God of Iſrael tarie with vs: becauſe his hand is ſore vpon vs, and The arke being a holie thing, as Reliques are, was terrible to their falſe god, the diuel, ſo the Reliques of S. Babilas ouerthrew the falſe god Apollo as
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. 5. vpon Dagon our God. † And ſending they gathered together al the princes of the Philiſtijms to them, and ſaid: What shal we doe with the arke of the God of Iſrael? And the Getheites anſwered: Let the arke of the God of Iſrael be caried about, and they caried about the arke of the God of Iſrael. † And they carying it about, the hand of our Lord was made through euerie citie by an exceding great ſlaughter: and it ſtrake the men of euery city, from litle vnto great, & they had emeroides
in their ſecrete partes. And the Getheites tooke counſeil, and made themſelues ſtooles of skinnes. † They ſent therfore the arke of God into Accaron. And when the arke of God was come into Accaron, the Accaronites cryed out, ſaying: They haue brought vnto vs the arke of the God of Iſrael, to kil vs & our people. † They ſent therefore & gathered together al the princes of the Philiſtijms: who ſayd: Dimiſſe the arke of the God of Iſrael, & let it returne into his place, & not kil vs with our people. † For there was made the feare of death in euery citie, & the hand of God exceding greuous. the men alſo that had not died, were ſtriken in the ſecrete part of the buttockes: and the howling of euery citie went vp into heauen.
CHAP. VI. The Arke is ſent backe with ſiue emeroids and fiue miſe of gold, vpon a new wayne drawne by two milch kyne. 13. which coming directly to Bethſames are ſacrificed, the wayne ſeruing for fire, the Leuites kepe the Arke. 19. Many others are ſlaine looking of curioſitie into it.
THEREFORE the arke of God was in the country of the Philiſthijms ſeuen monethes. † And the Philiſthijms called the prieſtes and ſoothſaiers, ſaying: What ſhal we doe with the arke of the Lord? tel vs▪ how we may ſend it backe into his place. Who ſaid: † If you ſend back the arke of the God of Iſrael, ſend it not away emptie, but that which you owe render vnto it for ſinne, and then you ſhal be cured: and you ſhal know why his hand departeth not from you. † Who anſwered: What is that which we ought to render vnto it for ſinne? And they anſwered: † According to the number of the prouinces of the Philiſthijms you ſhal make ſiue golden emroides, and fiue golden miſe▪ becauſe there hath bene one plague to you, and to your princes. And you shal make the ſimilitudes of your emeroides, and the ſimilitudes of the miſe, that haue deſtroied the land, and you ſhal geue glorie to the God of Iſrael: if perhaps he wil lighten his hand from you, and from your goddes and from your land. † Why doe you harden your hartes, as Obſtinate ſinners doe harden their owne hartes, not God, but by ſuffering them ſo to do.
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ee A
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d. 7. Aegypt and Pharao did harden their hart? did not he after he was ſtriken, then dimiſſe them, and they departed? † Now therfore take and make one new wayne: and two kine hauing calued, on which there hath no yoke beene put, couple in the wayne, and shut vp their calues at home. † And you
shal take the arke of the Lord, and put it in the wayne, and the veſſels of gold, which you haue payed him for ſinne, you shal put into a litle casket at the ſide thereof: and dimiſſe it that it may goe. † And you ſhal looke: and if ſo be that it shal goe vp by the way of his coaſtes againſt Bethſames, he hath donne vs this great euil: but if not: we shal know that his hand hath not touched vs, but it hath happened by chance. † They therefore did in this maner: and taking two kine, that had ſucking calues, yoked them to the wayne, and shut vp their calues at home. † And they layd the arke of God vpon the wayne, and the litle casket, that had the golden miſe and the ſimilitudes of emeroides. † And the kine went directly by the way, that leadeth to Bethſames, and they went one way, going forward and lowing: and they declined not neither to the right hand nor to the left: but the princes alſo of the Philiſtijms folowed vnto the borders of Bethſames. † Moreouer the Bethſamites reaped wheat in the valley: and lifting vp their eies, they ſaw the arke, and were gladde when they had ſeene it. † And the wayne came into the field of Ioſue the Bethſamite, and ſtoode there. And there was a great ſtone, and they did cut the wood of the wayne, and layed the kine vpon it an holocauſt to our Lord. † And the Leuites tooke downe the arke of God, and the litle casket, that was at the ſide of it, wherin were the veſſels of gold, and they put it vpon the great ſtone. The men alſo of Bethſames offered holocauſtes, and immolated victimes that day to our Lord. † And the fiue princes of the Philiſtijms ſaw, and returned into Accaron that day. † And theſe are the golden emeroides, which the Philiſtijms rendred for ſinne to our Lord: Azotus one, Gaza one, Aſcalon one, Geth one, Accaron one: † and the golden miſe according to the number of the cities of the Philiſtijms, of the fiue prouinces, from walled citie vnto towne that was without wal, and vnto Abel the great, wherupon they put the arke of our Lord, which was vntil that day in the field of Ioſue the Bethſamite. † But he ſtroke of the men of Bethſames, for that they had As the arke was terrible to the infideles, (chap. 5.) ſo alſo to thoſe that beleued right but vſed it not reuerently. ſeene the arke of our Lord: and he ſtroke of the people ſeuentie men, and fiftie thouſand of the common people. And the people mourned, becauſe our Lord had ſtriken the common people with a great plague. † And the men of Bethſames ſayd: Who ſhal be able to ſtand in the ſight of
our Lord God this holie one? and to whom shal he goe vp from vs? † And they ſent meſſengers to the inhabitantes of Caria Thiarim, ſaying: The Philiſtijms haue brought backe the arke of our Lord, come downe & fetch it backe vnto you.
CHAP. VII. The Arke is brought to the houſe of Abinadab in Gabaa, 3. By Samuels exhortation, the people caſt away the idols and ſerue only God. 10. Samuel offering ſacrifice and praying, Iſrael preuaileth againſt the Philiſthijms.
THEREFORE the men of Caria Thiarim came, and
Theſe men knowing that the preſence of the arke was good for them (though the Bethſamites had benne puniſhed for their irreuerence towardes it) feared not to receiue and kepe it. brought backe the arke of our Lord, and caried it into the houſe of Abinadab in Gaaba: And Eleazar his ſonne they ſanctified, that he might keepe the arke of our Lord. † And it came to paſſe, from the day that the arke of our Lord abode in Caria Thiarim the dayes were multiplied (for it was now the twentith yeare) and al the houſe of Iſrael reſted after our Lord. † And Samuel ſpake to al the houſe of Iſrael, ſaying: If you turne to our Lord in al your hart, take away the ſtrange goddes out of the middes of you, Baalim, and Aſtaroth: and prepare your hartes to our Lord, and ſerue him only, and he wil deliuer you from the hand of the Philiſthijms. † Therefore the children of Iſrael tooke away Baalim and Aſtaroth, and ſerued our Lord only. † And Samuel ſayd: Gather together al Iſrael into Maſphath, that I may pray our Lord for you. † And they aſſembled into Maſphath: and they drew water, and powred it out in the ſight of our Lord, and they faſted that day, and ſayd there: We haue ſinned to our Lord. And Samuel iudged the children of Iſrael in Maſphath. † And the Philiſthijms heard that the children of Iſrael were gathered together into Maſphath, and the princes of the Philiſthijms went vp to Iſrael. Which when the children of Iſrael had heard, they were afrayde at the face of the Philiſthijms. † And they ſaid to Samuel: ceaſe not to crie to our Lord God for vs, that he ſaue vs from the hand of the Philiſthims. † And Samuel tooke one ſucking lambe, and offered i
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a whole holocauſte to our Lord: and Samuel cried to our Lord for Iſrael, and our Lord heard him. † And it came to paſſe, when Samuel offered the holocauſte, the Philiſthijms beganne battel againſt Iſrael: but our Lord thundered with a great noiſe in that day vpon the Philiſthijms, and terrified them, and they were ſlaine before the face of Iſrael. † And
the men of Iſrael iſſuing out of Maſphath purſued the Philiſthijms, and ſtroke them vnto the place, that was vnder Bethcar. † And Samuel tooke one ſtone, and layd it betwen Maſphath and Sen: and he called the name of that place, The ſtone of helpe. And he ſayd: Thus farre hath our Lord holpen vs. † And the Philiſtijms were humbled, neither added they any more to come into the borders of Iſrael. Therefore the hand of our Lord was made vpon the Philiſtijms, al the dayes of Samuel. † And the cities, which the Philiſtijms had taken from Iſrael, were rendred to Iſrael, from Accaron vnto Geth, and their borders: and
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e deliuered Iſrael from the hand of the Philiſtijms, and there was peace betwen Iſrael and th
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ſay, the Phili
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o
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the ſeuen nations of Chanaan, which God comm
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nded his people to deſtroy,
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the Amorrheites. Amorrheite. † Samuel alſo
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udged Iſrael al the daies of his life: † and he went euerie
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eare circu
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Bethel and Galgala and Maſphath, and
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udged Iſrael in the foreſaid places. † And he returned into Ramatha: for there was his houſe, and there he iudged Iſrael: he built alſo there an altar to our Lord.
CHAP. VIII. Samuel growing old, and his ſonnes for bribes peruerting iudgement, the people require to haue a king. 7.
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o Whom by Gods commandment, Samuel for
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heneth the law of a king, to make them ceaſe from their demand; 19. but they perſiſt therein.
AND it came to paſſe when Samuel waxed old, he appoynted his ſonnes iudges ouer Iſrael. † And the name of his firſt begotten ſonne was Ioel: and the name of the ſecond Abia, iudges in Berſabee. † And his ſonnes walked nor in his waies: but they declined after auarice, & tocke bribes, and peruerted iudgement. † Heli his ſonnes g
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ieuouſly offending in then office before (chap 2.) and now Samuels ſonnes alſo peruerting iudgem
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t gaue occaſion to the people, to demand a l
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ng to iudge their temporal cauſes rightly not declining to wrong for bribes. Therfore al the ancientes of Iſrael being aſſembled, came to Samuel into Ramatha. † And they ſayd to him: Behold thou art old, and thy ſonnes walke not in thy wayes: appoynt vs a king, that he may iudge vs, as alſo al nations haue. † And the word was miſliked in the eyes of Samuel, becauſe they had ſayd: Geue vs a king, that he may iudge vs. And Samuel prayed to our Lord. † And our Lord ſayd to Samuel: Heare the voice of the people in al thinges which they ſpeake to thee. for they haue not “reiected thee, but me, that I ſhould not reigne ouer them. † According to al their workes, which they haue done from the day that I brought them out of Aegypt vntil this day: as
they haue forſaken me, and ſerued ſtrange goddes, ſo doe they alſo vnto thee. † Now therefore heare their voice: but yet teſtifie to them, and foretel them the Miſphat ſignifieth maner, faſhion, or proceding. right of the king, that ſhal reigne ouer them. † Samuel therfore ſpake al the wordes of our Lord to the people which had deſired a king of him, † and ſayd: This ſhal be“ the right of the king, that ſhal reigne ouer you: Your ſonnes he wil take, and put in his chariotes, and wil make them vnto him the horſemen, and running footmen before his chariotes, † and wil appoynt them his tribunes, and centurions, and the plowers of his fieldes, and mowers of his corne, and makers of his armour and of his chariotes. † Your daughters alſo wil he take to make ointementes, and to be cookes, and bakers. † Your fieldes alſo, and vineyardes, and the beſt oliuetes he wil take away, and geue to his ſeruantes. † Yea and your corne alſo, and the reuenewes of your vineyardes he wil tithe, to geue his eunuches and ſeruantes. † Your ſeruantes alſo and handmaides, and goodlieſt yong men, and aſſes he wil take away, and put in his worke. † Your flockes alſo wil he tithe, you ſhal be his ſeruantes. † And you ſhal crie in that day from the face of the king, which you haue choſen you: and our Lord God alwaies heareth thoſe that truly repent for their ſinnes, but doth not alwayes deliuer them from afflictions, which are due for offences, or profitable for probation and merite of his children. wil not heare you in that day, becauſe you deſired vnto your ſelues a king. † But the people would not heare the voice of Samuel, but ſayd: Not ſo: for there ſhal be a king ouer vs, † and we alſo wil be as al nations: and our king ſhal iudge vs, and ſhal goe forth before vs, and shal fight our battels for vs. † And Samuel heard al the wordes of the people, and ſpake them in the eares of our Lord. † And our Lord ſaid to Samuel: Heare their voice, and appoynt a king ouer them. And Samuel ſayd to the men of Iſrael: Let euerie man goe into his citie.
ANNOTATIONS. CHAP. VIII.
7. Reiected me.] For ſo much as God had choſen Iſrael a peculiar people to
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od. 19. Deut. 17. Iudi
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. 2. v. 16. him ſelf, and hitherto ruled the ſame by his Prieſtes eſtabliſhed among them,Vvhy the peoples demand to haue a king is diſliked. and by Iudges extraordinarily raiſed vp, and ſent by him, to deliuer them in their diſtreſſes, their demand now to haue a King, who (after the maner of other nations) ſhould be their Lord, and haue more dignitie, and authoritie ouer them, then Dukes or Iudges had, is interpreted, as in effect to reiect God▪ in that they diſliked, & ſought to change his forme of gouernment. And therfore this requeſt of the people iuſtly diſpleaſed both Samuel and God himſelf.
11. The right of the King.] Samuel here by Gods appointment, to diſwadeKinges ſometimes oppreſſe their ſubiectes by Gods ſufferance, but vniuſtly. the people from their deſire of a king, at leaſt to admoniſh them before hand, what they are like to find by experience, reciteth ſuch thinges, as Kinges abuſing
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. Cyp. li. 3. ep. 9. ſiue 65.
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. Hier
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▪ in Oſee 8.
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. Greg. li. 4. c. 2. in 1. Reg. 8. their powre do oftentimes practiſe, by reaſon of their high dignitie, and litle feare of controlment, but vniuſtly and vnlawfully; according to the doctrin of ancient Fathers. Amongſt others. S. Cyprian calleth the exactions of kinges here recited, greuous iniuries. S. Hierom dura imperia, & ſeruitutem. rigorous or cruel gouernmentes, and ſeruitude. S. Gregorie proueth the ſame by two contrarie examples. Seing (ſayeth he) that which is here foretold, was puniſhed in Achab and Ieſabel (3. Reg. 21.) it ſheweth, that it was not right by diuine iudgement, which they exacted. And when the elect King Dauid was to build an altar to our Lord (1. Paral. 21.) he would not take part of Ornans field, except he payed a iuſt price for it. Moreouer the law preſcribing the dutie of Kinges (Deut. 17. v. 16. &c.) commandeth them not to multiplie horſes, notKinges haue prerogatiues aboue, but not cont
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aric to the lawes.
to heape riches, not to take high courage, that their hartes be not lifted vp into pride ouer their bretheren. Neuertheles Kinges haue great prerogatiues (more then Dukes, and Iudges) beſides, and aboue, but neuer contrarie to the law; that albeit they can not take their ſubiectes landes or goodes, neither for them ſelues, nor to geue to their ſeruantes at their pleaſure: yet in diuers caſes ſubiectes are bound, to contribute of their priuate goodes, to ſupplie the neceſſitie of the King, or of the commonwealth, as by nature euerie part muſt ſuffer damage, or danger in defence of the principal member, or whole bodie. And if anie refuſe ſo to do, they may iuſtly be compelled.
Furthermore in caſe Kinges or other Princes commit exceſſes, and oppreſſeEuil princes may be depoſed by God & the Church▪ but not by the people only. their ſubiectes, yet are they not by and by to be depoſed by the people, norConcil. Lateran c. 3. de heret. commonwealth, but muſt be tolerated with patience, peace, and meeknes, til God by his ſouereigne authoritie, left in his Church, diſpoſe of them: which his diuine wiſdom and goodnes often differreth to do, as here he expreſly forewarneth, ſaying: (v. 18) You shal crie in that day, from the face of your King, and our
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ord vvil not
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eare you And the reaſon is, becauſe he wil puniſh the ſinnes of the people, by ſuffering euil princes to reigne. Iob. 34. v. 30.
Of which important difficultie, falling ſometimes betwen Princes and theirPointes obſerued in the conſtitution and depoſition of King Saul. ſubiectes, who ſo deſireth, may ſearch the iudgement of ancient Fathers, and ſee S. Thomas, and other ſchole Doctors, 2. 2. q. 12. a. 2. Here only for better vnderſtanding of this preſent text, theſe brief pointes may be obſerued Firſt, the people of their owne wil deſired to haue a King. Secondly, they requeſted the ſame at the handes of ſamuel their preſent Superiour. Thirdly, this demand1. 2. 3. 4. diſpleaſed both Samuel and God himſelf. Fourthly, yet God condeſcended to grant their ſuite, but with an admonition, and forewarning of the inconueniences, which they ſhould finde and feele. Fiftly, God himſelf deſigned5. the perſon that ſhould be King, reueled him by viſion, and commanded Samuel to annoint him. Sixtly, God neuertheles by guiding the lotte, more manifeſtly6. 7. declared, and confirmed his election. Seuently, God depoſed the ſame King, for tranſgreſſing his law, chap. 13. v. 13. and diſobeying his commandment. chap. 15. v. 23. appointing an other, by the miniſterie of Samuel. chap. 16. Eightly, notwithſtanding his depoſition, he remained in his dignitie til his8. death, which happened by other meanes. chap. 31. By al which it appeareth, that God conſtituted Saul the firſt King of the Iewes, the people ſuing to haue a King; but depoſed him for euil behauiour, the people deſiring no ſuch thing, and Samuel the Prophet much lamenting the ſame. Yet was he not actually be
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iued of the crowne and kingdom during his life.
CHAP. IX. Saul by occaſion of ſeeking his fathers aſses cometh to Samuel. 15. Who had a reuelation of his coming, and a commandment to annoint him. 22. He is entertained and lodged with Samuel.
AND there was a man of Beniamin named Cis, the ſonne
The ſecond part. The election, annointing▪ & gouernement of King Saul. of Abiel, the ſonne of Seor, the ſonne of Bechorath, the ſonne of Aphia, the ſonne of a man of Iemini, valiantin ſtrength. † And he had a ſonne called Saul, choſen & good: and there was not a man of the children of Iſrael better then he: from the ſhoulder and vpward he appeared aboue al the people. † And the aſſes of Cis the father of Saul were loſt: and Cis ſaid to Saul his ſonne: Take one of the ſeruants with thee, and riſing goe, and ſeeke the aſſes. Who when they had paſſed by mount Ephraim, † and by the land of Saliſa, and had not found, they paſſed alſo through the land of Salim, and they were not: yea and by the Land of Iemini, and found them not. † And when they were come into the Land of Suph, Saul ſaide to the ſeruant that was with him: Come let vs returne, leſt perhaps my father hath let alone the aſſes, and be careful for vs. † Who ſayd to him: Behold a man of God is in this citie, a famous man: al that he ſpeaketh, cometh to paſſe without doubt▪ now therefore let vs goe thither, if perhaps he may tel vs of our way, for which we are come. † And Saul ſayd to his ſeruant: Loc we wil goe: what ſhal we carie to the man of God? The bread is ſpent in our males: and preſent we haue none to geue vnto the man of God, nor any thing els. † Agayne the ſeruant anſwered Saul and ſayd: Behold there is found in my hand the fourth part of a ſicle of ſiluer, let vs geue it to the man of God, that he may tel vs our way. † (For in time paſt in Iſrael ſo euery man ſpake, going to conſult God, Come, and let vs goe to the S
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er. For he that at this day is called a Prophete, in time paſt was called One that by diuine inſpiration foreſeeth thinges too▪ come. a S
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r.) † And Saul ſayd to his ſeruant: Thy word is very good, come let vs goe. And they went into the citie, wherein the man of God was. † And when they went vp the aſcent of the citie, they found maides coming forth to draw water, and ſayd to them: Is the Seer here? † Who anſwering ſayd to them: Here he is. Loe before thee, make haſt now: for this day he came into the citie, becauſe this day there is a ſacrifice of the people in the excelſe. † Entring into the citie immediatly
you ſhal find him, before he goe vp into the excelſe to eate. for the people wil not eate til he come: becauſe he wil bleſſe the Hoſte, and afterward they ſhal eate that are inuited. Now therefore goe vp, becauſe this day you ſhal finde him. † And they went vp into the citie. And when they walked in the middes of the citie, Samuel appeared coming forth againſt them, to goe vp into the excelſe. † And our Lord had reueled the eare of Samuel one day before Saul came, ſaying: † This very houre, that now is, to morrow wil I ſend to thee a man of the Land of Beniamin, and thou ſhalt annoint him ruler ouer my people of Iſrael: and he shal ſaue my people from the hand of the Philiſtiims: becauſe I haue reſpected my people, for Oppreſſion of innocentes crieth to heaven. their crie is come to me. † And when Samuel had beheld Saul, our Lord ſayde to him: Behold the man, of whom I told thee, this man shal rule ouer my people. † And Saul came to Samuel in the middes of the gate, and ſayd: Shew me, I pray thee, where is the houſe of the Seer? † And Samuel anſwered Saul, ſaying: I am the Seer, goe vp before me into the excelſe, that you may eate with me to day, and I wil dimiſſe thee in the morning: and al thinges that are in thy hart, wil I tel thee. † And concerning the aſſes, which thou didſt loſe three dayes agone, be not careful, becauſe they are found. And whoſe shal be al the beſt thinges of Iſrael? not to thee and to al thy fathers houſe? † And Saul anſwering, ſayd: Am not I the ſonne of I
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mini of the leaſt tribe of Iſrael, and my kindred the laſt among al the families of the tribe of Beniamin? Why therfore haſt thou ſpoken this word to me? † Samuel therefore taking Saul and his ſeruant, brought them into the parlour, and gaue them a place in the chiefe rowme of them that were inuited. for there were about thirtie men. † And Samuel ſayd to the cooke: Geue the portion, which I gaue thee, and commanded that thou shouldeſt lay it vp apart with thee. † And the cooke lifted vp a shoulder, and ſette it before Saul. And Samuel ſaid: Behold that which hath remayned, ſette it before thee, and eate: becauſe of purpoſe it was kept for thee, when I called the people. And Saul did eate with Samuel that day. † And they deſcended from the excelſe into the towne, and he ſpake with Saul in the toppe of the houſe: and he prepared a bed for Saul in the higheſt rowme, & he ſlept. † And when they were riſen in the morning, and it beganne now to be light, Samuel
called Saul in the high chāber, ſaying: Ariſe that I may diſmiſſe thee. And Saul aroſe: and they went both forth: to witte, he and Samuel. † And when they came downe in the vttermoſt part of the citie, Samuel ſaid to Saul: Speake to the ſeruant that he goe before vs, and paſſe: but ſtay thou alitle while, that I may tel thee the word of our Lord.
CHAP. X. Saul is annointed king, and confirmed by ſignes that his ordinance is of God. 10. He prophecieth, which the people doth admire. 17. Samuel calleth the people together, for appointing a king, the lotte falleth on Saul. 25. and the law of the king is againe mentioned.
AND Samuel tooke
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. Gregorie here noteth, that ſuch as are placed in height of gouernement, are annointed with oyle, which ſignifieth mercie, light, and cu
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ing of others. a litle veſſel of But the litle veſſel foreſhewed that Saul not perſeuering in grace, ſhould be depoſed from his kingdom. li. 4 c. 5. in 1. Reg. 10. oyle, and powred vpon his head, and kiſſed him, and ſayd: Behold, our Lord hath annointed thee vpon his inheritance to be prince, and thou ſhalt deliuer his people out of the handes of their enemies, that are round about them. And this ſhal be a ſigne vnto thee, that God hath annointed thee to be prince. † When thou ſhalt be departed from me this day, thou ſhalt finde two men beſide the ſepulchre of Rachel in the borders of Beniamin, in the South, and they ſhal ſay to thee: The aſſes are found, which thou diſt goe to ſeeke: and thy father letting goe the aſſes, is careful for you, and ſayeth: What ſhal I doe concerning my ſonne? † And when thou ſhalt depart thence, and paſſe farder, and tha
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t come to the oke Thabor, three men going vp to God into Bethel ſhal finde thee there, one carying three kiddes, and an other three manchettes of bread, and an other carying a flagon of wine. † And when they haue ſaluted thee, they wil geue thee two loaues, and thou ſhalt take them of their hand. † After theſe thinges thou ſhalt come into the hil of God, where the garriſon of the Philiſthiimes is: and when thou shalt be entered there into the citie, thou shalt meete there a flocke of prophetes coming downe from the excelſe, and before them pſalterie and tymbrel, and
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halme, and harpe, and themſelues prophecying. † And the Spirit of our Lord shal ſeaſe vpon thee, and thou shalt prophecie with them, and shalt be changed into an other man. † Thefore when al theſe ſignes shal chance to thee, doe whatſoeuer thy hand shal finde, becauſe our Lord is with thee. † And thou shalt goe downe before me into Galgala (for I wil come downe to thee) that thou
mayeſt offer oblation, and immolate pacifique victimes: Samuel enioynet
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obedience to Saul to trie his humilitie. S. Greg. li. 4 c. 5. in 1▪ Reg 10. ſeuen daies shalt thou expect, til I come to thee, and I wil shew thee what thou muſt doe. † Therfore when he had turned away his shoulder to depart from Samuel, God God gaue him peculiar grace for executing the office of a king. changed vnto him another hart, and al theſe thinges came in that day. † And they came to the foreſaid hil, and behold a troupe of prophetes meeting him: & the By and by alſo the gift of prophecie. Spirit of our Lord ſeaſed vpon him. and he prophecied in the middes of them. † And al that had knowen him yeſterday and the day before, ſeing that he was with the prophetes, & did prophecie, ſaid to ech other: What thing hath happened to the ſonne of Cis? what is Saul alſo among the prophetes? † And one anſwered an other, ſaying: And who is Then ſuperious. their father? therefore it was turned into a prouerbe: What is Saul alſo among the prophetes? † And he ceaſed to prophecie, and came to the excelſe. † And Sauls vncle ſayd to him, and to his ſeruant: Whitherwent you? who anſwered: To ſeeke the aſſes: which when we had not found, we came to Samuel. † And his vncle ſayd to him: Tel me what Samuel ſayd to thee. † And Saul ſayd to his vncle: He told vs that the aſſes were found. But concerning the word of the kingdom which Samuel had ſpoken to him, he told him not. † And Samuel called together the people to our Lord in Maſpha: † And ſayd to the children of Iſrael: Thus ſayth our Lord the God of Iſrael: I brought Iſrael out of Aegypt, and deliuerd you from the hand of the Aegyptians, and from the hand of al the kinges which afflicted you. † But you this day haue reiected your God, who only hath ſaued you out of al your euils and tribulations: and you haue ſaid: Not ſo: but appoint a king ouer vs. Now therefore ſtand before our Lord by your tribes, and by your families. † And Samuel brought al the tribes of Iſrael, and the By lotte the people were aſſured that the election was of God. S. Greg.
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b
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lotte fel on the tribe of Beniamin. † And he brought the tribe of Beniamin and the kinreds thereof, and it fel vpon the kindred of Metri, and it came vnto Saul the ſonne of Cis. They therfore ſought him, and he was not found, † And after theſe thinges they conſulted our Lord whether he would come thither. And our Lord anſwered: Behold he is hid at home. † They ranne therefore and tooke him from thence: and he ſtood in the middes of the people, and he was higher then al the people from the shoulder and vpward. † And Samuel ſaid to al the people: Certes you ſee whom our Lord hath choſen, that
there is not the like to him in al the people. And al the people cried, and ſayd: God ſaue the King. † And Samuel ſpake to the people the law of the kingdom, and wrote it in a booke, and layd it vp before our Lord: and Samuel diſmiſſed al the people, euerie one into his owne houſe. † But Saul alſo departed vnto his houſe into Gabaa: and there went with him part of the armie, they whoſe hartes God had touched. † But the children of Belial ſayd: What shal this fellow be able to ſaue vs? and they deſpiſed him, and brought him not preſentes: but he diſſembled as though he heard not.
CHAP. XI. Ammonites fighting against Iabes Galaad, and the citie readie to yelde, 5. Saul gathereth an armie, 11. ouerthroweth the enimie, 14. and is eſtablished King.
AND it came to paſſe as it were a moneth after, Naas the Ammonite aſcended, and began to fight againſt Iabes of Galaad. And al the men of Iabes ſayd to Naas: Make a league with vs, and we wil ſerue thee. † And Naas the Ammonite anſwered them: In this wil I make a league with you, that I may plucke out the right eyes of you al, and may make you a reproch
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al Iſrael. † And the ancientes of Iabes ſayd to him: Graunt vnto vs ſeuen daies, that we may ſend meſſengers vnto al the coaſtes of Iſrael: and if there shal not be that may defend vs, we wil come forth to thee. † The meſſengers therefore came into Gabaa of Saul: and they ſpake theſe wordes, in the hearing of the people: and al the people lifted vp their voice, and wept. † And behold Saul came, folowing oxen out of the field, and ſayd: What ayleth the people that they weepe? And they told him the wordes of the men of Iabes. † And the Spirit of our Lord ſeaſed on Saul, when he had heard theſe wordes, and his furie was exceding wrath. † And taking both the oxen, he cutte them into peeces, and ſent them into al the coaſtes of Iſrael by meſſengers, ſaving: Whoſoeuer shal not goe forth, and folow Saul and Samuel, ſo shal it be done to his oxen. Therefore the feare of our Lord inuaded the people, and they went forth as it were one man. † And he numbered them in Bezec: and there were of the children of Iſrael three hundred thouſand: and of the men of Iuda thirtie thouſand. † And they ſayd to the meſſengers that came▪ Thus shal you ſay to the
men, that are in Iabes Galaad: To morow, when the ſunne ſhal waxe hote, you ſhal haue relife. The meſſengers therefore came, and told the men of Iabes: Who were glad. † And they ſaid: In the morning As the men of Iabes deluded their enimies by aequiuocation, ſo ſpeaking that they were otherwiſe vnderſtood then they ment: ſo the ſeruantes of God being tempted with concupiſcence of glutoni
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(ſignified by Naas) muſt deceiue their carnal appetite, by promiſing to ſatisfie the deſire of the fleſh, but in deede kepe ſuch temperance, as they may kil the cōcupiſcence, and not be killed by it. S. Greg. li. 5. c. 1. in 1. Reg. 11. we wil come forth to you: and you ſhal doe to vs whatſoeuer ſhal pleaſe you. † And it came to paſſe, when the morow was come, Saul ſette the people into three partes: and entered into the middes of the campe in the morning watch, and ſtroke Ammon vntil the day waxed hote, and the reſt were diſperſed, ſo that there were not left among them two together. † And the people ſayd to Samuel: Who is this that ſaid: what ſhal Saul reigne ouer vs? Geue vs the men and we wil kil them. † And Saul ſayd: No man ſhal be killed this day, becauſe our Lord this day hath releued Iſrael: † And Samuel ſaid to the people: Come and let vs goe into Galgal, and let vs renewe there a kingdome. † And al the people went into Galgal, and there they made Saul king before our Lord in Galgal, & they immolated there pacifique victimes before our Lord. And Saul reioyſed there, and al the men of Iſrael excedingly.
CHAP. XII. Samuel being iuſtified by the people for his good behauiour, 6. chargeth them with ingratitude towardes God, 14. admonishing them, and shewing by a ſigne, that they offended in demanding a king. 20. Exhorteth them now to ſerue God, promiſeth to pray for them, and forwarneth that they shal receiue as they deſerue.
AND Samuel ſayd to al Iſrael: Behold I haue heard your voice according to al thinges which you haue ſpoken to me, and I haue appointed a king ouer you. † And now the king goeth before you: and I am waxen old and haue gray heares: moreouer my ſonnes are with you: therfore hauing conuerſed with you from my youth vntil this day, loe I am readie. † Speake of me before our Lord, and before his Chriſt, whether I haue taken any mans oxe, or aſſe: If I haue calumniated any man, if I haue oppreſſed any man, if I haue taken gift of any mans hand: and I wil contemne that ſame this day, and wil reſtore it to you. † And they ſaid thou haſt not calumniated vs, nor oppreſſed vs, nor taken ought of any mans hand. † And he ſayd to them: Witnes is our Lord againſt you, and witnes is his The annointed king. Chriſt in this day, that you haue not found any thing in my hand. And
they ſaid: Witnes † And Samuel ſaid to the people: Our Lord who made Moyſes and Aaron, and brought our fathers out of the Land of Aegypt is preſent. † Now therefore ſtand, that I may contend in iudgement againſt you before our Lord, concerning al the mercies of our Lord, which he hath done with you, and with your fathers: † how Iacob entred into Aegypt, and your fathers cried to our Lord: and our Lord ſent Moyſes and Aaron, and brought your fathers out of Aegypt: and placed them in this place. † Who forgat our Lord their God, and he deliuered them in the hand of Siſara maſter of the hoſte of Haſer, and in the hand of the Philiſthijmes, and in the hand of the king of Moab, and they ſought againſt them. † But afterward they cried to our Lord, and ſaid: We haue ſinned, becauſe we haue forſaken our Lord, and haue ſerued Baalim and Aſtaroth: now therefore deliuer vs from the hand of our enemies, and we wil ſerue thee. † And our Lord ſent
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immediatly by God, but would haue king to reigne ouer them▪ imagening that ſo they ſhould be better protected, and defended from forraine enemies wherin they preferred their owne conceite and iudgement before Gods diſpoſition. and therfore this ſinne is often here inculcated, and much reprehended. S. Greg li. 5. c. 2. in 1.
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. 12. Ierobaal, andmi
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tie Samſon. Badan, and Iepte, and Samuel, and deliuered you from the hand of your enemies round about, and you dwelt ſecurely. † But you ſeing that Naas, king of the children of Ammon was come againſt you, you ſaid to me: They
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ent that they would not be ruled and protected as hither to they had bene, by Dukes & Iudges ordained Not ſo, but a king shal reigne ouer vs: whereas our Lord your God did reigne among you. † Now therfore your king is readie, whom you haue choſen and deſired: behold our Lord hath geuen you a king. † If you shal feare our Lord, and ſerue him, and heare his voice, and not exaſperat the mouth of our Lord: both you, and the king which reigneth ouer you, shal be folowers of our Lord your God. † but if you wil nor heare the voice of our Lord, but shal exaſperat his wordes, the hand of our Lord shal be vpon you, and vpon your
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ures. S.
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reg. thunder. fathers. † But now alſo ſtand, and ſee this great thing which our Lord wil doe in your ſight. † Is it not wheare harueſt to day? I wil cal vpon our Lord, & he wil geue * noyſes and rayne: and you shal know, and ſee that you haue done great euil to your ſelues in the ſight of our Lord, deſiring a king ouer you. † And Samuel cried to our Lord, and our Lord gaue noyſes and raine in that day. † And al the people feared excedingly our Lord and :: Samuel. And al the people ſaid to Samuel: Pray for thy ſeruantes to our Lord thy God, that we die not. for we haue added euil to al our ſinnes, that we deſired vnto vs a king. † And Samuel ſayd to the people: Feare not, you haue done al this euil: but yet depart not from the They feared God ſo much the more▪- becauſe they feared al
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o his ſeruant. :: For ſinners to come before Gods face were preſumption, not to come to his back, or to depart from thence, were deſperation. So Marie Magdalen with feare and hope approched & taried at Chriſts back. Luc. 7. S. Greg. loco citato.
backe of our Lord,
but ſerue our Lord in al your hart. † And decline not after vaine thinges, which shal not profite you, nor deliuer you, becauſe they are vaine. † And our Lord wil not forſake his people for his great name: becauſe our Lord hath ſworne to make you a people to him ſelf. † And farre from me be this ſinne in our Lord, that I should ceaſe to pray for you, and I wil teach you the good and right way. † Therefore feare our Lord, and ſerue him in truth and from your whole hart. for you haue ſeene the great workes which he hath done among you. † But if you shal perſeuer in malice: both you and your king shal perish together.
CHAP. XIII. Saul and Ionathas preuaile in battel againſt the Philiſthijms. 5. who increaſing their forc
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s, the Iſra
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lites for fea
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e flee away and hid themſelues, 8. Samuel not coming to the campe, Saul preſumeth to offer ſacrifice, 11. for which Samuel reproueth him, and declareth that his kingdom shal be tranſlated to an other. 17. The Philiſthijms oppreſſe the Iſraelites. and depriue them of armour.
A CHILD of Saul beginning to reigne was innocent and humble as a child of one yeare. one yeare was Saul when he began to reigne, and And in that ſtate reigned the firſt two yeares. S. Greg. in hunc locum.
two yeares he reigned ouer Iſrael. † And Saul choſe to him ſelfe three thouſand of Iſrael: and there were with Saul two thouſand in Machmas, and in the mount of Bethel: and a thouſand with Ionathas in Gabaa of Beniamin, moreouer the reſt of the people he ſent backe euerie man into their tabernacles. † And Ionathas ſtroke the garriſon of the Philiſthijms, which was in Gabaa. Which when the Philiſthijms had heard, Saul ſounded with the trumpet in al the land, ſaying: Let the Hebrewes heare. † And al Iſrael heard this maner of bruite: Saul hath ſtriken the garriſon of the Philiſthijms: and Iſrael tooke courage againſt the Philiſthijms. The people therfore cried after Saul in Galgal. † And the Philiſthims were gathered together to fight againſt Iſrael, thirtie thouſand chariotes, and ſix thouſand horſemen, and the reſt of the common people, as the ſand which is in the ſea shore very much. And going vp they camped in Machmas at the Eaſt of Bethauen. † Which when the men of Iſrael had ſeene them ſelues put in a ſtreict (for the people was afflicted) they hid them ſelues in caues, and in ſecrete places, in rockes alſo, and in dennes, and in ceſternes. † And the
Hebrewes paſſed Iordan into the Land of Gad and Galaad. And when Saul was yet in Galgal, al the people was ſore afrayd, which folowed him. † And he expected ſeuen daies according to the appointment of Samuel, and Samuel came not into Galgal, and the people ſlipt away from him. † Saul therfore ſaid: Bring me the holocauſte, and the pacifiques. And he offered the holocauſte. † And when he had finiſhed offering the holocauſte, behold Samuel came: and Saul went forth to mete him & ſalute him. † And Samuel ſpake to him: What haſt thou done? Saul anſwered: Becauſe I ſawe that the people ſlipt from me, and thou waſt not come according to the dayes appointed, moreouer the Philiſthijms were gathered together into Machmas, † I ſaid: Now wil the Philiſthijms come downe to me into Galgal, & I haue not pacified the face of our Lord. Compelled by neceſſitie, I offered the holocauſte. † And Samuel ſaid to Saul: Thou haſt He offended in offering ſacrifice being neither a prieſt, nor extraordinarily allowed to do that office, and for this and other faultes was depoſed. done foliſhly, neither haſt thou kept the commandementes of our Lord thy God, which he commanded thee. Which Gods foreſight of ſinne, and perordination to puniſh it, taketh not away freewil, nor poſſibilitie of wel doing, nor of reward. S. Aug. li. 3. c. 4. de lib. arbit.
if thou hadſt not done, euen now had our Lord prepared thy kingdom ouer Iſrael for euer, † but thy kingdom shal no farder ariſe. Our Lord hath ſought him a man according to his hart: and him hath our Lord commanded to be prince ouer his people, becauſe thou haſt not obſerued the thinges which our Lord commanded. † And Samuel aroſe and went vp from Galgal into Gabaa of Beniamin. And numbered the people, which were found with him, as it were ſix hundred men. † And Saul and Ionathas his ſonne, and the people that were found with them, was in Gabaa of Beniamin: moreouer the Philiſthijms had pitched in Machmas. † And there iſſued forth to praye from the campe of the Philiſthians three companies. One compaine went on againſt the way of Ephra to the Land of Saul. † Moreouer an other went by the way of Bethhoron, & the third had turned it ſelf to the way of the border, in the valley Seboim againſt the deſert. † Moreouer there was not found an yron ſmith in al the Land of Iſrael. for the Philiſthijms had ſo prouided, leſt perhaps the Hebrewes should make ſword or ſpeare. † Al Iſrael therefore went downe to the Philiſthijms, that euerie man might whette his plough culter, and ſpade, & axe, and take. † Therefore the edges of the shares, and ſpades, & forkes with three teeth, and axes, were blunt, euen to the godeprick, which
was to be mended. † And when the day was come to fight, there was not found ſword and ſpeare in the hand of al the people, that was with Saul and Ionathas, except Saul and Ionathas his ſonne. † And the ſtation of the Philiſtijms went forth, to paſſe vp into Machmas.
CHAP. XIIII. Ionathas truſting in God, accompained with one man, his father not knowing, goeth into the Philiſthijms campe; killeth twentie men and trubleth their whole armie. 16. Saul vnderſtanding the ſame, approcheth with his armie, and they gette a great victorie. 24. But Saul hauing commanded vnder paine of death, that none should eate til night, Ionathas for taiſting a litle honie (though ignorant of the prohibition) is iudged to die. 45. But the people oppoſe themſelues, and deliuer him from death. 47. Saul proſpereth in his kingdom, with his ſamilie.
AND it chanced on a certeine day that Ionathas the ſonne of Saul ſayd to the yong man that bare his armour: Come, & let vs paſſe to the gariſon of the Philiſthijms, which is beyond yonder place. But to his father he told not this ſame thing. † Moreouer Saul abode in the vtmoſt part of Gabaa vnder the pomegranate tree, which was in Magron: and the people with him was about ſix hundred men. † And Achias the ſonne of Achitob the brother of Ichabod the ſonne of Phinees, which was borne of Heli the prieſt of our Lord in Silo, bare the ephod. But the people alſo was ignorant whither Ionathas was gone. † And there were betwen the aſcentes, by the which Ionathas endeuoured to paſſe vnto the gariſon of the Philiſtijms, rockes ſtanding vp on both ſides, and as it were in maner of teeth ſtiepe broken rockes on either ſide, the name of one Boſes, and the name of the other Sene: † one rocke ſtanding out toward the North ouer againſt Machmas, and the other to the South, againſt Gabaa. † And Ionathas ſayd to the yong man that bare his armour: Come, let vs paſſe to the ſtation of theſe vncircumciſed, if haply our Lord wil make for vs: becauſe it is not hard for our Lord to ſaue either in manie, or in fewe. † And his eſquier ſayd to him: Doe al thinges which pleaſe thy minde: goe whither thou deſireſt, and I wil be with thee whereſoeuer thou wilt. † And Ionathas ſayd: Behold we paſſe to theſe men. And when we ſhal appeare to them, † If they ſhal ſpeake to vs in this maner: Tarie til we come to
you: let vs ſtand in our place, and not goe vp to them. † But if they ſhal ſay: Come vp to vs: let vs goe vp, becauſe our Lord hath deliuered them in our handes, Ominous ſpeaches are proued by this and ſome other examples to be ſometimes of God, though ſometimes this kind of obſeruation is ſuperſticious. As before is noted. Gen. 24. this ſhal be a ſigne vnto vs. † Both of them therefore appeared to the ſtation of the Philiſthims: & the Philiſtijms ſayd: Behold the Hebrewes come out of the caues, wherein they were hid. † And the men of the garniſon ſpake to Ionathas and to his eſquier, and ſayd: Come vp to vs, and we wil ſhew you a thing. And Ionathas ſayd to his eſquier: Let vs goe vp, folow me: for our Lord hath deliuered them into the handes of Iſrael. † And Ionathas went vp on his handes & feete creeping, and his eſquier after him. Therefore ſome fel before Ionathas, other ſome his eſquier folowing ſlewe. † And the firſt ſlaughter, with which Ionathas & his eſquier made, was as it were of twentie men in the halfe part of an aker, which a yoke of oxen is wont to plough in a day. † And there was made a miracle in the campe, through the fieldes: yea and al the people of their garriſon, which had gone to take prayes, was aſtonyed, and the land was trubled: and it happened as a miracle from God. † And the watchemen of Saul, which were in Gabaa, of Beniamin looked, & loe a multitude ouerthrowen, & fleeing hither and thither. † And Saul ſayd to the people, which was with him: Enquire, and ſee who is gone from vs. And when they had ſought, it was found that Ionathas was not preſent and his eſquier. † And Saul ſayd to Achias: Bring the arke of our Lord. (for the arke of God was there that day with the children of Iſrael.) † And when Saul ſpake to the prieſt, there aroſe a great tumult in the campe of the Philiſtijmes: and it grewe by litle and litle, and ſounded more cleerely. And Saul ſayd to the prieſt: Pray no more nor expectno longer▪ ſo they proceded to battel withou ſur
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er warrant. Draw together thy hand. † Saul therefore and al the people that was with him, ſhouted together, and they came to the place of the fight: and behold euerie mans ſword had beene turned to his neighbour, and a ſlaughter exceding great. † But the Hebrewes alſo which had bene with the Philiſtijms yeſterday and the day before, and went vp with them in the campe, returned to be with Iſrael, which were with Saul and Ionathas. † Al the Iſraelites alſo which had hid themſelues in mount Ephraim, hearing that the Philiſtijms were fled, ioyned them ſelues with their fellowes in battel. And there were with Saul as it were ten thouſand men. † And our Lord in that day ſaued Iſrael.
and the fight reached as farre as Bethauen. † And the men of Iſrael were ioyned among themſelues in that day: and Saul adiured the people, ſaying: Curſed be the man, that ſhal eate bread vntil euening, til I be reuenged of myne enemies. And the whole people did eate no bread: † and al the common people of the land came into a foreſt, wherein was honie vpon the face of the field. † The people therefore entred into the foreſt, and there appeared dropping honie, and no man put his hand to his mouth. for the people feared the oath. † But Ionathas had not heard when his father adiured the people: and he put forth the tippe of the rod, which he had in his hand, and dipped it into a honie combe: and he turned his hand to his mouth, and his eies were illuminated. † And one of the people anſwering, ſayd: Thy father hath bound the people with an oath, ſaying: Curſed be the man that ſhal eate bread this day. (and the people was faynt) † And Ionathas ſayd: Ionathas was excuſed by ignorance, & by neceſſitie; and therfore was iuſtly deliuered by the people; and his father offended, in not excep
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ing the caſe of neceſſitie, & through more e
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ge, then he had warrant from, God, whoſe anſwer he would not expect v. 19 My father hath trubled the land: your ſelues haue ſeene that myn eies are illuminated, becauſe I haue taſted a litle of this honie: † how much more if the people had eaten of the praye of their enemies, which they found? had there not beene made a greater plague in the Philiſtijms? † They ſtroke therefore in that day the Philiſtijms from Machmas vnto Ailon. And the people was wearied excedingly: † and being turned to the praye tooke ſheepe, and oxen, and calues, & ſlew them on the ground: and the people did eate VVherof folowed alſo an other ſinne, that the people fainting for lacke of meate did eate fleſh with the blood, contrarie to the law. with bloud. † And they told Saul ſaying that the people had ſinned to our Lord, eating with bloud. Who ſayd: You haue tranſgreſſed: Roule to me euen now a great ſtone. † And Saul ſayd: Diſperſe your ſelues among the common people, and tel them that euerie man bring me his oxe and ramme, and kil ye them vpon this ſame, and eate, and you shal not ſinne to our Lord eating with bloud. Al the people therefore brought euerie man his oxe in his hand vntil night: and ſlewe them there. † And Saul built an altar to our Lord; and then firſt did he beginne to build an altar to our Lord. † And Saul ſayd: Let vs fal vpon the Philiſtijms by night, and let vs ſpoyle them til it waxe light in the morning, neither let vs leaue a man of them. And the people ſayd: Doe al that ſemeth good in thyne eies. And the prieſt ſayd: Let vs approch hither to God. † And Saul conſulted our Lord: Shal I purſew the Philiſtijms? wilt thou deliuer them into the handes
of Iſrael? And Before, v. 19. Saul would not expect Gods anſwer: now therfore God wil not anſwer him. he anſwered him not in that day. † And Saul ſayd: Bring hither al the corners of the people: and know, and ſee by whom this ſinne hath chanced to day. † Our Lord the ſauiour of Iſrael liueth, that if it were done by Ionathas my ſonne, he shal die without reuoking. Whereunto none of the people gayneſayed him. † And he ſayd to al Iſrael: Be you ſeperated into one ſide, and I with Ionathas my ſonne wil be on the other ſide. And the people anſwered Saul: Doe what ſemeth good in thyn eies. † And Saul ſayd to our Lord: Lord God of Iſrael, geue a ſigne: and Ionathas was caught and Saul, and the people went forth. † And Saul ſayd: Caſt ye lotte betwen me, and Ionathas my ſonne. And Ionathas was found to haue tranſgreſſed the vnaduiſed cōmandment, but Saul him ſelf was in a greatter fault of raſh proceding, and vndiſcrete commanding. Ionathas was taken. † And Saul ſayd to Ionathas: Tel me what thou haſt done. And Ionathas told him, and ſayd: Taſting I taſted in the tippe of the rod, which was in myn hand a litle honie, and behold I die. † And Saul ſayd: Theſe thinges doe God to me, and theſe thinges adde he, that dying thou shalt die Ionathas. † And the people ſaid to Saul: Shal Ionathas then die, which hath made this great ſaluation in Iſrael? this is vnlawful: our Lord liueth, if there shal fal a heare from his head vpon the ground, becauſe with God hath he wrought to day. The people therefore deliuered Ionathas, that he should not die. † And Saul retyred, neither did he purſew the Philiſtjims: moreouer the Philiſtijms departed into their places. † And Saul, his kingdom being eſtablished ouer Iſrael, fought round about againſt al his enemies, againſt Moab, and the children of Ammon, and Edom, and the kinges of Soba, and the Philiſtians: and whither ſoeuer he turned him ſelf, he ouercame. † And gathering together an armie, he ſtroke Amalec, and deliuered Iſrael from the hand of the ſpoylers thereof. † And the ſonnes of Saul, were Ionathas and Ieſui, and Melchiſua: and the names of his two daughters, the name of the firſt borne Merob, and the name of the yonger Michol. † And the name of Sauls wife, Achinoam the daughter of Achimaas: and the name of the prince of his hoſt Abner, the ſonne of Ner, the coſin german of Saul by the father. † Moreouer Cis was the father of Saul, and Ner the father of Abner, the ſonne of Abiel. † And there was mightie battel agaynſt the Philiſthians al the dayes of Saul. For whomſoeuer Saul had ſeene a valiant man, and fitte for battel, he ioyned him to him ſelf.
CHAP. XV. Saul is commanded vtterly to deſtroy the Amalecites. 8. but he taking Agag their king ſpareth his life, & chiefe of the praye. 10. For which diſobedience (20. though pretending that the beſt thinges were reſerued for ſacrifice) he is depoſed from his kingdom. 24. Then acknowledgeth his fault. 32. Samuel cutteth Agag in peeces 35. and mourneth for Saul.
AND Samuel ſaid to Saul: Our Lord ſent me to annointe thee king ouer his people Iſrael; now therefore heare the voice of our Lord: † Thus ſayth the Lord of hoſtes: I haue recounted whatſoeuer Amalec hath done to Iſrael: how he reſiſted them in the way when they came vp out of Aegypt. † Now therefore goe, and Amalec is ſtricken when the fleſh is chaſticed by abſtinence. ſtrike Amalec, and Deſtroyed when the mind is reſtrained from vncleane cogitations. S. Greg
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li. 6. c. 1. in
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. Reg. 15. deſtroy al that he hath: ſpare him not, and couet not ought of his thinges: but kil from man vnto woman, both childe & ſuckling, oxe and ſheepe, camel and aſſe. † Saul therefore commanded the people, and numbered them as it were lambes: two hundred thouſand footemen, & ten thouſand of the men of Iuda. † And when Saul was come vnto the citie of Amalec, he laid ambuſhementes in the torrent. † And Saul ſaid to the Cineite: Goe ye, retyre and depart from Amalec: leſt perhaps I wrappe thee in with him. for thou haſt done mercie with al the children of Iſrael, when they deſcended out of Aegypt. And the Cineite departed out of the middes of Amalec. † And Saul ſtroke Amalec from Heuila, vntil thou come to Sur, which is ouer againſt Aegypt. † And he apprehended Agag the king of Amalec aliue: but al the comon people he ſlewe in the edge of the ſword. † And Saul and the people ſpared Agag, and the beſt flockes of ſheepe and heardes, and the garmentes and rammes, and al thinges, that were fayre, neither would they deſtroy them: but whatſoeuer was vile and refuſe, that they deſtroyed. † And the word of our Lord was made to Samuel, ſaying: † It repenteth me that I haue made Saul king: becauſe he hath forſaken me, & hath not fulfilled my wordes in worke. And Samuel was ſtrooken ſadde, and cried to our Lord al the night. † And when Samuel had riſen in the night, to goe to Saul in the morning, it was told Samuel, that Saul was come into Carmelus, and had erected to him ſelfe a triumphant arch, and returning was paſſed, and gone into Galgal. Samuel therefore came to Saul, and Saul offered an holocauſt to our Lord of the firſt of the prayes,
which he had brought from Amalec. † And when Samuel was come to Saul, Saul ſayd to him: Bleſſed be thou to our Lord, I haue fulfilled the word of our Lord. † And Samuel ſayd: And what is this voice of flockes, which ſoundeth in myne eares, and of heardes, which I heare? † And Saul ſaid: They haue brought them from Amalec: for the people hath ſpared the better ſheepe and heardes that they might be immolated to our Lord thy God, but the reſt we haue ſlaine. † And Samuel ſaid to Saul: Suffer me, and I wil ſhew thee what our Lord hath ſpoken to me this night. And he ſayd to him: Speake. † And Samuel ſaid: When thou waſt a little one in thyne owne eyes, VVhen Saul was humble he was exalted, now being proud he is reiected. was thou not made chief in the tribes of Iſrael? And our Lord annointed thee to be king ouer Iſrael, † and our Lord ſent thee on the way, and ſayd: Goe, and kil the ſinners of Amalec, and thou shalt fight againſt them vntil the vtter deſtruction of them. † Why therefore haſt thou not heard the voice of our Lord: but art turned to the praye, and haſt done euil in the eies of our Lord? † And Saul ſaid to Samuel: Yea I haue heard the voice of our Lord, and haue walked in the way by which our Lord ſent me, and haue brought Agag the king of Amalec, and Amalec I haue ſlaine. † But the people tooke of the praye ſheepe and oxen, the principal of thoſe thinges which were ſlaine, to immolate to our Lord their God in Galgal. † And Samuel ſaid: Why wil our Lord haue holocauſtes and victimes, and not rather that the voice of our Lord be obeyed? For By ordinarie ſacrifices, we geue our external goodes to God, by obedience we geue our ſelues S Greg. li. 6 c. 2. in 1. Reg. 25.
BETTER is obedience then victimes: and to harken rather then to offer the fatte of rammes. † Becauſe it is as it were the ſinne of inchantment, to reſiſt: and as it were the wickednes of idolatrie, to refuſe to obey. For as much therefore as thou haſt reiected the word of our Lord, our Lord hath reiected thee that thou shalt not be king. † And Saul ſaid to Samuel: I haue ſinned, becauſe I haue tranſgreſſed the ſaying of our Lord, and thy wordes, fearing the people, and obeying their voice. † But now beare I beſech thee my ſinne, and returne with me, that I may adore our Lord. † And Samuel ſayd to Saul: I wil not returne with thee, becauſe thou haſt reiected the word of our Lord, and our Lord hath reiected thee that thou ſhalt not be king ouer Iſrael, † And Samuel turned him ſelfe to depart: but he caught the hemme of his cloke, which alſo did rent. † And Samuel ſaid to him: Our Lord hath rent the
kingdom of Iſrael from thee this day, and hath deliuered it to thy neighbour better then thou. † Moreouer the Triumpher in Iſrael wil not ſpare, and he wil not be turned with repentance: for neither is he a man that he may repent. † But he ſaid: I haue ſinned: how be it now honour me before the ancientes of my people, and before Iſrael, and returne with me, that I may adore our Lord thy God. † Samuel therefore returning folowed Saul: and Saul adored our Lord. † And Samuel ſaid: Bring vnto me Agag the king of Amalec. And Agag was preſented to him very fatte, trembling. And Agag ſayd: Doth bitter death thus ſeparat? † And Samuel ſaid: As thy ſword hath made wemen without children, ſo ſhal thy mother among wemen be without children. And Samuel hewed him into peeces before our Lord in Galgal. † And Samuel departeth into Ramatha: but Saul aſcended vnto his houſe into Gabaa. † And Samuel ſaw Saul no more vnto the day of his death: but yet Samuel lamented Saul becauſe it God is ſaid improperly to repent, when he altereth the thing, that he did before. S. Amb. li. de Nos ca. 4. repented our Lord that he had appointed him king ouer Iſrael.
CHAP. XVI. Samuel by Gods commandment annointeth Dauid King. 14. Gods ſpirite parteth from Saul, and a wicked ſpirite vexeth him. 16. the vexation isThe third part. Dauids annointing, his vertues, and perſecution. mitigated by Dauids playing on a harpe
AND our Lord ſaid to Samuel: How long doeſt thou mourne Saul, whom I haue reiected that he rule not ouer Iſrael? fil thy horne with oile, and come, that I may ſend thee to Iſai the Bethlehemite: for I haue prouided me a king among his ſonnes. † And Samuel ſaid: How ſhal I goe? for Saul wil heare of it, and wil kil me. And our Lord ſaid: A calfe of the heard ſhalt thou take in thy hand, and shalt ſay: I am come to immolate vnto our Lord. † And thou shalt cal Iſai to the victime, and I wil ſhew thee what thou muſt doe, and thou shalt annointe whomſoeuer I ſhal ſhew to thee. † Samuel therefore did as our Lord ſpake to him. And he came into Bethlehem, and the ancientes of the citie merueled, meeting him, and they ſaid: Is thy entrance peaceable? † And he ſaid: Peaceable: I am come to immolate vnto our Lord, be ye ſanctified, and come with me that I may immolate. He therefore ſanctified Iſai and his ſonnes, and called them to the ſacrifice. † And when they were entered in, he ſaw Eliab, and ſaid: Is there before our Lord his Chriſt? † And our Lord ſaid to Samuel. Reſpect not his countenāce, nor the talnes of his ſtature:
becauſe I haue reiected him, neither doe I iudge according to the looke of man: for man ſeeth thoſe thinges which appeare, but our Lord “beholdeth the hart. † And Iſai called Aminadab, and brought him before Samuel. Who ſaid: Neither this hath our Lord choſen. † And Iſai brought Samma, of whom he ſayd: This alſo hath not our Lord choſen. † Iſai therefore brought his ſeauen ſonnes before Samuel: and Samuel ſayd to Iſai: Our Lord hath not choſen of theſe. † And Samuel ſayd to Iſai: Are al thy ſonnes now fully come? Who anſwered: Yet there is left a litle one, and he feedeth sheepe. And Samuel ſayd to Iſai: Send, and bring him: for neither wil we ſitte downe til he come hither. † He ſent therefore, and brought him. And he was reade and beautiful to behold, and of a comelie face. And our Lord ſaid: Ariſe, and annoint him, for he it is. † Samuel therefore tooke the horne of oile, and annointed him in the middes of his brethren: and the Spirit of our Lord from that day, and ſo forward was directed vpon Dauid: and Samuel riſing went into Ramatha. † And the Spirit of our Lord departed from Saul, and a wicked ſpirit vexed him, By Gods per miſſion. S. Aug▪ li 2. q.
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n 1. Reg. c. 5. from our Lord. † And the ſeruantes of Saul ſaid to him: Behold an euil ſpirit of God vexeth thee, † Let our lord command, and thy ſeruantes which are before thee, wil ſeeke a man skilful to Naturally (as theſe men truly iudged) muſique helpeth ſome il diſpoſition of humores, and draweth alſo the mind from ſo vehement apprehenſion of afflictions: but here it ſemeth more probable, that God ſupernaturally reliued Saul by Dauids playing on the harpe, together with his ſincere deuotion, for more manifeſt condemnation of the one, and inſtification of the other Gloſ. ordin. S. Greg.
play on the harpe, that when the euil ſpirit of our Lord ſhal take thee, he may play with his hand, and thou beare it more it more eaſily. † And Saul ſayd to his ſeruantes: Prouid me therefore ſome man that playeth wel, and bring him to me. † And one of the ſeruantes anſwering, ſayd: Behold I haue ſeene the ſonne of Iſai the Bethlehemite skilful to play, and very valiant in ſtrength, and a warlike man, and wiſe in his wordes, and a beautiful man: and our Lord is with him. † Saul therfore ſent meſſengers to Iſai▪ ſaying: Send vnto me Dauid thy ſonne, which is in the paſtures. † Iſai therefore tooke an aſſe loaden with loaues, and a flagon of wine, and one kidde of the goates, and ſent it by the hand of Dauid his ſonne to Saul. † And Dauid came to Saul, and ſtoode before him: but he loued him excedingly, & was made his eſquier. † And Saul ſent to Iſai, ſaying: Let Dauid ſtand in my ſight: for he hath found grace in myn eies. † Therefore whenſoeuer the euil ſpirit of our Lord caught Saul, Dauid tooke his harpe, & ſtrooke with his hand, and Saul was refreshed, and waxed better▪ for the euil ſpirit departed from him.
ANNOTATIONS. CHAP. XVI.
7. Beholdeth the hart.] It is proper to God to ſee the ſecrete cogitations ofHow Saintes and Prophetes know mens thoughtes. mens hartes, of himſelfe and by his owne powre. And glorified Sainctes know our cogitations by ſeing God, in whom al things appeare, that perteine to their ſtate, and for the profite of others. S. Aug. li. de cura promortuis, c. 15. S. Greg. li. 12 c. 13. Moral. Prophetes being yet mortal, by inſpiration do alſo ſee ſecrete cogitations. 1. Reg. 9. 3. Reg. 14. &c.
CHAP. XVII. Goliath a Philiſtian chalengeth anie one of Iſrael to combate. 12. Dauid being ſent by his father to viſit his brethren. 23. and hearing al Iſrael ſo reprochfully prouoked, offerech to vndertake the chalenge: 34. shewing by former actes that he dare accept it. 37. And ſo by Gods ſpecial helpe wherein he truſteth, 49. ouerthroweth the chalenger with a ſtone of his ſ
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ing, and cutieth of his head with his owne ſword. 51. the Philiſtijms fleeing are ſlaine, and Dauid bringeth the mans head to Saul.
AND the Philiſthijms gathering together their companies vnto battel, aſſembled into Socho of Iuda: and camped betwen Socho & Azeca in the borders of Dommim. † Moreouer Saul and the children of Iſrael being gathered together came into the Valley of terebinth, and they put the armie in aray to fight againſt the Philiſtijms. † And the Philiſtijms ſtoode vpon the mountaine on this ſide, and Iſrael ſtoode vpon the mountaine on the other ſide: and the valley was betwen them. † And there came forth a man that was a baſtard from the campe of the Philiſtians named This bold and impudent chalenger ſignifieth the diuel, or anie arch heretike, that prouoketh the Church of God▪ but is ouercome by the humble of hart and confident in God, & ſlaine with his owne weapon. Goliath, of Geth, in height ſix cubites and a palme: † and a helmet of braſſe vpon his head, and he was clothed with a cote of mayle linked. moreouer the weight of his cote of mayle was fiue thouſand ſicles of braſſe: † and he had braſſen bootes on his thighes, and a target of braſſe couered his shoulders. † And the ſhaft of his ſpeare was as it were a weauers beame. and the verie yton of his ſpeare had ſix hundred ſicles of yron: and his eſquier went before him. † And ſtanding he cried againſt the bandes of Iſrael, and ſayd to them: Why came you prepared to fight? Am not I a Philiſtian, and you the ſeruantes of Saul? Chooſe out a man of you and let him deſcend to fight hand to hand. † If he ſhal be able to fight
with me, and ſtrike me, we wil be ſeruantes to you: but if I ſhal preuaile, and ſhal beate him, you ſhal be ſeruantes, and shal ſerue vs. † And the Philiſtian ſayd: I haue defyed the bandes of Iſrael this day: Geue me a man, and let him fight with me hand to hand. † And Saul and al the Iſraelites hearing ſuch wordes of the Philiſtian were aſtonied, and feared excedingly. † And there was Dauid the ſonne of a man that was an Ephratheite, of whom there was mention before, of Bethlehem Iuda, whoſe name was Iſai, who had eight ſonnes, and he was in the dayes of Saul an old man, and aged among men. † And his three elder ſonnes went after Saul into battel: and the names of his three ſonnes, which went to battel, were Eliab the firſt begotten, and the ſecond Abinadab, the third alſo Samma: † and Dauid was the yongeſt. The three elder therefore hauing folowed Saul, † Dauid went, and returned from Saul, to feede his fathers flocke in Bethlehem. † But the Philiſtian came forth morning and euening, and ſtoode fourtie dayes. † And Iſai ſayd to Dauid his ſonne: Take for thy brethren an ephi of polent, and theſe ten loaues, and runne into the campe to thy brethren, † and theſe ten litle cheeſes thou shalr carie to the tribune: and shalt viſite thy brethren, if they doe wel: and learne with whom they are placed. † And Saul, and they, and al the children of Iſrael fought in the Valley of terebiuth againſt the Philiſtijms. † Dauid therefore aroſe in the morning, and commended the flocke to the keeper: and he went loaded as Iſai had commanded him. And he came to the place Magala, and to the hoſt, which iſſuing out to fight had made a shoute in the battel. † For Iſrael had put them ſelues in aray, and the Philiſtijms on the contrarie ſide were prepared. † Dauid therefore leauing the veſſels which he had brought, vnder the hand of him, that was keeper at the bagage, ranne to the place of the battel and asked if al thinges went wel with his brethren. † And when he yet ſpake to them, that man the baſtard appeared coming vp, named Goliath, the Philiſtian of Geth, coming vp from the campe of the Philiſtians: and he ſpeaking theſe ſelf ſame wordes, Dauid heard them. † And al the Iſraelites when they had ſene the man, fled from his face, fearing him excedingly. † And ſome one of Iſrael ſayd: Haue you ſeene this man that came vp, to defye Iſrael he came vp? The man therefore Chriſt ouercoming the diuel receiued the Church to his ſpouſe. S. Greg.
that shal ſtrike him, the King
wil geue him his daughter, and he wil make his fathers houſe without tribute in Iſrael. † And Dauid ſpake to the men that ſtood with him, ſaying: What shal be geuen to the man that shal beate this Philiſtian, and shal take away the reproch from Iſrael? For who is this vncircumciſed Philiſtian, which hath vpbraided the armies of the liuing God? † And the people reported vnto him the ſelf ſame worde, ſaying: Theſe thinges shal be geuen to the man, that shal ſtrike him. † Which when Eliab his eldeſt brother had heard, when he ſpake with others, he was angrie againſt Dauid, and ſayd: Wherefore cau
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cſt thou? and why haſt thou left thoſe few sheepe in the deſert? I know thy pride, and the wickednes of thy hart: that to ſee the battel thou art come downe. † And Dauid ſayd: What haue I done? is there not cauſe to ſpeake? † And he went a litle aſide from him to an other: and ſayd the ſel ſame word. And the people anſwered him as before † And the wordes which Dauid ſpake were heard, and told in the ſight of Saul. † To whom when he was brought, he ſpake vnto him: Let not any mans hart be diſcouraged in him: I thy ſeruant wil goe, and wil fight againſt the Philiſtian. † And Saul ſayd to Dauid: Thou art not able to reſiſt this Philiſtian, nor to fight againſt him, becauſe thou art a childe, but he is a man of warre from his youth. † And Dauid ſayd to Saul: Thy ſeruant did fecde his fathers ſlock, and there came a lyon, or, for and. v. 36. 37. or a beare, and tooke a ramme out of the middes of the flocke: † and I purſued them, and ſtroke them, and plucked them out of their mouth, and they aroſe vp againſt me, and I caught their chinne, and I ſtrangled and ſlew them. † For He that hath ouercome the ſpirit of pride, and of carnalitie (ſignified by a lion, and a beare) is able alſo to ouercome the diuel. both the lyon and the beare did I thy ſeruant kil: therefore this vncircumciſed Philiſtian alſo, shal be as it were one of them. Now wil I goe and take away the reproch of the people: for who is this vncircumciſed Philiſtian, which hath beene ſo hardie to curſe the hoſt of the liuing God? † And Dauid ſayd: Our Lord which hath deliuered me from the hand of the lion, and of the beare, he wil deliuer me from the hand of this Philiſtian. And Saul ſayd to Dauid: Goe, and our Lord be with thee. † And Saul clothed Dauid with his rayments, and put an helmet of braſſe vpon his head, and veſted him with a coate of maile. † Dauid therefore being girded with his ſword ouer his rayment, beganne to proue if he could goe armed: for he was not accuſtomed.
And Dauid ſayd to Saul: I can not goe ſo, becauſe I am not vſed, and he layd them of. † And he tooke his ſtaffe, which he had alwaies in his handes: & he choſe him fiue moſt bright ſtones out of the torrent, and caſt them into the shepherds skrippe, which he had with him, and he tooke a ſling in his hand, and went forth againſt the Philiſtian. † And the Philiſtian went, going, and approching againſt Dauid, and his eſquier before him. † And when the Philiſtian had ſeene, and beheld Dauid, he deſpiſed him. And he was a yong man redde, and beautiful to behold. † And the Philiſtian ſayd to Dauid: Why am I a dogge, that thou comeſt to me with a ſtaffe? And the Philiſtian curſed Dauid in his goddes. † and ſayd to Dauid: Come to me, and I wil geue thy flesh to the foules of the ayre and the beaſtes of the earth. † And Dauid ſayd to the Philiſtian: Thou comeſt to me with a ſword, and ſpeare, and sheeld, but I come to thee in the name of the Lord of hoſts, the God of the bandes of Iſrael, whom thou haſt defied † this day, and our Lord shal geue thee in my hand, and I shal ſtrike thee, and take away thy head from thee: and I shal geue the carcaſſes of the campe of the Philiſtijms this day, to the fowles of the ayre, and to the beaſtes of the earth: that al the earth may knowe that there is a God in Iſrael. † And al this aſſemblie shal know, that not in ſword, nor in ſpeare, doth our Lord ſaue, for it is his battel, and he wil deliuer you into our handes. † When the Philiſtian therefore was riſen vp, and came and approched againſt Dauid, Dauid made haſt, & ranne to the battel againſt the Philiſtian. † And he put his hand into his skrippe, and tooke one ſtone, and caſt it with the ſling, and fetching it about ſtroke the Philiſtian in Pride hauing impudencie of the forhead, is ouerthrowne by humilitie of Chriſts croſſe. whoſe ſigne therfore we carie in our forhead. S. Aug. li. 50. homil. ho. 31. the forehead, and he fel on his face vpon the earth. † And Dauid preuailed agaynſt the Philiſtian with ſling and ſtone, and he ſtroke, and ſlew the Philiſtian. And whereas Dauid had no ſword in his hand, † he ranne, and ſtood vpon the Philiſtian, and tooke his ſword, and drew it out of the ſcabard, and ſlew him, and cut of his head. And the Philiſtijms ſeing, that the ſtrongeſt of them was dead, did flee. † And the men of Iſrael and Iuda riſing vp shouted, and purſued the Philiſtians til they came into a valley to the gates of Accaron, and there fel wounded of the Philiſtijms in the way of Saraim, as farre as Geth, & as farre as Accaron † And the children of Iſrael returning, after they had purſued the
Philiſtians, inuaded their campe. † And Dauid taking the head of the Philiſtian brought it into Ieruſalem: but his armour he layd in his tabernacle. † And at the ſame time that Saul ſaw Dauid going forth againſt the Philiſtian, he ſayd to Abuer the prince of the armie: :: Of what ſtocke is this yong:: Saul knew no
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Dauid, being perhaps in a ſhep wards habue though he had not long beſore ſerued & pleaſed him wel. ch. 16. v. 21. man deſcended, Abner? And Abner ſayd: Thy ſoule liueth ô king, if I know. † And the king ſayd: Aske thou, whoſe ſonne this yong man is. † And when Dauid was returned, after the Philiſthian was ſlaine, Abner tooke him, and brought him in before Saul, hauing the head of the Philiſtian in his hand. † And Saul ſayd to him: O yong man of what progenie art thou? And Dauid ſayd: I am the ſonne of thy ſeruant Iſai the Bethlemite.
CHAP. XVIII. Dauid and Ionathas enter league of frendship. 6. Saul hearing Dauid praiſed aboue himſelf is offended, 10. and vexed with an euil ſpirit, attempteth twiſe to kil him: 17. premiſeth to geue him his eldeſt daughter in mariage, but geueth her to an other, 20. and geueth him the yonger, thereby to one throw him: 25. putting him alſo in more danger, by requiring of him an hundred prepuces of Philiſtijms. 27. Dauid bringeth him two hundred, and his fame encreaſeth.
AND it came to paſſe, when he had finished to ſpeake vnto Saul, the ſoule of Ionathas was ioyned faſt to the ſoule of Dauid, & Ionathas loued him as his ſoule. † And Saul tooke him in that day, and did not grant vnto him to returne into his fathers houſe. † And Dauid and Ionathas entered a league, for he loued him as his ſoule. † For Ionathas ſtripped himſelf of the cote wher with he was clothed, and gaue it to Dauid, and the reſt of his garments, vnto his ſword, & bowe, & vnto his belt. † Dauid alſo went forth to al thinges wheretoſoeuer Saul ſent him, & he behaued himſelf wiſely: and Saul placed him ouer the men of warre, and he was accepted in the eies of al the people, and ſpecially in the cies of Saules ſeruantes. † Moreouer This happened not immediatly after the victorie againſt Go
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ath but when Dauid had dwelt ſome time in Sauls houſe, and was very gratful to him and to al the court and people. when Dauid returned, after he ſtroke the Philiſtian, the wemen came forth from al the tribes of Iſrael, ſinging and dancing to Saul the King, in timbrels of ioy, and in cornettes. † And the wemen ſang, playing, and ſaying: Saul ſtroke a thouſand, and Dauid ten thouſand. † And Saul was VVhen the praiſes of one importe diminiſhing of an other, he that is proud, as Saul now was, is moued to enuie and malice, more and more as the vetrues of the other and his praiſes do increaſe. exceding angrie, and this word was diſpleaſant in his eies: and he ſayd: They haue geuen Dauid ten thouſand,
and to me they haue geuen a thouſand: what remayneth for him but only the kingdom? † Therefore Saul did not looke vpon Dauid with right eies from that day and afterward. † And a day after, the euil ſpirit of God inuaded Saul, and he prophecied in the middes of his houſe. And Dauid played with his hand as euery day. And Saul held a ſpeare, † and threw it, thinking that he could naile Dauid to the wal, and Dauid declined from his face the ſecond time. † And Saul feared Dauid becauſe our Lord was with him, and was departed from himſelf. † Saul therefore remoued him from him, and made him a tribune ouer a thouſand men, and he went out and came in before al the people. † Alſo in al his wayes, Dauid delt wiſely, and our Lord was with him. † Saul therefore ſaw that he was exceding wiſe, and he beganne to beware of him. † But al Iſrael, and Iuda loued Dauid, for he came in and went out before them. † And Saul ſayd to Dauid: Behold my elder daughter Merob, her wil I geue thee to wife, only be thou a valyant man, and fight the battels of our Lord. And Saul thought ſaying: Be not my hand vpon him, but let the handes of the Philiſtians be vpon him. † And Dauid ſayd to Saul: What am I, or what is my life, or the kindred of my father in Iſrael, that I ſhould be made the ſonne in lawe of the king? † And it came to paſſe, at what time, Merob the daughter of Saul ſhould haue beene geuen to Dauid, ſhe was geuen to Hadriel the Molathite to wife. † But Dauid loued Michol the other daughter of Saul. And it was told Saul, and it pleaſed him. † And Saul ſayd: I wil geue her to him, that ſhe may be a ſcandal vnto him, and that the hand of the Philiſtians may be vpon him. And Saul ſayd to Dauid: In two thinges thou ſhalt be my ſonne in lawe this day. † And Saul commanded his ſeruantes: Speake to Dauid ſecretly out of my preſence, ſaying: Behold thou pleaſeſt the King, and al his ſeruantes loue thee. Now therefore be thou the kinges ſonne in lawe. † And the ſeruantes of Saul ſpake al theſe wordes in the eares of Dauid. And Dauid ſayd: Doth it ſeme vnto you a ſmal matter to be the ſonne in lawe of a King? But I am a poore man, and of ſmal ability. † And the ſeruantes of Saul reported, ſaying: Theſe maner of wordes hath Dauid ſpoken. † And Saul ſayd: Speake thus to Dauid: The king nedeth no dowrie, but only an hundred prepuces of the Philiſtians, that reuenge may be made of the kinges
enemies, Moreouer Saul thought to deliuet Dauid into the handes of the Philiſtians. † And when his ſeruantes had reported to Dauid the wordes that Saul had ſayd, the word was liked in the eies of Dauid, to be made the kings ſonne in lawe. † And after fewe days Dauid riſing vp, went with the men that were vnder him, and he ſtroke of the Philiſtijms two hundred men, and brought their prepuces, and numbered them to the King, that he might be his ſonne in law, Saul therefore gaue him Michol his daughter to wife. † And Saul ſaw, and vnderſtood that our Lord was with Dauid. And Michol the daughter of Saul loued him. † And Saul began more to feare Dauid: and Saul became enemie to Dauid al daies. † And the princes of the Philiſtians went forth: and from the beginning of their going forth, Dauid behaued him ſelf more wiſely, then al the ſeruantes of Saul, and his name was made renowmed excedingly.
CHAP. XIX. Saul intending to kil Dauid is pacified by Ionathas. 9. Neuertheles attempteth agayn to kil him, and miſsing his purpoſe, 11. ſendeth ſouldiars to take and bring him backe that he may be ſlaine, but Michol his wife helpeth him away, and excuſeth her ſelf to her father, as if she had done it for feare. 18. Dauid and Samuel flee into Naioth. 20. Againe Saul ſendeth ſouldiars after them three times, and they al doe prophecie. 22. then himſelf purſueth Dauid, and alſo prophecieth.
AND Saul ſpake to Ionathas his ſonne, and to al his ſeruantes, that they ſhould kil Dauid. Moreouer Ionathas the ſonne of Saul, loued Dauid excedingly. † And Ionathas told Dauid, ſaying: Saul my father ſeeketh to kil thee: wherefore looke to thy ſelf I beſech thee in the morning, and thou ſhalt abide ſecretly, and ſhalt be hid. † But I going forth wil ſtand beſide my father, in the field whereſoeuer he ſhal be: and I wil ſpeake of thee to my father, and whatſoeuer I ſhal ſee, I wil tel thee. † Ionathas therefore ſpake good wordes of Dauid to Saul his father: and ſayd to him: Sinne not, o King againſt thy ſeruant Dauid, becauſe he hath not ſinned toward thee, and his workes are very good for thee. † And he put his life in his hand, and ſtroke the Philiſtian, and our Lord made great ſaluation to al Iſrael. Thou haſt ſeene & didſt reioice, why therefore ſinneſt thou in innocent blood killing Dauid, who is without fault? † Which when
Saul had heard, being pacified with the voice of Ionathas, he ſware: Our Lord liueth, he shal not be ſlaine. † Ionathas therefore called Dauid and shewed him al theſe wordes, and Ionathas brought in Dauid to Saul, and he was before him, as he had bene yeſterday and the day before. † And there was battel rayſed againe, and Dauid going forth, fought againſt the Philiſtijms, and ſtroke them with a great ſlaughter, and they fled from his face. † And the euil ſpirit of our Lord came vpon Saul, and he ſate in his houſe, and held a ſpeare: moreouer Dauid played with his hand. † And Saul endeuoured to naile Dauid to the wal with his ſpeare. And Dauid declined from the face of Saul and the ſpeare without making wound, pearced the wal, and Dauid fled, and was ſaued that night. † Saul therefore ſent of his guarde into Dauids houſe, that they ſhould keepe him, & that he might be killed in the morning: Which when Michol his wife had told Dauid, ſaying▪ Vnles thou ſaue thy ſelf this night, to morowe thou shalt die: † she let him downe through a windowe, moreouer he went and fled away, and was ſaued. † And Michol tooke This ſtatua, or image can not importe an idol, as the ſame word teraphim doth. Gen 31 for here no idolatrie at al was cōmitted, but a right office done by the wife towards her huſband. The ſame word alſo ſignifieth religious thinges belonging to Gods ſeruice.
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ee. 3. a ſtatua, and put it vpon the bed, and a hearie skinne of goates she layd at the head thereof, and couered it with garmentes. † And Saul ſent ſerieantes, that should take away Dauid by force, and it was anſwered that he was ſicke. † And againe Saul ſent meſſengers to ſee Dauid, ſaying: Bring him to me in the bed, that he may be ſlaine. † And when the meſſengers were come, there was found a ſtatua vpon the bed, and skinnes of goates at the head thereof. † And Saul ſayd to Michol: Why haſt thou mocked me, and let goe myn enemie that he might flee? And Michol anſwered Saul: Becauſe he ſayd to me: Let me goe, otherwiſe I wil kil thee. † But Dauid fleing was ſaued, and came to Samuel in Ramatha, and told him al thinges that Saul had done to him: and he & Samuel went & abode in Naioth. † And it was told Saul by ſome ſaying: Behold Dauid is in Naioth in Ramatha. † Saul therefore ſent ſeriantes to take away Dauid: who when they had ſeene a troupe of prophetes prophecying, & Samuel ſtanding ouer them, the ſpirit of our Lord came alſo on them, and they alſo began to prophecie. † Which when it was told Saul, he ſent other meſſengers: but they alſo did prophecie. And againe Saul ſent the third meſſengers: who alſo prophecied And Saul being wrath for anger, † went alſo him ſelfe into Ramatha, and came as
farre as the great ceſterne, which is in Socho, and asked, and ſaid: In what place are Samuel and Dauid? And it was told him: Loe they are in Naioth in Ramatha. † And he went into Naioth in Ramatha, and the Spirit of our Lord came vpon him, and he walked going, and he Saul and his meſſengers had not the gift of prophecie, as godlie prophetes had by an inherent habite, but tranſitorie, as Baalams aſſe had facultie to ſpeake, at one time, but did not afterward ſpeake anie more. S. Aug. l
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. 2. q. 1. ad Simplician.
prophecied til he came into Naioth in Ramatha. † And he ſtripped himſelfe of his garments, and prophecied with the reſt before Samuel, and ſang naked al that day and night. Wherupon there went out alſo a prouerb: What is Saul alſo among the prophetes.
CHAP. XX. Ionathas comforteth Dauid, 3. confirmeth their former league. 18. By an appointed ſigne (24. endeuoring first, but in vaine, to pacifie his father) 35. certifieth Dauid of his fathers malice againſt him. 41. They meete againe ſecretly, and ſorowfully part ech from other.
BVT Dauid alſo fled from Naioth, which is in Ramatha, and coming ſpake before Ionathas: What haue I done? what is myn iniquitie, and what ſinne of myn againſt thy father, that he ſeeketh my life? † Who ſayd to him: God forbid, thou ſhalt not die: for neither wil my father doe any thing great or litle, vnles he firſt tel me: this word therefore only hath my father concealed from me? no this ſhal not be. † And he ſware againe to Dauid. And Dauid ſayd: Thy father ſurely knoweth, that I haue found grace in thy ſight, and: wil ſay: Let not Ionathas know this, left perhaps he be ſad. Yea more our Lord liueth, and thy ſoule liueth, by one degree only (as I may ſo ſay) I and death are diuided. † And Ionathas ſaid to Dauid: Whatſoeuer thy ſoule shal ſay to me, I wil doe for thee. † And Dauid ſayd to Ionathas: Behold the calendes are to morowe, & I after the maner am wont to ſitte beſide the king to eate: diſmiſſe me therefore that I may be hid in the field vntil the euening of the third day. † If thy father looking inquire for me, thou ſhalt anſwer him: Dauid deſired me, that he might goe quickely into Bethlehem his citie: becauſe there be ſolemne victimes to al of his tribe. † If he ſhal ſay, Wel: peace ſhal be to thy ſeruant, but if he be angrie, know that his malice is complete. † Doe mercie therefore toward thy ſeruant: becauſe thou haſt cauſed me thy ſeruant to enter the league of our Lord with thee. but if there be any iniquitie in me, do thou kil me, and bring me not in to thy father. † And Ionathas ſayd: Be this farre from thee, for
neither can it be, that I ſhould not tel thee, if I ſhal certainly know that my fathers malice is complete againſt thee. † And Dauid anſwered Ionathas: Who ſhal bring me word, if thy father anſwer thee perhaps any thing ſharpely of me? † And Ionathas ſayd to Dauid: Come, let vs goe forth abroad into the field, and when they were both gone forth into the field, † Ionathas ſaid to Dauid: Lord God of Iſrael, if I ſhal ſearch out my fathers meaning, to morowe or the day after, and ſome good thing be vpon Dauid, and I ſend not immediatly vnto thee, and make thee know thereof, † theſe thinges doe our Lord to Ionathas, and theſe thinges adde he. But if my fathers malice ſhal perſeuer againſt thee, I wil reuele thyn care, and wil diſmiſſe thee, that thou mayſt goe in peace, and our Lord be with thee, as he hath beene with my father. † And if I liue, thou ſhalt doe me the mercie of our Lord, but if I die, † thou ſhalt not take away thy mercie from my houſe for euer, when our Lord ſhal haue rooted out the enemies of Dauid, euerie one out of the land, take he away Ionathas from his houſe, and our Lord require it of the handes of Dauides enemies. † Ionathas therefore made a league with the houſe of Dauid: and our Lord required it of the handes of Dauids enemies. † And Ionathas added to ſweare vnto Dauid, becauſe he loued him, for as his owne ſoule, ſo he loued him. † And Ionathas ſayd to him: To morowe are the calendes, and thou ſhalt be asked for: † for thy ſitting wil be inquired of til after to morowe. Thou ſhalt therefore goe downe in haſt, and ſhalt come to the place, where thou muſt be hid in the day, when it is lawful to worke, and thou ſhalt ſit beſide the ſtone, which is named Ezel. † And I wil ſhoote three arrowes nere it, and wil shoote as it were excerſiſing my ſelf at a marke † I wil ſend alſo a boy ſaying to him: Goe, and fetch me the arrowes. † If I ſhal ſay to the boy: Loe the arrowes are on this ſide thee, take them vp: come thou to me, becauſe there is peace to thee, and there is no euil, our Lord liueth. But if I shal ſpeake thus to the boy: Loe the arrowes are beyond thee: Goe in peace, becauſe our Lord hath dimiſſed thee † And corcerning the word which I and thou haue ſpoken, our Lord be betwen thee and me for euer. † Dauid therefore was hidde in the fielde, and the calendes came, and the king ſate downe to eate bread. † And when the king was ſette vpon his chaire (according to the cuſtome)
which was beſide the wal, Ionathas aroſe, and Abner ſate at the ſide of Saul, and Dauids place appeared voide. † And Saul ſayd nothing that day, for he thought it had chanced perhaps vnto him, that he was not cleane, nor purified. † And when the ſecond day was come after the calendes, againe Dauids place appeared emptie. And Saul ſaid to Ionathas his ſonne: Why came not the ſonne of Iſa
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neither yeſterday, nor to day to eate? † Ionathas anſwered Saul: He deſired me inſtantly, that he might goe into Bethlehem, † and he ſaid: Let me goe, becauſe there is a ſolemne ſacrifice in the citie, one of my brethren hath ſent for me: now therefore if I haue found grace in thy ſight, I wil goe quickly, and ſee my brethren. For this cauſe he came not to the kings table. † But Saul being wrath againſt Ionathas, ſaid to him: Thou ſonne of a woman which of her owne accord rauisheth a man, am I ignorant that thou loueſt the ſonne of Iſai vnto thyne owne confuſion, and to the confuſion of thyne ignominious mother? † For al the dayes, that the ſonne of Iſai shal liue vpon the earth, thou shalt not be eſtablished, nor thy kingdom. Therefore now preſently ſend, and bring him to me: becauſe he is the ſonne of death. † And Ionathas anſwering Saul his father, faid: Why shal he dye? what hath he done? † And Saul caught a ſpeare to ſtrike him. And Ionathas vnderſtood that it was determined of his father, that he would kil Dauid. † Ionathas therefore roſe from the table in anger of furie, and did not eate bread the ſecond day of the calendes. For he was ſtroken heauie vpon Dauid, becauſe his father had confounded him. † And when the morning appeared, Ionathas came into the field according to the appointment with Dauid, and a little boy with him. † and ſaid to his boy: Goe, and fetch me the arrowes, which I shoote. And when the boy had runne, he shotte an other arrowe beyond the boy. † The boy therefore came to the place of the arrowe, which Ionathas had shotte: and Ionathas cried behind the back of the boy, and ſaid: Loe the arrowe is there further beyond thee. † And Ionathas cried againe behind the back of the boy, ſaying: Make haſt ſpedely, ſtand not. And Ionathas his boy gathered vp his arrowes, and brought them to his maſter: † and he was altogether ignorant, what was done: for only Ionathas and Dauid knew the matter. † Ionathas therefore gaue his armour
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to the boy, and ſaid to him: Goe, and cary
them into the citie. † And when the boy was gone, Dauid roſe out of his place, which did bend to the South, and falling flatt on the ground, adored thriſe: and kiſſing one another, they wept together, but Dauid more. † Ionathas therefore ſaid to Dauid: Goe in peace: what ſoeuer we haue ſworne both of vs in the name of our Lord, ſaying: Our Lord be betwen me and thee, and betwen my ſeede and thy ſeede for euer. † And Dauid aroſe, and departed: but Ionathas alſo entred into the Citie.
CHAP. XXI. In caſe of neceſsitie Achimelech the prieſt g
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ueth halowed bread to Dauid, 8. alſo the ſword which he had taken from Goliath 10. then: Dauid going to Achis king of Geth, is forced to faine himſelf madde.
AND Dauid came into Nobe to Achimelech the prieſt: & Achimelech was aſtonyed, becauſe Dauid was come. And he ſaid to him: Why thou alone, and none is with thee? † And Dauid ſaid to Achimelech the prieſt: The king hath commanded me a word and ſaid: Let no man know the thing, for which thou art ſent by me, and what maner precepts I haue geuen thee, for my ſeruantes alſo I haue appointed into ſuch and ſuch a place. † Now therfore if thou haue any thing at hand, yea if but fiue loaues, geue me or whatſoeuer thou shalt finde. † And the prieſt anſwered Dauid, ſaying I haue no Diſtinction of common & holie bread. Alſo an example of diſpenſation in caſe of neceſſitie. lay breads at hand, but only holy bread, if the ſeruants be cleane, eſpecially from wemen? † And Dauid anſwered the prieſt, and ſaid to him: And truly, if the matter be concerning wemen, we haue refrained our ſelues from yeſterday and the day before, when we came for
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h, and the veſſels of the ſeruants were holie. Moreouer this way is polluted, but it alſo shal be ſanctified this day in the veſſels. † The prieſt therefore gaue him halowed bread; for neither was anie bread there, but only the loaues of propoſition, which had bene taken away from the face of our Lord, that hoate loaues might be ſette downe. † And there was there a certaine man of the ſeruantes of Saul that day, within the tabernacle of our Lord: and his name was Doeg an Idumeite, the mighti
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ſt of Saules paſtours. † And Dauid ſaid to Achimelech: H
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ſt thou here at hand a ſpeare, or a ſword? becauſe myn owne ſword, and myne owne weapons I tooke not with me. for the kings word haſtened forward. † And the prieſt
ſaid: Loe here the ſword of Goliath the Philiſtian, whom thou ſleweſt in the Valley of terebinth, is wrapped vp in a mantel behind the Ephod: if thou wilt take this, take it. for neither is here any other beſide that. And Dauid ſaid: There is none other like to that, geue me it. † Dauid therefore aroſe, and fled that day from the face of Saul: and came to Achis the king of Geth, † and the ſeruantes of Achis ſaid to him, when they had ſeene Dauid: Is not this Dauid the king of the land? Did they not ſing in dances to this man ſaying: Saul ſtroke a thouſand, and Dauid ten thouſand? † But Dauid put theſe wordes in his hart, and feared excedingly at the face of Achis the king of Geth. † And he Dauid moſt wiſely in ſuch diſtreſſe fained himſelf to be a foole. By which the Holie Ghoſt myſtically ſignified that Chriſt ſhould do ſuch things not of feare but of diuine wiſdom, as he ſhould be coū
ted a foole. Mar. 3. v. 21. Luc. 23. v. 11. 1. Cor. 1. v. 23
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. Beda. Queſt. in 1. Reg. c. 14.
changed his countenance before them, and ſlipt downe betwen their handes: and he ſtumbled at the doores of the gate, & his ſpittle ranne downe vpon his bearde. † And Achis ſaid to his ſeruantes: You haue ſeene the man madde: why haue you brought him to me? † Doe we lack madde men, that you haue brought in this felowe, to play the madde man in my preſence? ſhal this man enter into my houſe?
CHAP. XXII. Dauid with a great retin
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goeth to the king of Moab 5. but by aduiſe of Gad the prophet, returneth into Iuda. 6. Saul lamenting that many conſpire againſt him. 9. Doeg accuſeth Achimelech, 14. who iuſtifieth both Dauid and himſelf. 16. He and al the Prieſtes with much people in Nobe are ſlaine by Sauls commandment, 20. onlie Abiathar eſcaping flieth to Dauid.
DAVID therefore went from thence, and fled to the caue of Odellam. Which when his brethren had heard, and a his fathers houſe, they went downe to him thither. † And there were gathered vnto him, al that were in diſtreſſe, and oppreſſed with debt, and of a penſiue hart, and he was made their prince, and there were with him about foure hundred men. † And Dauid departed from thence into Maſpha which is Moab: and he ſaid to the king of Moab: Let my father and my mother tary with you, I beſech thee, til I know what God wil doe to me. † And he left them before the face of the king of Moab, and they abode with him al the dayes that Dauid was in garriſon. † And Gad the prophet ſaid to Dauid: Tary not in garriſon, depart, and goe into the Land of Iuda. And Dauid departed, and came into the foreſt of Hare
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† And Saul heard that Dauid had appeared, and the men that were with him. And Saul when he abode in Gabaa, and was in the wood, which is in Rama, holding a ſpeare in his hand, and al his ſeruantes that ſtood about him, † he ſayd to his ſeruantes that ſtoode about him: Heare me now ye children of Iemini: wil the ſonne of Iſai geue to al you fieldes, and vineyardes, and make al you tribunes, & centurions: † becauſe you haue al conſpired againſt me, and there is none that telleth me, eſpecially where my ſonne alſo hath entred league with the ſonne of Iſai? There is none of you, that pitieth my caſe, neither is there that telleth me: for that my ſonne hath raiſed vp my ſeruant againſt me, lying in waite for me vntil this day. † And Doeg the Idumeite which ſtood by, and was the chief among the ſeruantes of Saul, anſwering, I ſawe, quoth he, the ſonne of Iſai, in Nobe with Achimelech the ſonne of Achitob the prieſt. † Who conſulted our Lord for him, and gaue him victuals, yea and the ſword of Goliath the Philiſtian he gaue to him. † The king therefore ſent to cal for Achimelech the prieſt the ſonne of Achitob, and al his fathers houſe, the prieſtes that were in Nobe, who came al to the king. † And Saul ſaid to Achimelec: Heare thou ſonne of Achitob. Who anſwered: I am readie, my Lord. † And Saul ſaid to him▪ Why haue you conſpired againſt me, thou, and the ſonne of Iſai, and haſt geuen him bread and a ſword, and haſt conſulted our Lord for him, that he might riſe vp againſt me, continuing a traitour vntil this day? † And Achimelech anſwering the king, ſaid: And who amongſt al thy ſeruantes faithful as Dauid, and the kings ſonne in lawe, and going fourth at thy commandmēt, and glorious in thy houſe? † Did I beginne this day to conſult our Lord for him? farre be this from me: let not the king ſuſpect ſuch a thing againſt his ſeruant, in al the houſe of my father: for thy ſeruant knew not any thing concerning this buſines, either litle or great. † And the king ſaidy: Ding thou shalt dye Achimelec, thou, and al thy fathers houſe. † And the king ſaid to the curriers, that ſtood about him: Turne your ſelues, and kil the prieſts of our Lord, Saul vniuſtly condemning Dauid, condemned alſo al thoſe that iuſtified him. for their hand is with Dauid, knowing that he was
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led, and they told me not. And Seing ſo manifeſt iniuſtice and crueltie they obeyed God, rather then m
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. the kings ſeruantes would not extend their handes vpon the prieſts of our Lord. † And the king ſaid to Doeg: Turne thou, and runne vpon the prieſts. And Doeg the Idumeite being turned, tanne vpon
the prieſts, and murdered in that day eightie fiue men reueſted with an ephod of linnen. † And Nobe the citie of the prieſts, he ſtroke in the edge of the ſword, men and wemen, and children, and ſucklinges, and oxe and aſſe, and ſhepe in the edge of the ſword. † But one ſonne of Achimelech the ſonne of Achitob, eſcaping, whoſe name was Abiathar, fled to Dauid, † and told him that Saul had ſlaine the prieſtes of our Lord. † And Dauid ſaid to Abiathar: I knew in that day when Doeg the Idumeit was there, without doubt he would tel Saul, I am giltie of al the ſoules of thy father. † Abide with me, feare not: if any man ſhal ſeeke my life, he ſhal ſeeke thy life alſo, and with me thou ſhal be preſerued.
CHAP. XXIII. The citie of Ceila oppugned by the Philiſtijms is releeued by Dauid. 7. Who fearing to be there betrayed, 13. fleeth into the deſert of Ziph. 16. Ionathas repayreth ſecretly to him, and they confirme againe their former league. 19. The Ziphians promiſe to betray Dauid: 27. but Saul leaueth for a while to perſecute him, being forced to defend the land from the Philistians inuading it.
AND they told Dauid, ſaying: Behold the Philiſtijms oppugne Ceila, and ſpoyle the barnes. † Dauid therefore conſulted our Lord, ſaying: Shal I goe, and ſtrike theſe Philiſtians? And our Lord ſayd to Dauid: Goe, and thou ſhalt ſtrike the Philiſtians, and shalt ſaue Ceila. † And the men that were with Dauid, ſayd to him: Behold we reſting here in Iurie are afrayd, how much more if we shal goe into Ceila againſt the bandes of the Philiſtians? † Againe therefore Dauid conſulted our Lord. Who anſwering ſayd to him: Ariſe, and goe into Ceila: for I wil deliuer the Philiſtians in thy hand. † Dauid therefore, and his men, went into Ceila, and fought againſt the Philiſtians, and droue away their beaſtes, and ſtroke them with a great ſlaughter, and Dauid ſaued the inhabitantes of Ceila. † Moreouer at that time, when Abiathar the ſonne of Achimelech fled to Dauid into Ceila, he went downe hauing with him an ephod. † And it was told Saul that Dauid was come into Ceila: and Saul ſayd: Our Lord hath deliuered him into my handes, and he is shut vp being entered the citie, wherein are gates and lockes. † And Saul commanded al the people, that they should goe downe into Ceila to fight, and beſeige Dauid, and his men. † Which when
Dauid vnderſtood, that Saul ſecretly prepared euil
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againſt him, he ſayd▪ to Abiathar the prieſt: By this it appeareth that Dauid conſulted God by the high prieſt▪ and the high prieſt for this purpoſe ioyned the prieſtlie ornament called Ephod to the Rationale, and ſo had reuelatiō from God. Exo 18. Leuit. 8. Applie the Ephod. † And Dauid ſayd: Lord God of Iſrael, thy ſeruant hath heard a bruite, that Saul determineth to come into Ceila, to deſtroy the citie for me: † Wil the men of Ceila deliuer me into his handes? and wil Saul come downe, as thy ſeruant hath heard? Lord God of Iſrael tel thy ſeruant. And our Lord ſayd: He wil come downe. † And Dauid ſaid: Wil the men of Ceila deliuer me, and the men that are with me, into the handes of Saul? And our Lord ſayd: Conditionally: If thou
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arie here. They wil deliuer thee. † Dauid therefore aroſe and his men about ſix hundred, and going out of Ceila, wandered hither and thither vncertaine: and it was told Saul that Dauid was
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led from Ceila, and was ſaued: for which cauſe he diſſembled to goe forth. † But Dauid abode in the deſert in moſt ſtrong places, and he taried in the mount of the deſert Ziph, in a ſhadowed hil. Saul notwithſtanding ſought him alwayes: and our Lord deliuered him not into his handes. † And Dauid ſaw that Saul was gone forth to ſeeke his life. Moreouer Dauid was in the deſert Ziph, in a wood. † And Ionathas the ſonne of Saul aroſe, and went to Dauid into the wood, and ſtrengthened his handes in God: and ſayd to him: † Feare not: for neither ſhal the hand of Saul my father finde thee, and thou shalt reigne ouer Iſrael, and I ſhal be ſecond to thee, yea and my father knoweth this. † Both therefore made a league before our Lord: And Dauid abode in the wood: but Ionathas returned into his houſe. † And the Zeipheites went vp vnto Saul in Gabaa, ſaying: Loe doth not Dauid lye hid with vs in the moſt ſafe places of the wood, in the Hil Hachila, which is on the right hand of the deſert? † Now therefore, as thy ſoule hath deſired, come downe: & it ſhal be our charge to deliuer him into the kinges handes. † And Saul ſayd: Bleſſed be ye of our Lord, becauſe you haue pitied my caſe. † Goe therefore I pray you, and prepare diligently, and deale curiouſly, and conſider the place, where his foote is, and who hath ſeene him there, for he thinketh of me, that I craftely lye in waite for him. † Conſider and ſee al his lurking holes, wherein he is hid, and returne to me with the certeintie of the thing, that I may goe with you. Yea and if he shal ſtoppe vp himſelfe into the earth, I wil ſearch him out among al the thouſandes of Iuda. † But they riſing went into Ziph before Saul: and Dauid and his men
were in the deſert Maon, in the champaine country at the right hand of Ieſimon. † Saul therefore and his companie went to ſeeke him: and it was told Dauid, and forthwith he went downe to the rocke, and abode in the deſert Maon, which when Saul had heard, he purſued Dauid in the deſert Maon. † And Saul went at the ſide of the mountaine on the one part: and Dauid and his men were in the ſide of the mountaine on the other part: moreouer Dauid deſpayred that he could eſcape, from the face of Saul: Saul therefore and his men in maner of a ring, compaſſed Dauid and his men, to take them. † And a meſſenger came to Saul, ſaying: Make haſt, and come, becauſe the Philiſtijms haue powred in themſelues vpon the land. † Saul therefore returned leauing of to purſew Dauid, and he went to meete the Philiſtians. for this cauſe, they called that place, the Rocke diuiding.
CHAP. XXIIII. Saul chancing to come into a caue, Dauid being hid with others in the ſame place, only cutteth the skirt of his cloke, 5. which after shewing, Saul acknowledgeth his fault, and ceaſeth for a time to perſecute him.
DAVID therefore went vp from thence, and dwelt in the ſafeſt places of Engaddi. † And when Saul was returned, after he purſued the Philiſtians, they told him, ſaying▪ Behold, Dauid is in the deſert Engaddi. † Saul therefore taking vnto him three thouſand choſen men of al Iſrael, went forth to ſearch out Dauid, and his men, yea ouer the ſteepe broken rockes, which are acceſſible only to wilde goates. † And he came to the shepcotes, which fel in his way as he went▪ and there was a caue, which Saul entred into, to doe his caſement: moreouer Dauid and his men lay hid in the inner part of the caue. † And the ſeruantes of Dauid ſayd to him: Behold the day, whereof our Lord ſayd to thee: I wil deliuer thee thyne enemie, that thou mayeſt doe to him as it ſhal ſeeme good in thyne eies. Dauid therefore aroſe, and cut of the hemme of Saules cloke ſoftly. † After this A tender cō
ſcience had ſcruple of a ſmal doubt which was no ſinne: a large cōſcience ſticketh at nothing. Dauids hart ſtroke him, for that he had cut of the hemme of Saules cloke. † And he ſayd to his men: Our Lord be merciful vnto me, Saul being annointed king by God▪ appointment, could not lawfully be ſlaine by his ſubiectes without like ordinance from God. For though Dauid was alſo already annointed, yet that was not to reigne preſently, but when Saul ſhould die, or otherwiſe be taken away. that I doe not this thing to my Maiſter the annointed of our Lord, that I ſhould lay my hand vpon him, becauſe he is the annointed of our Lord. † And Dauid perſwaded
his men with wordes, and permitted them not to riſe againſt Saul: moreouer Saul riſing out of the caue, went on his iourney begunne. † And Dauid roſe vp after him: and going out of the caue, cried behind Sauls backe, ſaying: My Lord King. And Saul looked backe behind him: and Dauid bowing him ſelfe flat toward the ground adored, † and ſayd to Saul: Why doeſt thou heare the wordes of men that ſay: Dauid ſeeketh euil againſt thee? † Loe this day thyne eies haue ſeene, that our Lord deliuered thee in my hand, in the caue, and I had a cogitation to kil thee, but myn eie hath ſpared thee. For I ſayd: I wil not extend myn hand vpon my lord, becauſe he is the annointed of our Lord. † But rather ſee and knowe, o my father, the hemme of thy cloke in my hand, that when I did cut of the hemme of thy cloke, I would not extend my hand vpon thee. Marke, and ſee, that there is no euil in my hand, nor iniquitie, neither haue I ſinned againſt thee: but thou lyeſt in waite for my life, to take it away. † Our Lord iudge betwen me and thee, and our Lord reuenge me of thee, but be not my hand vpon thee. † As alſo it is ſayd in the old prouerbe: FROM the impiovs ſhal impietie procede: be not therefore my hand vpon thee: Whom doeſt thou perſecute O King of Iſrael? † Whom doeſt thou perſecute? thou perſecuteſt a dead dog, and a flea. † Our Lord be iudge, & iudge betwen me and thee, and he ſee, and iudge my cauſe, and deliuer me out of thy hand. † And when Dauid had fully ended ſpeaking ſuch wordes to Saul, Saul ſayd: Is this thy voice my ſonne Dauid? and Saul lifted vp his voice, and wept: † and ſayd to Dauid: Thou art iuſter then I: for thou haſt donne me good turnes, and I haue rendred thee euil. † And thou haſt ſhewed this day what good thinges thou haſt done to me: how our Lord deliuered me into thy hande and thou haſt not killed me. † For who when he hath found his enemie, wil let him goe in a good way? But our Lord render thee this good turne, for that which thou haſt wrought toward me this day. † And now becauſe I knowe that thou moſt certeinly ſhalt reigne, and haue the kingdome of Iſrael in thy hand: † ſweare to me in our Lord, not to deſtroy my ſeede after me, nor to take away my name from the houſe of my father. † And Dauid ſware to Saul. Saul therefore went in to his houſe: and Dauid and his men went vp into ſafer places.
CHAP. XXV. Samuel dieth and is mourned. 3. Dauid requeſting, 10. and not obtaining victuals of Nabal, 13 threatneth to kil him. 14. But his wife Abigail prudently preuenteth the reuenge, 18. by ſending victuals, 23. and geuing good wordes. 37. Al which when Nabal vnderſtandeth, he
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ainteth, and after tenne dayes dieth. 39. Dauid marieth Abigail: 43. alſo Achinoam: 44. and his wife Michol is geuen to an other.
AND Samuel died, and al Iſrael was gathered together, and they mourned for him, and buried him in his houſe in Ramatha. And Dauid riſing went downe into the deſert of Pharan. † And there was a certaine man in the wildernes of Maon, and his poſſeſſion in Carmel, and that man was exceding great: and he had three thouſand sheepe, & a thouſand goates: and it chanced that his flocke was shorne in Carmel. † And the name of that man was Nabal: and the name of his wife Abigail. and that woman was very wiſe and beutiful: moreouer her huſband hard, and very il, and malicious: and he was of the kindred of Caleb. † When Dauid therefore heard in the deſert, that Nabal sheared his flocke, † he ſent tenne yong men, and ſayd to them: Goe vp into Carmel, and you shal come to Nabal, and shal ſalute him in my name peaceably. † And you shal ſay: Peace be to my brethren, and to thee, and peace to thy houſe, and to al whatſoeuer thou haſt be peace. † I haue heard, that thy shephards which were with vs in the deſert did sheare we haue neuer moleſted them, neither hath ought beene wanting to them at any time of the flocke, al the time that they were with vs in Carmel. † Aske thy ſeruantes, and they wil tel thee. Now therefore let thy ſeruantes finde grace in thyne eies: for we are come in a good day, whatſoeuer thy hand shal finde, geue thy ſeruantes, and thy ſonne Dauid. † And when Dauids ſeruantes were come, they ſpoke to Nabal al theſe wordes in Dauids name: and ſo held their peace. † But Nabal anſwering the ſeruantes of Dauid, ſaid: Who is Dauid? and what is the ſonne of Iſai? There are ſeruantes multiplied now a daies which flee from their maſters. † Shal I then take my breades, and my waters, and the flesh of my cattel, which I haue killed for my sheares, and geue to men whom I know nnt whence they are? † Therefore the ſeruantes of Dauid returned by their way, and returning came and told him al the
wordes that he had ſaid. † Then ſayd Dauid to his ſeruantes: Euery man gird him with his ſworde. And they were euery one girded with their ſwordes. And Dauid alſo was girded with his ſworde: and there folowed Dauid about foure hundred men: moreouer two hundred remayned at the baggage. † But to Abigail the wife of Nabal one of their ſeruantes told, ſaying: Behold Dauid hath ſent meſſengers from the deſert, to bleſſe our maiſter. & he diſdayned them: † theſe men were good ynough to vs, and not trubleſome: neither did euer any thing perish al the time, that we haue couuerſt with them in the deſert: † they were in ſteed of a wal to vs both in the day and in the night, al the dayes that we fed the flockes with them. † Wherefore conſider, & thinke what thou haſt to doe, for Not a malicious mind, ſuch as Saul bore vniuſtly againſt Dauid; but puniſhmēt is decreed againſt Nabal, for not only denying a reaſonable requeſt, but alſo for ſo reprochful an anſwer. malice is accompliſhed againſt thy huſband, and againſt thy houſe, and he is the ſonne of Belial, ſo that no man can ſpeake to him. † Abigail therefore made haſt, and tooke two hundred loaues, and two bottels of wine, and fiue muttons ready dreſt, and fiue meaſures of polent, and a hundred branches of rayſens, and two hundred maſes of drie figges, and laid them vpon aſſes: † and ſaid to her ſeruantes: Goe before me: loe, I wil folow you at your backe: but ſhe told not her huſband Nabal. † When ſhe therefore had gotten vpon an aſſe, and came downe to the foote of the mountaine, Dauid and his men came downe meeting her, whom ſhe alſo mette. † And Dauid ſaid: In vaine veryly haue I preſerued al thinges that were this mans in the deſert, and there periſhed nothing of al that perteined to him: and he hath rendred me Euil wordes for curteous vſage heret o ſore, and for late gentil intreating by meſſengers. euil for good. † Theſe thinges doe God to the enemies of Dauid, and theſe thinges adde he, if I ſhal leaue of al thinges that perteine to him vntil morning, any thing piſſing againſt the wal. † And when Abigail had ſeene Dauid, ſhe made haſt, and light from her aſſe, and fel downe before Dauid vpon her face, and adored vpon the earth, † and fel at his feete, and ſayd: In me my lord be this iniquitie: let thy handmayde ſpeake I beſech thee in thine eares: and heare the wordes of thy ſeruant. † Let not my lord the king I pray thee, ſet his hart vpon this naughtie man Nabal: becauſe according to his name, he is a foole, and follie is with him: but I thy handmaide ſawe not thy ſeruantes my lord, whom thou didſt ſend. † Now therefore my lord, our Lord liueth, and thy ſoule liueth, who hath ſtayed thee that thou ſhouldeſt
not come vnto blood, and hath ſaued thy hand to thee: and now be thine enemies as Nabal, and they that ſeeke euil to my lord. † Wherefore receiue this benediction, which thy handmaide hath brought to thee my lord: and geue to thy ſeruantes that folow thee my lord. † Take away the iniquitie of thy handmaide: for our Lord making wil make to my lord a faithful houſe, becauſe thou my lord doeſt fight the battels of our Lord: let not malice therefore be found in thee al the dayes of thy life. † For if a man ſhal riſe, perſecuting thee, and ſeeking thy life, the life of my lord ſhal be kept, as in the Things tye
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in bundels are ſtronger and more ſecure, then ſingle and looſe. bundel of the liuing, with our Lord thy God: Moreouer the life of thine enemies ſhal be whurled, and in the violence, and whurle of a ſling. † When our Lord therefore ſhal doe to thee, my lord, al good thinges, which he hath ſpoken concerning thee, and ſhal conſtitute thee prince ouer Iſrael, † this ſhal not be an occaſion of ſobbing to thee, and a ſcruple of hart to my lord, that thou haſt ſhed innocent blood, or thy ſelfe haſt reuenged thy ſelfe: and when our Lord hath beſtowed theſe benefites vpon my lord, thou ſhalt remember thy handmaide. † And Dauid ſayd to Abigail: Bleſſed be our Lord the God of Iſrael, who hath ſent thee this day to meete me, and bleſſed be thy ſpeach, † and bleſſed be thou, which haſt ſtayed me to day, that I might not goe to blood, and reuenge me with myn owne hand. † Otherwiſe our Lord liueth the God of Iſrael, who hath ſtaied me, that I ſhould not doe thee any euil: vnles thou hadſt quickely come to meete me, there had not remained to Nabal vntil morning light, any piſſing againſt a wal. † And Dauid tooke of her hand al thinges which ſhe had brought him, and ſaid to her: Goe peaceable into thy houſe, behold I haue heard thy voice, and haue honoured thy face. † And Abigail came to Nabal: and behold he had a feaſt in his houſe, as it were the feaſt of a king, and Nabals hart was pleaſant: for he was drunke excedingly: and ſhe told him not a word little or great vntil morning. † But early when Nabal had digeſted his wine, his wife told him theſe wordes, and his hart was dead inwardly, and he became as a ſtone. † And when ten dayes had paſſed, our Lord ſtroke Nabal, and he died. † Which when Dauid had heard that Nabal was dead, he ſayd: Bleſſed be our Lord, who hath iudged the cauſe of my reproch at the hand of Nabal, and hath kept his ſeruant from euil, and the
malice of Nabal hath our Lord rendred vpon his head. Dauid therefore ſent, and ſpake to Abigail, that he might take her to himſelfe to wife. † And Dauids ſeruantes came to Abigail into Carmel, and ſpake to her, ſaing: Dauid hath ſent vs vnto thee, to take thee to his wife. † Who ariſing adored flat toward the earth, and ſayd: Loe let thy ſeruant be as an handmaide, to waſh the feete of the ſeruantes of my lord. † And Abigail aroſe, and made haſt, and gatte vpon an aſſe, and fiue wemen went with her waiting maides, and folowed the meſſengers of Dauid, and became his wife. † Yea and Achinoam alſo did Dauid take of Iezrahel: and both were his wiues. † But Saul gaue Michol his daughter Dauids wife to Phalti, the ſonne of Lais, who was of Gallim.
CHAP. XXVI. The Ziphians bewrraying the place, Saul beſiegeth Dauid. 5. who by night goeth where Saul and his men are a ſleepe, 9. hurteth him not: 12. but taketh from him his ſpeare and bottle of water: 14. sheweth what he hath done. 21. Saul againe confeſſeth his fault, and promiſeth peace.
AND there came Zepheites vnto Saul in Gabaa, ſaying: Behold Dauid is hid in the hil Hachila, which is ouer againſt the wildernes. † And Saul aroſe, and went downe into the deſert Ziph, and with him three thouſand men of the choſen of Iſrael, to ſeeke Dauid in the deſert Ziph. † And Saul camped in Gabaa Hachila, which was ouer againſt the wildernes in the way: and Dauid dwelt in the deſert. And ſeing that Saul was come after him into the deſet, † he ſent diſcouerers, and lerned that he was come thither moſt certainly. † And Dauid aroſe ſecretly, and came to the place where Saul was: and when he had ſeene the place, wherein Saul ſlept, and Abner the ſonne of Ner, the prince of his warre, and Saul ſleeping in the tent, and the reſt of the multitude round about him, † Dauid ſpake to Achimelech the Hetheit, and Abiſai the ſonne of Seruia the brother of Ioab, ſaying: Who wil goe downe with me to Saul into the campe? And Abiſai ſaid: I wil goe with thee. † Dauid therefore and Abiſai came to the people by night, and found Saul lying and ſleeping in the tent, and his ſpeare fixed in the ground at his head: and Abner, and the people ſleeping round about him. † And Abiſai ſaid to Dauid: God hath shut vp thine enemie this day into thy handes: now therefore I wil thruſt
him through with my ſpeare in the earth once, and twiſe shal not neede. † And Dauid ſaid to Abiſai: Kil him not: for
Dauid is reſolute, and often repeteth, that it is not lawful for priuate ſubiectes to kil their prince, no although him ſelfe was annointed to ſuccede. who ſhal extend his hand vpon the annointed of our Lord, & shal be innocent? † And Dauid ſaid: Our Lord liueth, vnleſſe our Lord shal ſtrike him, or his day come to die, or deſcendig into battel he perish: † Our Lord be merciful vnto me, that I extend not my hand vpon the annointed of our Lord. now therefore take the ſpeare, which is at his head, & cuppe of water, and let vs goe. † Dauid therefore tooke the ſpeare, and cuppe of water, which was at Saules head, and they went away: and there was none that ſawe, or vnderſtood, or awaked, but al ſlept, becauſe the dead ſleepe Gods prouidence ſent this extraordinary ſleepe and inſpired Dauid, to doe this fact, for more iuſtification of his innocencie▪
of our Lord, had fallen vpon them. † And when Dauid had paſſed ouer againſt, and ſtood in the toppe of the mountaine farre of, and a good ſpace betwen them, † Dauid cried to the people, and to Abner the ſonne of Ner, ſaying: Wilt thou not anſwer Abner? And Abner anſwering ſayd: Who art thou, that crieſt and diſquieteſt the king? † And Dauid ſayd to Abner: Art not thou a man? And who is like thee in Iſrael? why therefore haſt thou not kept thy lord the king? for one of the multitude hath entered in to kil the king thy lord. † This thing is not good, which you haue done: Our Lord liueth, you are the children of death, which haue not kept your lord, the annointed of our Lord. Now therefore behold where the kinges ſpeare is, & where the cup of water is, which was at his head. † And Saul knew Dauids voice, and ſayd: Is this thy voice, my ſonne Dauid? And Dauid ſayd: My voice, my lord king, † and he ſaid: For what cauſe doth my lord perſecute his ſeruant? What haue I done? or what euil is there in my hand? † Now therefore heare, I pray, my lord King, the wordes of thy ſeruant: If our Lord ſtirre thee vp againſt me, let there be odoure of ſacrifice: but if the ſonnes of men, they are curſed in the ſight of our Lord, which haue caſt me out this day, that I ſhould not dwel in the inheritance of our Lord, ſaying: Goe, ſerue ſtrange goddes. † And now let not my blood be ſhed vpon the earth before our Lord, for the king of Iſrael, is come forth to ſeeke one flea, as the perdix is purſued in the mountaines. † And Saul ſayd: I haue ſinned, returne my ſonne Dauid, for I wil no more doe thee euil, for that my life hath bene precious in thyne eies to day: for it appeareth that I haue done foolishly, and haue bene ignorant of very many
thinges. † And Dauid anſwering, ſayd: Behold the kings ſpeare, let one of the kings ſeruants paſſe, and take it. † And our Lord wil reward euerie one according to his iuſtice, and fidelitie: for our Lord hath deliuered thee this day into my hand, & I would not extend my hand vpon the annointed of our Lord. † And as thy life hath bene magnified to day in myne eies, ſo be my life magnified in the eies of our Lord, and deliuer he me from al diſtreſſe. † Saul therefore ſayd to Dauid: Bleſſed art thou my ſonne Dauid: and truly doing thou shalt doe, and preuayling thou shalt preuaile. And Dauid went into his way, and Saul returned into his place.
CHAP. XXVII. Dauid for more ſecuritie goeth againe to Achis king of Geth, 5. obtaineth of him the citie of Siceleg, (6. by which meanes it becometh ſubiect to the kinges of Iuda) 8. and maketh prayes vpon the enemies of King Achis.
AND Dauid ſayd in his hart: at length I shal fal one day into the handes of Saul: is it not better that I flee, and be ſaued in the Land of the Philiſtians, that Saul may deſpaire, and ceaſe to ſeeke me in al the coaſtes of Iſrael? I wil flee therefore his handes. † And Dauid aroſe, and went himſelfe, and the ſix hundred men with him, to Achis the ſonne of Maoch, the King of Geth. † And Dauid dwelt with Achis in Geth, he and his men; euerieman & his houſe, and his two wiues, Achinoam the Iezrahelite, and Abigail the wife of Nabal of Carmel. † And it was told Saul that Dauid was fled into Geth, and he added no more to ſeeke him. † And Dauid ſayd to Achis: If I haue grace in thy ſight, let there a place be geuen me in one of thy cities of this countrie, that I may dwel there: for why abideth thy ſeruant in the citie of the king with thee? † Achis therefore gaue him in that day Siceleg: for which cauſe Siceleg became the kinges of Iuda vntil this day. † And the number of the daies, that Dauid dwelt in the country of the Philiſtians, was foure monethes. † And Dauid went vp, and his men, and draue prayes out of
Theſe countries were neither ſubiect to the Philiſtijms not to the Iſraelites, and were alſo of thoſe nations whom God had cōmanded to deſt
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roy, dwelling within the land of Chanaan. Deut, 25. Geſſuri, and Gerzi, and from the Amalecites: for theſe villages were inhabited in the land in old time, as men goe to Sur, as farre as the Land of Aegypt. † And Dauid ſtroke al the land, neither left he anie man or woman: and taking the ſheepe & oxen, and aſſes, & camels, and garments, he returned & came to Achis. † And Achis ſayd to him: Whom haſt thou
ſet vpon to day? Dauid anſwered: Againſt the ſouth of Iuda, and againſt the ſouth of Ier
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miel, and againſt the ſouth of Ceni. † Dauid gaue life neither to man nor woman, neither brought them into Geth, ſaying: Leſt perhaps they ſpeake againſt vs. Theſe thinges did Dauid, and this was decreed of him al the daies that he dwelt in the countrie of the Philiſtians. † Achis therefore did credite Dauid, ſaying: Manie euils hath he wrought againſt his people Iſrael: Therefore he ſhal be my ſeruant for euer.
CHAP. XXVIII. The Philiſtians fighting againſt Saul, Dauid promiſeth fidelitie to Achis. 3. Saul deſtroyeth magicians, 6. but God not anſwering him, 7. ſeeketh a woman that hath a Pithon ſpirite, 12. willeth her to raiſe vp Samuel.The fourth part. Of the ruine of Saul, and exaltation of Dauid. 15. who appearing fortelleth him, that he, and his ſonnes shal die the next day.
AND it came to paſſe that in thoſe daies the Philiſtijms gathered together their companies, that they might be prepared to battel againſt Iſrael: and Achis ſayd to Dauid: Knowing know thou now, that thou shalt goe forth with me in the campe, thou, and thy men. † And Dauid ſayd to Achis: Now thou shalt know what thy ſeruant wil doe. And Achis ſayd to Dauid: And I wil appoint thee keper of my head al daies. † And Samuel was dead, and al Iſrael mourned for him, and buried him in Ramatha his citie. And Saul tooke al the magicians and ſoothſayers out of the land. † And the Philiſtijms were gathered together, and came and camped in Sunam: and Saul alſo gathered together al Iſrael, and came into Gelboe. † And Saul ſaw the campe of the Philiſtijms, and feared, and his hart was afrayd excedingly. † And he conſulted our Lord, and he anſwered him not, neither by dreames, nor by prieſtes, nor by prophetes. † And Saul ſayd to his ſeruantes: Seeke me a woman that hath a pithonical ſpirite, and I wil goe to her, and wil aske by her. And his ſeruantes ſayd to him: There is a woman that hath a pithonical ſpirite in Endor. † He therefore changed his habite and was clothed with other garmentes, and he went himſelfe, and two men with him, and they came to the woman in the night, and ſayd to her: Deuine vnto me in the pythonical ſpirite, and raiſe me vp whom I ſhal tel thee. † And the woman ſayd to him: Loe, thou knoweſt what great thinges Saul hath done,
and how he hath rayſed the magicians and ſothſayers out of the land: why therefore doeſt thou lye in waite for my life, that I may be ſlaine? † And Saul ſware vnto her in our Lord, ſaying: Our Lord liueth, there shal no euil happen vnto thee for this thing. † And the woman ſayd to him: Whom ſhal I rayſe vp to thee? Who ſayd: Raiſe me vp Samuel. † And when the woman had ſeene Samuel, ſhe cried out with a loud voice, and ſayd to Saul: Why haſt thou deceiued me? for thou art Saul. † And the King ſayd to her: Feare not: what ſaweſt thou? And the woman ſayd to Saul: I ſaw Not manie but one excellent perſon, an old man come lie in apparel. :: Saul adored not Samuel with diuine honour, but with dulia, reuerencedue to a bleſſed ſoule. Goddes coming out of the earth. † And he ſayd to her: What maner of forme hath he? who ſayd: An old man is come vp, and he is clothed with a mantel. And “ Saul
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iadag
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cognouit Luevv. vnderſtood that it was Samuel,and he bowed himſelfe vpon his face on the earth, and :: adored. † And Samuel ſayd to Saul: why haſt thou diſquieted me, that I ſhould be raiſed vp? And Saul ſayd, I am in great diſtreſſe: for the Philiſtijms fight againſt me, and God is departed from me, and would not heare me, neither in the hand of prophetes, not by dreames: therefore I haue called thee, that thou ſhouldeſt ſhew me, what I ſhal doe. † And Samuel ſayd: Why askeſt thou, whereas our Lord is departed from thee, and is paſſed to thine aduerſarie? † For our Lord wil doe to thee as he ſpake in my hand, and he wil cut thy kingdome out of thy hand, & wil geue it to thy neighbour Dauid: † becauſe thou haſt not obeyed the voice of our Lord, neither didſt thou the wrath of his furie in Amalec. Therefore that which thou ſuffereſt hath our Lord done to thee this day. † And our Lord wil geue Iſrael alſo with thee into the handes of the Philiſtijms: and to morow thou and thy ſonnes ſhal be In ſtate of the dead in an other world, not in the ſame particular ſtate. with me: yea the campe alſo of Iſrael wil our Lord deliuer into the handes of the Philiſthijms. † And forthwith Saul fel ſtretched forth on the ground, for he feared much the wordes of Samuel, and there was no ſtrength in him, becauſe he had not eaten bread al that day. † That woman therefore went vnto Saul (for he was very much trubled) and ſayd to him: Behold thy handmaide hath obeied thy voice, and I haue put my life in my hand: and I heard the wordes, which thou ſpakeſt to me. † Now therefore heare thou alſo the voice of thy handmaide, and I wil ſet before thee a morſel of bread, that eating thou mayeſt recouer ſtrength, and be able to goe on thy iourney. † Who refuſed, and ſayd: I wil not eate. But
his ſeruantes and the woman forced him, and at length hearing their voice, he aroſe from the ground, and ſate vpon the bed. † And that woman had a paſture fed calfe in the houſe, and ſ
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e made haſt, and killed him: and taking meale kneded it, and baked azimes, † and ſette before Saul, and before his ſeruantes, who when they had eaten roſe vp, and walked al that night.
ANNOTATIONS. CHAP. XXVIII.
14. Saul vnderſtood that it vvas Samuel.] It is not defined nor certaine, whetherthe ſoule of Samuel appeared, or an euil ſpirit tooke his ſhape, and ſpake to Saul. S. Auguſtin (li. 2. q. 3. ad Simplician) propoſeth both the opinions asS. Auguſtin: opinion whether Samuele ſoule appeared, or no. probable. VVhere firſt he ſheweth, that Samuels ſoule might appeare; either brought thither by the euil ſpirite, which is not ſo much to be merueled at, as that our Lord and Sauiour ſuffered him ſelf to be ſette vpon the pinnacle of the temple, and to be caried into a high mountaine by the diuel; yea to be taken priſoner, bound, whipped, and crucified, by the diuels miniſters: or els that the ſpirite of the holie prophet, was not raiſed by force of the inchantment, or anie powre of the diuel, but by Gods ſecrete ordinance vnknowen to the pythonical woman, and to Saul, and ſo appeared in the kings preſence, and ſtroke him with diuine ſentence Againe he anſwereth, that there may be a more eaſie and readie ſenſe of this place, to wit, that Samuels ſpirite (or ſoule) was not in deede raiſed, but an imaginarie illuſion made by the diuels inchantment, which ſemed to be Samuel, and which the Scripture calleth by the name of Samuel, as pictures or images are commonly called thoſe perſons or thinges,More probable that his verie ſoule appeared, not compelled by the euil ſpirite but obeying Gods ſecrete ordinance. which they repreſent. So when we behold pictures in a table, or on a wal, we ſay, this is Cicero, that is Saluſt, that Achilles, that is Rome. To this effect S. Auguſtin diſcourſeth more at large in the place before cited. But in an other worke written after (de cura pro mortuis gerenda. c. 15.) teaching that ſoules of the dead appeare ſometimes to the liuing, he ſaieth expreſly, Samuel the prophet being dead, foretold ſuture thinges to King Saul yet liuing. Though ſome be of opinion (ſaieth he) that Samuel himſelf appeared not, but ſome euil ſpirit tooke his ſimilitude.
And this laſt iudgement of S. Auguſtin is much confirmed; firſt by the wordes of this text, literally and plainly affirming that Samuel appeared, and ſpakeFirſt prooſe▪
to Saul, and Saul to him. and that Saul vnderſtood (or
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nevv, not only thought, imagined, or ſuppoſed) that it vvas Samuel. Secondly, this apparition came ſooner, preuenting the inchantment, and in better order, then the pithonical2 woman expected, as appeareth by her anſwer, ſaying ſhe ſaw God (or an excellent perſon) aſcending in comelie maner and attyre: whereas euil ſpirites vſed to appeare (as the Rabbins teſtifie) in vglie bodies, with the heeles into the ayer, and head downward. Thirdly, the Author of Eccleſtaſticus (ch. 46.) amongſt the prayſes of Samuel the prophet, ſaieth, he ſlept, (or died) and certified
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the King, and shevved to him, the end of his life. VVhere it ſemeth clere, that the ſame perſon that died, denounced Gods wil and ſentence to Saul. Moreouer
if it had bene an illuſion of an euil ſpirite, it would hardly ſeme anie praiſe at al. Fourthly, the diuel could not naturally foretel that Saul and his ſonnes,4 with manie of the people ſhould be ſlaine the next day, and Dauid reign
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after him: neither is it probable, that God reueiled ſuch ſecretes to euil ſpirites, wherby men might take more occaſion to folow nicromancie. Fiftly, moſt Fathers and Doctors are of the ſame iudgement. S. Iuſtinus Martyr.
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to.
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. pag. 210.
Dialogo cum Triphone. S. Baſil. Epiſt. 80. ad Euſtathium. S. Ambroſe li. 1. in Luc. 1. S. Hierom. in Iſaiae. 7. Ioſephus li. 6. c. 15. Antiq. and manie other old and late writers. The chiefeſt argument for the other opinion is the authoritie of Tertullian. li. de anima. Procopius and Eucherius vpon this place. and the vncertaine authors, Queſtionum apud Iuſtinum. q. 52. lib. de mirabil. Sac. Script. and Queſt. vet. Teſtamenti, q. 27. apud Auguſtinum, tomo. 3. et. 4. As for the Proteſtantes denying, that ſoules once parted from their bodies, can appeare to anie aliue, S. Auguſtin confuteth them, both by this example of Samuel, ſuppoſing theSoules ſometimes appeare after death.
loco
〈◊〉
tat
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. booke of Eccleſiaſticus to be Canonical Scripture, and of Moyſes being dead, and Elias yet liuing (whom they hold alſo to be dead) both appearing with Chriſt in his transfiguration. Mat. 17.
CHAP. XXIX. Dauid going with the Philiſtijms towards the warre, 4. the princes vrge and force the king to ſend him back.
THEREFORE al the companies of the Philiſtijms were gathered together into Aphec: and Iſrael alſo camped vpon the fountaine, which was in Iezrahel. † And the princes in dede of the Philiſtijms marched in hundreds and thouſandes: but Dauid and his men were in the laſt companie with Achis. † And the princes of the Philiſtijms ſayd to Achis: What meane theſe Hebrewes? And Achis ſayd to the princes of the Philiſtijms: Doe you not knowe Dauid, which was the ſeruant of Saul the king of Iſrael, and is with me manie daies, or He ſpeaketh by amplification to make his fact ſeme more reaſonable: whereas the time of Dauids abode with him was but foute monethes. ch. 27. v. 7. yeares, and I haue not found any thing in him, ſince the day that he fled to me, vntil this day? † But the princes of the Philiſtijms were angrie againſt him, and ſayd to him: Let this man returne, and abide in his place, wherein thou haſt appointed him, and let him not goe downe with vs into battel, leſt he become an aduerſarie to vs, when we ſhal beginne to fight: for how can he otherwiſe pacifie his lord, but in our heades? † Is not this Dauid, to whom they ſang in dances, ſaying: Saul hath ſtrooke his thouſandes, & Dauid his ten thouſandes? † Achis therefore called Dauid, and ſayd to him: The Lord liueth, thou art iuſt, and good in my ſight: and thy going out, & thy coming in is with me in the campe: and I haue not found in thee anie euil, ſince the day that thou cameſt to me vntil this day: but thou pleaſeſt not the nobles.
† Returne therefore, and goe in peace, and offend not the eies of the princes of the Philiſtijms. † And Dauid ſayd to Achis: For what haue I done, and what haſt thou found in me thy ſeruant, ſince the day that I haue beene in thy ſight, vntil this day, that I may not come, and fight againſt the enemies of my lord the King? † And Achis anſwering ſpake to Dauid: I know that thou art good in my ſight, as an Angel of God: but the princes of the Philiſtijms haue ſayd: He shal not goe vp with vs into battel. † Therefore ariſe in the morning, thou, and the ſeruantes of thy lord, which came with thee: and when you are riſen in the night, and it shal beginne to waxe light, goe foreward. † Dauid therefore aroſe in the night, he and his men, that they might ſette foreward in the morning, and returne to the land of the Philiſtijms: and the Philiſtijms went vp into Iezrahel.
CHAP. XXX. Dauid returning to Siceleg, findeth it burned and ſpoiled, and himſelf in danger of the people: 7. By our Lords warrant be purſueth the enemie, 11. taketh a guide: 17. recouereth al that was taken away: 22. and rewardeth the ſouldiars, alſo thoſe that ſtayed with the baggage; 25. making it a lawe for the time to come, shat the keepers of the baggage, shal haue like share with thoſe that fight in battel.
AND when Dauid and his men were come to Siceleg the third day, the Amalecites had made an inuaſion on the ſouth ſide into Siceleg, and had ſtrooken Siceleg, and burnt it with fire. † And had led away wemen captiue out of it, from the leſſe vnto the great: and had not killed any man, but had led them with them, and went on their iourney. † When Dauid therefore and his men were come to the citie, and had found it burnt with fire, and their wiues, and their ſonnes, and their daughters to be led away captiue, † Dauid and the people that was with him, lifted vp their voices, and mourned til teares fayled them. † For the two wiues alſo of Dauid were led away captiue, Achinoam the Iezraelite, and Abigail the wife of Nabal of Carmel. † And Dauid was ſtrooken very ſad: for the people would haue ſtoned him, becauſe the ſoule of euerie man was bitterly affected vpon their ſonnes, and daughters: but Dauid was ſtrengthened in our Lord his God. † And he ſayd to Abiathar the prieſt the ſonne of Achimelech: Applie Conſuit out Lord for me:ſo Dauid by the prieſts mediation, was inſtructed what to do. vnto me the Ephod. And
Abiathar applied the Ephod to Dauid, † and Dauid conſulted our Lord, ſaying: Shal I purſue theſe theeues, and shal I take them or no? And our Lord ſayd to him: Purſue them: for thou shalt take them without doubt, & take from them the praye. † Dauid therefore went himſelfe, and the ſix hundred men that were with him, and they came vnto the Torrent Beſor: & ſome being wearie ſtayed. † But Dauid himſelf, and foure hundred men purſued: for two hundred ſtayed, who being wearie could not paſſe the Torrent Beſor. † And they found an Aegyptian in the field, and brought him to Dauid: and they gaue him bread to eate, and water to drink, † and alſo a peece of a maſſe of drie figges, and two bunches of reſinnes. Who when he had eaten, his ſpirite returned, and he was refreshed: for he had not eaten bread, nor drunken water three daies, and three nightes. † Dauid therefore ſayd to him. Whoſe art thou? or whence? and whither goeſt thou? who ſayd: I am a yong man of Aegypt, the ſeruant of an Amalacite: and my maiſter hath leift me, becauſe I began to be ſicke three daies agone. † For we brake forth at the ſouth ſide of Cerethi, and againſt Iuda, and at the ſouth of Caleb, and burnt Siceleg with fire. † And Dauid ſayd to him: Canſt thou bring me to this companie? Who ſayd: Sweare to me by God, that thou wilt not kil me, nor deliuer me into the handes of my lord, and I wil bring thee to this companie. And Dauid ſware to him. † Who when he had brought them, behold they ſate vpon the face of al the earth, eating and drinking, and as it were keping feſtiual day, for al the praye, and ſpoiles which they had taken out of the Land of the Philiſtijms, and out of the Land of Iuda. † And Dauid ſtroke them from euening vntil the euening of the next day, and there eſcaped not anie of them, but foure hundred yong men, which had gotten vpon camels, and were fled. † Dauid therefore reskewed al thinges, that the Amalecites had taken, and he reskewed his two wiues. † Neither was there anie wanting from litle to great as wel of their ſonnes as of their daughters, and of the ſpoiles, and what thinges ſoeuer they had taken, Dauid brought al againe. † And he tooke al the flockes & heardes, and draue them before his face: and they ſayd: This is the praye of Dauid. † And Dauid came to the two hundred men, which being wearie had ſtaied, neither were able to folow Dauid, and he had bidden them to reſt in the Torrent Beſor:
who came forth to meete Dauid, and the people that were with him. And Dauid coming to the people, ſaluted them peaceably. † And euerie naughtie, and wicked felow of the men, that had gone with Dauid anſwering, ſayd: Becauſe they came not with vs, we wil not geue them anie thing of the praye, which we haue recouered: but let their wife and children ſuffice euerie man, whom when they haue receiued, let them depart. † But Dauid ſayd: You ſhal not doe ſo my brethren, of theſe thinges, which our Lord hath deliuered to vs, and hath kept vs, and hath geuen the theeues, that were broken out againſt vs, into our handes: † neither ſhal anic man heare you vpon this talke. For there ſhal be equal portion of him that went downe into battel, and of him that abode at the baggage, & they shal diuide alike. † And this hath beene downe from that day, and euer after It is not againſt Gods cōmandment, Deut. 4. &. 12. to make new lawes, ſo they be conformable, & not contrarie to Gods former lawes▪
it was decreed, and ordained as a law in Iſrael. † Dauid therefore came into Siceleg, and ſent giftes of the praye to the ancientes of Iuda his neighboures, ſaying: Take a benediction of the praye of our Lords enemies. † To them, that were in Bethel, and that were in Ramoth toward the South, and them that were in Gether, † and them in Aroer, and them in Sephamoth, and them in Eſthamo, † and them in Rachal, and them in the cities of Ierameel, and them in the cities of Semi, † and them in Harama, and them in the lake of Aſan, and them in Athach, † and them in Hebron, and to the reſt that were in thoſe places, in the which Dauid had taried, and his men.
CHAP. XXXI. Saul with his ſonnes are ſlaine in battel. 7. The Philiſtijms poſseſse the place, and hang the dead bodies on a wal, 11. but valiant men of Iabes Galaad take them away, and burne them, burie their bones, and fast ſeuen dayes.
AND the Philiſtijms fought againſt Iſrael, and the men of Iſrael fled before the face of the Philiſtijms, and fel being ſlaine in mount Gelboe. † And the Philiſtijms fel vpon Saul, and vpon his ſonnes, and they ſtroke Ionathas, and Abinadab, and Melchiſua the ſonnes of Saul, † and the whole weight of the battel was turned vpon Saul: and the archers ouertooke him, and he was ſore wounded of the archers. † And Saul ſayd to his eſquier: Drawe out thy ſword, and
:: Saul killing himſelf after that he was wounded
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his enimies ſignifieth thoſe that being ouercome by tentations deſperatly perſiſt, & wilfully die in their ſinne. S. Greg.
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o 10 ſtrike me: leſt perhaps theſe vncircumciſed come, and kil me, mocking me. And his eſquier would not: for he was frighted with exceding feare. Saul therefore caught his ſword, and fel
vpon it. † Which when his eſquier had ſeene, to wit that Saul was dead, himſelfe alſo fel vpon his ſword and died with him. † Saul therefore died, and his three ſonnes, & his eſquier, and al his men in that day together. † And the children of Iſrael, that were beyond the valley, and beyond Iordan, ſeing that the men of Iſrael were fled, and that Saul was dead, and his ſonnes, they left their cities, and fled: and the Philiſtijms came, and dwelt there. † And when the next day was come, the Philiſtijms came to ſpoile them that were ſlaine, and they found Saul and his three ſonnes, lying in mount Gelboe. † And they did cut of Saules head, and ſpoiled him of his armour, and ſent into the land of the Philiſtians round about, that it ſhould be declared in the temple of their Idols, and among their people. † And they did put his armour in the temple of Aſtaroth, but his bodie they hung on the wal of Bethſam. † Which when Theſe men are cōmendable for gratitude towards Saul, who had deliuered them. ch. 11. for a vvorke of mercie in burying the dead: for pietie towards their king and princes, and for fortitude in atchiuing ſo heroical an act. the inhabiters of Iabes Galaad had heard whatſoeuer the Philiſtijms had done to Saul, † al the moſt valiant men aroſe, & walked al the night, and tooke the bodie of Saul, and the bodies of his ſonnes, from the wal of Bethſam: and they came to Iabes Galaad, and burnt them there: † and they tooke their bones, and buried them in the wood of Iabes, and faſted ſeuen daies.
THE ARGVMENT OF THE SECOND BOOKE OF KINGES.
BESIDES a great part of the firſt booke, and beginning of the third,This booke is wholly of Dauid▪
this ſecond booke is wholly of King Dauid. VVhoſe manie laudable Actes, as alſo his faultes (which were fewer) with his true repentance, and punishment are related, not in ſuch method, as may eaſily be diuided into diſtinct partes, in order of the chapters; but according to the diſtinction of thingesHis ſucceſſion to the kingdom. conteined, his ſucceſsion to the royal crowne, firſt in Iuda, and after in al Iſrael, with the declination and death of his competitour Isboſeth, are recorded in the 2. 3. 4. and 5. chapters. His vertues, and praiſes, to wit, his ſolemneHis vertues. mourning for Saul and that familie, his deuotion, fortitude, pietie, and gratitudeFaultes. are ſpecially touched in the 1. 6▪ 7. 8. 9. and 10. chapters. His ſinnes of adulterie with Bethſabee, of killing her husband Vrias, of pride in numbering his people, with his hartie repentance, and temporal punishment for the ſame, are written from the 11. chapter to the 21, together with the 24. TheThankes, and Prophecie. 22. and 23. chapters conteyne his thankeſgeuing to God for benefites receiued, and prophecie of thinges to come, with a catalogue of valiant men.
THE SECOND BOOKE OF SAMVEL, WHICH WE CAL THE SECOND OF KINGES.
CHAP. 1. Dauid hearing that Saul and Ionathas are ſlaine, 11. mourneth with al his familie, weeping and faſting. 13. cauſeth him to be ſlaine who affirmed that he had killed king Saul. 18. He traineth vp archers. 19. and inuiteth alſo al Iſrael to mourne.
AND it came to paſſe, after that Saul was dead, that Dauid returned from the ſlaughter of Amalec, and taryed in Siceleg two dayes. † And in the third day there appeared a man coming out of Sauls campe, his garments torne, and ſprinkled on the head with duſt, and as he came to Dauid, he fel vpon his face, and adored. † And Dauid ſaid vnto him: Whence comeſt thou? Who ſaid to him: I fledde out of the campe of Iſrael. † And Dauid ſaid vnto him: What is the matter that is done? tel me. Who ſaid: The people is fled out of the battel, and many of the people are ouerthrowen and dead: yca Saul alſo and Ionathas his ſonne are dead. † And Dauid ſaid to the yong man that told him: How knoweſt thou that Saul is dead, and Ionathas his ſonne? † And the young man that told him, ſayd: He fained al this, thincking to get fauoure (for Saul killed himſelf, li. 1. ch. 31.) but Dauid puniſhed him, as ſuch a crime deſetued. v. 15. By chance I came into mount Gelboe, and Saulleaned vpon his ſpeare: moreouer the chariots and horſemen approched vnto him, † and turning backward, and ſeing me he called. To whom when I had anſwered, here I am: † he ſaid to me: Who art thou? And I ſaid to him: I am an Amalecite, † And he ſaid to me: Stand vpon me, and kil me: becauſe anguiſhes hold me, and as yet al my life is in me. † And ſtanding vpon him, I killed him▪
for I knewe that he could not liue after the fal: and I tooke the Diademe that was on his head, & the bracelette from his arme, and haue brought to thee my lord hither. † And Dauid taking his garments rent them, and al the men that were with him, † and they Exequies of Saul obſerued with mourning weeping and faſting. mourned, and wept, and faſted vntil euening vpon Saul and vpon Ionathas his ſonne, and vpon the people
of our Lord, and vpon the houſe of Iſrael, becauſe they were fallen by the ſword. † And Dauid ſaid to the yong man that had told him: Whence art whou? Who anſwered: I am the ſonne of a man a ſtranger of Amalec. † Dauid ſaid to him: Why didſt thou not feare to put to thy hand, to kil the annointed of our Lord? † And Dauid calling one of his ſeruants ſaid: Goe runne vpon him. Who ſtroke him, and he died. † And Dauid ſaid to him: Thy bloud be vpon thine owne head: for thyn owne mouth hath ſpoken againſt thee, ſaying: I haue ſlaine the annointed of our Lord. † And Dauid mourned this kind of mourning vpon Saul, and vpon Ionathas his ſonne, († and he commanded that they ſhould The Philiſthijms were ſtrong & cunning archers therefore Dauid commanded that his ſubiectes ſhould lerne and exerciſe the ſame maner of fight. teach the children of Iuda the bowe, as it is written in the Booke of the iuſt.) And he ſaid: Conſider, o Iſrael for them that be dead wounded vpon thy high places. † The Nobles, ô Iſrael, are ſlayne vpon thy mountaynes: how are the valiants fallen? † Tel it not in Geth, neither tel ye it in the high waies of Aſcalon: leſt perhaps the daughters of the Philiſthijms be gladde, leſt the daughters of the vncircumciſed reioice. † Mountaines of Gelboe, let neither dew, nor rayne come vpon you, neither be they fields of the firſt fruits: becauſe there was the ſhield of the valiantes caſt away, the ſhield of Saul, as though he were not annointed with oyle. † From the bloud of the ſlaine, from the fatte of the valiants, the arrowe of Ionathas neuer returned backward, and the ſword of Saul did not returne emptie. † Saul and Ionathas amiable, and comely in their life, in death alſo were not diuided: ſwifter then eagles, ſtronger then lyons. † Yee daughters of Iſrael weepe vpon Saul, who clothed you with ſcarlet in delicaces, who gaue golden ornaments to your attyre. † How haue the valiantes fallen in battel? Ionathas bene ſlayne in thy high places? † I am ſorie for thee my brother Ionathas exceeding beautiful, and amiable aboue the loue of wemen. As the mother loueth her onlie ſonne, ſo did I loue thee. † How haue the ſtrong fallen, and the weapons of warre periſhed?
CHAP. II. Dauid is receiued and annointed King of Iuda. 5. He commendeth thoſe of Iabes Galaad, which buried Saul. 8. Isboſeth the ſonne of Saul reigneth ouer the reſt of Iſrael. 12. whereby riſeth sharpe warre betwen Abner and Ioab, chief captaines of the two kinges. 30. Manie more are ſlaine of Abners partie then of Ioabs.
THEREFORE after theſe thinges Dauid conſulted our Lord, ſaying: Shal I goe vp into one of the cities of Iuda? And our Lord ſaid to him: Goe vp. And Dauid ſaid: Whit her ſhal I goe vp. And he anſwered him: Into Hebron. † Dauid therefore went vp, and his two wiues, Achinoam the Iezrahelite, and Abigail the wife of Nabal of Carmel: † yea and the men alſo that were with him, Dauid brought euery one with his houshould: and they abode in the townes of Hebron. † And the men of Iuda came, and This ſecond annointing, as alſo the third, (ch.
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.) was in confirmation and to put him in poſſeſſion of the firſt m
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long before. 1. Reg. 16. annoynted Dauid there, to reigne ouer the houſe of Iuda. And it was told Dauid, that the men of Iabes Galaad had buried Saul. † Dauid therefore ſent meſſengers vnto the men of Iabes Galaad, and ſayd vnto them: Bleſſed be you to our Lord, which haue done this mercie with your lord Saul, and haue buried him. † And now our Lord certes wil render you mercie and truth: but I alſo wil requite you the good turne, for that you haue done this thing. † Let your handes be ſtrengthned, and be yee ſtout men: for although your lord Saul be dead, yet the houſe of Iuda hath annointed me to be their king. † But Abner the ſonne of Ner prince of Sauls armie, tooke Iſboſeth the ſonne of Saul, & led him about through the campe, † and ordained him king ouer Galaad, and ouer Geſſuri, and ouer Iezrahel, & ouer Ephraim, and ouer Beniamin, and ouer al Iſrael. † Fourtie yeares old was Iſboſeth the ſonne of Saul when he began to reigne ouer Iſrael, and he reigned He reigned two yeares before he beganne much to decline, but in al ſeuen yeares and a half, for ſo long Dauid reigned only in Iuda. v. 11. two yeares: and only the houſe of Iuda folowed Dauid. † And the number of the daies, that Dauid abode, reigning in Hebron ouer the houſe of Iuda, was ſeuen yeares and ſix monethes. † And Abner the ſonne of Ner went forth, and the ſeruantes of Iſboſeth the ſonne of Saul, out of the campe into Gabaon. † Moreouer Ioab the ſonne of Saruia, and the ſeruants of Dauid went forth, and mette them beſide the poole of Gabaon, and when they were come together into one place, they ſate one ouer againſt an other: theſe on the one ſide of the poole, and they on the other. † And Abner ſaid to Ioab: Let the yong men riſe, andHence perhaps cometh the phraiſe, that one armie playeth vpon an other vvith ſmal and great ar
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lane, that is, ſtrike and kil their enimies with al ſortes of gunnes. Ioſephus li. 7. c. 1. Antiq.
play before vs. And Ioab anſwered: Let them riſe. † There roſe therefore and paſſed twelue in number, of Beniamin, of Iſboſeths part the ſonne of Saul, and twelue of the ſeruantes of Dauid. † And euery one taking the head of his mate, ſticked his ſword into the ſide of his aduerſarie, and they fel together:
& the name of the place was called: The field of the valiantes, in Gabaon. † And there roſe a very ſore battel in that day: and Abner was put to flight, & the men of Iſrael, by the ſeruantes of Dauid. † And there were there the three ſonnes of Saruia, Ioab, and Abiſai, and Aſael: moreouer Aſael was a moſt ſwift runner, as it were one of the roes, that abide in the wooddes. † And Aſael purſued Abner, and declined not to the right hand nor to the left omitting to purſue Abner. † Abner therefore looked backe behind him, and ſaid: Art thou Aſael? Who anſwered: I am. † And Abner ſaid to him: Goe to the right hand, or to the left, and apprehend one of the young men, and take to thee his ſpoyles. But Aſael would not leaue but vrged him. † And againe Abner ſaid to Aſael: Retyre, and do not folowe me▪ left I be compelled to ſticke thee to the ground, and I ſhal not be able to lift vp my face to Ioab thy brother. † Who contemned to heare, and would not goe aſide: Abner therefore ſtroke him, with his ſpeare turned backe in the priuy partes, and thruſt him through, and he dyed in the ſame place: and al that paſſed by that place, wherein Aſael fel and dyed, did ſtay. † But whiles Ioab and Abiſai purſued Abner fleeing, the ſunne went downe: and they came as farre as the hil of the water conduit, that is ouer againſt the valley the way of the deſert in Gabaon. † And the children of Beniamin were aſſembled together to Abner: and being gathered in a plumpe into one troupe, they ſtoode in the toppe of one hil. † And Abner cried out to Ioab, and ſaid: Shal thy ſword rage vnto vtter deſtructrion? knoweſt thou not that deſperation is dangerous? how long differreſt thou to ſay to the people, that they leaue to purſue their brethren? † And Ioab ſaid: Our Lord liueth, if thou hadeſt ſpoken, in the morning had the people retyred, from purſuing their brethren. † Ioab therefore ſounded the trumpette, and al the armie ſtood, neither did they purſue Iſrael any further, nor enter into fight. † And Abner and his men went through the champaine country, al that night: and they paſſed Iordan, and hauing viewed al Beth horon, came to the campe † Moreouer Ioab returning, after he had leift Abner, aſſembled al the people: and there wanted of Dauids ſeruantes nintene men, beſide Aſael † But the ſeruantes of Dauid ſtroke of Beniamin, and of the men, that were with Abner three hundred three ſcore, who alſo died. † And they tooke Aſael, & buried
him in the ſepulchre of his father in Bethlehem: and Ioab, and the men that were with him, walked al the night, and in the very twilight they came into Hebron.
CHAP. III.
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boſeths forces daily decay, Dauid increaſeth in powre, and hath manie ſonnes. 7. Abner vpon occaſion of a ſclander breaketh from Isboſeth, and ſerueth Dauid, bringing Michol to him, and much people of Iſrael. 23. Ioab of emulation and reuenge killeth Abner. 28. for which Dauid is offended with Ioab, 31. and mourneth for Abner.
THERE was made therefore long ſtrife betwen the houſe of Saul, and betwen the houre of Dauid: Dauid proſpering and alwaies ſtronger then himſelf, but the houſe of Saul decreaſing daily. † And there were ſonnes borne to Dauid in Hebron: and his firſt begotten was Amnon of Achinoam the Iezrahelite. † And after him Cheleab of Abigail the wife of Nabal of Carmel: moreouer the third Abſalom the ſonne of Maacha the daughter of Tolmai king of Geſſur. † And the fourth Adonias, the ſonne of Haggith: and the fifth Saphathia, the ſonne of Abital. † The ſixt alſo Iethraam of Egla the wife of Dauid. theſe were borne to Dauid in Hebron. † Therefore when there was battel betwen the houſe of Saul and houſe of Dauid, Abner the ſonne of Ner ruled the houſe of Saul. † And Saul had a concubine named Reſpha, the daughter of Aia. And Iſboſeth ſaid to Abner: † Why diddeſt thou go in to my fathers concubine? Who being wrath exceedingly for the wordes of Iſboſeth, ſaid: What Am I co
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temptible in thy ſight, and yet head of them that oppoſe againſt Dauid, I that haue donne ſo much for thee, wil not indure to be reprehended, for a ſmal fault. So God ſuffereth the maintainers of an eui
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quarel to fal out among them ſelues, wherby the right cauſe is aduanced. am I a dogges head againſt Iuda this day, which haue done mercie vpon the houſe of Saul thy father, and vpon his brethren and neereſt freinds, & haue not deliuered thee into the hands of Dauid, & haſt thou ſought againſt me that thou mighteſt charge me for a woman to day? † Theſe things do God to Abner, and theſe things adde he to him, vnleſſe as our Lord hath ſworne to Dauid, ſo I doe truth to him. † That the kingdom be tranſferred from the houſe of Saul, and the throne of Dauid be exalted ouer Iſrael, and ouer Iuda, from Dan to Berſabee. † And he could not anſwer him any thing, becauſe he feared him. † Abner therefore ſent meſſengers to Dauid for himſelf ſaying: Whoſe is the land? And that they ſhould ſay: Make amitie with me, & my hand ſhal be with thee: and I wil reduce vnto thee al Iſrael. † Who ſaid: Very wel: I wil make amitie
with thee: but one thing I deſire of thee, ſaying: Thou ſhalt not ſee my face before thou bring Michol the daughter of Saul: and ſo thou ſhalt come, and ſee me. † And Dauid ſent meſſengers to Iſboſeth the ſonne of Saul ſaying: Reſtore my wife Michol, which I berrothed to me for an hundred prepuces of the Philiſthijms. † Iſboſeth therefore ſent, and tooke her from her huſband Phaltiel, the ſonne of Lais. † And her huſband folowed her, weeping as farre as Bahurim: and Abner ſaid to him: Goe, and returne. Who returned. † Abner alſo ſpake to the ancients of Iſrael, ſaying: Both yeſterday and the day before you ſought Dauid that he might reigne ouer you. † Now therefore do ſo: becauſe our Lord hath ſpoken to Dauid, ſaying: In the hand of my ſeruant Dauid I wil ſaue my people Iſrael from the hands of the Philiſtijms, and of al their enemies. † And Abner ſpake alſo to Beniamin. And he went to ſpeake vnto Dauid in Hebron al things which pleaſed Iſrael, and al Beniamin. † And he came to Dauid into Hebron with twentie men: and Dauid made a feaſt to Abner, and to his men that came with him. † And Abner ſayd to Dauid: I wil riſe, that I may gather vnto thee my lord king al Iſrael, and may enter a league with thee, and thou mayſt reigne ouer al, as thy ſoule deſireth. When Dauid therefore had brought Abner on the way, and he was gone in peace, † forthwith Dauids ſeruantſs and Ioab came, hauing ſlayne the robbers, with a praye exceding great: and Abner was not with Dauid in Hebron, Becauſe he had now diſmiſſed him, and he was departed in peace. † And Ioab, and al the armie which were with him, came afterward: it was therefore told Ioab, that Abner the ſonne of Ner came to the king, and he diſmiſſed him, and he departed in peace. † And Ioab went in to the king, and ſaid: What haſt thou done? Behold Abner came to thee: why didſt thou diſmiſſe him and he is gone and departed? † knoweſt thou not Abner the ſonne of Ner, that to this end he came to thee, that he might deceiue thee, and might know thy going out, and thy coming in, and vnderſtand al things that thou doeſt? † Ioab therfore being gone from Dauid, ſent meſſengers after Abner, and brought him backe from the ceſterne Sira, Dauid being ignorant therof. † And when Abner was returned into Heborn, Ioab brought him aſide to the middes of the gate, to ſpake vnto him in guile: and ſtroke him there in the priuie
partes, and he died, in reuenge of the bloud of Aſael his brother. † Which when Dauid had heard, that the thing was now done, he ſaid: I am innocent, and my kingdom before God for euer from the bloud of Abner the ſonne of Ner, † and come it vpon the head of Ioab, and vpon al his fathers houſe: neither let there fayle of the houſe of Ioab one hauing a fluxe of ſeede, and a leper, and houlding the diſtaffe, and falling by the ſword, lacking bread. † Ioab therefore and Abiſai his brother ſlewe Abner, becauſe he had killed Aſael their brother in Gabaon in the battel. † And Dauid ſaid to Ioab, and to al the people, that were with him: Rent your garmentes, and be girded with ſacke clothes, and mourne before the funeral of Abner. Moreouer king Dauid folowed the beere. † And when they had buried Abner in Hebron, king Dauid lifted vp his voice, and wept vpon the graue of Abner: and al the people alſo wept. † And the king mourning and lamenting Abner, ſayd: Not as cowardes are wont to die, hath Abner died. † Thy handes were not bound, and thy feete were not loden with fetters: but as men are wont to fal before the children of iniquitie, ſo art thou fallen. And al the people dubling it wept vpon him. † And when al the multitude was come to take meate with Dauid, when it was yet cleere day Dauid ſware, ſaying: Theſe thinges do God to me, and theſe adde he, if before ſunne ſet I ſhal taſt bread or any thing els. † And al the people heard, and al thinges pleaſed them which the king did in the ſight of al the people. † And al the people knewe, and al Iſrael in that day that it was not the kinges doing, that Abner the ſonne of Ner was ſlayne. † The king alſo ſaid to his ſeruantes: Are you ignorant that a prince and the greateſt is ſlayne this day in Iſrael? † But I as yet weake, being newly receiued king, and not able to puniſh ſtrong offenders. But Ioab & others were afterwardes puniſhed, 3. Reg. 2. delicate, and annointed king: moreouer the the ſonnes of Saruia are hard to me: our Lord reward him that doth euil according to his malice.
CHAP. IIII. Baana and Rechab ſecretly kil Ioboſeth: 8. bring his head to Dauid. 9. who condemning their fact, putteth them to death.
AND Iſboſeth the ſonne of Saul heard that Abner was ſlaine in Hebron: and his handes were weakened, and al Iſrael was trubled † And the ſonne of Saul had two men captaynes of robbers, the name of one Baana, and the name of the other Rechab, the ſonnes of Rhemmon the Berothite
of the ſonnes of Beniamin: for Beroth alſo was accounted in Beniamin. † And the Berothites fled into Gethaim, and were there ſtrangers vntil that time. † And Ionathas the ſonne of Saul had a ſonne lame in his feete: for he was fiue yeares old, when the tydinges came of Saul and Ionathas from Iezrahel. his nurſe therefore taking him, fled: and when ſhe made haſt to flee, he fel, and was made lame: and he was called Miphiboſeth. † Therefore the ſonnes of Rhemmon the Berothite, Rachab and Baana coming, entered into the houſe of Iſboſeth in the heat of the day: who ſlept vpon his bed at noone. † And they entered into the houſe ſecretely taking eares of corne, and Rechab and Baana his brother, ſtroke him in priuy partes and fled. † And when they were entred into the houſe, he ſlept vpon his bed in a parler, and ſtriking they killed him: and taking away his head they went by the way of the deſert al night. † And brought the head of Iſboſeth to Dauid into Hebron: and they ſaid to the king: Behold the head of Iſboſeth the ſonne of Saul thine enemie who ſought thy life: and our Lord hath geuen my lord the king this day reuenge of Saul, and of his ſeede. † But Dauid anſwering Rechab, and Baana his brother, the ſonnes of Rhemmon the Berothite, and ſayd to them: our Lord liueth, which hath deliuered my ſoule out of al diſtreſſe, † for ſo much as him that told me, and ſaid: Saul is dead, who thought that he told proſperous thinges, I apprehended, and ſlewe him in Siceleg, to whom I ſhould haue geuen a reward for his tydinges. † How much more now when wicked men haue ſlaine an innocent man in his owne houſe, vpon his bed, ſhal I not require his bloud of your hand, and take you away from the earth? † Dauid therefore commanded his ſeruantes, and they ſlew them, and cutting of their hands and feete, hanged them ouer the poole in Hebron: but the head of Iſboſeth they tooke, and buried in the ſepulcher of Abner in Hebron.
CHAP. V. VVith general conſent Dauid is annointed king of al Iſrael. 7. He taketh the towre of Sion in Ieruſalem, deſtroying the Iebuſeites. 9. buildeth there a new houſe: 13 marieth more wiues, and hath more children. 17. The Philiflym: riſing againſt him are ouerthrowen: 22. alſo the ſecond time.
AND al the tribes of Iſrael came to Dauid in Hebron, ſaying: Behold we are thy bone and thy fleſh. † Yea and yeſterday alſo and the day before when Saul was king ouer vs,
thou waſt he that didſt leade vs forth and bring backe Iſrael: and our Lord ſayd to thee: Thou ſhalt feede my people Iſrael, and thou shalt be prince ouer Iſrael. † The ancientes alſo of Iſrael came to the king into Hebron, and king Dauid made a league with them in Hebron before our Lord: and they They annoint him againe in confirmation of their conſent (as Iuda had donne chap. 2) acknowledging Gods ordinance. 1. Reg. 16. annointed Dauid to be king ouer Iſrael. † Thirtie yeares old was Dauid when he began to reigne, and he reigned fourtie yeares. † In Hebron he reigned ouer Iuda ſeuen yeares and ſix monethes: and in Ieruſalem he reigned three and thirtie yeares ouer al Iſrael & Iuda. † And the king went, & al the men that were with him, into Ieruſalem to the Iebuſeite the inhabiter of the land: & they ſaid to Dauid: Thou shalt not come in hither, vnleſſe thou take away the blind and the lame, ſaying: Dauid ſhal not come in hither. † But King Dauid now atcheued that the tribe of Iuda could not in the time of Ioſue. Ioſue▪
15. Dauid tooke the towre of Sion, this is the citie of Dauid. † For Dauid had propoſed in that day a reward to whoſoeuer ſhould ſtrike the Iebuſeite, and touch the gutters of the houſe toppes, and take away the blind and the lame that hated the ſoule of Dauid: therefore it is ſayd in the prouerbe: Idoles that haue eyes and can not ſee, feete and can not goe, ſhal not enter into the Church of Chriſt. The blind and the lame ſhal not enter into the temple. † And Dauid dwelt in the towre, and called it, The citie of Dauid: & built round about from Mello and inwards. † And he went proſpering and growing vp, and our Lord the God of hoſtes was with him. † Hiram alſo the king of Tyre ſent meſſengers to Dauid, and ceder trees, and carpenters, and maſons for walles: and they built a houſe for Dauid. † And Dauid knew that our Lord had confirmed him king ouer Iſrael, and that he had exalted his kingdome ouer his people Iſrael. † Dauid therefore tooke yet concubines and wiues of Ieruſalem, after he was come from Hebron: and there were borne to Dauid other ſonnes alſo and daughters: † And theſe be the names of them, that were borne to him in Ieruſalem, Samua, and Sobab, and Nathan, and Salomon, † and Iebahar, and Eliſua, and Nepheg, † and Iaphia, and Eliſama, and Elioda, and Eliphaleth. † The Philiſtijms therefore heard that they had annointed Dauid to be king ouer Iſrael: and they went vp al to ſeeke Dauid: which when Dauid had heard, he went downe into a hold. † And the Philiſtijms coming were ſpred in the Vale Raphaim. † And Dauid conſulted our Lord, ſaying: Shal I goe vp to the Philiſtijms? and wilt thou geue them into my hand? And our Lord ſayd to Dauid: Goe vp, becauſe deliuering I wil geue the Philiſtijims
in thy hand. † Dauid therefore came into Baal Pharaſim: and ſtroke them there, and ſaid: Our Lord hath diuided mine enemies before me, as waters are diuided, therefore the name of the place was called Baal Pharaſim. † And they leift there their
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lia, grauen goddes: which Dauid, and his men tooke. † And the Philiſtians added yet to go vp, and ſpred themſelues in the Vale Raphaim † And Dauid conſulted our Lord: Shal I goe vp againſt the Philiſtijms, and wilt thou deliuer them into my handes? Who anſwered: Goe not vp againſt them, but fetch a compaſſe behind their backe, and thou ſhalt come to them over againſt the peare trees. † And when thou ſhal
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heare the ſound of one going in the toppe of the pearetrees, then ſhalt thou enter battel: becauſe then wil our Lord goe forth before thy face, to ſtrike the campe of the Philiſtijms. † Dauid therefore did as our Lord had commanded him, and he ſtroke the Philiſtijms from Gabaa, vntil thou come to Gezer.
CHAP. VI. VVith great ſolemnitie Dauid bringeth the A
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ke of God from Abinadabs h
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. 6. Oz
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for touching it is ſodenly ſlaine. 9. whereupon Dauid fearing to bring it to his ow
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houſe, leaueth it in the houſe of Obededom three monethes, 12. then fetcheth it, dancing before it, though Michol ſcorne his deuotion. 17. He offereth ſacrifices, diſtributeth giftes, bleſſeth the people. 23. And Michol is barren.
AND Dauid againe gathered together al the choſen of Iſrael, thirtie thouſand. † And Dauid aroſe, and went, and al the people that was with him of the men of Iuda, to bring the arke of God, vpon which was inuocated the name of the Lord of hoſtes, which ſitteth in the Cherubins vpon it. † And they la
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d the arke of God vpon a new wayne: and
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it out of the houſe of Abinadab, who was in Gabaa: and Oz
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, and Ahio the ſonnes of Abinadab, did driue the new wa
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ne. † And when they had taken it out of the houſe of Abinadab, who was in Gabaa, Ahio keeping the arke of God went before the arke. † But Dauid▪ and al Iſrael played before our Lord in al wrought wood, both on harpes, and lates and
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ls and
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itterns and cymbals. † And after they came to the Floore of Nichon, Oza put forth his hand to the arke of God, and h
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ld it: becauſe the oxen ſpurned, and made it leane aſide. † And our Lord was wrath with indignation
againſt Oza, and ſtroke him for the
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nes: who died there before the arke of God. † And Dauid was ſ
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for that our Lord had ſtrooken Oza, and the name of that place was called: The ſtriking of Oza vn
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il this day. † And Dauid feared our Lord in that day, ſaying: How ſhal the arke of our Lord come vnto me? † And he would not haue the arke of our Lord turne in to himſelf into the citie of Dauid: but he cauſed it to turne in vnto the houſe of Obededom the Getheite. † And the arke of our Lord dwelt in the houſe of Obededom the Getheite three monethes: and our Lord bleſſed Obededom, and al his houſe. † And it was told king Dauid, that our Lord had bleſſed Obededom, and al that he had for the arke of God. Dauid therefore went, and brought away the arke of God out of the houſe of Obededom, into the citie of Dauid with ioy. † And when they had paſſed, that caried the arke of our Lord, ſix paſſes, he immolated an oxe and a ramme. † And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod. † And Dauid, and al the houſe of Iſrael brought the arke of teſtament of our Lord in iubilation, and in ſounde of trumpet. † And when the arke of our Lord was entred into the citie of Dauid, Michol the daughter of Saul looking forth through a window, ſawe king Dauid leaping, and dancing To dance before the arke is to dance before our Lord. before our Lord: and ſhe deſpiſed him in her hart. † And they brought in the arke of our Lord, and ſette it in his place in the middes of the tabernacle, which Dauid had pitched for it: and Dauid offered holocauſtes, and pacifiques before our Lord. † And when he had accompliſhed offering holecauſtes and pacifiques, he bleſſed the people in the name of the Lord of hoſtes. † And he diſtributed to al the multitude of Iſrael as wel man as woman, to euerie one, one cake of bread, and one roaſted peece of beefe, and flowre fryed with oyle: and al the people went, euerie man into his houſe. † And Dauid returned to bleſſe his owne houſe: and Michol the daughter of Saul coming forth to meete Dauid, ſayd: How glorious was the king of Iſrael to day vncouering himſelf before the handmaydes of his ſeruantes, and was naked, as if one of the ribbaldes ſhould be naked. † And Dauid ſayd vnto Michol: Before our Lord, which hath choſen me rather then thy father, and then al his houſe, and commanded me that I ſhould be duke ouer the people of our Lord in
Iſrael, † both wil I play, & wil become more vile then I haue beene: and I wil be humble in mine eies, and with the handmaydes, of whom thou ſpeakeſt, I wil appeare more glorious. † Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death.
CHAP. VII. Dauids good purpoſe to build a Temple is differred by Gods appointment. 12. with promiſe that his ſonne shal performe it, and be eſtablished in the kingdom. 18. For al which he rendereth thankes to God.
AND it came to paſſe when the king ſate in his houſe, and our Lord had geuen him reſt on euery ſide from al his enemies, † he ſayd to Nathan the prophet: Doeſt thou ſee that I dwel in a houſe of cedar, and the arke of God is ſette The tabernacle made by Moyſes was a goodlie thing, but being couered with skinnes and in manie reſpectes inſufficient for Gods ſeruice, Dauid deſired to build a glorious Temple. But was not permitted to do it, for myſterie ſake to ſignifie that Chriſt the true Salomon ſhould build his Church, that farre excelleth the Synagogue of the Iewes, and old Teſtament S. Auguſtin. li. 17. c. 8. deciuit.
in the middes skinnes? † And Nathan ſayd to the king: Al that is in thy hart, goe doe, becauſe our Lord is with thee. † And it came to paſſe in that night: and behold the word of our Lord to Nathan, ſaying: † Goe, and ſpeake to my ſeruant Dauid: Thus ſayth our Lord: Shalt thou build me a houſe to dwel in? † For neither haue I dwelt in houſe from the day that I brought the children of Iſrael out of the Land of Aegypt, vntil this day: but I walked in tabernacle, and in tent. † Through out al the places, that I haue paſſed with al the children of Iſrael, ſpeaking did I ſpeake to one of the tribes of Iſrael, which I commanded to feede my people Iſrael, ſaying: Why did you not build me a houſe of cedar? † And now theſe thinges ſhalt thou ſay to my ſeruant Dauid: Thus ſayth the Lord of hoſtes: I tooke thee out of the paſtures folowing the flockes, that thou ſhouldeſt be prince ouer my people Iſrael: † and I haue beene with thee whereſoeuer thou haſt walked, and haue ſlayne al thine enemies from thy face: and haue made thee a great name, according to the name of the great ones, that are in the earth. † And I wil appoint a place for my people Iſrael, and wil plant it, and they ſhal dwel vnder it, and ſhal be trubled no more: neither ſhal the children of iniquitie adde to afflict them as before. † From the day that I appointed Iudges ouer my people Iſrael: and I wil geue thee reſt from al thine enemies. and our Lord foretelleth thee, that our Lord wil make thee a houſe. † And when thy daies ſhal be accompliſhed, and thou ſhalt ſleepe with thy fathers, I wil rayſe vp thy ſeede after thee,
which ſhal come forth of thy wombe, and He that ſuppoſeth this great promiſe to be fulfilled in Salomon, erreth much ſayeth S. Auguſtin. ibidem▪
I wil eſtablish his kingdom. † He ſhal build a houſe to my name, and I wil eſtabliſh the throne of his kingedome for euer. † S. Paul expoundeth this of Chriſt. Heb. 1. v 5. I wil be to him for a father, and he ſhal be to me for a ſonne: who if This can not be ſaied of Chriſt, but of Salomon, and of anie chriſtian. ſo this place hath manie literal ſenſes. he ſhal do any thing vniuſtly, I wil rebuke him in the rod of men, and in the plagues of the ſonnes of men. † But my mercie I wil not take away from him, as I tooke from Saul, whom I remoued from thy face. † And thy houſe ſhal be faithful, and The Sea Apoſtolique, & prieſtly powre in the church of chriſt, is this perpetual kingdom. S. Epiphanius. Hereſi. 29. thy kingdom for euer before thy face, and thy throne shal be firme continually. † According to al theſe wordes, and according to al this viſion, ſo did Nathan ſpeake to Dauid. † And Dauid went in, and ſate before our Lord, and ſaid: Who am I ô Lord God, and what is my houſe, that thou haſt brought me thus farre? † But this alſo hath ſemed litle in thy ſight ô Lord God, vnles thou didſt ſpeake alſo of the houſe of thy ſeruant for a long time: for this is the law of Adam, Lord God. † What can Dauid therefore adde yet, to ſpeake vnto thee? for thou knoweſt thy ſeruant ô Lord God. † For thy word, and according to thy hart thou haſt done al theſe great thinges, ſo that thou wouldeſt notifie it to thy ſeruant. † Therefore art thou magnified ô lord God, becauſe there is none like to thee, neither is there a God beſides thee, in al thinges that we haue heard with out eares. † And what nation is there in the earth, as thy people Iſrael, for the which Here and in manie other places the Hebrew word is of the plural number, Elohim, Goddes, ſignifying more diuine Perſons. God hath gone, that he might The worke of mans Redemption is appropriated to God the Sonne. redeme it to be his people, and might make him ſelfe a name, & doe for them great wonders, and horrible thinges vpon the earth, before the face of thy people, whom thou redemedſt to thy ſelf out of Aegypt, from the nations and from their goddes. † For thou haſt confirmed thy people Iſrael to be an euerlaſting people: and thou Lord God art become their God. † Now therefore ô Lord God, raiſe vp for euer the word, that thou haſt ſpoken vpon thy ſeruant, and vpon his houſe: and doe as thou haſt ſpoken, † that thy name may be magnified for euer, and it may be ſaid: The Lord of hoſtes is God ouer Iſrael. And the houſe of thy ſeruant Dauid shal be eſtablished before our Lord, † becauſe thou ô Lord of hoſtes God of Iſrael haſt reueled the eare of thy ſeruant, ſaying: A houſe I build thee: therefore hath thy ſeruant found his hart to pray thee with this prayer. † Now therefore ô Lord God, thou art God, and thy wordes shal be true: for thou haſt ſpoken to thy ſeruant
theſe good thinges. † Beginne therefore, and bleſſe the houſe of thy ſeruant, that it may be for euer before thee: becauſe thou Lord God haſt ſpoken, by thy bleſſing shal the houſe of thy ſeruant be bleſſed for euer.
CHAP. VIII. Diuers nations and countries to which Iſrael payed tribute, are ſubdued by Dauid, and pay tribute to Iſrael 16. Chief officers are mentioned.
AND it came to paſſe after theſe thinges Dauid ſtroke the Philiſtijms, and humbled them, and Dauid tooke the Bridle of tribute out of the hand of the Philiſtijms † And he ſtroke Moab, and meaſured them with For
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d, caſt them on the around, and by lotte killed ſome, and ſpared ſome aliue. a corde, making them euen with the earth and he meaſured two cordes, one to kil, and one to ſaue aliue: and Moab became ſeruing Dauid vnder tribute. † And Dauid ſtroke Adarezer the ſonne of Rohob king of Soba, when he went forth to haue dominion ouer the riuer Euphrates. † And Dauid hauing taken of his part a thouſand ſeuen hundred horſemen, and twentie thoſand footemen, hogh ſinewed al the chariot horſes: and he leift of them a hundred chariotes. † There came alſo Syria of Doma
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cus, to bring ayde vnto Adar ezer the king of Soba: and Dauid ſtroke of Syria two and twentie thouſand men. † And Dauid put a garriſon in Syria of Damaſcus: and Syria became ſeruing Dauid vnder tribute: and our Lord preſerued Dauid in al thinges to whatſoeuer he went forth. † And Dauid tooke the golden armour, which the ſeruantes of Adarezer had, and brought them into Ieruſalem. † And out of Bete, and out of Beroth the cities of Adar-ezer king Dauid tooke braſſe exceding much. † And Tou the king of Emath heard, that Dauid had ſtriken al the force of Adar-ezer, † And Tou ſent Ioram his ſonne to king Dauid, to ſalute him congratulating, and to geue thankes: for that he had ouerthrowen Adarezer, and ſtriken him. For Tou was enemie to Adarezer, and in his hand were veſſels of gold, and veſſels of ſiluer, and veſſels of braſſe: † which alſo king Dauid ſanctified to our Lord with the ſiluer and gold, that he had ſanctified of al the nations, which he had ſubdewed † of Syria, and Moab, and the children of Ammon, and the Philiſtijms, and Amalec, and of the ſpoiles of Adarezer the ſonne of Rohob king of Soba. † Dauid alſo Sette
〈◊〉
an Arch in memorie of triumph. made himſelfe a name, when he returned hauing taken Syria in the Valle of Salt-pittes, eightene thouſand being ſlayne: † and he put
ſouldiours in Idumea, and placed a garriſon: and al Idumea was made to ſerue Dauid: and our Lord preſerued Dauid in al thinges to whatſoeuer he proceeded. † And Dauid reigned ouer al Iſrael: Dauid alſo did iudgement and iuſtice to al his people. † And Ioab the ſonne of Seruia was ouer the armie: moreouer loſaphat the ſonne of Ahilud was
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rcha
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l
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r. recorder: † and Sadoc the ſonne of Achitob, and Achimelech the ſonne of Abiathar, were prieſtes: and Saraias, ſcribe: † And Banaias the ſonne of Ioiada was ouer Theſe were archers and ſling throwers of the guard. Phara
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raſis
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h
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ll.
the Cerethi and Phelethi: and the ſonnes of Dauid Or prieſtes, o
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chief rulers. See the annotation. Gen 47. v. 22. 1. Pa
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l, 18. v. 17. princes.
CHAP. IX. Miphiboſeth a lame ſonne of Ionathas is piouſly releeud by Dauid: 9. geuing to his vſe the particuar inheritance of Saul.
AND Dauid ſayd: Is there any thinke you that is remaining of the houſe of Saul, that I may do mercie with him for Ionathas ſake? † And there was of the houſe of Saul, a ſeruant named Siba: whom when the king had called vnto him, he ſaid to him: art thou Siba? And he anſwered: I am ſo thy ſeruant. † And the king ſaid: Is there anie remaining of the houſe of Saul, that I may doe with him the mercie of God? And Siba ſaid to the king: There is yet liuing a ſonne of Ionathas, lame of his feete. † Where is he? quoth he. And Siba ſayd to the king: Behold he is in the houſe of Machir the ſonne of Ammiel in Lodabar. † King Dauid therefore ſent, and tooke him out of the houſe of Machir the ſonne of Ammiel of Lodabar. † And when Miphiboſeth the ſonne of Ionathas the ſonne of Saul was come to Dauid, he fel on his face, and adored. And Dauid ſaid: Miphiboſeth? Who anſwered: Here I am thy ſeruant. † And Dauid ſaid to him: Feare not, becauſe doing I wil do mercie on thee for Ionathas thy father, & I wil reſtore The parti
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lar inhere
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that per
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ined to Sauls familie. the landes of Saul thy father, and thou ſhalt eate bread vpon my table alwaies. † Who adoring him, ſaid: Who am I thy ſeruant, that thou haſt reſpect vpon a dead dogge like vnto me? † The king therefore called Siba the ſeruant of Saul, and ſaid to him: Al thinges whatſoeuer were Sauls, and al his houſe, I haue geuen to thy maſters ſonne. † Til for him therefore the land, thou and thy ſonnes, and thy ſeruants: and thou ſhalt bring in meates for thy maſters ſonne, that he may be maintained: and Miphiboſeth the ſonne of thy lord ſhal eate alwaies bread Not ſi
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e
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table with the king but haue his diet of the kinges prouiſion, beſides the forſaide inheritance. vpon
my table. And Siba had fiftene ſonnes, and twentie ſeruants. † and Siba ſaid to the king: As thou my lord king haſt commanded thy ſeruant, ſo wil thy ſeruant doe: and Miphiboſeth ſhal eate vpon my table, as one of the ſonnes of the king. † And Miphiboſeth had a little ſonne called Micha: and al the kinred of the houſe of Siba ſerued Miphiboſeth. † Moreouer Miphiboſeth dwelt in Ieruſalem: becauſe he did eate alwaies of the kings table: and he was lame on both feete.
CHAP. X. Hanon king of Ammon for euil entreating Dauids men, ſent vnto him of curteſie, 7. is iuſtly plagued, with his confederates. 15. Alſo the ſecond time they are ouerthrowen by Dauid.
AND it came to paſſe after theſe thinges, that the king of the children of Ammon died, and Hanon his ſonne reigned for him. † And Dauid ſaid: I wil doe mercie with Hanon the ſonne of Naas, as This Naas king of Ammon curtouſly intertained Dauids freindes which eſcaped from the king of Moab, killing moſt of them that were cō
mended to him, becauſe Dauid had leift his countrie, and was returned into Iuda. 1. Reg. 22. Hiſtor. Eccleſ.
his father hath done mercie with me. Dauid therefore ſent, conforting him by his ſeruants vpon his fathers death. But when the ſeruantes of Dauid were come into the land of the children of Ammon, † the princes of the children of Ammon ſaid to Hanon their lord: Thinkeſt thou that for the honour of thy father Dauid hath ſent comforters vnto thee, and not rather that he might ſearch, and ſpy into the citie, and ouerthrow it, hath Dauid ſent his ſeruants vnto thee? † Hanon therefore tooke the ſeruants of Dauid, and ſhaued the one half of their breard, and curte away halfe their garments vnto the burtockes, and ſent them away. † Which when it was told Dauid, he ſent to meete them: for the men were counfounded very fowly, and Dauid commanded them: Tary in Iericho, til your beard be growen, and then returne. † And the children of Ammon ſeing that they had done iniurie to Dauid, ſent, and hyred for wages the Syrian of Rohob, and the Syrian of Soba, twentie thouſand footemen, and of the king Maacha a thouſand men, and of Iſtob twelue thouſand men. † Which when Dauid had heard, he ſent Ioab and the whole armie of warryers. † The children therefore of Ammon iſſued forth, and ſette their men in aray before the verie entrance of the gate: but the Syrian of Soba, and Rohab, and Iſtob, and Maacha were by them ſelues in the fielde. † Ioab therefore ſeing, that
there was battel prepared againſt him, both before him and behind him, he piked out of al the choſen of Iſrael, and directed his armie agaynſt the Syrian: † and the reſt of the people he deliuered to Abiſai his brother, who directed his armie againſt the children of Ammon. † And Ioab ſayd: If the Syrian shal preuayle againſt me, thou shalt ayde me: and if the children of Ammon shal preuayle agaynſt thee, I wil ayde thee. † Play the man, and let vs fight for our people, and the citie of our God: and our Lord wil doe that which is good in his ſight. † Ioab therefore and the people that were with him, began to fight againſt the Syrians: Who immediatly fled from his face. † And the children of Ammon ſeing that the Syrians were fled, they alſo fled from the face of Abiſai, and entred into the citie: and Ioab returned from the children of Ammon, and came to Ieruſalem. † Therefore the Syrians ſeing that they were fallen before Iſrael, they gathered themſelues together. † And Adar-ezer ſent, and fetched out the Syrians, that were beyond the riuer, and brought their armie: and Sobach the maiſter of Adar-ezers warre, was their chief captaine. † Which when it was told Dauid, he gathered together al Iſrael, and paſſed ouer Iordan, and came into Helam: & the Syrians put them ſelues in aray againſt Dauid, & fought againſt him. † And the Syrians fled from the face of Iſrael, and Dauid ſlewe of the Syrians ſeuen hundred chariotes, and fourtie thouſand horſemen: and Sobach the prince of the warre he ſtroke: who forth with died. † And al the kinges, that were to ayde Adarezer, ſeing them ſelues ouercome of Iſrael, were afrayd and fled eight & fiftie thouſand before Iſrael. And they made peace with Iſrael: and ſerued them, and the Syrians were afrayd any more to ayde the children of Ammon.
CHAP. XI. Dauid ouercome with concupiſcence committeth adulterie with Bethſabee: 6. not finding other meanes to hide the crime, cauſeth her husband Vrias to be ſlaine. 27. Then marieth her, she beareth a ſonne, and God is offended.
AND it came to paſſe the yeare turning about, at ſuch time when kinges are wont to procede to battels, Dauid ſent Ioab, and his ſeruantes with him, and al Iſrael, and they ſpoyled the children of Ammon, and beſieged Rabba: but Dauid remayned in Ieruſalem. † Whiles theſe thinges were in doing, it chanced that Dauid aroſe from his bed after
noone, and walked in the toppe of the kinges houſe: and he ſaw a woman washing her ſelf, ouer againſt the roofe of his houſe: and the woman was very beautiful. † The king therefore ſent, and inquired what woman it was. And it was told him, that she was Bethſabee the daughter of Eliam, the wife of Vrias the Hetheite. † Dauid therefore ſending meſſengers,
Then do ſius the E
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rerour preten
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ing to be excuſed from puniſhment for his ſinnes, becauſe king Dauid alſo was an adulter
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and a manſlaver, S. Ambroſe replied, ſaying: Thou that haſt ſolovveding Dauid evving, folovv him
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epenting. After which admon
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tion the Emperour moſt humbly did publique penance inioyned him by the Biſhop. in v
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a. Theod
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sij.
tooke her, who when she was entered in to him, he ſlept with her: and forth with she was ſanctified from her vnclennes: † and she returned into her houſe hauing conceiued a childe. And ſending she told Dauid, and ſayd: I haue conceiued. † And Dauid ſent to Ioab, ſaying: Send me Vrias the Herheite. And Ioab ſent Vrias to Dauid. † And Vrias came to Dauid. And Dauid asked how wel Ioab did, & the people, and how the warre was ordered. † And Dauid ſayd to Vrias: Goe into thy houſe, and wash thy feete. And Vrias went forth out of the kinges houſe, and the kinges meate folowed him. † But Vrias ſlept before the gate of the kinges houſe, with the other ſeruantes of his lord, and went not downe to his owne houſe. † And it was told Dauid of them that ſayd: Vrias went not into his houſe. And Dauid ſayd to Vrias: didſt thou not come from thy iourney? Why didſt thou not goe downe into thy houſe? † And Vrias ſayd to Dauid: The Arke of God and Iſrael and Iuda dwel in pauilions, & my lord Ioab and the ſeruantes of my lord abide vpon the face of the earth: and shal I enter into my houſe, to eate and to drinke, and ſleepe with my wife? by thy health, and by the health of thy ſoule I wil not do this thing. † Dauid therefore ſayd to Vrias: Tarie here alſo this day, and tomorow I wil diſmiſſe thee. Vrias taried in Ieruſalem that day and the next: † and Dauid called him to eate before him and to drinke, and he made him. drunke: who going out at euen, ſlept on his couche with the ſeruantes of his lord, and went not downe into his houſe. † The morning therefore was come, and Dauid wrote a letter to Ioab: and ſent it by the hand of Vrias, † writing in the letter: Sette ye Vrias in the front of the battel, where the fight is ſtrongeſt: and leaue him, that being ſtriken he may die. † Therefore when Ioab beſieged the citie, he put Vrias in the place where he knew the ſtrongeſt men were. † And the men iſſuing out of the citie, fought againſt Ioab, and there fel of the people of the ſeruantes of Dauid, and Vrias alſo the Hetheite died. † Ioab therefore ſent, and told Dauid
al the ſtory of the battel: † and he commanded the meſſanger, ſaying: When thou haſt told al the ſtory of the battel to the king, † if thou ſee him to be angrie, and he ſay: Why approched you to the wal, to fight? Knew you not that manie weapons are throwen from aboue of the wal? † Who ſtroke Abimelec the ſonne of Ierobaal? did not a woman caſt vpon him a peece of a milſtone from the wal, and ſlew him in Thebes? Why approched you nere the wal? Thou ſhalt ſay: Alſo thy ſeruant Vrias the Hetheite is ſlayne. † The meſſenger therefore departed, and came, and told Dauid al thinges that Ioab had commanded him. † And the meſſenger ſayd to Dauid: The men haue preuailed againſt vs, and they iſſued forth to vs into the field: and we violently purſewed them euen to the gate of the citie. † And the archers ſhot arrowes at thy ſeruantes from of the wal aboue: and there died of the kinges ſeruantes, yea and thy ſeruant Vrias the Hetheite is dead. † And Dauid ſayd to the meſſenger: Thus ſhalt thou ſay to Ioab: Let not this thing diſcomfort thee: for the euent of warre is diuerſe: now this man, and now that man the ſword conſumeth: encourage thy warryers againſt the citie, that thou inayſt deſtroy it, and exhort them. † Alſo the wife of Vrias heard, that Vrias her huſband was dead, & she mourned for him. † And the mourning being paſt Dauid ſent, and brought her in into his houſe, and ſhe became his wife, and she bare him a ſonne: and this thing which Dauid had done, was diſpleaſant before our Lord.
CHAP. XII. Nathan the prophet by a parable induceth Dauid to condemne him ſelf of great ſinne, 7. blameth and threatneth him for the ſame. 13. But vpon his confeſsion denounceth remiſsion of his ſinne, with reſeruation of temporal punishment, 15. the death of the childe. 24 Bethſabee beareth another ſonne, who is called Salomon. 26. The citie of Rabbath is taken, and a rich crowne with other praye.
OVR Lord therfore ſent Nathan to Dauid: Who when he was come to him, he ſayd vnto him: There were two men in one citie, one riche, and the other poore. † The rich man had sheepe, and oxen axceding manie. † But the poore man had nothing at al, beſide one litle ewe, which he had bought and nourished, and which had growen in his houſe together with his children, eating of his bread, and drinking
of his cuppe, and ſleping in his boſome: and it was to him as a daughter. † And when a certayne ſtranger was come to the riche man, he ſparing to take of his owne ſheepe and oxen, to make a feaſt for that ſtranger, which was come to him, tooke the poore mans ewe, and made meates therof for the man that was come to him. † And Dauid being excedingly wrath with indignation againſt that man, ſayd to Nathan: Our Lord liueth, the man that hath done this is the childe of death. † He ſhal render the ewe fourefold, becauſe he hath done this thing, and hath not ſpared. † And Nathan ſayd to Dauid: Thou art that man. Thus ſayth our Lord the God of Iſaael: I annointed thee to be king ouer Iſrael, and I deliuered thee from the hand of Saul, † and gaue thee the houſe of thy lord, and the wiues of thy lord in thy boſome, and haue geuen thee the houſe of Iſrtel and Iuda: and if theſe thinges be litle, I wil adde farre greater thinges vnto thee. † Why therefore haſt thou contemned the word of the lord, that thou wouldeſt doe euil in my ſight? Vrias the Hetheite thou haſt ſmitten with the ſword, & his wife thou haſt taken to thy wife, and haſt ſlayne him with the ſword of the children of Ammon. † For which thing the ſword ſhal not depart from thy houſe Now & then ſome of thy ſeede ſhal be violently ſlaine: ſo were ſlaine three of his owne ſonnes, Ammon, chap. 13. Abſalom chap. 18. Adonias, 3. Reg. 2. ſix ſonnes of Ioſaphat, and al Iorams ſonnes ſaue one,
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paralip. 21. alſo Ochozias. Amaſias, Ioſias. 2. Par. 24 25. 35. and the ſonnes of Sedechias, himſelfe hauing his eyes put out and ſo brought into Babylon. 4. Reg. 25. for euer, becauſe thou haſt deſpiſed me, and haſt taken the wife of Vrias the Hetheite, to be thy wife. † Therfore thus ſayth our Lord: Behold, I wil rayſe vpon thee euil out of thine owne houſe, and wil take thy wiues before thine eies, and geue them to thy neighbour, and he ſhal ſlepe with thy wiues in the ſight of this Sunne. † For thou haſt done it ſecretly: but I wil doe this word in the ſight of al Iſrael, and in the ſight of the Sunne. † And Dauid ſayd to Nathan: I haue ſinned to our Lord. And Nathan ſayd to Dauid: Our Lord alſo hath taken away thy ſinne: thou ſhalt not die. † Neuertheles, becauſe thou haſt made the enemies of our Lord to blaſpheme, for this thing, the ſonne that is borne to thee, dying ſhal dye. † And Nathan returned into his houſe. Our Lord alſo ſtroke the child, which the wife of Vrias had borne to Dauid, and he was paſt hope. † And Dauid beſought our Lord for the child: and Dauid faſted a faſt, and going in aſide, lay vpon the ground. † And the ancientes of his houſe came, being earneſt with him, that he would riſe from the ground: who would not, neither did he eate meate with them. † And it chanced the ſeuenth day
that the infant died: and the ſeruantes of Dauid feared to tel him, that the child was dead. For they ſayd: Behold when the child yet liued, we ſpake to him, and he heard not our voice: how much more if we ſhal ſay: The child is dead, wil he afflict him ſelf? † When Dauid therfore ſawe his ſeruantes muttering, he vnderſtood that the infant was dead: and he ſayd to his ſeruantes: Is the child dead? Who anſwered him: He is dead. † Dauid therfore roſe from the ground; and was washed and annoynted: and when he had changed his garment, he entered into the houſe of our Lord: and adored, and came into his owne houſe, and he called for bread, and he did eate. † And his ſeruantes ſayd vnto him: What thing is this, that thou haſt done? for the infant, when he yet liued, thou didſt faſt and weepe: but the child being dead, thou didſt riſe vp, and haſt eaten bread. † Who ſayd: For the infant, whiles he yet liued, I faſted and wept: for I ſayd: Who knoweth if perhaps our Lord wil geue him to me, and the infant may liue? † But now becauſe he is dead, why do I faſt? Shal I be able to cal him againe any more? I ſhal go to him rather: but he ſhal not returne to me. † And Dauid comforted Bethſabee his wife, and going in vnto her, ſlept with her: Who bare a ſonne, and he called his name Salomon, and our Lord loued him. † And he ſent by the hand of Nathan the prophete, and called his name, Amiable to our Lord, becauſe our Lord loued loued him. † Ioab therfore fought againſt Rabbath of the children of Ammon, and wonne the kinges citie. † And Ioab ſent meſſengers to Dauid, ſaying: I haue fought againſt Rabbath, and the Citie of waters is to be taken. † Now therfore gather the reſt of the people, and beſiege the citie, & take it: leſt when the citie ſhal be waſted of me, the victorie be aſcribed to my name. † Dauid therfore gathered al the people, and went forth againſt Rabbath: and when he had fought, he tooke it. † And he tooke the crowne of their king from his head, in weight a talent of gold, hauing moſt pretious ſtones, and it was put vpon Dauids head. Yea & the praye of the citie he caryed away exceding much: † bringing forth alſo the people therof ſawed them, and drewe round about ouer them chariotes ſhod with yron: and he diuided them with kniues, and drew them through in forme of brikes: ſo did he to al the cities of the children of Ammon: and Dauid returned, and al the armie into Ieruſalem.
CHAP. XIII. Amnon rauisheth Thamar. 20. For which Abſalom killeth him. 37. and flyeth into Geſsur.
AND it came to paſſe after theſe thinges, that Amnon the ſonne of Dauid loued the ſiſter of Abſalom the ſonne of Dauid, being very beautiful, called Thamar, † and was fond on her excedingly, ſo that for the loue of her he was ſicke: becauſe wheras ſhe was a virgin, it ſemed vnto him had hard to doe any thing vnhoneſtly with her. † But Amnon a freind, named Ionadab the ſonne of Semmaa Dauids brother, a very wiſe man: † Who ſayd to him: Why art thou ſo worne away with leanenes the kinges ſonne, day by day? Why doeſt thou not tel me? And Amnon ſayd to him: I loue Thamar the ſiſter of my brother Abſalom. † To whom Ionadab anſwered: Lye vpon thy bed, and fayne ſickenes: and when thy father ſhal come to viſite thee, ſay to him: Let my ſiſter Thamar, I pray, come to me, to geue me meate, and to make me broth, that I may eate of her hand. † Amnon therefore lay downe, and began as it were to be ſicke: and when the king came to viſite him, Amnon ſayd to the king: Let Thamar my ſiſter come, I beſech you, that ſhe may make in my ſight two litle ſuppinges, and I may take meate of her hand. † Dauid therfore ſent home to Thamar, ſaying: Come into the houſe of Amnon thy brother, & make him broth. † And Thamar came into the houſe of Amnon her brother: and he lay, who taking meale tempered it: and reſoluing it in his ſight she made ſuppinges. † And taking that which she had boyled, she powred it out, and ſet it before him, and he would nor eate: and Amnon ſayd: Put forth al from me. And when they had put forth al, † Amnon ſayd to Thamar: Bring in the meate into the parler, that I may eate of thy hand. Thamar therfore tooke the ſuppinges, which she had made, and caryed it in to Amnon her brother in the parler. † And when she had offered him the meate, he caught her, and ſayd: Come, lie with me my ſiſter. † Who anſwered him: Doe not ſo my brother, doe not rauish me: for this is not lawful in Iſrael. Doe not this folie. † For I shal not be able to beare my reproch, and thou shalt be as one of the foolish in Iſrael: but rather ſpeake to the king, and he wil not denie me to thee. † But he would not reſt at her petitions, but preuayling by
force raui hed her, and lay with her. † And Amnon hated her with exceding great hatred: ſo that the hatred was greater, wherewith he hated her, then the loue with the which before he loued her. And Amnon ſaid to her: Ariſe; and goe. † Who anſwered him This euil, which now thou doeſt againſt me expelling me, is greater then that which thou didſt before. And he would not heare her: † but calling the ſeruant, that miniſtred to him, he ſaid: Thruſt this woman our from me: and ſhut the doore after her. † Who was clothed with a garment downe to the foote: for the kinges daughters that were virgins, vſed ſuch kinde of garmentes. His ſeruant therfore thruſt her out: and ſhut the doore after her. † Who ſprinkling ashes on her head, renting her long garment, and her handes vpon her head, went going on, and crying. † And Abſolon her brother ſayd to her: hath Amnon thy brother lyen with thee? but now ſiſter hold thy peace, he is thy brother: neither afflict thou thy hart for this thing. Thamar therefore taryed pyning in the houſe of Abſalom her brother. † And when Dauid the king had heard theſe wordes, he was greeued excedingly. † Moreouer Abſalom ſpake not to Amnon neitheir good nor euil: for Abſalom hated Amnon becauſe he had rauiſhed Thamar his ſiſter. † And it came to paſſe after the ſpace of two yeares, that the ſheepe of Abſalom were ſhorne in Baalhaſor, which is beſide Ephraim: and Abſalom called al the kinges ſonnes, † and he came to the king, and ſaid to him: Behold t
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y ſeruantes sheepe are to be shorne: Let the king, I pray, with his ſeruantes come to his ſeruant. † And the king ſaid to Abſalom: Doe not ſo my ſonne, requeſt not that we come al, & charge thee. And when he was earneſt with him▪ & he would not goe, he bleſſed him. † And Abſalom ſaid: If thou wilt not come, at the leaſt let Amnon my brother, I beſech thee, come with vs. And the king ſaid to him: It is not neceſſary that he goe with thee. † Abſalom therefore was earneſt with him, and he let Amnon and al the kinges ſonnes goe with him. And Abſalom made a feaſt as it were the feaſt of a king. † And Abſalom had commanded his ſeruantes, ſaying: Marke when Amnon shal be drunke with wine, and I shal ſay to you: Strike him, and kil him, feare not: for it is I that command you: take courage, and play the valiant men. † Therefore the ſeruantes of Abſalom did againſt Amnon, as Abſalom had commanded them.
And al the kinges ſonnes ryſing gatte vp euery one vpon their mules, and fled. † And when they yet went on in their way, a rumour came to Dauid, ſaying: Abſalom hath ſtricken al the kinges ſonnes, and there is not leift of them ſo much as one. † The king therfore roſe vp, and rent his garmentes: and fel vpon the ground, and al his ſeruantes, that ſtood about him, rent their garmentes. † But Ionadab the ſonne of Semmaa Dauids brother anſwering, ſayd: Let not my lord the king thinke, that al the kinges ſonnes be ſlayne: Amnon only is dead, becauſe he was put in the mouth of Abſalom ſince the day that he rauished Thamar his ſiſter. † Now therefore let not my lord the king put this word vpon his hart, ſaying: Al the kinges ſonnes are ſlayne: becauſe Amnon only is dead. And Abſalom fled: and the ſeruant that was the ſcoutewatch, lifted vp his eies, and looked: and behold much people came by a byway on the ſide of the mountayne. † And Ionadab ſayd to the king: Loe the kinges ſonnes be come: according to the wordes of thy ſeruant ſo is it done. † And when he had ceaſed to ſpeake, the kinges ſonnes alſo appeared: & entring in they lifted vp their voice, and wept: yea the king alſo and al his ſeruantes bewailed with an exceding great weeping. † Moreouer Abſalom fleing, went to Tholomai the ſonne of Ammiud the king of Geſſur, Dauid therefore mourned for his ſonne al daies. † And Abſalom when he was fled, and come into Geſſur, was there three yeares. † And king Dauid ceaſed to purſew Abſalom, becauſe he was comforted vpon the death of Amnon.
CHAP. XIIII. Ioab ſuborning a woman first to propoſe the ſuite by a parable, 21. obtayneth pardon for Abſalom. 24. but ſo that he appeareth not in the kinges preſence. 25. He is exceding fayre, hath three ſonnes and one daughter. 29. Ioab refuſing to deale further for his free releaſe, Abſalom burneth his corne. 31. Then Ioab procureth his acceſſe to the king.
AND Ioab the ſonne of Saruia, vnderſtanding that the kinges hart was turned to Abſalom, † he ſent to Thecua, and tooke thence a prudent woman: and he ſayd to her: Feyn e that thou mourneſt, and put on a mourning garment, and be not annoynted with oyle, that thou mayſt be as a woman now along tyme mourning for one dead.
† And thou ſhalt goe in vnto the king, and ſhalt ſpeake to him theſe maner of wordes. And Ioab put the wordes in her mouth. † Therefore when the woman of Thecua was gone in to the king, ſhe fel before him vpon the ground, and adored and ſaid: Saue me ô king. † And the king ſayd to her: What matter haſt thou? Who anſwered: Alas, I am a widow woman: for my huſband is dead. † And thy handmaide had two ſonnes: who fel at wordes againſt eche other in the field, and there was none to ſtay them: and the one ſtroke the other, and ſlew him. † And behold the whole kinred ryſing againſt thy handmaide, ſaith: Deliuer him that hath ſtriken his brother that we may kil him for the life of his brother, whom he hath ſlayne, and may cleane deſtroy the heire: and they ſeeke to extingniſh my ſparkle, which is leift, that there may no name remaine to my huſband, nor reliques vpon the earth. † And the king ſaid to the woman: Goe into thy houſe, and I wil geue commandement for thee. † And the woman of Thecua ſaid to the king: Vpon me, my lord, be the iniquitie, and vpon the houſe of my father: but be the king and his throne innocent. † And the king ſaid: He that ſhal gayneſay thee bring him to me, & he ſhal adde no more to touch thee. † Who ſayd: Let the king remember our Lord his God, that the next of bloud be not multiplied to reuenge, and that they kil not my ſonne. Who ſayd: Our Lord liueth, there ſhal not fal of the heares of thy ſonne vpon the earth. † The woman therefore ſayd: Let thy handmayde ſpeake to my lord the king a word. † And he ſayd: Speake. † And the woman ſayd: Why haſt thou thought ſuch a thing agaynſt the people of God, and why hath the king ſpoken this word, that he would ſinne, and not bring againe his baniſhed one? † We doe al dye, and as waters that returne not, we fal downe on the earth: neither wil God haue a ſoule to periſh, bur reuoketh, meaning that he perish not altogether that is caſt of. † Now therefore I come, that I may ſpeake to my lord the king this word, the people being preſent. And thy handmayd ſayd: I wil ſpeake to the king, if by any meanes the king may doe the word of his handmaide. † And the king hath heard, to deliuer his handmaide out of the hand of al, that would deſtroy me out of the inheritance of our Lord, and my ſonne together. † Let thy handmaide therefore ſay, that the word of my lord the king be made as a ſacrifice. For euen as an
Angel of God, ſo is my lord the king, that he is moued neither with bleſſing nor curſing: Wherefore our Lord alſo thy God is with thee. † And the king anſwering, ſayd to the woman: Hide not from me the thing that I aske thee. And the woman ſayd to him: Speake my lord king. † And the king ſayd: Is the hand of Ioab with thee in al theſe thinges? The woman anſwered, and ſayd: By the health of thy ſoule, my lord king, it is neither on the left hand, nor on the right of al theſe thinges, which my lord the king hath ſpokeu: for thy ſeruant Ioab, he commanded me, and he put al theſe wordes into the mouth of thy handmayde. † That I ſhould change the forme of this ſpeach, thy ſeruant Ioab commanded this: and thou my lord king, art wiſe, as an Angel of God hath wiſdom, that thou vnderſtandeſt al thinges vpon the earth. † And the king ſayd to Ioab: Behold I being pacified haue done thy word: Goe therefore, and cal agayne the boy Abſalom. † And Ioab falling vpon his face vnto the earth, adored, and Praiſed and thanked the king. bleſſed the king: and Ioab ſayd: This day thy ſeruant hath vnderſtood, that I haue found grace in thy ſight my lord king: for thou haſt done the word of thy ſeruant. † Ioab therefore aroſe and went into Geſſur, and brought Abſalom into Ieruſalem. † But the king ſayd: Let him returne into his houſe, and not ſee my face. Abſalom therefore returned into his houſe, and the kings face he ſaw not. † Moreouer like as Abſalom, there was not a man in al Iſrael ſo beautiful, and exceding comelie: from the ſole of the foote to the crowne there was no blemish in him. † And when he powled his heare (once a yeare he was powled, becauſe his bush did burden him) he weighed the heare of his head at two hundred ſicles, of the common weight. † And there were borne to Abſalom Theſe children died before him as appeareth, cha. 18. three ſonnes: and one daughter, named Thamar, of a goodly beautie. † And Abſalom abode in Ieruſalem two yeares, and ſaw not the kinges face. † He therefore ſent to Ioab, to ſend him to the king: who would not come to him: And when he had ſent the ſecond time, and he would not come to him, † he ſayd to his ſeruantes: You know the filde of Ioab beſide my filde, that hath barley harueſt: goe therefore and burne it with fyre. The ſeruantes therefore of Abſalom burnt the corne with fyre. And Ioabs ſeruantes coming, renting their garmentes, ſayd: The ſeruantes of Abſalom haue burnt part of the filde with fyre. † And Ioab aroſe, & came to Abſalom
in his houſe, & ſayd: Why haue thy ſeruantes burnt my corne with fire? † And Abſalom anſwered Ioab: I ſent to thee beſeching thee that thou wouldeſt come vnto me, and I might ſend thee to the king, and thou ſhouldeſt ſay to him: Wherefore came I out of Geſſur? It was better for me to be there: I beſech thee therefore that I may ſee the face of the king: & if he be mindeful of mine iniquitie, let him kil me. † Ioab therefore entring in to the king, told him al thinges: and Abſalom was called, and he entered in to the king: and adored vpon the face of the earth before him: and the king kiſſed Abſalom.
CHAP. XV. Abſalom getteth fauour of the people, 7. and conſpireth in Hebron agaynſt his father. 14. VVho fleeing, 19. With difficultie permitteth Ethai a ſtranger to goe with him: 24. but ſendeth Sadoc, and other prieſtes and leuites with the arke back into the citie. 31. Sendeth Chuſat to defeate Achitophels counſel.
THEREFORE after theſe thinges Abſalom made him ſelf chariotes, and horſemen, and fiftie men, that should goe before him. † And Abſalom riſing early, ſtoode beſide the entrance of the gate, and euerie man that had buſines to the kinges iudgement, did Abſalom cal to him, and ſayd: Of what citie art thou? Who anſwering ſayd: Of ſuch a tribe of Iſrael am I thy ſeruant. † And Abſalom anſwered him: Thy wordes ſeeme vnto me good and iuſt. But there is none to heare thee appointed of the king. And Abſalom ſayd: † Oh who would appoint me iudge ouer the land, that al might come to me which haue buſines, and I might iudge iuſtly? † Yea and when a man came vnto him to ſalute him, he put forth his hand, and taking him, kyſſed him. † And this did he to al Iſrael coming for iudgement, to be heard of the king, and he intiſed the hartes of the men of Iſrael. † And after fourtie yeares, Abſalom ſayd to king Dauid: Let me goe, and pay my vowes which I haue vowed to our Lord in Hebron. † For thy ſeruant vowing did vow, when he was in Geſſur of Syria, ſaying: If our Lord wil bring me againe into Ieruſalem, I wil ſacrifice to our Lord. † And king Dauid ſayd to him: Goe in peace. And he aroſe, and went into Hebron. † And Abſalom ſent ſpies into al the tribes of Iſrael, ſaying: forthwith as you shal heare the ſound of the trumpet, ſav ye:
Abſalom reigneth in Hebron. † Moreouer with Abſalom there went two hundred men out of Ieruſalem being called, going with a ſimple hart, and vtterly ignorant of the cauſe. † Abſalom alſo ſent for Achitophel the Gilonite, Dauids counſeler, from his citie Gilo. And when he immolated victimes, there was made a ſtrong conſpiracie, and the people running together increaſed with Abſalom. † A meſſenger therefore came to Dauid, ſaying: Al Iſrael with al their hart foloweth Abſalom. † And Dauid ſaid to his ſeruantes, that were with him in Ieruſalem: Ariſe let vs flee: for there wil be no eſcape for vs from the face of Abſolom: make haſt to goe out, leſt coming perhaps he ouertake vs, and force ruine vpon vs, and ſtrike the citie in the edge of the ſword. † And the kinges ſeruantes ſaid to him: al thinges whatſoeuer our lord the king ſhal command, we thy ſeruantes wil gladly execute. † The king therefore went forth, and al his houſe on foote: & the king leift ten wemen his Concubines were lawfully maried but had not al priuilegies as other wiues. See
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. 19. concubines to keepe the houſe. † And the king going forth & al Iſrael on their feete, ſtoode farre from the houſe: † and al his ſeruantes walked by him, and the legions Cerethi, and Phelethi and al the Getheites, valiant warriers, ſix hundred men which had folowed him from Geth footemen, went before the king. † And the king ſaid to Ethai the Getheite: Why comeſt thou with vs? returne and dwel with the king, becauſe thou art a ſtranger, and art come forth out of thy place. † Yeſterday thou cameſt, and to day ſhalt thou be forced to goe forth with vs? but I wil goe whither I ſhal goe: returne, and leade backe thy brethren with thee, and our Lord wil doe with thee mercie, and veritie, becauſe thou haſt ſhewed grace and fidelitie. † And Ethai anſwered the king, ſaying: The Lord liueth, and my lord the king liueth: for that in what place ſoeuer thou ſhalt be, my lord king, either in death, or in life, there wil thy ſeruant be. † And Dauid ſaid to Ethai: Come, and paſſe. And Ethai the Getheite paſſed, and al the men that were with him, and the reſt of the multitude. † And they al wept with alowd voice, and al the people paſſed: the king alſo went ouer the Torrent Cedron, and al the people marched againſt the way, that looketh to the deſert. † And Sadoc alſo the prieſt came, and al the Leuites with him carying the arke of the couenant of God, and they ſette downe the arke of God: & Abiathar aſcended, til al the people was fully
paſſed, which was come forth of the citie. † And the king ſayd to Sadoc: Cary backe the Arke of God into the citie: if I ſhal finde grace in the ſight of my Lord, he wil bring me agayne, and wil show me it, and his tabernacle. † But if he shal ſay to me: Thou pleaſeſt me not: I am readie, let him doe that which is good before him. † And the king ſayd to Sadoc the prieſt: O ſeer returne into the citie in peace: and Achimaas thy ſonne, and Ionathas the ſonne of Abiathar, your two ſonnes let them be with you. † Behold I wil be hid in the champayne of the deſert, til there come word from you aduertiſing me. † Sadoc therefore and Abiathar caryed backe the Arke of God into Ieruſalem: and they taried there. † Moreouer Dauid went vp mount Oliuet, climbing & weeping, going bare foote, and his head He couered his head that he might not be ſeene to weepe, leſt he ſhould diſcorege the people. neuertheles the people alſo wept, and likewiſe couered their heades. couered, yea and al the people which was with him, their head couered went vp weeping. † And it was told Dauid that Achitophel alſo was in the conſpiracie with Abſalom, and Dauid ſayd: Infatuare o Lord I beſech thee, the counſel of Achitophel. † And when Dauid went vp to the toppe of the mount, wherein he would adore our Lord, behold there mette him Chuſai the Arachite, his garment rent and his head ful of earth. † And Dauid ſayd to him: If thou come with me, thou shalt be a burden to me: † but if thou returne into the citie, and wilt ſay to Abſalom: I am thy ſeruant, o king: as I haue beene thy fathers ſeruant, ſo I wil be thy ſeruant: thou shalt defeate the counſel of Achitophel. † And thou haſt with thee Sadoch, and Abiathar the prieſts: and euery word whatſoeuer thou shalt heare from out of the kinges houſe, thou shalt tel Sadoc, and Abiathar the prieſtes. † And there are with them their two ſonnes Achimaas the ſonne of Sadoc, and Ionathas the ſonne of Abiathar: and you shal ſend by them vnto me euery word whatſoeuer you shal heare. † Chuſai therefore the frend of Dauid coming into the citie, Abſalom alſo entred into Ieruſalem.
CHAP. XVI. Siba bringing victuals obtaineth (by falſe ſuggeſtion) his maiſter Miphiboſeths enheritance. 5. Semei curſeth, and throweth ſtones at the king, who neuertheles forbiddeth to kil him. 15. Abſalom entreth into Hieruſalem, 16. intertayneth Chuſai, 20. and by Achitophels aduiſe lieth with his fathers concubines.
AND when Dauid had paſſed a litle the toppe of the Mount, Siba the ſeruant of Miphiboſeth appeared coming to meete him, with two aſſes, which were loden with two hundred loaues, and a hundred bunches of rayſens, an hundred maſſes of figges, and a bottel of wine. † And the king ſaid to Siba: What meane theſe thinges? And Siba anſwered: The aſſes are for the kinges houſhould to ſitte on: and the loaues and the figges to eate for thy ſeruantes, and the wine to drinke if any man ſhal fainte in the deſert. † And the king ſaid: Where is thy maſters ſonne? And Siba anſwered the king: He hath remained in Ieruſalem, ſaying: This day wil the houſe of Iſrael reſtore me the kingdom of my father. † And the king ſaid to Siba: King Dauid was here abuſed by falſe information: to which he ought not ſo eaſely to haue geuen credite. chap. 19. v. 24. Let al thinges be thine that were Miphiboſeths. And Siba ſaid: I beſech thee let me find grace before thee, my lord king. † King Dauid therefore came as farre as Bahurim: & behold there came forth thence a man of the kinred of the houſe of Saul named Semei, the ſonne of Sera, and he proceded going forth, & curſed. † And he threw ſtones againſt Dauid, & againſt al the ſeruantes of king Dauid & the whole people, & al the warriers went on the right, and the left ſide of the king. † And thus ſpake Semei when he curſed the king: Come forth, come forth thou man of bloud, and man of Belial. † Our Lord hath repayed thee al the bloud of the houſe of Saul: becauſe thou haſt inuaded the kingdom for him, and our Lord hath geuen the kingdom into the hand of Abſalom thy ſonne: and behold thyne euiles preſſe thee, becauſe thou art a man of bloud. † And Abiſai the ſonne of Seruia ſaid to the king: Why curſeth this dead dogge my lord the king? I wil goe, and ſtrike of his head. † And the king ſaid: What is it to me and you, ye ſonnes of Saruia? Let him alone that he may curſe: for our Lord hath God ſuffered Semei, being of his owne free wil malicious for puniſhment of Dauids ſinnes to curſe him but was not the author of his malice, for ſo Semei had committed no fault therein and then he could not lawfully haue benne puniſhed for it, as he was. 3. Reg. 2. commanded him to curſe Dauid: and who is he that dare ſay, why hath he ſo done? † And the king ſaid to Abiſai, and to al his ſeruantes: Behold my ſonne, that came out of my wombe, ſeeketh my life: how much more the ſonne of Iemini? let him alone that he may curſe according to the precept of our Lord: † if perhaps our Lord may reſpect mine affliction, and our Lord may render me good for this dayes curſing. † Dauid therefore walked and his companie in the way with him. And Semei by the banke on the hils ſide, went ouer againſt him, curſing, and caſting ſtones againſt him, and ſprinkling
earth. † The king therefore came, and al the people with him wearie, and they were refreſhed there. † But Abſalom and al his people entered into Ieruſalem, yea and Achitophel with him. † And when Chuſai the Arachite Dauids frend was come to Abſalom, he ſaid to him: God ſaue thee ô king, God ſaue thee ô king. † To whom Abſalom, is this, quoth he, thy kindenes toward thy frend? why wenteſt thou not with thy frend? † And Chuſai anſwered Abſalom: Not ſo: becauſe I wil be his, whom our Lord hath choſen, and al this people, and al Iſrael, and with him wil tarie. † Yea that I may adde this alſo, whom ſhal I ſerue? not the kinges ſonne? as I haue ſerued thy father, ſo wil I ſerue thee alſo. † And Abſalom ſaid to Achitophel: Conſult what we ought to doe. † And Achitophel ſaid to Abſalom: Goe in to the concubines of thy father, which he hath left to keepe the houſe: The people doubting leſt Abſalō might be reconciled to his father, were not allured vnto him til they ſaw ſuch a crime committed as ſemed to make reconciliatiō impoſſible. So al rebelles and vſurper
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of others right, ſeeke by ſome enormious fact to make their adherentes and folowers ſure vnto them: but God plagueth them in the end, as he did both Achitophel and Abſalom. that when al Iſrael ſhal heare that thou haſt defiled thy father, their handes may be ſtrengthened with thee. † They pitched therefore a tent for Abſalom in the houſe toppe, and he went in to his fathers concubines before al Iſrael. † And the counſel of Achitophel, which he gaue in thoſe dayes, as if a man ſhould conſult God: ſo was al the counſel of Achitophel, both when he was with Dauid, and when he was with Abſalom.
CHAP. XVII. Achitophel counſelleth Abſolom: preſenly to aſsault his father with forces, 7. Chuſai perſwadeth the contrarie, 15. and ſecretly aduertiſeth the king therof. 23. Achitophel hangeth him ſelf. 25. Abſolom appointeth Amaſa general of his armie. 27. Other freindes bring victuals to the kinges campe.
ACHITOPHEL therefore ſaid to Abſolom: I wil chooſe me twelue thouſand men, and ryſing I wil purſew Dauid this night. † And falling vpon him (for as much as he is weary, and of weakened handes) I wil ſtrike him: and when al the people is fled, that is with him, I ſhal ſtrike the king being deſolate. † And I ſhal reduce al the people, as one man is wont to returne: for thou ſeekeſt one man: and al the people ſhal be in peace. † And his ſaying pleaſed Abſalom, and al the ancientes of Iſrael. † But Abſalom ſayd: Cal Chuſai the Arachite, and let vs heare what he alſo ſayeth. † And when Chuſai was come to Abſalom, Abſalom ſayd to him: This maner of ſpeache ſpake Achitophel: ſhal we doe it or no? What counſel geueſt thou? † And Chuſai ſayd to Abſalom:
It is not good counſel, that Achitophel hath geuen this time. † And agayne Chuſai inferred: Thou knoweſt thy father, and the men that are with him, to be verie valiant, and of fel courage, as if a beare in the wood her whelpes being taken away ſhould rage: yea and thy father is a man of warre, neither wil he abyde with the people. † Perhaps he lyeth now hid ſecretely in caues, or in ſome one place where he liſt▪ and when any one shal fal in the beginning, there shal one heare whoſoeuer shal heare it, & ſay: There is made a ſlaughter in the people that folowed Abſalom. † And euerie one of the moſt valiant whoſe hart is as it were alyons, shal fainte for feare: for al the people of Iſrael knowe thy father to be a valiant man, and that al be ſtrong which are with him. † But this ſemeth vnto me to be good counſel: Let al Iſrael be gathered to thee, from Dan to Berſabee, as the ſand of the ſea innumerable: and thou shalt be in the middes of them. † And we shal ſette vpon them in what place ſoeuer they shal be found: and we shal couer them, as dew is wont to fal vpon the earth: and we shal not leaue of the men, that are with him, not ſo much as one. † And if he shal enter into any citie, al Iſrael shal caſt ropes vpon that citie round about, and we wil drawe it into the torrent, that there be not found therof not ſo much as a litle ſtone. † And Abſalom ſayd, and al the children of Iſrael: The counſel of Chuſai the Arachite is better then the counſel of Achitophel: and by the wil of our Lord was the profitable counſel of Achitophel defeated, that our Lord might bring in euil vpon Abſalom. † And Chuſai ſayd to Sadoc and Abiathar the prieſtes: In this and this maner gaue Achitophel counſel to Abſalom, and to the Ancientes of Iſrael: and I gaue ſuch and ſuch counſel. † Now therfore ſend quickly, and tel Dauid, ſaying: Tarie not this night in the champayne of the deſert, but without delay paſſe ouer: leſt perhaps the king be ſwalowed vp, and al the people that is with him. † And Ionathas & Achimaas ſtood by the Fountayne rogel: there went a maide and told them: and they went forward, to report the meſſage to king Dauid: for they could not beſeene, nor enter into the citie. † And a certayne boy ſaw them, and told Abſalom: but they making haſt entered into the houſe of a certayne man in Bahurim, who had a wel in his court, and they went downe into it. † And a woman tooke, and ſpred a couering
ouer the mouth of the wel, as it were drying ſodde barley: and ſo the thing was not knowen. † And when Abſaloms ſeruantes were come into the houſe, they ſayd to the woman: Where is Achimaas, and Ionathas? And the woman anſwered them: They paſſed in haſt, hauing taſted a litle water. But they that ſought, when they had not ſound, returned into Ieruſalem. † And when theſe were gone, they went vp out of the wel, and going on told king Dauid, and ſayd: Aryſe ye, and paſſe quickly the riuer: becauſe this maner of counſel hath Achitophel geuen againſt you. † Dauid therfore aroſe, and al the people that was with him, and they paſſed ouer Iordan, vntil it waxed light, and not one at al was remayning, which did not paſſe the riuer. † Moreouer Achitophel ſeing that his counſel was not executed, ſadled his aſſe, and roſe and went into his houſe and into his citie: and taking order with his houſe, Bad counſa
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often falleth worſt to the counſeller▪
hanged him ſelf, and was buried in the ſepulchre of his father. † But Dauid came into the Campe, and Abſalom paſſed ouer Iordan, he and al the men of Iſrael with him. † But Abſalom appoynted Amaſa for Ioab ouer the armie: and Amaſa was the ſonne of a man, which was called Iethra of Iezrael, who went in to Abigail the daughter of Naas, the ſiſter of Saruia which was the mother of Ioab. † And Iſrael camped with Abſalom in the Land of Galaad. † And when Dauid was come into the Campe, Sobi the ſonne of Naas of Rabbath the ſonnes of Ammon, and Machir the ſonne of Amihel of Lodabar, & Berzellai the Galaadite of Rogelim, † preſented vnto him hanginges, and tapeſtrie, and earthen veſſels, wheate, and barley, and meale, and polent, and beanes, and rishe, and fryed peaſe, † and honie, and butter, sheepe, & fatte calues▪ and they gaue to Dauid and the people, that was with him, to eate: for they ſuſpected that the people with hunger and thyrſt was faynte in the deſert.
CHAP. XVIII. King Dauid diſpoſeth his armie in three partes, geuing ſpecial charge to ſaue Abſalom aliue. 9. VVhom neuertheles (hanging by the heares of his head in an oke) Ioab killeth: 16. and ſaueth the common people. 19. VVhich Dauid vnderſtanding greatly bewayleth Abſalom.
DAVID therfore hauing viewed his people, appointed ouer them tribunes & centurions, † and gaue the third part of the people vnder the hand of Ioab, and the third part
vnder the hand of Abiſai the ſonne of Seruia the brother of Ioab, and the third part vnder the hand of Ethai, who was of Geth: and the king ſaid to the people: I alſo wil goe forth with you. † And the people anſwered: Thou ſhalt not goe forth: for whether we ſhal flee, it wil be no great importance to them of vs: or whether the halfe part of vs ſhal fal, they wil not greatly care: becauſe thou alone art accounted for ten thouſandes: it is better therefore that thou be in the citie to ayde vs. † To whom the king ſaid: What ſeemeth good to you, that wil I doe. The king therfore ſtoode beſide the gate: and al the people went forth by their troupes, by hundredes and by thouſandes. † And the King commanded Ioab, and Abiſai, and Ethai, ſaying: Dauid moued with compaſſion towardes his ſonne Abſalom, being in actual rebellion againſt him preſigured Chriſts cōpaſſion, towards his perſecuters, being his creatures, praying for them in his paſſion. S. Ambroſe in Pſal.
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18. v. 108. Saue me the child Abſalom. And al the people heard the King commanding al the princes for Abſalom. † The people therfore went out into the filde againſt Iſrael, & the battel was fought in the foreſt of Ephraim. † And the people of Iſrael was ſlayne there of Dauids armie, and there was made a great ſlaughter in that day, of twentie thouſand. † And the battel there was diſperſed vpon the face of al the earth, and there were manie moe, whom the foreſt had conſumed of the people, then they whom the ſword deuoured in that day. † And it chanced that Abſalom mette the ſeruantes of Dauid, ſitting on a mule: and when the mule was gone in vnder a thicke oke and a great, his head ſtucke to the oke: and he hanging betwen heauen and earth, the mule that he rode vpon paſſed through. † And one ſawe this & told Ioab: ſaying: I ſaw Abſolom hang vpon an oke. † And Ioab ſayd to the man that told him: If thou ſaweſt him, why didſt thou not nayle him to the earth, and I had geuen thee ten ſicles of ſiluer, and one belt? † Who ſayd to Ioab: If thou wouldeſt pay downe in my handes a thouſand peeces of ſiluer, I would not lay my handes vpon the kinges ſonne: for in our hearing the king commanded thee, and Abiſai, and Ethai, ſaying: Keepe me the child Abſalom. † Yea and if I had done agaynſt my life boldly, this could not haue beene hid from the king, and thou wouldeſt haue ſtand agaynſt it? † And Ioab ſayd: Not as thou wilt, but I wil ſet vpon him before thee. He tooke therefore three lances in his hand, and thruſt them in the hart of Abſalom: and when as yet he panted for life ſticking on the oke, † there ranne ten yong men the ſquyers of Ioab, and ſtriking they killed him.
† And Ioab ſounded the trumpet, and ſtayed the people, that they should not purſew Iſrael fleeing, willing to ſpare the multitude. † And they tooke Abſalom, and caſt him in the forreſt, into a great pitte, and they heaped vpon him an exceding great heape of ſtones: but al Iſrael fled into their tabernacles. † Moreouer Abſalom had erected to himſelf, whiles he yet liued, a title which is in the kinges Valley: for he ſaid: I haue Al his ſonnes being
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t he had once three ſonnes & a daughter. chap. 14. v.
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no ſonne, and this shal be a monument of my name. And he called the title by his name, and it is called The hand of Abſalom, vntil this preſent day. † And Achimaas the ſonne of Sadoc ſaid: I wil runne, and tel the king, that our Lord hath done him iudgement of the hand of his enemies. † To whom Ioab ſaid: Thou shalt not be meſſenger this day, but thou shalt carie the meſſage an other day: to day I wil not haue thee carie the meſſage, for the kinges ſonne is dead. † And Ioab ſaid to Chuſai: Goe, and tel the king what thou haſt ſeene. Chuſai adored Ioab, and ranne. † And againe Achimaas the ſonne of Sadoc ſaid to Ioab: What letteth if I alſo runne after Chuſai? And Ioab ſayd to him: Why wilt thou runne my ſonne? thou shalt not be caryer of good tydinges. † Who anſwered: But what if I runne? And he ſaid to him: Runne. Achimaas therfore running a nere way out went Chuſai. † And Dauid ſate betwen the two gates: and the watchman that was in the toope of the gate vpon the wal, lifting vp his eies, ſaw a man running alone. † And crying out he told the king: and the king ſaid: If he be alone, there are good tydinges in his mouth. And he making haſt, and coming neerer, † the watchman ſaw an other man running, and crying alowde in the toppe, he ſaid: There appeareth vnto me an other man running alone. And the king ſaid: And this is a good meſſenger. † And the watchman, I behold, ſaid he, the running of the former, as it were the running of Achimaas the ſonne of Sadoc. And the king ſaid: He is a good man: and cometh bringing good newes. † And Achimaas crying, ſayd to the king: God ſaue thee ô king. And adoring the king before him flatte to the earth, he ſaid: Bleſſed be our Lord thy God, who hath shut vp the men that haue lifted vp their handes againſt my lord the king. † And the king ſaid: Is the child Abſalom ſafe? And Achimaas ſayd? I ſaw a great tumult, when thy ſeruant Ioab ſent, ô king, me thy ſeruant: other thing I know not. † To whom
the king, Paſſe, ſayd he, and ſtand here. † And when he had paſſed, and ſtood, † Chuſai appeared: and coming he ſayd: I bring good tydinges my lord king: for our Lord hath iudged for thee this day of the hand of al that haue ryſen againſt thee. † And the king ſayd to Chuſai: Is the child Abſalom ſafe? To whom Chuſai anſwering, ſayd: Let the enemies of my lord the king become, as the child, and al that ryſe againſt him vnto euil. † The king therfore being made ſorie, went vp into the high chamber of the gate, and wept. And thus he ſpake, going: My ſonne Abſalom, Abſalom my ſonne: who would graunt me that I might die for thee, Abſalom my ſonne, my ſonne Abſalom.
CHAP. XIX. Dauid moued by Ioabs admonition, 8. ceaſeth mourning for Abſalom, and reconcileth the rebels. 19. Semei is pardoned. 24. Mipbiboſeth clereth him ſelf of his ſeruantes falſe accuſation, yet recouereth not his whole right. 32. Berzellai is courteouſly intreated. 40. The other tribes contend with Iuda for their affection to the king.
AND it was told Ioab, that the king wept, and mourned for his ſonne: † And the victorie was turned into mourning that day to al the people: for the people heard it ſayd in that day: The king ſoroweth vpon his ſonne. † And the people shunned that day to enter into the citie, as a people turned, & fleing out of battel is wont to shrinke aſide. † Moreouer the king couered his head, and cried with a lowd voice: O my ſonne Abſalom, o Abſalō my ſonne, o my ſonne. † Ioab therfore entring in to the king, into his houſe, ſayd: Thou haſt cōfounded this day the countenances of al thy ſeruantes, that haue ſaued thy life, and the life of thy ſonnes, and thy daughters, and the life of thy wiues, and the life of thy concubines. † Thou loueſt them that hate thee, and thou hateſt them that loue thee: and thou haſt shewed this day that thou careſt not for thy nobles, and for thy ſeruantes: and in deede I knowe now, that if Abſalom liued, and al we had beene ſlayne, then it would pleaſe thee. † Now therfore ariſe, and come forth, and ſpeaking vnto them ſatisfie thy ſeruantes: for I ſweare to thee by our Lord, that if thou wilt not goe forth, not one verely wil remayne with thee this night: and this shal be worſe for thee, then al the euils, which haue come vpon thee from thy youth vntil this preſent. † The king
therfore aroſe and ſate in the gate: and it was told al the people that the king ſate in the gate: and al the multitude came forth before the king, but Iſrael fled into their tabernacles. † Al the people alſo ſtroue in al the tribes of Iſrael, ſaying: The king hath deliuered vs out of the hand of our enemies, he hath ſaued vs from the head of the Philiſtianes: and now he fled out of the land for Abſalom. † But Abſalom whom we annoynted ouer vs, is dead in the battel: how long are you ſtil, and reduce not the king? † But king Dauid ſent to Sadoc, and Abiathar the prieſtes, ſaying: Speake to the Ancientes of Iuda, ſaying: Why come you laſt to bring backe the king into his houſe? (And the ſaying of al Iſrael was come to the king in his houſe.) † You are my brethren, you my bone, and my flesh, why do you laſt bring backe the king? † And ſay ye to Amaſa: Art not thou my bone, and my flesh? Theſe thinges do God to me, and theſe adde he, if thou be not the chiefe captayne of warfare before me alwayes for Ioab. † And he inclined the hart of al the men of Iuda, as it were of one man: and they ſent to the king, ſaying: Returne thou, and al thy ſeruantes. † And the king returned, and came as far as Iordan, and al Iuda came as far as Galgal to meete the king, and to bring him ouer Iordan. † And Semei the ſonne of Gera the ſonne of Iemini of Bahurim made haſt, and went downe with the men of Iuda to meete king Dauid † with a thouſand men of Benjamin, and Siba the ſeruant of the houſe of Saul: and his fiftene ſonnes, and twentie ſeruantes were with him: and rushing into Iordan, † paſſed the fordes before the king, that they might helpe ouer the kinges houshould, and doe according to his commandement. And Semei the ſonne of Gera proſtrate before the king, when he had now paſſed Iordan, † ſayd to him: Impute not to me my lord the iniquirie, nor remember the iniuries of thy ſeruant in the day that thou my lord king wenteſt out of Ieruſalem, nor put it in thy hart o king. † For I thy ſeruant acknowledge my ſinne: and therefore this day I am firſt come of al Al the eleuen tribes are called by the name o
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Ioſeth, being chiefe after Iuda. S
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Semei not of the proper tribe of Ioſeph
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ut of Beniamin pleading for pardon of his former fa
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lt, alleageth that he came firſt of the eleuen tribes, to ſubmitte him ſelf and ſerue the king. the houſe of Ioſeph, and am deſcended to meete my lord the king. † But Ab
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the ſonne of Saruia anſwering, ſayd: What shal Semei for theſe wordes not be ſlayne, becauſe he reuiled the annoynted of our Lord? † And Dauid ſayd: What is to me and you ye ſonnes of Saruia? Why are you made this day as ſatan to me? Shal there a man be
killed in Iſrael to day? Doe I not know that this day I am made king ouer Iſrael? † And the king ſayd to Semei: Thou shalr not die. And he ſware to him. † Miphiboſeth alſo the ſonne of Saul came downe to meete the king, his feete vnwashed, and his beard not pouled: and he had not washed his garmentes from the day that the king went forth, vntil the day of his returne in peace. † And when he had mette the king at Ieruſalem, the king ſayd to him: Why cameſt thou not with me Miphiboſeth? † And he anſwering, ſayd: My lord king, my ſeruant contemned me: and I thy ſeruant ſpake to him that he should fadle me an aſſe, that getting on I might goe with the king: for I thy ſeruant am lame. † Moreouer he hath alſo accuſed me thy ſeruant to thee my lord king: but thou my lord king art as an Angel of God, doe what pleaſeth thee. † For neither was my fathers houſe ought els, but guiltie of death to my lord king: and thou haſt put me thy ſeruant among the gueſtes of thy table? What iuſt complaynt therfore haue I? or what can I further crie out to the king? † The king therfore ſayd to him: What ſpeakeſt thou any more? That is determined which I haue ſpoken: Thou, and Siba diuide the poſſeſſions. † And Miphiboſeth anſwered the the king: Yea let him take al, for ſo much as my lord king is returned peaceably into his houſe † Berzellai alſo the Galaadite, coming downe from Rogelim, brought the king ouer Iordan, being readie alſo to attend on him beyond the riuer. † And Berzellai the Galaadite was verie old, that is to ſay, of foure ſcore yeares, and he gaue the king victuals, when he abode in the Fild: for he was an exceding rich man. † The king therfore ſayd to Berzellai: Come with me, that thou mayſt reſt ſecure with me in Ieruſalem. † And Berzellai ſayd to the king: How manie are the daies of the yeares of my life, that I ſhould goe vp with the king into Ieruſalem? † I am this day foure ſcore yeares old, are my ſenſes quicke to diſcerne ſweete, or ſowre? or can meate or drinke delight thy ſeruant? or can I heare more the voyce of ſinging men and ſinging wemen? Why should thy ſeruant be a burden to my lord the king? † I thy ſeruant wil goe forward a litle from Iordan with thee: I neede not this recompenſe, † but I beſech thee that I thy ſeruant may returne, and die in my citie, and be buried by the ſepulchre of my father, and my mother. But there is thy ſeruant Chamaam, let him goe with thee, my lord
king, and doe to him whatſoeuer ſemeth good to thee. † The king therfore ſayd to him: Let Chamaam paſſe on with me, and I wil doe for him whatſoeuer ſhal pleaſe thee, and al, that thou shalt aske of me, thou ſhalt obtayne. † And when al the people and the king had paſſed Iordan, the king kiſſed Berzellai, and bleſſed him: and he returned into his place. † The king therfore paſſed into Galgal, and Chamaam with him, and al the people of Iuda had brought ouer the king, and the halfe part onlie of the people of Iſrael were preſent. † Therfore al the men of Iſrael concurring to the king, ſayd to him: Why haue our brethren the men of Iuda ſtolen thee, and brought the king and his houshould ouer Iordan, and al the men of Dauid with him? † And euerie man of Iuda anſwered the men of Iſrael. Becauſe the king is neerer to me: why art thou angrie for this matter? haue we eaten any thing of the kinges, or were there giftes geuen vs? † And a certayne man of Iſrael anſwered the men of Iuda, and ſayd: I am greater by ten partes with the king, & to me pertayneth Dauid more then to thee: Why haſt thou done me wrong, and it was not told me firſt, that I might bring backe my king? And the men of Iuda anſwered more sharply then the men of Iſrael.
CHAP. XX. Seba raiſeth rebellion, is purſued by Ioab, (10. VVho in the way trecherouſly killeth Amaſa,) 13. Abela is beſieged, becauſe Seba ſaueth him ſelf there. 20. but his head being cut of and caſt ouer the wal to Ioab, the armie departeth. 23. Chief men in office are mentioned.
IT chanced alſo that there was there a man of Belial, named Seba, the ſonne of Bochri, a man of Iemini: and he ſounded the trumpet, and ſayd: We haue no part in Dauid, nor inheritance in the ſonne of Iſai: Returne into thy tabernacles Iſrael. † And al Iſrael was ſeparated from Dauid, and folowed Seba the ſonne of Bochri: but the men of Iuda ſtucke to their king from Iordan vnto Ieruſalem. † And when the king was come into his houſe to Ieruſalem, he tooke the ten wemen his concubines, which he had leift to keepe the houſe, and he deliuered them into cuſtodie, allowing them victuals: and he went not in vnto them, but they were ſhut vp vntil the day of their death liuing in widowhood. † And the king ſayd to Amaſa: Cal me together al the
men of Iuda agaynſt the third day, and be thou preſent. † Amaſa therfore went to cal together Iuda, and taryed beyond the time appoynted which the king had aſſigned him. † And Dauid ſayd to Abiſai: Now wil Seba the ſonne of Bochri more aſtlict vs, then Abſalom: take therefore the ſeruantes of thy Lord, and purſew him, leſt perhaps he finde fenſed cities, & eſcape vs. † There went forth therfore with him Ioabs men, Cerethi alſo and Phelethi: and al the ſtrong men yſſued forth of Ieruſalem to purſew Seba the ſonne of Bochri. † And when they were beſide the great ſtone, which is in Gabaon, Amaſa coming mette them. Moreouer Ioab was clothed with a ſtrayte cote according to the meaſure of his ſtature, and vpon it girded with a ſword hanging downe to the flanke, in a ſcabbarde, which being made for the purpoſe could with light mouing come ſorth and ſtrike. † Ioab therfore ſayd to Amaſa: God ſaue thee my brother. And he held with his right hand the chinne of Amaſa, as it were kiſſing him. † But Amaſa marked not the ſword, which Ioab had, who ſtrick him in the ſide, and powred out his bowels on the ground, neither added he the ſecond wound, and he dyed. And Ioab, and Abiſai his brother purſewed Seba the ſonne of Bochri. † In the meane time certayne men, when they ſtoode by the carcaſſe of Amaſa, Ioabs company, ſayd: Loe he that would haue beene for Ioab the companion of Dauid. † And Amaſa embrewed with bloud, lay in the middes of the way. A certayne man ſaw this that al the people ſtayed to ſee him, and he remoued Amaſa out of the way into the filde, and couered him with a garment, that they which paſſed might not ſtay becauſe of him. † He therefore being remoued out of the way, euery man paſſed folowing Ioab to purſew Seba the ſonne of Bochri. † Moreouer he had paſſed through al the tribes of Iſrael vnto Abela, and Bethmaaca: and al the choſen men were gathered together vnto him. † They therfore came, and aſſaulted him in Abela, and in Bethmaaca, and they compaſſed the citie with munitions, and the citie was beſieged: and al the multitude, that was with Ioab, laboured to deſtroy the walles. † And a wiſe woman cryed out from the citie: Heare ye, heareye, tel Ioab: Approche hither, and I wil ſpeake with thee. † Who when he was come to her, ſhe ſayd to him: Art thou Ioab? And he anſwered, I am. To whom she ſpake thus: Heare the wordes
of thy handmayd. Who anſwered: I doe heare. † And she agayne ſayd: A ſaying was vſed in the old prouerbe: They that aske, let them aske in Abela: and ſo they proſpered. † Am not I she that anſwer truth in Iſrael, and thou ſeekeſt to subuert the citie, & to ouerthrowe a mother citie in Iſrael? Why throweſt thou downe hedlong the inheritance of our Lord? † And Ioab anſwering, ſayd: God ſorbid, God ſorbid that I should, I do not throw downe, nor deſtroy. † The matter is not ſo, but a man of mount Ephraim, Seba the ſonne of Bochri by name, hath lifted vp his hand agaynſt king Dauid: Deliuer him onlie, and we wil depart from the citie. And the woman ſayd to Ioab: Behold his head shal be throwen to thee of the wal. † She therfore went to al the people, and ſpake to them wiſely: who threw the head of Seba the ſonne of Bochri being cut of, to Ioab. And he ſounded the trumpet, and they departed from the citie, euery one into their tabernacles: and Ioab returned to Ieruſalem vnto the king. † Ioab therfore was ouer al the armie of Iſrael: and Banaias the ſonne of Ioiada ouer the Cheretheites and Pheletheites. † But Aduram ouer the tributes: moreouer Ioſaphat the ſonne of Ahilud, was regiſter. † And Siua, a ſcribe: and Sadoc and Abiathar, prieſtes. † And Ira the
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ite was the Chiefe or great in
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amil
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. prieſt of Dauid.
CHAP. XXI. E
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mine oppreſsing Iſiael three yeares, for the ſinne of Saul agaynſt the Gabaonites, 6. ſeuen of Saulsrace (7. Miphiboſeth ſaned) are cruciſied. 12. Their bones with Sauls and Ionathas are buried in the Land of Beniamin. 15. Dauid hath foure great battels and victories againſt the Philiſtians.
AND there came a famine in the daies of Dauid three yeares continually: and Dauid conſulted the oracle of our Lord. And our Lord ſayd: For Saul, and his bloudy houſe, becauſe he ſlewe the Gabaonites. † The king therfore calling the Gabaonites, ſayd to them. (Moreouer the Gabaonites were not of the children of Iſrael, but the reliques of the Amorrheites: For the children of Iſrael had ſworne to them,Ioſue.
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. and Saul would ſtrike them of zeale, as it were for the children of Iſrael and Iuda.) † Dauid therfore ſayd to the Gabaonites: What shal I do for you? And what shal be the expiation for you, that you may bleſſe the inheritance of our Lord? † And the Gabaonites ſayd to him: We haue no
queſtion vpon ſiluer and gold, but agaynſt Saul, and agaynſt his houſe: neither wil we that a man be ſlayne of Iſrael. To whom the king ſayd: What wil you then that I do for you? † Who ſayd to the king? The man, that hath waſted vs and oppreſſed vs vniuſtly, we muſt ſo deſtroy, that there be not ſo much as one leift of his ſtocke in al the coaſtes of Iſrael. † Let there be geuen vs ſeuen men of his children, that we may crucifie them to our Lord in Gabaa of Saul, once the choſen of our Lord. And the king ſayd: I wil geue them. † And the king ſpared Miphiboſeth the ſonne of Ionathas the ſonne of Saul, for the oth of our Lord, that had beene betwen Dauid, and betwen Ionathas the ſonne of Saul. † The king therfore tooke the two ſonnes of Reſpha the daughter of Aia, whom ſhe bare to Saul, Armoni, and Miphiboſeth: and the fiue ſonnes of Michol the daughter of Saul, which ſhe bare to Hadriel the ſonne of Berzellai, that was of Molathi, † and gaue them into the handes of the Gabaonites: who crucified them on a hil before our Lord: and theſe ſeuen dyed together in the firſt dayes of harueſt, when the reaping of barley began. † And Reſpha the daughter of Aia taking a heare cloth, ſpred it vnder her vpon the rocke from the beginning of harueſt, til water dropped vpon them from heauen: and she ſuffered not the birdes to teare them by day, nor the beaſtes by night. † And the thinges were told Dauid, which Reſpha had done, the daughter of Aia, the concubine of Saul. † And Dauid went, and tooke the bones of Saul, and the bones of Ionathas his ſonne from the men of Iabes Galaad, who had ſtolen them out of the ſtreate of Bethſan, in the which the Philiſtijms hanged them when they had killed Saul in Gelboe. † And he caried thence the bones of Saul, and the bones of Ionathas his ſonne: and gathering the bones of them, that were crucified, † they buried them with the bones of Saul, and of Ionathas his ſonne in the Land of Beniamin, in the ſide, in the ſepulchre of Cis his father: and they did al thinges that the king had commanded, and God was made propitious agayne to the land after theſe thinges. † And there was a battel made agayne of the Philiſtianes againſt Iſrael, and Dauid went downe, and his ſeruantes with him, and fought agaynſt the Philiſthijms. And Dauid faynting, † Ieſbibenob, which was of the kinred of Arapha, the yron of whoſe ſpeare weyed three hundred
ounces, and he was girded with a new ſword, aſſayed to ſtrike Dauid. † And Abiſai the ſonne of Saruia reskewed him, and ſtriking the Philiſtian killed him. Then ſware Dauids men, ſaying: Thou shalt no more goe forth with vs into battel, leſt thou put out the lampe of Iſrael. † There was alſo a ſecond battel in Gob againſt the Philiſtians: then ſtroke Sobochai of Huſathi, Saph of the ſtocke of Arapha of the kindred of the gyantes. † There was alſo a third battel in Gob agaynſt the Philiſtians, in the which Adeodatus the ſonne of the Foreſt a broderer the Bethlehemite ſtroke Goliath the Getheite, the shaft of whoſe ſpeare was as it were a weauers beame. † The fourth battel was in Geth: in the which was a tal man, that had ſix fingers and ſix toes on eche hand and foote, that is fowre and twentie, and he was of the race of Arapha. † And he blaſphemed Iſrael: and Ionathan the ſonne of Samaa the brother of Dauid ſtroke him. † Theſe foure were borne of Arapha in Geth, and they fel by the hand of Dauid, and of his ſeruantes.
CHAP. XXII. King Dauids Canticle of thankeſg
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uing, for his deliuerie from al enemies: 44. VVith a prophecie of the reiection of the Iewes, and vocation of the Gentiles.
AND Dauid ſpake to our Lord the wordes of this ſong, in After that Dauid was deliuered from the handes of Saul
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and
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muſt dangerouſly of
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ſecut
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, and
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here ſpecially named and from al his enimies, c
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ral & ſpiritual▪ when he had good repoſe of mind his viſible enimies being
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ed, and his ſinnes remitted, acknowledging Gods infinite goodnes, by inſpira
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ion of the Holie Ghoſt, made this Can title of thankſ geuing, and praiſe of God. It is inſerted amongſt the Pſalmes the 17 in order, al one in ſenſe, ſo differing in ſome wordes that the one explicateth the other. the day that our Lord deliuered him out of the hand of al his enemies, and out of the hand of :: Saul. † And he ſayd:
Our Lord is my rocke, and my ſtrength, and my ſauiour.
† God is my ſtrong one, I wil hope in him: my shilde, and the horne of my ſaluation: my lifter vp, and my refuge: my ſauiour, from iniquitie thou wilt deliuer me.
† Our Lord prayſe worthie wil I inuocate: and from mine enemies I ſhal be ſaued.
† Becauſe the pangues of death haue compaſſed me: the ſtreames of Belial haue terrified me.
† The ropes of hel haue compaſſed me: the ſnares of death haue preuented me.
† In my tribulation I wil inuocate our Lord, and I wil crie my God: and he wil heare my voice out of his holie temple, and my crie shal come to his eares.
† The earth quaked and trembled, the fundations of the
mountaynes were ſtrycken, and ſhaken, becauſe he was angrie with them.
† A ſmoke aroſe out of his noſethrels, and a fyre from his mouth shal deuoure: coles were kindled from him.
† And he bowed the heauens, and deſcended: and miſte vnder his feete.
† And he aſcended vpon the Cherubins, and flew: and ſlidde ouer the winges of the winde.
† He put darkenes round about him a couer: ſtilling waters out of the clowdes of heauen.
† By the shyning in his preſence: the coles of fire were kindled.
† Our Lord wil thunder from heauen: and the high one wil geue his voice.
† He shot his arrowes and diſperſed them: lightning, and conſumed them.
† And the ouerflowinges of the ſea appeared, and the fundations of the world were diſcouered at the rebuking of our Lord. at the breathing of the ſpirit of his furie.
† He ſent from hygh heauen, and tooke me, and drewe me out of manie waters.
† He deliuered me from my moſt mightie enemie, and from them that hated me: becauſe they were ſtronger then I.
† He preuented me in the day of my affliction, and our Lord became my ſtay.
† And he brought me forth into latitude, he deliuered me, becauſe I wel pleaſed him.
† Our Lord wil reward me according to my iuſtice: and according to the cleannes of my handes wil he render to me.
† Becauſe I haue kept the wayes of our Lord, and haue not done impiouſly, from my God.
† For al his iudgementes are in my ſight: and his pre
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eptes I haue not remoued from me.
† And I shal be perfect with him: and shal keepe my ſelf from myne iniquitie.
† And our Lord wil reſtore vnto me according to my iuſtice: and according to the cleannes of my handes in the ſight of his eyes.
† With the holie one thou shalt be holie: and with the ſtrong perfect.
† W
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the elect thou shalt be elect: and with the peruerſe t
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ou
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lt be peruerted.
† And the poore people thou wilt ſaue: and the hautie in thyne eies thou wilt humble.
† Becauſe thou art my lampe o Lord: and thou wilt illuminate my darkenes.
† For in thee I wil runne girded: in my God I wil leap
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ouer the wal.
† God, his way immaculate, the word of our Lord is examined by fyre: he is the ſhield of al that truſt in him.
† Who is God beſide our Lord: and who is ſtrong beſide our God?
† God who hath girded me with ſtrength: and made euen my perfect way.
† Making my feete equal with the hartes, and ſetting me vpon my high places.
† Teaching my handes vnto battel: and framing myne armes as it were a braſen bow.
† Thou haſt geuen me the ſhield of thy ſaluation: and thy mildenes hath multiplied me.
† Thou ſhalt enlarge my ſteppes vnder me: and myne ankles ſhal not fayle.
† I wil purſew myne enemies, and bruiſe them: and wil not returne til I conſume them.
† I wil conſume and break them, that they riſe not: they ſhal fal vnder my feete.
† Thou haſt girded me with ſtrength to battel: thou haſt bowed vnder me them that reſiſt me.
† Myne enemies thou haſt made to turne to me the backe: them that hated me, and I shal deſtroy them.
† They shal crie, and there shal not be to ſaue, to our Lord, and he wil not heare them.
† I wil deſtroy them as the duſt of the earth: as the myre of the ſtreates wil I bruiſe and breake them.
† Thou wilt ſaue me from the contredictions of my people: thou wilt keepe me to be Though ſome few Gentiles were ſubdued by Dauid, and ſome were conuerted to true religion in the old Teſtamēt: yet the fulcon uerſion of Gentiles per
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eineth to the Church of Chriſt which is here forſhewed and deſcribed to haue perpetual ſeede for euer. the head of the Gentiles: the people which I knowe not, wil ſerue me.
† The children alienes wil reſiſt me, with the hearing of the eare they wil obey me.
† The children alienes are fallen away, and shal be ſtraytened in their diſtreſſes.
† Our lord liueth, and my God is bleſſed: and the ſtrong God of my ſaluation shal be exalted.
† God which geueſt me reuenges, and throweſt downe peoples vnder me.
† Which bringeſt me out from myne enemies, and from them that reſiſt me doſt lift me vp: from the wicked man thou shalt deliuer me.
† Therfore wil I confeſſe vnto thee o Lord among the Gentiles, and wil ſing to thy name.
† Magnifying the ſaluations of his king, and doing mercie to his Chriſt Dauid, and to his ſeede for euer.
CHAP. XXIII. The laſt wordes of Dauid concerning reward of the good, 6. and punishment of the bad. 8. A Catalogue of Dauids valiant men.
AND theſe are Dauides laſt wordes. Dauid the ſonne of Iſai ſayd: The man ſayd, to whom it was appointed concerning the Chriſt of the God of Iacob, the excellent Pſalmiſt of Iſrael: † The Spirit of our Lord hath ſpoken by me, and his wordes by my tongue. † The God of Iſrael ſayd to me, the Strong one of Iſrael hath ſpoken, the Dominatour of men, the iuſt ruler in the feare of God. † As the light of the mourning when the ſunne ryſeth, early without cloudes gliſtereth, and as by rayne graſſe ſpringeth our of the earth. † King Dauid in this laſt prophecie plainly diſtinguiſheth betwen the couenant & pro
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iſe made to him touching
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s earthlie kingdom and the kingdom of Chriſt▪
who ſhould be borne of his
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the reward of the good and puniſhment of
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Neither is my houſe ſo great with God, that he should enter with me an eternal couenant firme in al thinges & aſſured. For al my ſaluation, and al my wil: neither is there ought therof that ſpringeth not. † And tranſgreſſors shal be plucl
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ed vp as thornes euety one: which are not taken with handes. † And if a man wil touch them, he shal be armed with yron and a lance ſtaffe, and kindled with fyre they shal be burnt vnto nothing. † Theſe be the names of the valiantes of Dauid. Sitting in his chaire the wiſeſt prince amongeſt three, he is as it were the moſt tender litle worme of the wood, which killed eight hundred at one brunt. † After him, Eleazar the ſonne of his vncle the Ahohite among the three valiantes, that were with Dauid when they deſyed the Philiſthijms, and were gathered thither into barrel. † And when the men of Iſrael were gone vp, he ſtood and ſtroke the Philiſtians til his hand faynted, and waxed ſtiffe with the ſword: and our Lord made a great victorie that day: and the people, that was ſled, returned to take away of the ſpoyles of them that were ſlayne. † And after him Semma the ſonne of
Age of Arari. And the Philiſthijms were gathered togehter in their ward: for there was there a filde ful of rice. And when the people was fled from the face of the Philiſthijms, † he ſtood in the middes of the filde, and defended it, and ſtroke the Philiſthians: and our Lord gaue great ſaluation. † Moreouer alſo before there went downe three which were princes among thirtie, and came to Dauid in the harueſt time into the caue of Odollam: and the campe of the Philiſtianes was placed in the Vale of the giantes. † And Dauid was in a hold: moreouer the ward of the Philiſthianes was then in Bethlehem. † Dauid The king propoſed not this for deſire of that water, but to trie and exerciſe his mens fortitude. therfore deſyred, & ſayd: O that ſome man would geue me drinke of the water out of the ceſterne, that is in Bethlehem beſide the gate. † Three valiantes therfore brake into the campe of the Philiſtianes, and drew water out of the ceſterne of Bethlehem, that was beſide the gate, and brought it to Dauid: but he would not drinke, but Precious thinges are moſt mete to be offered to God. offered it to our Lord, † ſaying: Our Lord be merciful to me, that I doe not this thing: ſhal I drinke the bloud of theſe men that went, & the peril of their liues? Therfore he would not drinke. Theſe thinges did the three ſtrongeſt. † Abiſai alſo the brother of Ioab the ſonne of Saruia, was prince of three, it is he that lifted vp his ſpeare agaynſt three hundred, whom he ſlewe, renowmed among three, † and the nobleſt of three, and he was the chiefe of them, but to the three firſt he raught not. † And Banaias the ſonne of Ioiada the moſt valiant man of great workes, of Cabſeel: he ſtroke the two lions of Moab, and he went downe, and ſtroke the lyon in the middes of the ceſterne in the dayes of ſnow. † He alſo ſtroke the Aegyptian, a man worthie to be a ſpectacle, hauing in his hand a ſpeare: therfore when he came downe to him with a rod, by force he wreſted the ſpeare out of the hand of the Aegyptian, and ſlewe him with his owne ſpeare. † Theſe thinges did Banaias the ſonne of Ioiada. † And he renowmed among the three valiantes, which were the nobler among thirtie: but vnto the three he raught not: and Dauid made him of his ſecrete counſel. † Aſael the brother of Ioab among the thirtie, Elahanan the ſonne of his vncle of Bethlehem. † Semma of Harodi, Elica of Harori, † Heles of Phalti, Hira the ſonne of Acces of Thecua, † Abiezer of Anathoth, Mobonnai of Huſati, † Selmon the Ahohite, Maharai the Netophathite, † Heled the ſonne of Baana, he alſo a
Netophathite, Ithai the ſonne of Ribai of Gabaath of the children of Benjamin, † Banaia the Pharathonite, Heddai of the Torrent Gaas, † Abialbon the Arbathite, Azmaueth of Beromi, † Eliaba of Salaboni: The ſonnes of Iaſſen, Ionathan, † Semma of Orori, Ahiam the ſonne of Sarar the Ararite, † Eliphelet the ſonne of Aaſbai the ſonne of Machati, Eliam the ſonne of Achitophel the Gelonite, † Heſrai of Carmel, Pharai of Arbi, † Igaal the ſonne of Nathan of Soba, Bonni of Gadi, † Selec of Ammoni, Naharai the Berothite the ſquyer of Ioab the ſonne of Saruia, † Ira the Iethrite, Gareb he alſo a
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ethrite, † Vrias the Hetheite. Al thirtie ſeuen.
CHAP. XXIIII. For Dauids ſinne in numbring the people, 11. three ſortes of punishments are propoſed to his election: 14. of which he chooſeth the plague, and ſeuentie thouſand die in three dayes. 16. God sheweth mercie. 17. Dauid prayeth. 18. buildeth an altar, 25. and the plague ceaſeth.
AND This ſinne & puniſhment happened before, when Dauid had health and ſtreingth of bodie. the furie of our Lord added to be angrie agaynſt
:: The furie of our Lord, that is▪ Satan (a
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o
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s ſpirite, yet Gods creature) not our Lord him ſelfe, but by permiſſion only▪ 1. Par. 2. 1. Satan aroſe againſt Iſrael, &
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Dauid.
Iſrael, and ſtirred vp Dauid among them ſaying: Goe, number Iſrael and Iuda. † And the king ſayd to Ioab the General of his armie: Walke through al the tribes of Iſrael from Dan to Berſabee, and number ye the people, that I may know the number therof. † And Ioab ſayd to the king: Our Lord thy God increaſe thy people, as much more as now it is, and agayne multiplie it an hundred fold in the ſight of my lord the king: but what meaneth my lord the king by this kind of thing? † How beit the kinges word more preuailed then the wordes of Ioab, and of the chiefe of the armie: and Ioab went forth, and the captaynes of the ſouldiars from the face of the king, to number the people of Iſrael. † And when they had paſſed Iordan, they came into Aroer to the right hand of the citie, which is in the Vale of Gad. † And by Iazer they paſſed into Galaad, and into the lower countrie of Hodſi, and they came into the wooddie countrie of Dan. And going about neere Sidon, † they paſſed nigh to the walles of Tyre, and al the land of the Heueite, and the Chananeite, and they came to the ſouth of Iuda into Berſabee: † and hauing viewed the whole land, after nine monethes and twentie dayes, they were come to Ieruſalem. † Ioab therfore gaue the number of the deſcription of the people to the king, and
there were found of Iſrael eight hundred thouſand ſtrong men, that could drawe ſword: and of Iuda fiue hundred thouſand fighting men. † But Dauids Contrition. hart ſtrooke him, after the people was numbred: and Dauid ſayd to our Lord: Confeſſion. I haue ſinned very much in this fact: but I pray thee Lord to tranſferre the iniquitie of thy ſeruant, becauſe I haue done exceding foliſhly. † Dauid therfore aroſe in the morning, and the word of our Lord was made to Gad the prophete and Seer of Dauid, ſaying: † Goe, and ſpeake to Dauid: Thus ſayth our Lord: Satisfaction. Choyſe is geuen thee of three thinges, chooſe one of them which thou wilt, that I may do it to thee. † And when Gad was come to Dauid, he told him, ſaying: Either famine ſhal come to thee ſeuen yeares in thy land: or three monethes thou ſhalt flee thy aduerſaries, and they ſhal purſew thee: or certes three dayes the peſtilence ſhal be in thy land. Now therfore deliberate, and ſee what word I shal anſwer to him that ſent me. † And Dauid ſayd to Gad: I am diſtreſſed excedingly: but it is better that I fal into the handes of our Lord (for his mercies be manie) then into the handes of men. † And our Lord ſent the peſtilence in Iſrael, from morning
The Epiſtle in a votiue Maſſe in tyme of plague or mortalitie. vnto the time appoynted, and there died of the people from Dan to Berſabee ſeuentie thouſand men. † And when the Angel of Our Lord had ſtretched forth his hand ouer Ieruſalem to deſtroy it, our Lord had pitie vpon the affliction, and ſayd to the Angel that ſtroke the people: Temporal puniſhment inflicted after the guilt of ſinne was remitted▪
It is ſufficient: now hold thy hand: and the Angel of our Lord was beſide the floore of Areuna the Iebuſeite. † And Dauid ſayd to our Lord when he ſaw the Angel ſtriking the people: I am he that haue ſinned, I haue done wickedly: theſe that are the ſheepe, what haue they done? let thy hand, I beſeche thee be turned agaynſt me, and agaynſt my fathers houſe. † And Gad came to Dauid in that day, and ſayd to him: Goe vp, and build an altar to our Lord in the
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oore of Areuna the Iebuſeite. † And Dauid went vp according to the word of Gad, which our Lord had cōmanded him. † And Areuna looking, perceiued the king and his ſeruantes to come towards him † And going forth he adored the king with his face bowing to the earth, and ſayd: What is the cauſe that my lord the king cometh to his ſeruant? To whom Dauid ſayd: That I may bye of thee the floore, and build an altar to our Lord, and the ſlaughter may ceaſe which rageth among the people.
† And Areuna ſayd to Dauid: Let my lord the king take, and offer, as it pleaſeth him: thou haſt the oxen for holocauſte, and the wayne, and the yokes of the oxen for prouiſion of wood. † Areuna gaue al thinges to the king: and Areuna ſayd to the king: The Lord thy God receiue thy vowe. † To whom the king anſwering, ſayd: Not ſo as thou wilt, but I wil bye it of thee at a price, and I wil not offer to our Lord my God holocauſtes If ſubiectes had not proprietie in their goodes, but that the right and dominion of al perteyned to the prince, then could nothing at al, in anie caſe be geuen gratis by the ſubiect, but only yelded as due, to his ſouereigne. geuen gratis. Dauid therfore bought the floore, and the oxen, for fiftie ſicles of ſiluer: † and Dauid built there an altar to our Lord, & offered holocauſtes and pacifiques: and our Lord became merciful to the land, and the plague was ſtayed from Iſrael.
THE ARGVMENT OF THE THIRD BOOKE OF KINGES.
VVITH commemoration of king Dauids old age, of his appointing a ſucceſsour, and of his death, in the firſt and part of the ſecond chapters, this booke conteyneth two other principal partes: the former is of king Salomon: of his entrance to the kingdom; his deuotion; wiſdom; magnificence; richeſſe; great familie; building of the Temple; and other
The contentes of this booke, diuided into three partes.
ſumptuous palaces; of his fal alſo into luxurie, and idolatrie; in the reſt of the ſecond chapter to the end of the eleuenth. The other part sheweth the diuiſion of the kingdom; onlie two tribes remayning to Roboam, Salomons ſonne, with title of king of Iuda; and tenne paſsing to Ieroboam his ſeruant, called king of Iſrael. So folow the ſeueral reignes of Abias, Aſa, and Ioſaphat kinges of Iuda: and of Madab, Baaſa, Ela, Zambri, Amri, Achab with Iezabel, and Ochoſias kinges of Iſrael: with the preaching, miracles, and other actes of Abias, Elias, Eliſeus, and other prophetes▪ in the other eleuen chapters.
THE THIRD BOOKE OF KINGES; ACCORDING TO THE HEBREWES THE FIRST OF MALACHIM.
CHAP. I. King Dauid waxing old, Abiſag a Sunamite is brought to him. 5. Adonias pretending to reigne, 11. Nathan and Beth
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abee obtaine, 28. that Salomon is declared and annointed King. 41. VVherupon Adonias (his folowers parting to their houſes) 50. fleeth to the altar in the tabernacle, but vpon promiſe of ſafe
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doth homage to Salomon.
AND king Dauid was old, and had manie daies
The firſt pa
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King Dauides admonitions to his ſonne: and his death of age: and when he was couered with clothes, he was not warmed. † His ſeruantes therfore ſayd to him: Let vs ſeeke for our lord the king a yong woman a virgin, and let her ſtand before the king, and cherishe him, and ſleepe in his boſome, and warme our lord the king. † They ſought therfore a beautiful yong woman in al the coſtes of Iſrael, and they found Abiſag a Sunamite, and brought her to the king. † And the damſel was exceding beautiful, and she ſlept with the king, and ſerued him, but the king did not know her. † And Adonias the ſonne of Haggith was eleuated, ſaying: I wil reigne. And he made him ſelf chariotes and horſemen, and fiftie men, that should runne before him. † Neither did his father controwle him at any time, ſaying: Why didſt thou this? And he alſo was very beautiful, the ſecond borne after Abſalom. † And he had talke with Ioab the ſonne of Saruia, & with For this conſpiracie Abiathar was depoſed. ch.
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v. 27. Abiathar the prieſt, who furthered Adonias ſide. † But Sadoc the prieſt, and Banaias the ſonne of Ioiada, and Nathan the prophet, and Semei, and Rei, and the ſtrength of Dauids armie was not with Adonias. † Adonias therfore hauing immolated rammes and calues, and al ſatte beaſtes beſide the Stone zoheleth, which was nigh to the Fountaine Rogel, called al his brethren the ſonnes of the
king, and al the men of Iuda the ſeruantes of the king: † But Nathan the prophet, and Banaias, and al the ſtrong ones, and Salomon his brother he called not. † Nathan therfore ſayd to Bethſabee the mother of Salomon: Haſt thou not heard that Adonias the ſonne of Haggith hath reigned, and our lord Dauid is ignorant therof? † Now therfore come, take counſel of me, and ſaue thy life, and thy ſonne Salomons. † Goe, and enter in to king Dauid, and ſay to him: Didſt not thou my lord king ſweare to me thy handmayd, ſaying: Salomon thy ſonne ſhal reigne after me, and he ſhal ſitte in my throne? Why then reigneth Adonias? † And whiles thou art yet ſpeaking there with the king, I wil come after thee, and make vp thy wordes. † Bethſabee therfore went in to the king in the chamber: and the king was exceding old, and Abiſag the Sunamite miniſtred to him. † Bethſabee bowed her ſelf, and adored the king. To whom the king ſayd: What is thy wil? quoth he. † Who anſwering ſayd: My lord, thou didſt ſweare to thy handmayd by our Lord thy God, that Salomon thy ſonne ſhal reigne after me, and he ſhal ſitte in my throne. † And behold now Adonias reigneth, thou my lord the king not knowing therof. † He hath killed oxen, & al fatte thinges, and manie rammes, and called al the kinges ſonnes, Abiathar alſo the prieſt, and Ioab the General of the warfarre: but Salomon thy ſeruant he called not. † Notwithſtanding my lord king, the eyes of al Iſrael looke vpon thee, that thou wouldeſt ſhew them, who ſhal ſitte in thy throne my lord king after thee. † And it ſhal be when my lord king ſleepeth with his fathers, I and my ſonne Salomon shal be Baſely eſtemed, or puniſhed as offenders vpon ſuſpition or
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. ſinners. † As she was yet ſpeaking with the king, Nathan the prophet came. † And they told the king, ſaying: Nathan the prophete is here. And when he was gone in to the king, and had adored bowing to the earth, † Nathan ſayd: My lord king, didſt thou ſay: Let Adonias reigne after me, and let him ſitte vpon my throne? † Becauſe he is gone downe to day, and hath immolated oxen, and fattelinges, and manie rammes, and called al the kinges ſonnes, and the captaynes of the armie, Abiathar alſo the prieſt: and they eating and drinking before him, and ſaying: God ſaue the king Adonias: † me thy ſeruant, and Sadoc the prieſt, and Banaias the ſonne of Ioiada, and Salomon thy ſeruant he called not. † Is this word proceded from my lord the king, and haſt thou not told me thy ſeruant who
ſhould ſitte vpon the throne of my lord the king after him? † And king Dauid anſwered, ſaying: Cal vnto me Bethſabee. Who when ſhe was entered in to the king, and ſtood before him, † the king ſware, and ſayd: Our Lord liueth, which hath deliuered my ſoule from al diſtreſſe, † that as I ſware to thee by our Lord the God of Iſrael, ſaying: Salomon thy ſonne ſhal reigne after me, and he ſhal ſitte vpon my throne for me, ſo wil I doe this day. † And Bethſabee bowing her con
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enance vnto the earth adored the king, ſaying: God ſaue my lord for euer. † King Dauid alſo ſaid: Cal me Sadoc the prieſt, and Nathan the prophet, & Banaias the ſonne of Io
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. Who when they were entred in before the king, † he ſaid to them: Take with you the ſeruantes of your lord, and ſette Salomon my ſonne vpon my mule: and bring him into Gihon. † And let Sadoc the prieſt anoint him there, and Nathan the prophet to be king ouer Iſrael: and you ſhal ſound the trumpet, and ſhal ſay: God ſaue king Salomon. † And you ſhal goe vp after him, and he ſhal come, and ſhal ſitte vpon my throne, and he shal reigne for me: and I wil ordaine him that he be prince ouer Iſrael, and ouer Iuda. † And Banaias the ſonne of Ioiada anſwered the king, ſaying: Amen: ſo ſpeake our Lord the God of my lord the king. † As our Lord hath beene with my lord the king, ſo be he with Salomon, and make his throne higher then the throne of my lord king Dauid. † Sadoc therfore the prieſt, and Nathan the prophet went downe, and Banaias the ſonne of Ioiada, and Cherethi, and Phelethi: and they ſet Salomon vpon the mule of king Dauid, and brought him into Gihon. † And Sadoc the prieſt tooke a horne of oile out of the tabernacle, and annointed Salomon: and they ſounded the trumpet, and al the people ſaid: God ſaue king Salomon. † And al the multitude went vp after him, and the people ſinging on ſhaulmes, and reioyſing with great gladnes, and the earth ſounded of their crie. † And Adonias heard, and al that were inuited of him, and the feaſt was ended: yea and Ioab hearing the voice of the trumpet, ſaid: What meaneth the crie of the citie making a tumult? † As he yet ſpake, came Ionathas the ſonne of Abiathar the prieſt: to whom Adonias ſaid: Come in, becauſe thou art a ſtout man, and bringeſt good newes, † And Ionathas anſwered Adonias: Not ſo: for our lord king Dauid hath appointed Salomon king. † and hath ſent with
him Sadoc the prieſt, and Nathan the prophete, and Banaias the ſonne of Ioiada, and Cerethi, and Phelethi, and they haue ſet him vpon the kinges mule. † And Sadoc the prieſt, and Nathan the prophete haue annointed him king in Gihon: & they are gone vp thence reioyſing, and the citie ſounded: this is the voice that you heard. † Yea and Salomon ſitteth vpon the throne of the kingdom. † And the kinges ſeruantes entring in, haue bleſſed our lord king Dauid, ſaying: God amplify the name of Salomon aboue thy name, and magnifie his throne aboue thy throne. And the king King Dauid did not ad
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e his ſonne as a ſubject adoreth his prince▪
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adored God, geuing thankes for this bene
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e of a ſucced
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▪ as it foloweth in the next verſe. adored in his bed: † and he hath thus ſpoken: Bleſſed be our Lord the God of Iſrael, who hath geuen this day one ſitting in my throne, mine eies ſeing it † They therfore were terrified, and they al aroſe, that had beene inuited of Adonias, and euery man went his way. † And Adonias fearing Salomon aroſe, and went, and held the horne of the altar. † And they told Salomon ſaying: Behold Adonias fearing king Salomon, hath taken hold of the horne of the altar, ſaying: Let king Salomon ſweare to me this day, that he wil not kil his ſeruant with the ſword. † And Salomon ſayd: If he be a good man, there ſhal not ſo much as one heare of his fal vpon the ground▪ but if euil ſhal be found in him, he ſhal die. † King Salomon therfore ſent, and brought him out from the altar: and going in he adored king Salomon: and Salomon ſayd to him: Goe to thy houſe.
CHAP. II. Dauid geueth godlie preceptes to Salomon. 5. willeth him to punish certaine offenders: 10. and dieth. 12. Salomon reigneth. 13. Adonias, by interceſsion of
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hſabee, requeſleth to haue Abiſag to wife: 22. but is put to death for demanding her. 26. Abiathar the prieſt is banished, and depoſed, for conſpiring with Adonias. 28. Ioab alſo for the ſame cauſe, and former crimes is ſlaine. 36. Semei is confined in Ieruſalem, 40. & for tranſgreſsing his limites, together with old faultes is likewiſe ſlaine.
AND the dayes of Dauid approched that he should die, and he commanded his ſonne Salomon, ſaying: † I enter into the way of al flesh: take courage, and play the man. † And obſerue the watches of our Lord thy God, that thou walke in his waies, and keepe his ceremonies, and his preceptes, and iudgementes, and teſtimonies, as is written in the law of Moyſes: that thou mayſt vnderſtand al thinges which thou doeſt, and whitherſoeuer thou shalt turne thy ſelfe:
† that our Lord may confirme his wordes, which he hath ſpoken of me, ſaying: If thy children ſhal keepe their waies, and ſhal walke before me in truth, in al their hart, and in al their ſoul, there shal not altogether be taken from thee a man out of the throne of Iſrael. † Thou knoweſt alſo what Ioab the ſonne of Saruia hath done to me, what he did to the two princes of the armie of Iſrael, to Abner the ſonne of Ner, and Amaſa the ſonne of Iether: whom he ſlewe, &
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hed the bloud of warre in peace, & put the bloud of battel in his belt, which was about his loynes, and in his shoe, which was on his feete. † Thou shalt doe therfore according to thy wiſdom, and shalt not bring his hoare head peaceably vnto hel. † But to the ſonnes alſo of Berzellai the Galaadite thou shalt render kindnes, and they shal eate on thy table: for they mette me when I fled from the face of Abſolom thy brother. † Thou haſt alſo with thee Semei the ſonne of Gera the ſonne of Iemini of Bahurim, who curſed me with a wicked curſe, when I went to the Campe; but becauſe he came downe to meete me when I paſſed Iordam, and I ſware to him by our Lord, ſaying: I wil not kil thee with the ſword: † doe not thou ſuffer him to be guiltles. But thou art a wiſe man, ſo that thou knoweſt what thou ſhalt doe to him▪ and thou shalt bring his hoare heare with bloud vnto hel. † Dauid therefore ſlept with his fathers, and was buried in the citie of Dauid. † And the daies that Dauid reigned in Iſrael, are fourtie yeares: in Hebron he reigned ſeuen yeares, in Ieruſalem thirtie three.
† And Salomon ſate vpon the throne of Dauid his father,
The ſecond part. O
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Salomons r
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ne, and actes good and bad. and his kingdome was confirmed excedingly. † And Adonias the ſonne of Haggith entered in to Bethſabee the mother of Salomon. Who ſaid to him: Is thy coming peaceable? Who anſwered: peaceable. † And he added: I haue a word to ſpeake with thee. To whom she ſaid: Speake. And he: † Thou knoweſt, quoth he, that the kingdom was mine, and al Iſrael had purpoſed to make me ouer them to be their king: but the kingdom is tranſpoſed, & is made my brothers: for it was appointed him of our Lord † Now therefore I deſire one petition of thee; Confound not my face▪ Who ſaid to him: Speake. † And he ſaid: I pray ſpeake to Salomon the king (for he can not denie thee any thing) that he geue me Abiſag the Sunamite to wife. † And Bethſabee ſaied: wel, I wil ſpeake
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thee to the king † Bethſabee therefore came to king Salomon, to
ſpeake vnto him for Adonias: and the king aroſe to meete her, and adored her, and ſate downe vpon his throne: and a throne was ſette for the kinges mother, who ſate on his right hand. † And ſhe ſaid to him: One litle petition I deſire of thee, confound not my face And the king ſaid to her: My mother aske: for In al co
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the
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to heare his mother. it behoueth not that I turne away thy face. † Who ſaid: Let Abiſ
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g the Sunamite be geuen to Adonias thy brother to wife. † And king Salomon anſwered, and ſaid to his mother: Why doeſt thou aske Abiſ
•
g the Sunamite for Adonias? aske for him alſo the kingdom: for he is my brother elder then I, & hath Abiathar the prieſt, & Ioab the ſonne of Saruie. † Therfore king Salomon ſware by our Lord, ſaying: Theſe thinges doe God to me, and theſe adde he, becauſe Adonias hath ſpoken this word againſt his life. † And now, our Lord liueth which hath eſtabliſhed me, and placed me vpon the throne of Dauid my father, and which hath made me a houſe, as he ſpake, this day ſhal Adonias be ſlaine. † And king Salomon ſent by the hand of Banaias the ſonne of Ioiada, who ſlewe him, and he died. † To Abiathar alſo the prieſt the king ſaid: Goe into Anathoth to thy field, and thou in deede art a man of death: but to day I wil not kil thee, becauſe thou didſt carie the arke of our Lord God before Dauid my father, & haſt ſuſteyned labour in al thinges, wherein my father laboured. † Salomon therefore By ſpecial inſtinct Salomon did this extraordinarie fact as a prophet & miniſter of God, executing his ſentence geuen before againſt the houſe of
••
l
•
〈◊〉
the ſinnes of his children,
•
. Reg. 2.
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. 31. and for A
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athars proper fault
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with Adonias againſt Salomon 3. Reg. 1. caſt out Abiathar, that he ſhould not be the prieſt of our Lord, that the word of our lord might be fulfilled, which he ſpake concerning the houſe of Heli in Silo. † And then a meſſenger came to Ioab for that Ioab had turned after Adonias, and after Salomon had not turned: Ioab therfore fled into the tabernacle of our Lord, & caught the horne of the altar. † And it was told king Salomon, that Ioab was fled into the tabernacle of our Lord, and was beſide the altar: & Salomon ſent Banaias the ſonne of Ioiada, ſaying: Goe, kil him. † And Banaias came to the tabernacle of our Lord, and ſaid to him: Thus ſayth the king: Come forth. Who ſaid: I wil not come forth, but here wil I die. Banaias reported his word to the king, ſaying: Thus ſpake Ioab, and thus he anſwered me. † And the king ſaid to him: Doe as he hath ſpoken: and kil him, & burie him, and thou ſhalt remoue the innocent bloud, which hath beene ſhed of Ioab, from me, and from the houſe of my father. † And our Lord ſhal render his bloud vpon his head, becauſe he murdered two iuſt men, &
better then him ſelf: and ſlew them with his ſword, my father Dauid not knowing, Abner the ſonne of Ner general of the warfare of Iſrael, and Amaſa the ſonne of Iether general of the armie of Iuda: † and their bloud ſhal returne vpon the head of Ioab, and vpon the head of his ſeede for euer But to Dauid and his ſeede and his houſe, and to his throne be peace for euer from our Lord. † Banaias therfore the ſonne of Ioiada went vp, and ſetting vpon him ſlewe him: and he was buried in his houſe in the deſert. † And the king appoynted Banaias the ſonne of Ioiada for him ouer the armie, and Sadoc the prieſt he Salomon was not only a kīg but alſo a prophet. Moreouer ſome ſecular princes do
•
〈◊〉
••
inate ſpiritual ſuperiours, are in ſhal them in, ther
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yet thei
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i
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ſd
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ction is not depending on the
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but the
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to be
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by them Num 27. v. 21. placed for Abiathar. † The king alſo ſent, and called Semei, and ſaid to him: Build thee a houſe in Ieruſalem, and dwel there: and thou shalt not goe out thence hither and thither. † But what day ſoeuer thou shalt goe out, and shalt paſſe the Torrent Cedron know that thou art to be ſlaine: thy bloud shal be vpon thy head. † And Semei ſaid to the king: The ſaying is good: as my lord the king hath ſpoken, ſo wil thy ſeruant doe. Semei therfore dwelt in Ieruſalem, manie dayes. † And it came to paſ
•
e after three yeares, that the ſeruantes of Semei ſled to Achis the ſonne of Maacha the king of Geth: and it was told Semei that his ſeruantes were gone into Geth. † And Semei aroſe, and ſadled his aſle, and went to Achis into Geth to require his ſeruantes, and he brought them out of Geth. † And it was told Salomon that Semei went into Geth out of Ieruſalem, and was returned. † And ſending he called him, and ſaid to him: Did I not teſtifie to thee by our Lord, and told thee before: What day ſoeuer thou going out shalt paſſe hither & thither, know that thou shalt die? And thou didſt anſwere me: The ſaying is good, which I haue heard. † Why then haſt thou not kept the oath of our Lord, and the precept that I commanded thee? † And the king ſaid to Semei: Thou knoweſt al the euil, wherof thy hart is priuy to thy ſelfe, which thou diſt to Dauid my father: our Lord hath rendred thy malice vpon thy head: † And king Salomon be bleſſed, and the throne of Dauid shal be ſtable before our Lord for euer: † The king therfore commanded Banaias the ſonne of Ioiada: who going out, ſtroke him, and he died.
CHAP. III. King Salomon marieth Ikaraos ſiſter. 3. offereth Victims in high places. 5. admoniſhed by God in his ſleepe to demand what he wil, he asketh wiſdom
to gouerne his people. 10. which God granteth him, with much richeſse alſo and glorie. 16. He decideth a controuerſie betwen two wemen contending about a liuing child and a dead.
THE kingdom therfore was eſtablished in the hand of Salomon, and he was ioyned in affinitie to Pharao the king of Aegypt: for he tooke his daughter, and brought her into the citie of Dauid, vntil he accomplished building his owne houſe, and the houſe of our Lord, and the wal of Ieruſalem round about. † But yet the people immolated in the excelſes: for there was no temple built to the name of our Lord vntil that day. † And Salomon loued our Lord, walking in the preceptes of Dauid his father, ſauing that he immolated in the excelſes, and burnt incenſe. † He went therfore into Gabaon, to immolate there: for that was a verie great excelſe: a thouſand hoſtes for holocauſt did Salomon offer vpon that altar in Gabaon. † And our Lord appeared to Salomon in a dreame by night ſaying: Aske what thou wilt that I may geue it thee. † And Salomon ſaid: Thou haſt done great mercie with thy ſeruant Dauid my father, euen as he walked in thy fight in truth, and iuſtice, and a right hart with thee: for thou haſt kept thy great mercie, and haſt geuen him a ſonne ſitting vpon his throne, as it is this day. † And now Lord God, thou haſt made thy ſeruant to reigne for Dauid my father: but I am a litle childe, and ignorant of my going out and coming in. † And thy ſeruant is in the middes of the people, which thou haſt choſen, a people infinite, which can not be numbred and counted for the multitude. † Thou shalt therfore geue to thy ſeruant a docible hart, that he may iudge the people, & diſcerne betwen good and euil. For who ſhal be able to iudge this people, this thy people great in number? † The word therfore was liked before our Lord, that Salomon had asked ſuch a thing. † And our Lord ſayd to Salomon: Becauſe thou haſt asked this thing, and haſt not deſired for thy ſelf manie dayes, nor riches, nor the liues of thine enemies, but haſt deſired wiſedom for thy ſelf to diſcerne iudgement: † behold I haue done vnto thee according to thy wordes, & haue geuen thee a wiſe hart and intelligent, in ſo much that
〈◊〉
before thee hath beene like thee, nor shal a
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iſe after thee. † Ye
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and theſe thinges, which thou di
•••
not aske, I haue geuen thee: to witte, riches, and glorie, ſo that none
hath beene like thee
••••
g the kinges al dayes hertofore. † And if thou wilt wall
〈◊〉
my wayes, and keepe my preceptes and my
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n mand
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ntes, as thy father wa
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k
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. I wil make thy dayeslong. † Therfore Salomon awaked, and perceiued that it was a dreame: and when he was come to Ieruſalem, he ſtood before the arke of couenant of our Lord, and offered holocauſtes, and made pacifique victimes, and a great feaſt to al his ſeruantes. † Then came there two wemen har
The Epiſtle on monday in the 4 weke of Le
••
. lottes to the king, and ſtood before him: † of the which one ſaid: I beſech thee, my lord, I and this woman dwelt in one houſe, and I was deliuered of a childe beſide her in the chamber. † And the third day, after that I was deliuered, she alſo was deliuered, and we were together, and no other perſon with vs in the houſe, except we two. † And this womans childe died in the night. For ſleping she oppreſſed him. † And ryſing in the dead tyme of the night, she tooke my childe from the ſide of me thy handmayd being aſlepe, and layed it in her boſome: and her childe that was dead, she put in my boſome. † And when I was ryſen in the morning to geue my childe milke, he appeared dead: whom more diligently beholding when it was cleere day, I found that it was not mine which I bare. † And the other woman anſwered: It is not ſo as thou ſayſt, but thy childe is dead, and mine liueth. On the contrarie part she ſayd: Thou lieſt: for my childe liueth, and thy childe is dead. And in this maner they ſtroue before the king. † Then ſayd the king: This woman ſaith, My childe liueth, and thy childe is dead. And this hath anſwered, No, but thy childe is dead, and mine liueth. † The king therfore ſaid: Bring me a ſword. And when they had brought a ſword before the King, † Diuide, quoth he, the liuing child into two partes, and geue the halfe part to one, and halfe to the other. † But the woman, whoſe childe was aliue, ſaid to the king (for her bowels were moued vpon her childe) I beſech thee my lord, geue her the childe aliue, and kil it not. On the contrarie part she ſayd: So here
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es not being able to proue that their ſynagogue is the true & permanent Church, would deſtroy the Catholique and ſo haue none at al. be it neither mine, nor thine, but let it be diuided. † The king anſwered, and ſaid: Geue vnto this woman the infant aliue, and let it not be killed for this is the mother therof. † Al Iſrael therfore heard the iudgement that the king had iudged, and they feared the king, ſeing the wiſedom of God to be in him to doe iudgement.
CHAP. IIII. Chiefe men of Salomons kingdom are recited by their names, and offices. 22. likewiſe the prouiſion of victuals for his houſe, 26. the number of his horſes, 19. his wiſedom excelleth al others. 3
•
. he writte manie parables and verſes, and lernedly diſcourſed of al thinges.
AND king Salomon was reigning ouer al Iſrael: † and theſe were the princes which he had: Azarias the ſonne of Sadoc the prieſt: † Elihoreph, and Ahia the ſonnes of Siſa Scribes: Ioſaph at the ſonne of Ahilud, regiſter: † Banaias the ſonne of Ioiada, ouer the armie: and Sadoc, and Abiathar prieſtes. † Azarias the ſonne of Nathan, ouer them that aſſiſted the king: Zabud the ſonne of Nathan prieſt the kinges frend: † and Ahizar gouernour of the houſe: and Adoni
•
am the ſonne of Abda ouer the tributes. † And Salomon had twelue gouernours ouer al Iſrael, which ſerued out victuals for the king and for his houſe: for euerie one miniſtred neceſſaries, eche man his moneth in the yeare. † And theſe are their names: Benhur in mount Ephraim. † Bendecar, in Macces, and in Salebim, and in Bethſames, and in Elon, and in Bethhanan. † Benheſed in Aruboth: his was Socho, and al the land Epher. † Benabinadab, whoſe was al Nepha Dor, had Tapheth the daughter of Salomon to wife. † Bana the ſonne of Ahilud gouerned Thanach and Mageddo, and al Bethſan, which is beſide Satthana vnder Iezrahel, from Bethſan vnto Abelmehula ouer againſt Iecm
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an. † Bengaber in Ramoth galaad: had Auothiair the ſonne of Manaſſes in Galaad, he was chiefe in al the countrie of Argob, which is in Baſan, three ſcore cities great and walled, which had braſen lockes. † Ahinadab the ſonne of Addo was chiefe in Manaim. † Achimaas in Nephthali: yea he alſo had Baſemath the daughter of Salomon in mariage. † Baana the ſonne of Huſi, in Aſer, and in Baloth. † Ioſaphat the ſonne of Pharue, in Iſacar. † Semei the ſonne of Ela, in Beniamin. † Gaber the ſonne of Vri, in the land of Galaad in the land of Sehon the king of the Ammorrheite, & of Og the king of Baſan, ouer al thinges that were in that land. † Iuda and Iſrael innumereble as the ſand of the ſea in multitude: eating, and drinking, and reioyſing. † And Salomon was in his dominion, hauing al the kingdomes with him from the riuer of the land of the Philiſthijms vnto the border of Aegypt: of them that offered him
preſents, and ſerued him al the dayes of his life. † And the prouiſion of Salomon was euerie day thirtie meaſures of floure, & three ſcore meaſures of meale, † tenne fat oxen and twentie paſture fed, & a hundred rammes, beſide the veniſon of hartes, roes, and buffles, & fatted foule. † For he poſſeſſed al the countrie, which was beyond the riuer, from Thapſa vnto Goza, and al the kinges of thoſe countries: and he had peace on euerie ſide round about. † And Iuda and Iſrael dwelt without anie feare, euerie one vnder his vine, and vnder his figtree, from Dan vnto Berſabe al the dayes of Salomon. † And Salomon had fourtie thouſand ſtalles of chariothorſes and twelue thouſand for the ſaddle. † And the foreſaide gouernours of the king fed them: yea and the neceſſaries of king Salomons table they gaue forth with great care in their time. † Barley alſo and ſtrow for the horſes, and beaſtes, they brought to the place, where the king was, according as it was appointed them. † God alſo gaue wiſdom to Salomon and prudence exceding much, and latitude of hart as the ſand that is in the ſea ſhore. † And the wiſdom of Salomon paſſed the wiſdom of al them in the eaſt, and of the Aegyptians, † and he was wiſer then al men: wiſer then Ethan the Ezralite, and Heman, and Chalcol, and Dorda the ſonnes of Mahol and he was renowmed in al nations round about. † Salomon alſo ſpake Theſe bookes are not extant. three thouſand parables: and his ſongues were a thouſand & fiue. † And he diſputed of trees from the ceder, that is in Libanus, vnto the hyſſop which cometh out of the wal: and he diſcourſed of beaſtes, and foules, and creeping wormes, and fiſhes. † And there came from al people to heare the wiſdom of Salomon, and from al the kinges of the earth, which heard his wiſdom.
CHAP. V. Hiram king of Tyre granteth timber and workmen for building the Temple: Salomon allowing victuals, and paying wages. 13. the number of workmen and ouerſeers.
HIRAM alſo the king of Tyre ſent his ſeruantes to Salomon: for he heard that they had auointed him king for his father: becauſe Hiram had bene Dauids frend at al time. † And Salomon ſent to Hiram, ſaying: † Thou knoweſt the wil of Dauid my father, and that he could not build a houſe to the name of our Lord his God, becauſe of warres
imminent round about vntil our Lord put them vnder the ſole of his feete. † But now our Lord my God hath geuen me reſt round about: and there is no ſatan, nor il rencounter. † Wherfore I purpoſe to build a temple to the name of our Lord my God, as our Lord hath ſpoken to Dauid my father, ſaying: Thy ſonne, whom I wil geue for thee vpon thy throne, he shal build a houſe to my name. † Command therfore that thy ſeruantes cut me downe cedres out of Libanus, and let my ſeruantes be with thy ſeruantes: and I wil geue thee the hire of thy ſeruantes whatſoeuer thou wilt aske, for thou knoweſt how there is not in my people a man that hath skil to hew wood as the Sidonians. † When Hiram therfore had heard the wordes of Salomon, he reioyſed excedingly, and ſaid: Bleſſed be the Lord God this day, who hath geuen vnto Dauid a ſonne moſt wi
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e ouer this people ſo great in number. † And Hiram ſent to Salomon, ſaying: I haue heard whatſoeuer thou haſt willed me: I wil doe al thy wil in cedre trees, and firre trees. † My ſeruantes shal bring them downe from Libanus to the ſ
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a▪ and I wil put them in boates in the ſea, vnto the place, which thou ſhalt ſignifie to me; and wil land them there, and thou shalt take them: and thou ſhalt allow me neceſſaries, that there be meate geuen for my houſe. † Therfore Hiram gaue Salomon cedre trees, and firre trees, according to al his wil. † And Salomon allowed Hiram twentie thouſand cores of wheate, for prouiſion for his houſe, and twentie cores of
〈◊〉
pure oile: theſe thinges did Salomon geue to Hiram euerie yeare. † Our Lord alſo gaue wiſedom to Salomon, as he ſpake to him: & there was peace betwen Hiram & Salomon, and both made a league. † And king Salomon choſe workm
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n out of al Iſrael, and the taxed number was of thirtie thouſand men. † And he ſent them into Libanus, ten thouſand euerie moneth by courſe, ſo that two monethes they were in their houſes: and Adoniram was ouer this taxing. † And Salomon had ſeuentie thouſand of them that caried burdens, and eightie thouſand hewers of ſtones in the mountaine: † beſides the ouerſeers which were ouer euerie worke, in number three thouſand, and three hundred that commanded the people, and them that did the worke. † And the king commanded, that they should take great ſtones, choſen ſtones for the foundation of the temple, and should ſquare them: † which the maſons of Salomon, and maſons of
Hiram hewed: moreouer the Giblians prepared timber and ſtones, to build the houſe.
CHAP. VI. In the yeare foure hundred and foure ſcore after the Iſraelites came from Aegypt, Salomon, the fourth yeare of his reigne, begenneth to build the Te
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e 2. The principal partes with the greatnes, forme, and ornamentes therof
〈◊〉
deſcribed. 38. It is in building ſeuen yeares.
AND it came to paſſe in the foure hundred and foure ſcore yeare of the coming forth of the children of Iſrael out of the Land of Aegypt, in the fourth yeare, the moneth Zio (that is the ſecond moneth) of the reigne of Salomon ouer Iſrael, he began to build a houſe to our Lord.
〈…〉
the houſe, which king Salomon built to our Lord, had three ſcore cubites in length, and twentie cubites in br
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h▪
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nd thirtie cubites in height. † And there was a porche
〈…〉
the temple of twentie cubites of length, according to the meaſure of the bredth of the temple: and it had ten cubites of bredth before the face of the temple. † And he made in the temple Narovv vvithout & broad vvithin. oblique windowes. † And he built vpon the wal of the temple loftes round about, † in the walles of the houſe round about the temple and the oracle, and he made ſides round about. † The loft that was vnderneth, had fiue cubites of bredth, & the middle loft was of ſix cubites in bredth, and the third loft had ſeuen cubites of bredth. And he put beames in the houſe round about on the outſide, that they might not cleaue to the walles of the temple. † And the houſe when it was built, was built of ſtones hewed and perfected: and hammer, and hachet, and al the to
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l
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of y
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were
〈…〉
not heard in the houſe when it was built. † The doot
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of the middle ſide was in the wal of the houſe on the r
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h
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hand: and by wynding ſtaires they went vp into the middle row me, and from the middle into the third. † And he built the houſe, and finished it: he couered alſo the houſe with ſeelings of cedre trees. † And he built a loft ouer al the houſe fiue cubites of height, and he couered the houſe with cedre timber. † And the word of our Lord came to Salomon, ſaying: † This houſe, which thou buildeſt, if thou wilt walke in my preceptes, and doe my iudgementes, and keepe al my commandementes, going in them, I wil eſtablish my word to thee, which I ſpake to Dauid thy father. † And I
wil dwel in the middes of the children of Iſrael, and wil not forſake my people Iſrael. † Salomon therfore built the houſe, and finished it. † And he built the walles of the houſe on the inſide, with cedre loftes, from the pauement of the houſe to the toppe of the walles, and to the roofes, he couered it with cadre trees on the inſide: and he couered the floore of the houſe with boordes of firre. † And he built loftes of cedre timber of twentie cubites at the hinder part of the temple, from the pauement to the higher partes: and he made the inner houſe of the oracle to be
Holie of holies or moſt holie place. Sanctum Sanctorum. † Moreouer the temple it ſelf was fourtie cubites before the doores of the oracle. † And al the houſe was couered within with cede
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, hauing roundels, and the ioyntes therof coningly wrought and the engrauinges ſtanding out: al thinges were couered with bordes: Stones in buildinges, and bones in
•••
ng bodies repreſent the ſtate of religious perſones who being hidde in their Moniſteties and c
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ll
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s, ſo much the more fortifie the Church, by how much
〈◊〉
they appeare abrode▪ becauſe their office is not to t
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ch, but to mou
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ne. S. Bernard. Ser. 64. neither could there a ſtone appeare in the wal at al. † And he made the oracle in the middes of the houſe, in the inner part, that he might put the arke of couenant of our Lord there. † Moreouer the oracle had twentie cubites in length, and twentie cubites of bredth, and twentie cubites in height. And he couered and ſeeled it with moſt pure gold▪ and the altar alſo he decked with ceder. † The houſe alſo before the oracle he couered with moſt pure gold, and faſtened on plates with nailes of gold. † And there was nothing in the temple that was not couered with gold: yea and al the altar of the oracle he couered with gold. † And he made in the oracle two cherubs of oliue trees, of ten cubites in height. † One wing of a cherub of fiue cubites, and the other wing of a cherub fiue cubites: that is, hauing tenne cubites, from the end of one wing vnto the end of the other wing. † Of ten cubites alſo was the ſecond cherub: in like meaſure, and the worke was one in both cherubs, † that is to ſay, one cherub had the height of ten cubites, and in like maner the ſecond cherub. † And he put the cherubs in the middes of the inner temple: and the cherubs extended their winges, and the one wing touched the wal, and the wing of the ſecond cherub touched the other wal: and the other winges in the middle part of the temple touched ech other. † He couered alſo the cherubs with gold. † And al the walles of the temple round about he graued with diuerſe engrauinges and caruing: & he made in them cherubs, and palme trees, and It is a clere
〈◊〉
that al
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ar ued & grauen pictures, or images were not vnlawful, but were religiouſly made & ſette in the holie Temple, for the more honour of God. diuerſe pictures, as it were ſtanding
out of the wal, and coming forth. † Yea the pauement alſo of the houſe he couered with gold within and without. † And in the entrance of the oracle he made litle doores of the timber of oliuetrees, and fiue corner poſtes. † And two doores of oliuetimber: and he graued in them pictures of Cherubs, and figures of Palme trees, and grauen workes ſtanding out very much; and he couered them with gold: and he couered as wel the cherubs as the palmetrees, and the other thinges with gold. † And he made in the entrance of the temple poſtes of oliuetimber foure ſquare: † and two doores of firre trees, one agaynſt an other: and either doore was duble, and ſo opened with folding leaues. † And he graued cherubs, and palmetrees, and engrauinges appearing very much: and he couered al with golden plates in ſquare worke by rule. † And he built the inner court with three rowes of ſtones polished, and one rowe of ceder timber. † In the fourth yeare was the
The end of the fourth age. houſe of our Lord founded in the moneth of Zio: † and in the eleuenth yeare in the moneth Bul (that is the eight moneth) the houſe was perfected in al the workes therof, and in al the implementes therof: and he was building it ſeuen yeares.
THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE FOVRTH AGE: FROM the parting of Iſrael out of Aegypt, to the fundation of the Temple. The ſpace of 480. yeares.
VVE HAVE ſenne already in the three firſt ages, or diſtinct times of the world, the biginning, increaſe, and continuance of the Church and Religion of God, without interruption. Now in this fourth age, in which God gaue his people a written Law, it is yet more euident, that theArticles of
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aith, other pointes of religion, & ſtate of the Church more expreſſed in this fourth age then before. ſame faith and religion, not only continued but alſo was more expreſſed, and explicated; and the Church had more varietie of Sacrifices, Sacraments, and other holie Rites, & Obſeruances: & the two ſtates Eccleſiaſtical and Temporal more diſtinguished, and ech of them, eſpecially the Prieſtlie and Leuitical Hierarchie, more diſpoſed in ſubordination: the ciuil gouernment alſo vnder Dukes Iudges, and Kinges, more diſtributed among ſuperiour and inferiour officers then before.
For first the principal point and ground of al religion, the beleefe inBeleefe in one God. one God, and his proper diuine worship, is aboue al moſt ſtristly commanded, often repeated, diligently obſerued by the good, and ſeuerely punished in
tranſ greſsours. To which end and purpoſe, after that God had ſingularly ſelected three more renowmed Patriarches, Abraham, Iſaac, and Iacob, preſeruing them by his ſpecial grace from idolatrie, and from wicked wayes of moſt peoples and nations, bleſſed their ſeede, not in the whole progenie of the two former, but in Iacob onlie, whom he otherwiſe named Iſrael, multiplying his children excedingly, yea moſt of al (which was moſt maruelous) in holie perſecution: then bringing them forth of the fornace of Egypt, in his ſtrong hand, as is recorded in the former age, at laſt his Diuine Maiestie deliuered to them his perfect and eternal Law, conteynedDiuine lawes. in two tables, diſtributed into tenne preceptes, teaching them theirMoral. proper duties first towards himſelfe their God and Lord, then towards ech other. Adding moreouer for the practiſe and execution therof, other particularCeremonial precepts of two ſortes, to witte, Ceremonial preſcribing certaine determinate maners and rites, in obſeruing the commandements of the firſt table pertaining to God: and Iudicial lawes directing in particular how to fulfil theIudicial commandements of the ſecond table, concerning our duties towards our neighbours. So we ſee the whole law is nothing els, but to loue God aboue al,
Mat. 22.
and our neighboures as our ſelues. The maner of performing al, is to beleue and hope in one onlie Lord God, honour and ſerue him alone, who made al of nothing, conſerueth al, wil iudge al, and render to al men as they deſerue, and therfore fully to confirme this point, he beginneth his commandements with expreſse prohibition of al falſe and imaginarie goddes, ſaying (Exod. 20. v 3.) Thou shalt not haue ſtrange goddes, & afterOnely God to be
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. threates to the tranſgreſſours, and recital of the other nine commandementes, he concludeth (v. 23.) with repetition of the firſt, ſaying: You shal not make goddes of ſiluer, nor goddes of gold shal you make to you.
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repeted and explaned (Deut. 5.) And in the next chapter Moyſes
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the people ſaith: Heare Iſrael, the Lord our God is one Lord. And God himſelfe ſpeaking againe ſayth: (Exod. 23.) See ye that I am onlie, and there is no other God beſides me. The royal prophet Dauid (2 Reg. 22. and Pſalm. 17.) who is God but our God? and in ſundrie other places the ſene
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doctrine of one God is grounded, confirmed, and eſtablished.
The Miſterie of the B. Trinitie, or of three Diuine Perſons, is no leſse trueThe
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and certaine, then that there is but one God, though not ſo manifeſt to reaſon, no
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ſo expreſsly taught in the old Teſtament, yet beleued then alſo, and often in inuaded, where God is expreſsed by names of the plural number: as Elobim, Elim, Elah
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, Saddai, Adonai, Tſebaoth: which import pluralitie of Perſons in God, who is b
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e one nature and ſubſtance. Diſtinction alſo of Perſons in God
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ced (Exod. 33.) God ſaying: I wil cal in the name of the Lord That is (as S. Auguſtin and other fathers expound it) the ſecondq. 154. in Eoxd. Perſon by his grace maketh his ſeruants to cal vpon God. More distinctly
(Pſalm. 2.) The Lord ſaid to me: Thou art my Sonne, I this day haue begotten thee. (Pſalm. 109.) The Lord ſaid to my Lord: that is, God the Father to God the Sonne: who according to his diuinitie is the Lord of Dauid, according to his humanitie the ſonne of Dauid. The ſameMat. 22. king Dauid maketh mention alſo of the third Perſon, the Holie Ghoſt praying (Pſalm. 50.) Thy holie Spirit take not from me. In the forme of bleſsing the people (Num. 6.) al three Perſons ſome to be vnderstood in the name of our Lord thriſe repeted; our Lord (the Father) bleſſe thee and keepe thee. Our Lord (the Sonne) ſhew his face to thee, and haue mercie vpon thee Our Lord (the Holie Ghoſt) turne his countenance vnto thee, and geue thee peace.
Of the Incarnation of the Sonne of God, we haue in this age manie prophecies
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Chriſt. and figures. Moyſes euidently (Deut. 18) forsheweth that after other prophets Chriſt the Sonne of God should come in flesh, and redeme mankind, as S. Peter teacheth (Act. 3.) Likewiſe in his Canticle, and Bleſsing of the tribes (Deut. 32 & 33) he ſpeaketh more expreſly of Chriſt and his Church, then of the Iewes and thier Synagogue. The ſtarre prophecied by Balaam (Num. 24.) forſhewed both to Iewes and Gentiles, that Chriſt should ſubdue al nations. Ioſu
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both in name and office was a manifeſt figure of IESVS Chriſt, Alſo the Iudge, and Kinges, ſome in one thing, ſome in an other, moſt eſpecially king Dauid and king Salomon, were figures of our Lord and Sauiour Ieſus Chriſt. The braſen ſerpent (Num. 21.) ſign fied Chriſt to be crucified, as him ſelfe expenndeth it (Ioan. 3.) Bri fly the whole Law was a pedagogue, or conductor to bring men to Chriſt (Galat. 3.) and by him to know God and them ſelues: to wit, God omnipotent, al perfect, Creator of al, our Father, Redemer, and Sanctifier: and man his chief earthlie creature; though of himſelfe w
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k
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and impotent, yea through ſinne miſerable, yet in nature of free condition, indued wish vnderſtanding, to conceiue, and diſcourſe; and with freewil, to chooſe or refuſe what liketh or diſpleaſeth him.
For God appointing al creatures their offices, ingraffed in al other thingesFreewil in Angels and men inuariable inclination to performe the ſame, ſo that they could neither by vertue nor ſinne make their ſtate better not worſe then it was created, but ordaining Angels and men to a higher end of eternal felicitie, left their wils free to agree vnto, or to reſiſt his precepts, and counſels. VVherupon Angels cooperating with Gods grace were confirmed in glorie, and ſome reuoking were eternally damned. Man alſo offending fel into damnable ſtate, but through penance may be ſaued, if he cooperate with new grace of our Redemer, which is in his choiſe to doe, or omitte. As when God gaue his people meate in the deſert (Exod. 16.) he ſo inſtructed them, how to receiue it and vſe it, without force or compulſion, that he might proue them (as himſelf ſpeaketh)
whether they would walke in his law or no. And after making couenant with them (Exod. 19. Deut. 26.) required and accepted their voluntarie conſent: entring into formal contract or bargaine betwen him ſelf and them: he promiſing on the one partie to make them his peculiar people, a prieſtlie kingdome, and a holie nation: they on the other partie promiſing loyaltie, obedience and obſeruation of his commandements, ſaying: Al thinges that our Lord hath ſpoken we wil doe. For which cauſe Gods promiſes are conditional (Deut. 7.) if thou kepe his iudgements, God wil keepe his couenant to thee. Againe moſt plainly (Deut. 11.) Behold I ſette before your ſight this day benediction and malediction, and (Deut. 30.) I cal for witneſſes this day heauen and earth, that I haue propoſed to you life and death, bleſſing and curſing. Chooſe▪ therfore life that thou mayeſt liue. In al which it is certaine that Gods promiſe being firme, mans wil is variable, and ſo the euent not neceſſarie: which made Caleb hoping of victorie to ſay (Ioſue 14.) if perhaps our Lord be with me. Neither doth Gods foreknowledge make the euent neceſſarie,Obiection of Gods
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or
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novvledge anſwered. for he ſeeth the effect in the cauſe, as it is voluntarie or caſual: yea God knoweth al before, and ſome times fortelleth thinges, vvhich conditionally vvould happen, and in deed (the condition fayling) come not to paſſe, as (1. Reg. 23.) God anſwered, that the men of Ceila would betray Dauid (meaning if he ſtaied there) vvhich they did not; for he parted from thence.
Yet is not man able by this his freedome, nor otherwiſe of himſelf, to do,Grace neceſſarie. nor ſo much as to thinke anie good thing but through Gods mere mercie, and2. Cor.
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grace, geuen him without his deſeruing, ſufficient to al, and effectual to thoſe that accept it. God alſo giueth particular grace for ſpecial functions; as (Leuit. 8.) to Prieſtes (Num. 11.) to ſeuentie ancients, and (1. Reg. 10.) to king Saul.
By vvhich diuine aſsistance the commandements of God are poſſible,
Gods cōmand mentes poſſible to be kept. as himſelfe auoucheth, ſaying: (Deut. 30.) This commandment that I command thee this day is not aboue thee. Againe; I haue ſette before thee life and good, death and euil, that thou mayeſt loue God, walke in his wayes, and keepe his commandementes.
Workes done by grace and freevvil are good and commendable, Moyſes ſo teſtifing (Deut. 14.) This is your wiſdome and vnderſtanding before peoples. Yea are meritorious: and revvardes are promiſed for the ſameGood workes. (Leuit. 26.) and contrariwiſe punishments threatned to the tranſgreſſours.Meritorious. And Booz knowing revvard to be due for vvel doing, prayed God to render to Ruth (ch. 2.) a ful reward for her wel deſeruing. The royal prophet affirmeth (Pſalm. 18.) that in keeping Gods preceptes is much reward. and (Pſal. 118.) profeſseth that he inclined his hart to keepe them for reward.
Amongſt other ſeruices of God, and meanes of mens ſaluation, external
Sacrifice is of the greateſt. And therfore the maner of offering al ſortes is a
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D
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ers ſertes▪ of Sacrifices large preſcribed in the Law, eſpecially in the ſeuen firſt Chapters of Leuiticus. The firſt and principal was Holocauſt, wherin al the oblation was
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rnedHolocauſt. and conſumed in the honour of God our Soueraigne Lord. The ſecond was Sacrifice for ſinne, according to the diuerſitie of offences and perſones, wherof
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ſinne. part was burned, the other part remained to the prieſtes, except it were for the ſinnes of prieſtes, or of the whole multitude (Leuit. 4.) for then the prieſtes had no portion, but al was offered to God. The third was pacifique ſacrifice,
Pacifique. either of thankſgeuing for benefites receiued, or to obtaine Gods fauour in al occurrent neceſsities, and good deſires. And of both theſe ſortes one part was conſumed in Gods honour, an other part was the prieſtes, the third was theirs that gaue the oblation. In confirmation of theſe ſacrifices God at firſt miraculouſly ſent fire to burne them (Leuit. 9.) wherof he had geuen commandment before (Leuit. 6.) that it should be conſerued, and neuer extinguished,Fire ſent from God
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charitie. to teach vs eſpecially of the new Teſtament, that haue the real Sacrifice, and verie hodie of the former shadowes and figures, to nourish and keepe the fire of charitie, not procured by our owne power, but geuen by God, that it neuer ceaſe, nor be extinguished in our hartes.
Likewiſe in the ſame law of Moyſes, beſides▪
Circumciſion inſtituted beforeSacraments (Gen. 17.) and here confirmed and continued (Leuit. 12. Ioſue. 5) al hoſtes and ſacrifices for ſinne (Leuit. 4. 5. 6. and 7.) conſecration of Prieſtes, (Leuit. 8) and the ſacrifices adioyned therunto, alſo diuers other waſhinges and purifications of legal vncieannes (Leuit. 14. 15. 16.Alanus de Sacra. c. 9. and 17.) were al Sacraments; ſignifying either firſt iuſtification and remiſsion of ſinne, or increaſe of grace, and puritie; of which ſort it is alſo probable that the Paſchal lambe, and Loaues of propoſition were ſacramentes (Exod. 12. 25.) VVhich multitude S. Auguſtin comparing withManie more in the old Teſtament then in the new. ours of the new Teſtament, ſayth: The people bound with feare in the old law, was burdened with manie ſacraments. For this wasli de vera Religi
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ne c. 17. profitable to ſuch men (ſaith he) to make them deſire the grace, foretold by the prophetes, which being come from the wiſdome of God becoming Man, by whom we are called into freedom, a few moſt wholſome Sacraments are inſtituted, which hold the ſocietie of chriſtian people vnder one God of a free multitude. But as Chriſtes sacraments are fewer in number, ſo they are more excellent in vertue. And to moſt of theſe new, the former do anſwere as figures and shadowes.Chriſts Sacraments more excellent. So to our Baptiſme anſwereth Circumciſion, as S. Paul teacheth (Coloſſ. 1.) that Chriſtians are circumciſed in the circumciſion of Chriſt, buried with him in Baptiſme. To our holie Euchariſt, as it is a Sacrament, did anſwere the Paſchal lambe, & Loaues of propoſition, as alſo Manna, and bloud of the Teſtament. It was prophech
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ed Pſal. 18. Adore his
foote ſtoole: as holie Fathers expound it. And as the ſame Eucharift
Moſt of Chriſts Sacraments preſigured in the old law but not al.
S. Aug. in hunc. Pſal. ſer de ve
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bis Domini. li. 17. ciuit. c. 20, li. 1. cont. aduerſ. leg▪ c. 18. S. Cyril. li. 3. m Ioan. S. Leo ſer. 8. le paſſione. is a Sacrifice, it was prefigured by al the old Sacrifices of the law of nature, and of Moyſes: as S. Auguſtin, and S. Leo do proue; and prophecied (Pſal. 19.) Be he mindful of al thy ſacrifice &c. To the ſacrament of holie Orders anſwered conſecration of Prieſts. Al the ablutions, purifications, cleanſinges and oblations for ſinne, which in great part were both Sacramentes and Sacrifices, anſwered to our Sacrament of Penance, which was alſo prefigured by the ſecond tables of the decalogue. (Exod. 34.) More plainly forshewed by example of particular confeſsion of ſinnes and ſatisfaction (Num. 5. 14. and 29.) Contrition alſo was no leſse required, as appeareth by the example of king Dauid. 2 Reg. 24. Mariage in the old Teſtament, though not a ſacrament yet ſignified the Sacrament of Mariage among Chriſtians. But the Sacrament of Confirmation had not anie ſo anſwerable a figure, in the old law, which brought not to perfection. Neither Extreme vnction, becauſe the law gaue not immediate entrance into the kingdome of heauen, which defectes were ſignified by the high prieſtes entring only once in the yeare into Sancta Sanctorum. Leuit. 16.
Likewiſe touching practiſe of holie Rites; diuers vncleannes hindering participationSome like im
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ments in
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ſe of holie Rites. of ſacrifices, and conuerſation with other men (Leuit. 14.) Degrees of conſanguinitie and affinitie; hindering mariage (Leuit. 18.) and ſundrie Irregularities excluding from the office of Prieſts (Leuit. 21.) were figuratiue reſemblances of ſinnes and cenſures, and of impediments to holie Orders, and to Mariage, in the new Testament.
To the peculiar ſeruice of God perteyned alſo the Tabernacle, with theTabernacle. Propitiatorie with appertinances.
Propitiatorie, Arke, Cherubims, Table for loaues of propoſition, Candleſticke, Lampes, Altares for Holocauſtes, & Incenſe, Veſtments for Prieſtes, a braſen lauer, and other veſsels deſcribed Exod. 29. et ſeq. Al which were kept and carried by the Leuites, reſting or marching in the middes of the campe. Num. 2. 3. And when the Land of Chanaan was conquered, the ſame were fixed in Silo. Ioſue 18. Whither the people reſorted at certaine ſette times, and vpon ſundrie occaſions. From thence long after they tooke the Arke; and often vpon diuers occaſions remouing it, made Oratories, or Chappels, whereſoeuer it reſted, deuotion increaſing, & religious eſtimation of it in al Iſrael. 1. Reg. 4. 7. 10. Yea the infidel Philiſthims in Azotus ſeing and feeling the vertue therof, ouerthrovving their god Dagon, and them ſelues ſore plagued, found it beſt for them to ſend the Arke home to the Iſraelites, not vvithout coſtlie and pretious oblations (1. Reg. 5. & 6.) King Dauid most ſpecially honoring it (2. Reg. 6.) VVho further conſidering that himſelf dvvelt in a houſe of cedar, and the Arke of God remained in the tabernacle couered vvith skinnes, intended to build a more excellent houſe for God. 2. Reg. 7. But his godlie purpoſe vvas differred by Gods appointment, and
his ſonne king Salomon builded the famous Temple in Hieruſalem. 3. Reg. 6.
VVhich ſucceding in place of the Tabernacle, ech of them (one after theThe Tabernacle, and afterwardes the Temple, the onlie place for Sacrifice. other) was the only ordinarie place of Sacrifice. The law commanding (Leuit. 17.) If anie man of the houſe of Iſrael, kil an oxe, or a sheepe, or a goate (towit for Sacrifice, as S. Auguſtin, and other fathers expound it)Q
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eſt. 56. in Leuit.
and offer it not at the dore of the tabernacle, (afterwards at the dore of the Temple) he shal be guiltie of bloud, as if he had shed bloud. and ſo shal he perish out of the middes of his people. NeuerthelesYet God ſome times diſpenſed therein. vpon occaſions, and by ſpecial reuelation ſacrifice was lawfully offered in other places. For ſo in the time of the tabernacle, Samuel the prophet, offered Sacrifice in Maſphath. 1 Reg. 7. And the prophet Elias offered Sacrifice without the Temple, vvhen he conuinced the falſe prophetes of Baal. 3 Reg. 18. whoſe fact (as S. Auguſtin noteth) the miracle ſufficiently shewed to beibidem. donne by Gods diſpenſation.
And as pecultar places were dedicated, ſo alſo ſpecial times were ſanctified,Feaſtes of the old law. and diuers feaſtes, and feſtiuities partly ordained before (as the Sabbath. Gen. 2. and Paſch Exod. 12.) were confirmed by the Law (Exod. 20. 23.) and others likevviſe inſtituted (Exod. 23. Leuit. 23. Num. 28. 29. and Deut. 16.) with proper ſacrifices for euerie ſort. Firſt and most general was the dailie ſacrifice of a lambe euerie day twiſe, at morning and euening (Exod. 29.) which was not properly a feaſt, but a ſacred perpetual office in the tabernacle, and after in the temple. At the rest were feſtiual dayes, in which it was notFigh
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ſortes of feaſtes, beſides the dailie ſacrifice. lawful ordinarily to do ſeruile worke. The first of theſe was the Sabbath, that is the ſeuenth and last day of euerie weke, which is our ſaturday: Kept ſtil ſolemnly by the Iewes, euen at this time, in al places vvhere they dvvel; but not by Chriſtians, becauſe the old Lavv is abrogaeed; and vve kepe the next day, which is Sunday, holie, by inſtitution and tradition of the Church. The ſecond, Neomenia, or new moone, in which day they alwaies beganne the moneth; and twelue ſuch monethes made a yeare, by the courſe of the moone; for by the courſe of the ſunne, the yeare conteineth eleuen dayes more, which in three yeares make aboue a moneth. And ſo euerie third yeare, and ſometimes the ſecond (for it happened ſeuen times in nintene yeares) had thirtene monethes: and was called Annus embolismalis, being increaſedS. Beda de Emboliſmo.
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. 1. by meanes of thoſe eleuen dayes. The third feaſt was Paſch, or Phaſe, firſt inſtituted at the parting of the children of Iſrael out of Aegypt, in the ful moone of the firſt moneth in the ſpring, in which the Paſchal lambe was eaten, as is preſcribed; Exod. 12. The fourth feaſt was Pentecoſt, or first fruites, the fiftith day after Paſch, when Moyſes receiued the Lavv in mount Synai. The fifth, the feaſt of Trumpets, the firſt day of the ſeuenth moneth, in grateful memorie that a ramme ſticking by the hornes, vvas offered in ſacrifice by Abraham in place of Iſaac. The ſixth vvas the feaſt of Expiation, the tenth
day of the ſeuenth moneth; vvherein ſolemne faſt vvas alſo preſcribed fromPreſcribed faſt from euen to euen. euening of the ninth day to euening of the tenth, for remiſsion of ſinnes in general, beſides particular ſacrifices and ſatisfaction for euerie ſinne, wherof anie man found himſelf guiltie. The ſeuenth vvas the feaſt of Tabernacles, ſeuen dayes together, beginning the fiftenth of the ſeuenth moneth, in memorie of Gods ſpecial protection, vvhen they remained in
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abirnacles, fourtie yeares in the deſert. The eight feast vvas of Aſſemblie and Collection, the next day after the forſaid ſeuen, in commemoration of vnion in the people, and peaceable poſſeſsion in the promiſed land. In this day general collection vvas made for neceſsarie expences in the publique ſeruice of God.
Moreouer the ſeuenth yeare vvas as a Sabbath of rest (Leuit. 25.) inSeuenth yeare of reſt: and Iubiley yeare. vvhich no land vvas plowed, no vines pruined, nor thoſe fruites gathered that ſprong vvithout mans induſtrie of the earth. Againe the fiftith yeare vvas peculiarly made holie, and called the Iubiley, or ioyful yeare. In it al bondmen vvere ſette free; al inheritances amongst the Iſraelites, being for the time, ſold or otherwiſe alienated, returned to the former ovvners.
Beſides Sacrifices; Sacramentes; holie places, holie times, and manie other ſacredO
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r ceremonial obſeruances.
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and vncleane. things belonging therto; there were yet more ceremonial Obſeruances commanded by Moyſes law, as vvel perteyning to the ſeruice of God in that time, as ſignifying chriſtian life and maners. So certaine beaſtes, birdes, and fishes were reputed vncleane (Leuit. 11.) and Gods people forbid to eate them;No bloud to be eaten, nor
〈…〉
. as alſo that they should not eate anie bloud at al, nor fatte. Leui. 3. The reaſon of al which vvas not, as though anie creature were il in nature, but partly to auoide idolatrie, partly to exerciſe them in obedience, and temperance; & partly for that the ſame thinges ſignified vices and corruptions, from whichNot
〈…〉
•
eed
•
in one field. Chriſtians eſpeci
•
lly ought to reſraine. Likewiſe Leuit. 19▪ they were commanded not to ſovv their fieldes vvith tvvo ſortes of ſeede; nor to vveare garmentes wouen of tvvo ſortes of ſtuffe, that they might be more diſtinguished from InfidelsNo cloth of d
••
ers matter. by external ſignes, and not only by Circumciſion, but eſpecially to teach chriſtians to practiſe ſimple innocencie, & to auoid duble & deciptful dealing.
A
•
vvhich, and other preceptes as wel moral, as ceremonial and iudicial,Strict commandment to kep
••
l the Law. vvere moſt ſtrictly cōmanded; the obſeruers bleſsed & rewarded; & tranſgreſsours ſeuerly threatned vvith great curſes (Leuit. 20. 26. Deut. 4. 27. 28.) and diuers actually puniſhed, Exod. 32. three thouſand ſlaine for committing idolatrie. Manie ſwallovved vp in the earth. (Num. 16.) deſcending quicke into hel, & manie more burned vvith fire from heauen, for making and fauoringThe obſeruers bleſſed and rewarded. Schiſme. Yea by one meanes & other, al that vvere aboue twentie yeares of age, coming forth of Aegypt, except tvvo onlie (Ioſue & Caleb) died in the deſert, for the general murmur of the people. Num. 11. 14. 25. & 26. Al Iſrael beaten inTranſ
•
r
•
ſſ
•••
s curſed and puniſhed. battle til one malefactor Achan was diſcouered & punished. Ioſ. 7. Al the tribes were punished for ſuffering publique idolatrie in Dan: and Beniamin
almoſt extirpate, for not punishing certaine malefactours. Iudic. 20. And the vvhole people verie often inuaded & ſore afflicted for their ſinnes; as appeareth in the booke of Iudges. In particular alſo diuers were aduanced & proſpered for their vertues, as Ioſue, Caleb, Phinees, Samuel, Dauid and others. Contrariwiſe Nadab and Abiu prieſts were miraculouſly burnt for offering ſtrange
••
re, Leuit. 10. One ſtoned to death for gathering ſtickes on the ſabbath day, Num. 15. King Saul depoſed, for preſuming to offer ſacrifice, & not deſtroying Infidels (1. Reg. 13. 15.) & Oza, 2
•
Reg. 6. ſodenly ſlaine for touching the Arke of God, the Lavv forbidding vnder paine of death, Num. 1. v. 51. & 18. v. 7. that none should approch to holie office being not therto orderly called.
Of workes alſo of Supererogation (called counſailes not preceptes) vve haueVVork
••
of ſupererogation. Vowes. examples in vovves, voluntarily made of thinges not commanded; the law preſcribing vvhat vovves might be made, & by vvhom. Nu. 30. And Num. 6. a particular rule was propoſed to ſuch as of their ovvne accord, vvould embrace it, & a diſtinct name geuen them, to be called Nazarites, that is, SeperateNazarit
••
. or Sanctified. In which ſtate they vvere to remaine either for a time, limited by themſelues or their parents, or perpetually, if they ſo promiſed. Iudic. 13. 1. Reg. 1. For ſ
•
farre as their promiſe extended, they were ſtrictly obliged to performe. Deut. 23. When thou haſt vowed a vow to our Lord thy God, thou ſhalt not ſlacke to pay it: becauſe our Lord thy God wil require it: and if thou delay, it ſhal be reputed to thee for ſinne. If thou wilt not promiſe, thou shalt be without (this) ſinne. Pay thy vowes vnto the Higheſt, Pſal. 75. Vow ye▪ and render (your vowes) to our Lord your God, Pſal. 49. The Rechabites aftervvardesRechabites. had a like rule to the Nazarite
•
; & the ſame perpetual (Hierem. 3
•
.) neuer to drinke wine, nor to build nor dwel in houſes, but in tabernacles, nor ſow corne, nor plant vineyardes. VVhich rule though inſtituted by a man, yet the obſeruation therof vvas much commended & rewarded by God. v. 19. Such diſtinct ſtate of religious perſons, with other ſtates of the church of Christ, were alſo prefigured (Leuit. 11.) by the cleaneThree ſo
•••
of Chri
〈…〉
prefigured. fishes, of three diſtinct vvaters, as ſome holie Fathers do myſtically expound that place. To vvitte, the cleane fishes of the ſea are the multitude of lay perſons, which are dravven out of the ſea of this vvorld, and happely found goodLaitie. fishes in our Lords nette. Math. 13. The cleane fishes of the riuers, are the good and fruitful Clergie men, that vvatter the vvhole earth, by teachingClergie. Chriſtian doctrin, and ministring holie Sacramentes, vvith other Rites, and Gouerning the whole Church. And the cleane fishes of ſtanding pooles, areMounkes. the Monaſtical perſons, liuing perpetually in Cloysters, vvhere good ſoules are alwayes readie for our Lordes table, as S. Bernard teacheth.Holie ſcip
••
res expo
〈…〉
myſtically, Much more the more ancient fathers. S. Beda S. Gregorie, S. Auguſtin, and others explicate innumerable places of holie Scripture myſtically; relying therin
vpon example of the new Teſtament ſo expounding the old. Namely S. PaulS. Bern. Ser 1. de S. Andrea. S. Beda
〈◊〉
. 4. S. Aug. cont. Fauſt. S. Greg. in li. 1. Reg. et in Iob. teaching (as before is noted) that the whole law was a pedagogue guiding men to Chriſt, and affirming that al thinges happened to the people of the old Teſtament in figure of the new.
Leauing therfore to proſecute the ſame further, which would require a verie great worke, it may here ſuffice to geue according to the literal ſenſe, a briefe view of certaine other pointes of Religion, practiſed in this fourth age.
VVhere it is clere, that as Iacob the Patriarch had fortold (Gen. 48.) that Abrahams, Iſaacs, and his owne name should be inuocated, ſo MoyſesInuocation of Patriarches. prayed God for his promiſe made to them, and for their ſake, to pardon the people, ſaying: Exod. 32. Remember ô Lord Abraham, Iſaac, & Iſrael. And our Lord was pacified, from doing the euil which he had ſpoken againſt his people. His diuine prouidence ſo diſpoſing, that he could beS. Hiere. Ep. 12. ad Gauden. hindered, by ſuch prayers, from that which h
•
threatned. And whereas MoyſesObiections anſwered by holie Scriptu
•
es. did not directly inuocate the holie Patriarches, as Chriſtians now cal vpon glorified Sainctes, to pray for them, the cauſe of difference is, for that now Sainctes ſeing God, know in him, whatſoeuer perteyneth to their glorie, which ſtate none b
•
fore Chriſt attain
•
d vnto. Num 35. v. 25. Deut. 4. v. 12. Againe Proteſtantes obiect, that for ſo much as God knoweth al our neceſsities deſires, diſpoſitions, and whatſoeuer is in man, it is needles (ſay they) ſuperfluous & in vaine, that Sainctes should commend our cauſes. To this we anſwer, that not only glorious Sainctes, but alſo mortal men by Gods ordināce (by which nothing is done vainely) do ſuch offices, as mediators betwen God and other men; for ſo Moyſes told the wordes of the people to our Lord (Exod. 19.) notwithſtanding Gods omniſcience, or knowledge of al thinges. Alſo God expreſly commanded Iobs freinds to goe to Iob, promiſing to heare hisIob. 4
•
. prayer for th
•
m. As for Sainctes hearing or knowing our prayers made to them,How Sainctes kn
•
w mens prayers. though onlie God of himſelfe, and by his owne power, ſeeth mens ſecrete cogitations, and therfore is properly called the ſearcher of hartes (1. Reg. 16.) yet God communicateth this pow
•
r to prophetes, to ſee the ſecrete thoughtes of others; ſo Samuel knew the cogitations of Saul (1. Reg. 9. v. 20.) And Abias ſaw by reuelation the coming of Ierobomas wife to him in Silo (3. Reg. 14.) Much more God reuealeth our preſent ſtate, and acts to glorified ſoules; vvho are as Angels in heauen (Math. 22.) and being ſecure of their owne glorie, are careful (ſayeth S. Cyprian) of our Saluation.
Titles geuen to men in office, and to Sainctes.
lib. de mortalitate. Neither is it derogation to God that Saints are honoured, and titles aſcribed to them, of interceſsors, mediators, and the like; for ſuch titles are geuen to them not as to God, but by vvay of participation only. So Iudges are called goddes and ſauiours (Exod. 21. Iudic 3.) and Prieſtes called goddes (Exod. 21.) Praiſe geuen to God and Gedeon Iudic. 7.Angels ad
•
•
ed.
Protection and adoration of Angels is very frequent, Exod. 23. 31.
Num. 22. Ioſue. 5. Iudic. 2. 6. 13. The names of the twelue ſonnes of Iſrael were grauen in the two chiefe ornaments of the high prieſt, in the Ephod and Rationale (Exod. 28.) Manna was not only reſerued as a memorie of Gods ſingular benefite, but alſo honorably repoſed as aReliqués▪
Relique in a golden veſſel, and kept in the Arke of God (Exod. 16. Heb. 9.) Ioſephs bones reſerued and remoued (Ioſue 24.) Images ofImages. holie Cherubims were made and ſette vp together with the Arke, and Propitiatorie in the chiefe place of the Tabernacle, called Sancta Sanctorum (Exod. 25.) An image alſo of a ſerpent was made in braſse for the health of thoſe that were ſtriken by ſerpentes (Num. 21.) Images alſo of lions and oxen were made, and ſette vnder the foote of the lauer (called a ſea) in the Temple (3. Reg. 7.) The honour done to anie holie thing, namely to the Arke (2. Reg. 6.) redounded to Gods more honour, and al this ſo farre from idolatrie, that quite contrarie, in preſence of the Arke the idol Dagon fel to the ground, and broke in peeces. 1. Reg. 5.
Exequies for the dead with weeping and faſting were then practiſedExequies f
••
the dead. in the Church, as appeareth by the peoples mourning for Aaron thirtie dayes. Num. 20. Alſo for Moyſes. (Deut. 34.) By the Gabaonites faſting ſeuen dayes for Saul and his ſonnes lately ſlaine. 1. Reg. 31. Likewiſe king Dauid with al his court mourning weping and faſting for them. 2. Reg. 1. Al which were to no purpoſe, if ſoules departed could not be releiued by ſuch meanes. It moreouer appeareth that the ſame royal prophet beleued diuers places to be in hel, when he ſaid (Pſal. 85.) Thou haſt deliuered my ſoule from the lower hel, ſignifiyng plainly that there is a lower and a higher hel: which higher the Church calleth Purgatorie.
Purgatorie. where ſoules ſuffer that paine in ſatisfaction for their ſinnes, which remaineth not ſatisfied before death, & is due after the guilt of ſinne is remitted, the law preſcribing that beſides reſtitution of damage, ſacrifice should alſo be offered (Leuit. 5. 6. 16.) And Dauid was punished by the death of his child. 2. Reg. 12. & by the plague ſent amongſt his people 2. Reg. 24. after his ſinnes were remitted. He feared alſo punishment in the other world, yea two ſortes and therfore prayed to be deliuered from both, ſaying: (Pſal. 6.) Lord rebuke me not in thy furie, nor chaſtice
To. 2. in ſept. Pſal paeuitent.
me in thy wrath. That is (ſaith S. Gregorie) Strike me not with the reprobate, nor aflict me with thoſe, that are purged by the punishing flames. And moſt expreſly ſignifieth alſo a higher place called hel, ſaying (Pſal. 15.) in the perſon of Christ to his Father. Thou shalt not
Limbus patt
•
.
leaue my ſoule in hel. From vvhence Chriſt deliuered the holie Patriarches Prophetes and other perfect ſoules; reſting vvithout ſenſible paine, & broughtNo entrance into heauen before Chriſt. them into heauen, vvhither before him none could enter. VVhich vvas alſo ſignified by the cities of refuge, whence none might depart to their proper
countrie, til the death of the high prieſt (Num. 35.) & by Moyſes dying in the deſert, and not entring into the promiſed land ouer Iordan. Deut. 4. 31. &. 34.
Preſuppoſing the general Reſurrection of al men (as a truth knovven by former traditions) king Dauid shevveth the difference of the vvicked, andReſurrection. godlie in that time, ſaying (Pſal. 1.) The impious ſhal not riſe againe in iudgement: nor ſinners in the councel of the iuſt. That is, the vvicked shal not riſe to ioy & glorie, as the iuſt & godlie shal doe.
Of general iudgement is more plainly prophecied, 1. Reg. 2. That our Lord ſhal iudge the endes of the earth, not that Dauid, nor Salomon,Iudgement. but Chriſt should raigne in his m
•
litant Church, euen to the endes of the earth, and in fine iudge the vvhole vvorld. The ſame is confirmed Pſal. 49. God wil come manifeſtly our God, and he wil not kepe ſilence. Fire ſhal burne forth in his ſight. Pſal. 95. He ſhal iudge the round world in equitie, and the peoples in his truth. Pſal. 96. Fire ſhal goe before him, and ſhal inflame his enemies round about. Againe the ſame royal prophete (Pſalm. 48.) deſcribeth the future and eternal ſtate of the damned ſaying: as ſheepe (creatures vnable to helpe themſelues) they are put in hel, death ſhal feede vpon them. Of the bleſſed he addeth: And the iuſt shal rule ouer them in the morning, that is, in the reſurrection, and Pſal. 149. The Sainctes shal reioyſe in glorie, they shal be ioyful in their beddes (in eternal reſt.) The exaltations (pra
•
ſes) of God in their throate, and two edged ſwordes in their handes: to doe reuenge in the nations, punishments among the peoples. To bind their kinges in fetters, and their nobles in yronEternal paine of the damned and glorie of the bleſſed. manicles. That they may doe in them the iudgement that is written: This glorie is to al his Sainctes. And much greater glorie belongeth to Sainctes: for this is but accidental, vttered according to vulgar capacitie. The eſsential and perfect glorie, which no eye hath ſeene, nor eare hath heard.1. Co
•
.
•
. nor hart can cone iu
•
, conſiſteth in ſeeing God. Among accidental glorious
〈◊〉
dowries of glorified bodies preſigured. giftes, the foure dowries of glorified bodies are eſpecially prefigured: Impaſſibilitie
1 Cor.
〈◊〉
. by the wood Setim, wherof the Arke was made (Exod. 25.) Agilitie and Penetrabilitie in ſome ſorte by Dauids quicknes againſt G
•
liath, and his conuering of him ſelf into Sauls campe and forth againe (1. Reg. 17. and 26.) but a more plaine figure of Claritie was in Moyſes face (Exod. 34.) which by his conuerſation with God, became more glorious then mortal eyes were able to behold, gliſtering and shining as moſt ſplendentCath
•
. c
••
ſ. Rom p. 1. c 12. q 9. l
•
ght through chriſtal, deſcribed as if his skinne had benne a clere horne, a
••
earing and ſpreading beam
•
like the ſunn
•
, proceding from the beautie of his ſoule, ſo th
••
none of al the people could looke directly vpon him, except he couered his face.
Thus much concerning particular pointes of faith and religion. And it isThe Church more knowen to other nations then before. no leſse euident, that the vniuerſal Church and Citie of God ſtil continued: yea was more viſible, and conſpicuous to the whole world then before. First by Gods maruelous protection therof in the deſert, and famous victories and conqueſtes of the land of Chanaan. And by the excellent lawes geuen to this people; which al nations admired, and none had the like. Deut. 4. For in this fourth age, beſides other lavves and preceptes, the ſpiritual and temporal States were more diſtinguished, and the Eccleſiaſtical Hierarchie
The Eccleſiaſtical and temporal ſtates more diſtinguiſhed eſpecially diſpoſed in ſubordination of one ſupreme head, with inferiour gouerners, ech in their place and office, for edification of the whole bodie. For Moyſes being chief ruler and conduct
•
r of the Iſraelites out of Aegypt, receiued and deliuered to them the written Law (Exod. 20.) And for obſeruation and conſeruation therof by Gods expreſse appointment (Leuit. 8.) conſecrated Aaron the ordinarie High prieſt, himſelf remayning ſtil extraordinarie Superiour, alſo aboue Aaron. And after Aaron he conſecrated in like maner his ſonne Eleazar high prieſt, and ſucceſſour to his father (Num. 20.) To whomSucceſſion of High Prieſtes. ſucceded others in this order (1. Paralip. 6.) Phinees, Abiſuë, Bocci, Ozi, Zacharias, (otherwiſe 1. Reg. 1. called Heli) Meraioth, Amarias (otherwiſe Achimelec, whom Saul ſlew, 1. Reg. 22.) Achitob (othervviſe Abiathar, vvho vvas depoſed, 3. Reg. 2.) and Sadoc, in vvhoſe time the Temple vvas founded.
To theſe vvere adioyned other Prieſtes, alſo conſecrated in a praeſcript forme (Leuit. 8.) and Leuites ordayned to aſsist in lower and diſtinct offices (Num. 3. & 4.) In the firſt degree the Caathites, whoſe office was toDiſtinction of offices in Prieſtes & Leuites. carrie the Sanctuarie, and veſſel therof vvrapped vp by the prieſtes, but vvere forbid in paine of death, to touch them, or to ſee them. In the ſecond degree the Gerſonites; vvho carried the cortines and couers of the Tabernacle, and veſſel of the Altar. In the third degree the Merarites; vvho carried the bordes, barres, and pillers, vvith their feete, pinnes, cordes, and other implementes of the tabernacle; euerie one according to their office and burdens, Num. 4. v. vlt.
But in the temporal ſtate and gouernment Ioſue of the tribe of EphraimSucceſſion of temporal princes interrupted. Dukes:
ſucceeded to Moyſes (Num. 27. Deut. 3. &. 34.) And after Ioſue were diuers interruptions of ſucceſſion, with gouerners of diuers tribes, and change of gouernment, from Dukes to Iudges, and from Iudges to Kinges. For after Ioſues death the people being ſore afflicted by inuaſions of Infidels, God raiſed certaine ſpecial men, with title of Iudges to deliuer andIudges. ſaue them. First Othoniel of the tribe of Iuda; then Aod of Beniamin; after him Samgar (the Scripture not ſignifying of what tribe) then Barach with Debora of Ephraim; Gedeon of Manaſses; Abimelech, his baſ
•
ſonne, an vſurper; Thola of Iſſachar; Iair, and Iephte of Manaſses;
Abeſan of Iuda; Aialon of Zabulon; Abdon of Ephraim; Sampſon of Dan; and Heli, who was alſo high prieſt of Aarons ſtocke, otherwiſe called Zaraias (1. Paralip. 6.) and Samuel alſo of the tribe of Leut a Prophet. In his time the people demanding and vrging to haue a King, Saul of theKinges. tribe of Beniamin was annointed. 1. Reg. 10. But for tranſgreſsing Gods commandments, eſpecially for exerciſing ſpiritual function without warrant (1. Reg. 13.) and not deſtroying idolaters (1. Reg. 15.) was depoſed, and Dauid of the tribe of Iuda was annointed King; who after manie great trubles, poſseſsed the whole kingdome, and died in peace, leauing his ſonne Salomon inueſted and annointed king in his throne.
The Church being thus eſtablished in diſtinct ſtates and orders, albeit thereM
〈…〉
Church. were manie imperfections in al ſortes of perſons, and great ſinnes committed, yet God ſo puniſhed offenders, and chaſtiſed the whole people, that he ſtil conſerued, the greateſt, or chiefe part, in true faith and religion. For whiles they were in the deſert, they murmured very often againſt God, and his MiniſtersMurmure. their Superiours. (Exod. 17. Num. 11. 14 20. 21.) Manie fel to idolatrie
Idolatrie. (Exod. 32.) Aaron not free from cooperating in the peoples ſinne. Nadab and Abiu Aarons ſonnes, and conſecrated prieſtes, offered ſtrange fire (Leuit. 10) Core Dathan and Abiron, with their complices made
〈…〉
e.
a great ſchiſme (Num. 16.) Manie committed carnal fornication with
〈…〉
. Infidels; and were therby drawen to ſpiritual (Num. 25.) Of which and other like,
•
innes the Pſalmiſt ſpeaketh (Pſal. 94.) exhorting his people not to harden their hartes, as in the deſert their fathers had tempted God. Fourtie yeares was I offended (ſayth God) with that generation, and ſayd: They alwayes erre in hart. And therfore he ſware in his wrath: that the ſame generation should not enter into the promiſed land of Chanaan: but their children entred and poſseſſed it. Num. 14. Ieſue. 3.
A
〈…〉
the people falling to idolatrie and other ſinnes, were afflicted and ſore preſſ
•
d by forraine enemies, but repenting were deliuered and ſaued by certain
〈…〉
capitaines called Iudges and Iudic. 3.
Sauiours: as appeareth in the booke of iudges. They had alſo tribulations by ſome of their owne nation, for among the Iudge one (called Abimelee) was a tyrannical vſurper. (Iudic. 9.) Saul their firſt King falling from God vniuſtly perſecuted Dauid (1. Reg. 18. &
•
.)▪ Ambitious Abſolom rebelled againſt the King his father. (2. Reg. 15.) and Seba of the tribe of Beniamin raiſed an other rebellion (2. Reg. 20.)
••••
wiſe Adonias, aſsiſted by Abiathar the high prieſt, and by Ioab general of the armie, pretended to reigne his father Dauid yet liuing, to preuent S
〈…〉
n of the kingdom 3. Reg. 1.) So God both shewed his iuſtice, in ſuffering ſu
••
afflictions to happen, for punishment of ſinne: and his mercie, in ſauing hi
•
Church from ruine.
Moreouer for preſeruatiō of the Church, there were diuers diuine Ordinances
prouided by the law. For first al were ſtrictly commanded, not to cōmunicateOrdinarie meanes of conſeruing the Church. No participation with infi
•
els. No
〈…〉
. But one Tabernacle. One Altar
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. with Infidels in their idolatrie (Ex. 23.) nor with Schiſmatikes in their ſchiſme (Nu. 16.) but to deſtroy al Idolaters (Num. 33.) and shunne al nouelties in religion, as a ſure marke of idolatrie, or falſe doctrine (Deut. 13.) Further8. Chriſ. orat. 1. aduerſ. Iudeos. to conſerue vnitie there was but one Tabernacle, and one Altar for Sacrifice, in the whole people of Iſrael. VVherupon when the two tribes and halfe, on the other ſide Iordan, had made a ſeueral altar, al the tribes that dwelt in Chanaan, ſuſpecting it was for ſacrifice, ſent preſently to admonish them, and prepared to make warre againſt them, except they deſtroyed their new altar, but being aduertiſed that it was only an altar of monument, and not for ſacrifice, were therwith ſatisfied. (Ioſue. 22.) Afterwards the tribe of Dan, ſetting vp idolatrie, and the other tribes not correcting it, they were al punished. VVhich happened by occaſion of an other enormous ſinne, committed and not corrected in the tribe of Beniamin. For the other eleuen tribes making warre against them for this iust cauſe, yea by Gods direction, and warrant, yet had the worſe, ſuſteyning great ſlaughter of men in two conflictes; and in the third Beniamin was almoſt deſtroyed. Iudic. 20.
Finally for deciſion of al controuerſies and ending of ſtrife, the High
One ſupreme Iudge of controuerſies. Al bound to obey him. His ſentence infallible.
Prieſt was expreſly ordayned ſupreme Iudge, (Deut. 17.) And al were commanded in paine of death to ſubmitte their opinions, and obey his ſentence: with promiſe of Gods aſsiſtance, wherby his definitions were certaine and infallible. For in conſultations of doubtes, and difficult caſes, God inſpired him with doctrine of veritie (Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23, 30.) VVhich iudgement Seate Chriſt admonished the Iewes to repayre vnto and folow (Math. 23.) though the Iudges themſelues did not the thinges which they taught. In ſo much that Caiphas, through this aſsiſtance of Gods ſpirite, being otherwiſe a wicked man, yet pronounced the truth, That one muſt die for the people. VVhich therfore S. Iohn the Euangeliſt aſcribeth to his Chayre and office, becauſe he was High prieſt that yeare. Ioan. 11.
Seing then Gods prouidence and continual aſsiſtance was ſo clere, and aſſuredThe Church of Chriſt preſerued from
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ing in Religion. in the Church of the old Teſtament, much more is the Church of chriſt builded vpon a ſure rocke, aſſured of his perpetual aſſiſtance, andMath. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4.
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m. 3. always preſerued from erring in Faith, or in general practiſe of Religion. And that by Gods like aſſured ordinance of one ſupreme head and Iudge, S. Peter, & his Succeſſour: for vvhom our Sauiour prayed, that his faith should not faile. Further commanding him, that he ſhould confirme his brethren. Al vvhich vvse ſee is performed in the Succeſsours of S. Peter, vvheras the ſucceſſours of the other Apoſtles, are al failed long ſince. The ſame moſt aſsured ſtabilitie of the Church of Chriſt, is further confirmed by the whole Lavv and Prophetes. Namely, Deut. 32. and 33. vvhere Moyſes fortelleth more povver and grace in the Church, to be collected in the
Gentiles of al natiōs, then euer vvas in that of the Iſraelites or Iews. Likewiſe, 1. Reg. 2. The ſame vvas both prefigured and prophecied by holie Anna: The hungrie (thoſe that deſire Gods grace and glorie) are filled: vntil the barren woman (the Church of the Gentiles) bare verie manie: & ſhe that had manie children was weakned. Shewing that the Church of the Iewes had manie, vntil the plenitude of Gentiles much more abounded. Wherfore the Pſalmiſt inuiteth al nations to praiſe God, ſaying: Pſal. 116. Praiſe our Lord al ye Gentiles: praiſe him al ye peoples. Alſo 2. Reg. 7. God promiſed Dauid, ſaying: Thy Kingdome for euer before thy face, and thy
Not anie temporal but Chriſts kingdom is in al nations and perpetual.
throne ſhal be firme continually. which was not verified in Dauids temporalS. Aug. li. 17.
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. de
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uit S.
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pip
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hereſ. 2
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. kingdome. For it was quickly diuided, after Salomons death, and a ſmal part left to his ſonne Roboam. And after the captiuitie in Babilon, his ſeede bad onlie title and right without poſſeſsion of royal throne. Againe 2. Reg. 22. The ſame royal prophet in his Canticle of thankes geuing, and last prophetical wordes (chap. 23.) much preferreth the ſpiritual kingdome of Christ, before the earthlie kingdome of the Iewes. But moſt ſpecially and plainly in the Pſalmes. Pſal. 2. Why did the Gentiles rage, & peoples meditate vaine thinges? Signifying that the furie of al aduerſaries rageth in vaine, againſt Chriſt and his Church. For, I am appointed, by him King (ſayth ChristThe Church of Chriſt vniuerſal. to his Father) ouer Sion, his holie hil. I wil geue thee (ſayth God to his Sonne) the Gentiles for thine inheritance, and thy poſſeſſion the
Act. 4.
endes of the earth. Pſal. 17. A people which I knew not, hath ſerued me. Pſal. 44. The Queene (the Church) ſtood on thy right hand in golden rayment, compaſſed with varietie; of vertues, and diuers ſortes of holie profeſsions. Pſal. 47. Mount Sion is founded with the exultation of the whole earth. For euer and euer he (Chriſt) ſhal rule vs euermore. Pſal. 86. Glorious thinges are ſayd of thee, ô citie of God. But omitting innumerable other ſuch textes, the 88. Pſalme conteyneth a large prophecie of Christ and his Church, where S. Auguſtin geueth vs thisin hunc. Pſalm. brief admonition. Chriſtiani eſtis, Chriſtum agnoſcite. You are Chriſtians, agnize Chriſt. I wil put (joyth God) his hand in the ſea, Chriſts dominion in the Gentiles, and his right hand in the riuers; al ſortes shal ſerue him. He ſhal be high aboue the kinges of the earth. Of the Church he addeth: I wil put his ſeede for euer and euer, and his throne as the dayes of heauen. Neither do ſinnes fruſtrate this promiſe of God, therfore it foloweth: But if his children ſhal forſake my law: and wil not walke in my iudgements. If they ſhal profane my iuſtices,
The Iewes wil not ſee Chriſt: 2. Cor. 3. And Heretikes wil not ſee the Church: which yet is alwayes viſible. S. Aug. in Pſal. 30. c
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. 2. Collat. Carthag. at cont, Donatiſt.
and not keepe my commandements; VVhat then, wil Chriſt for al this abandon his Church, as he did the old Synagogue, of which God ſayth: Deut. 32. They haue prouoked me in that which was no God: and I wil prouoke them, in that which is no people? Not ſo. How then? I wil
viſite, ſayth our Lord, their iniquities with a rodde, and their ſinnes with ſtripes. But my mercie I wil not take away from him. This is a ſtrong Firmament (ſayth S. Auguſtin) God promiſeth, yea ſweareth,
Ibidem. and vvil not lie to Dauid, that his ſeede ſhal continew for euer. His throne as the Sunne in Gods ſight, and the Moone perfected for euer. So this great Doctor
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heweth by holie Scriptures against the Donatiſtes, and in them againſt Proteſtantes, that the militant Church of Chriſt hath benne ſtil, and shal be viſible, during this tranſitorie world.
CHAP. VII. Salomons palace, 2. his houſe in the forreſt, 8. and the quenes houſe is built, 13.The beginning of the fifth age. Two great braſen pillers: 23. aſea (or lauer) 27. tenne braſen ferte. 38. tenne leſse lauatorics, and other veſsels, and implementes pertaining to the Temple, adorned vvith images of Angels, and other creatures are further deſcribed.
AND his owne houſe Salomon built in thirtene yeares, and brough it to perfection. † He built alſo the houſe of the foreſt of Libanus of an hundred cubites in length, and fiftie cubites in bredth, and thirtie cubites in height: and foure ſcore galleries betwen pillers of ceder: for he had cut ceder trees into pillers. † And he decked the whole vaut with bordes of ceder, which was held vp with fiue and fourtie pillers. And one order had fiften pillers, † ſet one againſt an other, † and looked one ouer againſt an other, with equal ſpace betwen the pillers, and ouer the pillers ſquare beames in al equal. † And the porche of the pillers he made of fiftie cubites in length, and thirtie cubites in bredth: and an other porche before the greater porche: and pillers, and toppes vpon the pillers. † He made alſo the porche of the throne, wherein the ſeate of iudgement is; and couered it with ceder wood from the pauement vnto the toppe. † And the litle houſe, where they ſate in iudgement, was in the middes of the porche of like worke. He made alſo a houſe for the daughter of Pharao (which Salomon had taken to wife) of ſuch worke, as alſo this porche. † Al of choſen ſtones, which were ſawed by a certain rule & meaſure both within & without: from the fundation to the toppe of the walles, & without vnto the greater courte. † And the fundations of choſen ſtones, great ſtones of ten or eight cubites. † And aboue there were hewed choſen ſtones of equal meaſure, and in like maner of ceder. † And the greater court round with three rewes of hewed ſtones,
and one rew of planed ceder, moreouer alſo in the inner court of the houſe of our Lord, and in the porche of the houſe. † King Salomon alſo ſent, and tooke Hiram from Tyre, † the ſonne of a widow woman of the tribe of Nepthali, his father a Tyrian, an artificer in braſſe, and ful of wiſdom, and intelligence, and skil to make al worke of braſſe. Who when he was come to king Salomon, made al his worke. † And he caſt two braſen pillers, of eightene cubites in height one piller: and a line of twelue cubites compaſſed both pillers. † He made alſo two litle heades, which should be put vpon the heades of the pillers, caſt of braſſe: fiue cubites high one litle head, and fiue cubites the other litle head: † and as it were in maner of a nette, and of cheynes knitte one to the other with maruelous worke. Both litle heades of the pillers were caſt: ſeuen rewes of litle nettes in one litle head, & ſeuen litle nettes in the other litle head. † And finiſhed the pillers, and two rewes round about euerie nette, that they might couer the litle heades, which were ouer the toppe of the pomegranates: in like maner did he alſo to the ſecond litle head. † And the litle heades, that were vpon the heades of the pillers, were made as it were with lilie worke, in the porche, of foure cubites. † And againe other litle heades in the toppe of the pillers about, according to the meaſure of the piller againſt the litle nettes: and of the pomegranates were two hundred rewes round about the ſecond litle head. † And he ſette two pillers in the porche of the temple: and when he had erected the piller on the right hand, he called the name therof, Firmnes. Iachin: in like maner he erected the ſecond piller, and called the name therof in ſtrength▪
Booz. † And vpon the heades of the pillers he put a worke in maner of a lilie: and the worke of the pyllers was perfected. † He made alſo A veſſel ſo
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for the
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being
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. a ſea of founders worke of ten cubites from brimme to brimme, round in cōpaſſe, the height therof was of fiue cubites, and a corde of thirtie cubites did compaſſe it, round about▪ † And the grauing vnder the brīme compaſſed it, ten cubites going about the lauatorie: there were two rewes of chamfered forowed grauinges caſt. † And it ſtood vpon twelue oxen, of which three looked to the North, and three to the Weſt, and three to the South, and three to the Eaſt, and the ſea was ouer them: whoſe hinder par
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were al
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id inward. † And the thickenes of the lauatorie w
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s: and the brimme therof as it were
the brimme of a chalice, and the leafe of criſped lilie: it contayned two thouſand
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atus contayned
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. bates. † And he made ten braſen ſeete, of foure cubites in length euerie foote, and foure cubites in bredth, and three cubites in height. † And the verie worke it ſelfe of the feete, was entergrauen: and enterg
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betwen the ioyntures. † And betwen the litle crownes and the playtes, lions, and oxen, and cherubs: and in the ioyntures likewiſe aboue: and vnder the lions, and oxen as it were
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des of braſſe hanging downe. † And foure wheeles at euerie foote, and axeltrees of braſſe: and at foure
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ides as it were litle ſhoulders vnder the lauatorie caſt, looking one againſt an other. † The mouth alſo of the lauatorie was inward in the toppe of the head: and that which appeared outward, was of one cubite al round, and together it had one cubite & a halfe: and in the corners of the pillers were diuers engrauinges: and the middle enterpillers ſquare not round. † The foure wheeles alſo, which were at the foure corners of a foote, ioyned one to an other vnder the foote: one wheele had in height a cubite and a halfe. † And they were ſuch wheeles as are accuſtomed to be made in a chariote: and their axeltrees and ſpokes, and ſtrakes, and naues, al caſt. † For thoſe foure litle ſhoulders alſo at euerie corner of one foote, were caſt out of the foote and ioyned together. † And in the toppe of the foote was a certayne roundnes of halfe a cubite, ſo wrought, that the lauatorie might be put thereon, ha
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▪ the engrauinges therof, and diuerſe caruinges of it ſelf.
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graued alſo in thoſe fielinges, which were of braſſe, and in the corners, cherubs, and lions, and palmetrees, as it w
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the ſimilitude of a man ſtanding, that they ſemed not to be engrauen, but put to round about. † After this maner made he ten feete, of one caſting and meaſure, & like grauing.
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made alſo ten lauatories of braſſe: one lauatorie conteyned fourtie bates, and it was of foure cubites: alſo at euerie foote, that is ten, he put ſo manie lauatories. † And he ſette the ten feete, fiue on the right ſide of the temple, and fiue on the leaft: and the ſea
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e put on the right ſide of the temple againſt the Eaſt toward the South † Hiram therfore made cauldrons, and thoueles, and litle pottes, and perfected al the worke of king Salomon in the temple of our Lord. † Two pyllers, and two cordes of the litle heades, vpon the litle heades of the pyllers: and two litle nettes, to couer the two cordes, that were
ouer the heades of the pyllers. † And foure hundred pomegranates in the two nettes: two rewes of pomegramates in euerie nette, to couer the cordes of the litle heades, which were vpon the heades of the pyllers. † And tenne feete, and tenne lauatories vpon the feete. † And one ſea, and twelue oxen vnder the ſea. † And cauldrons, and ſhouels, and litle pottes. Al the veſſels that Hiram made to king Salomon in the houſe of our Lord, were of bright latten. † In the champayne countrie of Iordan did the king caſt thoſe thinges in a clay ground, betwen Sacoth and Sarthan. † And Salomon placed al the veſſel: but for the exceding great multitude the braſſe could not be weyed. † And Salomon made al the veſſels in the houſe of our Lord: an altar of gold, and a table, wherupon the loaues of propoſition ſhould be put, of gold: † and candleſtickes of gold, fiue on the right hand, and fiue on the leaft againſt the oracle, of pure gold: and as it were lilie floures, and lampes aboue of gold: and golden ſnuffers, † and water pottes, and fleshehookes, and phiales, and morters, and cenſars, of moſt pure gold: and the
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ndges of doores of the inner Sanctum ſanctorum, and of the doores of the houſe of the temple, were of gold. † And Salomon perfected al the worke that he did in the houſe of our Lord, and brought in the thinges that Dauid his father Had deſigned and dedicated to holie vſes. had ſanctified, ſiluer and gold, and the veſſel, and layed them in the treaſures of the houſe of our Lord.
CHAP. VIII. The arke is brought in, and the temple dedicated. 10. a glorious cloyvde replenisheth it, 14. Salomon prayeth long to God, 55. bleſseth the people. 62. and manie victimes are offered in this ſolemne feſtiuitie.
THEN were gathered together al the ancientes of Iſrael with the princes of the tribes, and the heades of the families of the children of Iſrael to king Salomon into Ieruſalem: that they might carrie the Arke of the couenant of our Lord out of the citie of Dauid, that is, out of Sion. † And al Iſrael aſſembled to king Salomon in the moneth of Ethanim, on a ſolemne day, that is the ſeuenth moneth. † And al the ancientes of Iſrael came, and the prieſtes tooke the arke, † and caried the arke of our Lord, and the tabernacle of couenant, and al the veſſels of the Sanctuarie, that were in the tabernacle: and the Prieſtes and the Leuites caried them.
† And king Salomon, and al the multitude of Iſrael, which was aſſembled vnto him, went with him before the arke, and they immolated ſheepe and oxen without eſtimation & number. † And the prieſtes brought in the arke of the couenant of our Lord into his place, into the oracle of the temple, into Sanctum ſanctorum vnder the winges of the cherubs. † For the cherubs ſpred their winges ouer the place of the arke, and couered the arke, and the barres therof aboue. † And whereas the barres ſtood out, and the endes of them appeared without in the Sanctuarie before the oracle, they appeared no farder outward, which alſo were there vntil this preſent day. † And in the arke there was There was no more with in the arke, Deut. 10. but on the outſide was the rodde of Aaron. Nu. 17. Heb. 9. the golden potte with Manna. Exod 16 Heb 9. and the booke of the law repeted by Moyſes. Deut. 31. nothing els but two tables of ſtone, which Moyſes put in it in Horeb, when our Lord made the couenant with the children of Iſrael, when they came out of the Land of Aegypt. † And it came to paſſe, when the prieſtes were gone out of the Sanctuarie, a clowde filled the houſe of our Lord, † and the prieſtes could not ſtand and miniſter for the clowde: for the glorie of our Lord had filled the houſe of our Lord. † Then ſayd Salomon: Our Lord ſayd that he would dwel in a clowde. † Building I haue built a houſe for thy habitation, thy moſt firme throne for euer. † And the king turned his face, and Prices bleſſe their people & parentes their children. bleſſed al the church of Iſrael: for al the church if Iſrael ſtood. † And Salomon ſayd: Bleſſed be our Lord the God of Iſrael, who ſpake by his mouth to Dauid my father, & in his owne handes hath perfected it, ſaying: † Since the day that I brought my people Iſrael out of Aegypt, I choſe no citie of al the tribes of Iſrael, that a houſe might be built, and my name might be there: but I choſe Dauid to be ouer my people Iſrael. † And Dauid my father would haue built a houſe to the name of our Lord the God of Iſrael: † and our Lord ſayd to Dauid my father: In that thou haſt thought in thy hart to build a houſe to my name, thou haſt done wel, caſting this ſame thing in thy mynd. † Neuertheleſſe thou ſhalt not build me a houſe, but thy ſonne, that shal come forth of thy reynes, he shal build a houſe to my name. † Our Lord hath confirmed his word, which he ſpake: and I ſtand for Dauid my father, and ſitte vpon the throne of Iſrael, as our Lord hath ſpoken: and I haue built a houſe to the name of our Lord the God of Iſrael. † And I haue appoynted there a place for the arke, wherin the couenant of our Lord is, which he made with our fathers,
when they came out of the Land of Aegypt. † And Salomon ſtood before the altar of our Lord in the ſight of the aſſemblie of Iſrael, and extended his handes toward heauen, † and ſayd: Lord God of Iſrael, there is no God like to thee in heauen aboue, and vpon the earth beneth: which keepeſt couenant and mercie with thy ſeruantes, that walke before thee in al their hart. † Which haſt kept to thy ſeruant Dauid my father, the thinges that thou haſt ſpoken to him: by mouth thou didſt ſpeake, and with thy handes thou haſt accomplished, as this day proueth. † Now therfore Lord God of Iſrael, keepe vnto thy ſeruant Dauid my father the thinges which thou haſt ſpoken to him, ſaying: There shal not be taken away of thee a man before me, which ſitteth vpon the throne of Iſrael: Salomon knew wel Gods conditional promiſe, but perſeuered not in keping his cōmandments, and therfore a great part of the kingdom was takē from his children, yet the right of the kingdom of Iuda remayned to his ſeede euen to Chriſt our Sauiour. yet ſo if thy children shal keepe their way, that they walke before me as thou haſt walked in my ſight. † And now Lord God of Iſrael, let thy wordes be eſtablished, which thou haſt ſpoken to thy ſeruant Dauid my father. † Is it then to be thought that in deede God dwelleth vpon the earth? for if heauen, and the heauens of heauens can not conteyne thee, how much more this houſe, which I haue built? † But looke toward the prayer of thy ſetuant, and to his petitions ô Lord my God: heare the hymne and the prayer, which thy ſeruant prayeth before thee this day: † that thy eies be opened vpon this houſe night and day: vpon the houſe, wherof thou ſayeſt: My name ſhal be there: that thou heare the prayer, which thy ſeruant prayeth in this place to thee. † That thou heare the requeſt of thy ſeruant and of thy people Iſrael, whatſoeuer they shal pray for in this place, and thou shalt heare in the place of thy habitation in heauen: and when thou haſt heard, thou shalt be merciful. † If a man shal ſinne agaynſt his neighbour, and shal haue any oath, wherwith he is held faſt bound: and shal come becauſe of the oath before thine altar into thy houſe, † thou shalt heare in heauen: and shalt doe, and iudge thy ſeruantes, condemning the impious, and rendring his way vpon his head, and iuſtifying the iuſt, and Reward of good workes. rewarding him according to his iuſtice. † If thy people Iſrael shal flec their enemies (becauſe they wil ſinne agaynſt thee) and doing penance, and confeſſing to thy name, shal come, and pray, and beſech thee in this houſe; † heare in heauen, and forgeue the ſinne of thy people Iſrael, and thou shalt reduce them vnto the land, which thou gaueſt to their
fathers. † If the heauen shal be shut, and it rayne not, becauſe of their ſinnes, and praying in this place, they doe penance to thy name, and shal be conuerted from their ſinnes through their affliction: † heare them in heauen, and forgeue the ſinnes of thy ſeruantes, and of thy people Iſrael: and shew them a good way wherin they may walke, and geue rayne vpon thy land, which thou haſt geuen to thy people in poſſeſſion. † If famine aryſe in the land, or peſtilence, or corrupt ayre, or blaſting, or locuſt, or ruſt, and their enemie afflict them beſieging the gates, al plague, al in firmity, † al curſing, and banning, that shal chance to any man of thy people Iſrael: if any man shal know the wound of his hart, and shal ſpred forth his handes in this houſe, † thou ſhalt heare in heauen, in the place of thy habitation, and shalt be merciful agayne, and shalt ſo doe that thou geue to euerie one according to his wayes, as thou shalt ſee his hart (for thou onlie knoweſt the hart of al the children of men) † that they feare thee al the dayes, which they liue vpon the face of the land, which thou haſt geuen our fathers. † Moreouer alſo the ſtranger, which is not of thy people Iſrael, when he shal come from a farre countrie for thy name (for thy great name shal be heard of, and thy ſtrong hand, † and thy ſtretched out arme euerie where) when therfore he shal come, and shal pray in this place, † thou shalt heare in heauen, in the firmament of thy habitation, & thou shalt doe al thinges, for the which the ſtranger shal inuocate thee: that al the peoples of the earth may lerne to feare thy name, as thy people Iſrael, and may proue that thy name is inuocated vpon this houſe, which I haue built. † If thy people shal goe forth to warre agaynſt their enemies, by the way, whitherſoeuer thou shalt ſend them, they shal pray to thee agaynſt the way of the citie, which thou haſt choſen, and agaynſt the houſe, which I haue built to thy name, † and thou shalt heare in heauen their prayers, and their petitions, and shalt doe iudgement for them. † But if they shal ſinne to thee (for there is no man which ſinneth not) and thou being wrath shalt deliuer them to their enemies, and they shal be led captiue into the land of their enemies farre or neere, † and shal doe penance in their External workes of penance, except they proceede from the hart, ſuffice not for remiſſion of ſinne. hart in the place of captiuirie, and conuerted shal beſech thee in their captiuitie, ſaying: We haue ſinned, we haue done wickedly, we haue dealt impiouſly: † and
shal returne to thee in al their hart, and al their ſoule, in the land of their enemies, to the which they shal be led captiue: & shal pray to thee agaynſt the way of their land, which thou gaueſt to their fathers, and of the citie which thou haſt choſen, & of the temple which I haue built to thy name: † thou shalt heare in heauen, in the firmament of thy throne their prayers, and their petitions, and shalt doe their iudgement for them: † and shalt be merciful to thy people, which ſinned to thee, and to al their iniquities, where with they haue tranſgreſſed agaynſt thee: and thou shalt geue mercie before them, that shal haue them captiues, that they may haue compaſſion on them. † For they are thy people, and thine inheritance, whom thou haſt brought out of the Land of Aegypt, from the middes of the yron fornace. † That thy eies be open to the petition of thy ſeruant, and of thy people Iſrael, & thou heare them in al thinges for which they shal inuocate thee. † For thou haſt ſeparated them to thee for an inheritance from al the peoples of the earth, as thou haſt ſpoken by Moyſes thy ſeruant, when thou didſt bring our fathers out of Aegypt, Lord God. † And it came to paſſe, when Salomon had accomplished praying to our Lord al this prayer and petition, he roſe from the ſight of the altar of our Lord: for he had faſtened both knees on the ground, and had ſpred his handes toward heauen. † He ſtood therfore and bleſſed al the aſſemblie of Iſrael with a lowde voyce, ſaying: † Bleſſed be our Lord, which hath geuen reſt to his people Iſrael, according to al thinges that he hath ſpoken: there hath not fayled ſo much as one word of al the good thinges, that he ſpake by Moyſes this ſeruant. † Be our Lord God with vs, as he hath beene with our fathers, not forſaking, nor reiecting vs. † But incline he our hartes to him, that we may walke in al his waies, and keepe his commandementes, and his ceremonies, and iudgementes whatſoeuer he commanded our fathers. † And be theſe my wordes, wherewith I haue prayed before our Lord, approching to our Lord God day and night, that he may doe iudgement for his ſeruant, and for his people Iſrael day by day: † that al the peoples of the earth may knowe, that our Lord he is God, and there is none other beſides him. † Let our hart alſo be perfect with our Lord God, that we walke in his decrees, and keepe his cōmandementes, as alſo this day. † Therfore the king, and al Iſrael with him,
did immolate victimes beſore our Lord. † And Salomon killed paciſ
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que hoſtes, which he immolated to our Lord, of oxen two and twentie thouſand, and of sheepe an hundred twentie thouſand: and they dedicated the temple of our Lord, the king, and the children of Iſrael. † In that day the king ſanctified the middes of the court, that was before the houſe of our Lord: for he made the holocauſt there, and ſacrifice, and fatte of the pacifiques: becauſe the braſen altar, that was before our Lord, was too litle, and could not take the holocauſt, and ſacrifice, and fatte of the pacifiques. † Salomon therfore made in that time a ſolemne feſtiuitie, and al Iſrael with him, a great multitude from the entrance of Emath vnto the Ryuer of Aegypt, before our Lord God, ſeuen daies and ſeuen daies, that is, fourtene daies. † And in the eight day he diſmiſſed the people: Who :: bleſſing the king, went into their tabernacles reioyſing, and with a ioyſul hart for al the good thinges, that our Lord had done to Dauid his ſeruant, and to Iſrael his people.
CHAP. IX. Our Lord appearing againe to Salomon. 4. admonisheth him and his people to keepe the precepts. 6. threatning punishment if they do not. 10. The king of Tyre receiueth tvventie cities of Salomon, but liketh them not. 14. Salomon buildeth more cities and tovvnes. 20. Maketh diuers nations tributarie. 24. The Quene repayreth to her houſe. 25. The king offereth victimes thriſe euerie yeare. 26. and fetcheth gold from Ophir.
AND it came to paſſe when Salomon had perfected the building of the houſe, of our Lord, & the kinges houſe, and al that he wiſhed and would haue done, † our Lord appeared to him the ſecond time, as he had appeared to him in Gabaon. † And our Lord ſaid to him: I haue heard thy prayer & thy petition, which thou haſt prayed before me: I haue ſanctified this houſe, which thou haſt built, that I might put my name there for euer, and myne eies and my hart shal be there alwaies. † Thou alſo if thou wilt walke before me, as thy father walked, External worſhip is not acceptable to God, except it procede from internal ſinceritie and d
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odon. VVherfore S. Auguſtin ſayth: God is worshipped in faith, hope, and charitie. Enchirid. c.
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. in ſimplicitie of hart, and in equitie: and wilt doe al thinges, which I haue commanded thee, and wilt keepe my ordinances and my iudgementes, † I wil ſette the throne of thy kingdom ouer Iſrael for euer, as I haue ſpoken to Dauid thy father, ſaying: There ſhal not be taken away a man of thy ſtocke from the throne of Iſrael. † But if by reuolting you
and your children ſhal turne away, not folowing me, nor keeping my commandementes, and my ceremonies, which I haue propoſed to you, but shal goe and worshippe ſtrange goddes, and adore them: † I wil take away Iſrael from the face of the land, which I haue geuen them, and the temple which I haue ſanctified to my name, I wil caſt away from my ſight, and Iſrael shal be for a prouerbe, and for a fable to al peoples. † And this houſe shal be for an example: euerie one that shal paſſe by it, shal wonder, and hiſſe, and ſay: Why hath the Lord done thus to this land, and to this houſe? † And they shal anſwere: Becauſe they haue forſaken the Lord their God, which brought their fathers out of the Land of Aegypt, and haue folowed ſtrange goddes, & adored them, and worshipped them: therfore hath the Lord brought vpon them al this euil. † And twentie yeares being complete, after that Salomon had built the two houſes, that is, the houſe of our Lord, and the houſe of the king † (Hiram the king of Tyre miniſtring to Salomon ceder trees & firre trees, and gold according to al that he had neede) then Salomon Salomon did not
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el theſe cities, for he could not alienate them, but let the king of Tyre haue the vſe and reuenewes in payment for timber, & for the gold which he ſent. gaue to Hiram twentie townes in the Land of Galilee. † And Hiram went from Tyre, to ſee the townes which Salomon had geuen him, and they pleaſed him not, † and he ſayd: Are theſe the cities, which thou haſt geuen me, brother? And he called them the land dirtie or diſples ſing. Chabul, vntil this day. † Hiram alſo ſent to king Salomon an hundred and twentie talentes of gold. † This is the ſumme of the expences, which king Salomon offered to build the houſe of our Lord, and his owne houſe, and Mello, and the wal of Ieruſalem, and Heſer, and Mageddo, and Gazer † Pharao the king of Aegypt came vp and rooke Gazer, and burnt it with fire: And the Chananite, that dwelt in the citie, he ſlewe, and gaue it for a dowrie to his daughter the wife of Salomon † Salomon therfore built Gazer, and Bethhoron the lower, † and Baalath, and Palmi
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a in the Land of the wildernes. † And al the villages, that perteyned to him, and were without wal, he fenſed, and the cities of the chariotes, and the cities of the horſemen, and whatſoeuer pleaſed him to build in Ieruſalem, and in Libanus, and in al the land of his dominion. † Al the people, that was remayning of the Amorrheites, and Hetheites, and Pherezeites, and Heueites, and Iebuſeites, that are not of the children of Iſrael: † their children, that were remayning in the land, to witte, thoſe whom
the children of Iſrael could not abolish: Salomon made tributaries, vntil this day. † But of the children of Iſrael Salomon appoynted not any man to ſerue, but they were men of warre, and his ſeruantes, and princes, and captaynes, and ouerſeers of the chariotes and horſes. † And there were princes ouer al the workes of Salomon, made ouerſeers, fiue hundred fiftie, which had the people ſubiect, and commanded ouer their appoynted workes. † And the daughter of Pharao went vp out of the citie of Dauid into her houſe, which Salomon had built her: then did he build Mello. † Salomon alſo offered three tymes euerie yeare holocauſtes, and pacifique victimes vpon the altar, which he had built to our Lord, and he burnt incenſe before our Lord: and the temple was perfected. † King Salomon alſo made a monument. a name in Aſiongaber, which is beſide Ailath in the ſhore of the Readſea in the Land of Idumea. † And Hiram ſent in that nauie his men, that were mariners & skilful of the ſea, with the ſeruantes of Salomon. † Who when they were come into Ophir, the gold taken thence of foure hundred and twentie talentes, they brought to king Salomon.
CHAP. X. The quene of Saba coming to king Salomon, admireth his vviſdom, magnificence, and order of gouernment 10. She geueth and receiueth giftes. 14. Salomon receiueth much gold diuers vvayes: 16. maketh golden targ
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tes.
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8. a magnificent throne. 21. and much golden veſsel. 25. Manie bring him preſentes. 26. He hath manie chariottes, horſemen. 27. abundance of ſiluer 28. Marchantes of diuers kingdomes ſel him horſes.
BVT the Queene of Part of Arabia is called Saba, nere to Iurie. but this Saba is beyond Arabia, as S. Hierom teſtifieth in Eſaiae. 60 li. 17 it ſemeth to be in Aethiopia, for our Sauiour ſaith Mat. 12. The quene of the South came frō the endes of the earth, to heare the vviſdom of Salomon.
Saba alſo hauing heard the fame of Salomon, in the name of our Lord came to proue him, in hard propoſitions. † And entring into Ieruſalem with a great trayne, and riches, and camels carying ſpices, and gold exceding infinite, and pretious ſtones, she came to king Salomon, and ſpake to him al thinges that she had in her hart. † And Salomon interpreted to her al the wordes, that she propoſed: there was not a word, that the king could be ignorant of, and could not anſwer her. † And the queene of Saba a ſeing al the wiſedom of Salomon, and the houſe, which he had built, † and the meates of his table, and the habitations of his ſeruantes, and the orders of them that ſerued, and their garmentes, cupbearers, and the holocauſtes
which he offered in the houſe of our Lord As this quene had no ſpirite, when ſhe ſaw Salomons wiſdom, ſo the Church gathered of gentiles knowing Chriſts grace, & finding the maſters of Euangelical doctrin, caſting away the ſpirite of pride, and laying of al hautineſſe of mind, lerned to diſtruſt in her ſelf, and to truſt in the great mercie of her king. S. Greg in Pſal 7. pa
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ten. to 2. ſhe had no longer ſpirit, † and she ſaid to the king: The report is true, which I haue heard in my countrie, † concerning thy wordes, and concerning thy wiſedom. and I did not beleue them that told me, til my ſelfe came, and ſawe with myne eies, and haue proued that the half not been told me: greater is thy wiſdom, and thy workes, then the rumour, which I haue heard. † Bleſſed are thy men, and bleſſed are thy ſeruantes, which ſtand before thee alwaies, and heare thy wiſedom. † Be the Lord thy God bleſſed, whom thou haſt pleaſed, and that hath ſerte thee vpon the throne of Iſrael, for that the Lord hath loued Iſrael for euer, and hath appointed thee king, to do iudgement and iuſtice. † She therfore gaue to the king an hundred and twentie talentes of gold, and ſpices exceding much, and pretious ſtones: There was no more brought ſo much ſpice, as that which the Quene of Saba gaue to king Salomon. † (But the naue alſo of Hiram, which caried gold our of Ophir, brought from Ophir thyine trees exceding manie, and pretious ſtones. † And the king made of the thyine trees the porches of the houſe of our Lord, and of the kinges houſe and harpes & vials for the ſingers: there were not ſuch thyine A wonderful thing, that a Quene vpon fame of a mans wiſdom traueled ſo farre to heare him ſpeake, and to ſee his gouernment. but it was Gods inſpiration, to ſignifie by this figure, that the Church of Chriſt ſhould be gathered of the Gentiles in al nations. Kiges, Quenes & no
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potent Princes alſo ſubmitting themſelues to Chriſt. Iſaae. c. 49. trees brought, nor ſeen vntil this preſent daye.) † And king Salomon gaue to the queene of Saba al that she would, and asked of him: beſide thoſe thinges, which of him ſelfe he offered her for a royal gift. Who returned, and went into her countrie with her ſeruantes. † And the weight of the gold, that was brought to Salomon euerie yeare, was of ſix hundred ſixtie ſix talentes of gold: † beſide that, which the men brought, that were ouer the tributes, and merchantes, and al that ſold light wares, and al the kinges of Arabia, and the dukes of the land. † Salomon alſo made two hundred ſhieldes of moſt pure gold, ſix hundred ſicles of gold did he allow for the plates of one shield. † And three hundred tergattes of tried gold: and three hundred poundes of gold garnished one terget: and the king put them in the houſe of the foreſt of Libanus. † King Salomon alſo made a great throne of yuorie: and couered it with gold exceding yellow, † which had ſixe ſteppes: and the toppe of the throne was round in the hinder part: and the two handes on either ſide holding the ſeate: and two lyons ſtood at euery hand. † And twelue litle lyons ſtanding vpon the ſixe ſteppes on either ſide: there
was not ſuch a worke made in al kingdomes. † Yea and al the veſſels, out of the which the king Salomon drunke, were of gold: and al the furniture of the houſe of the foreſt of Libanus of moſt pure gold: there was no ſiluer, neither was it thought of any price in the daies of Salomon, † becauſe the kinges nauie, once in three yeares, went with the nauie of Hiram on the ſea into Tharſis, bringing thence gold, and ſiluer, and the teeth of elephantes, and apes, and pecockes. † King Salomon therfore was magnified aboue al the kinges of the earth in riches, and wiſedom. † And al the earth deſired to ſee Salomons face, that they might heare his wiſedom, which God had geuen in his hart. † And euerie one preſented him giftes, veſſel of ſiluer and gold, garmentes and inſtrumentes for warre, ſpices alſo, and horſes and mules euerie yeare. † And Salomon gathered together the chariotes and horſemen, and there amounted to him a thouſand foure hundred chariotes, and twelue thouſand horſemen: and he diſpoſed them in fenſed cities, and with the king in Ieruſalem. † And he made that there was as great abundance of ſiluer In Ieruſalem, as of ſtones: and of ceder trees he cauſed ſuch a multitude, as if it were ſycomore trees, which grow in the playnes. † And there were horſes brought for Salomon out of Aegypt, and Coa, for the kinges merchantes brought them out of Coa, and brought them at a ſette price. † And a chariote of foure horſes came out of Aegypt, for ſixe hundred ſicles of ſiluer, and one horſe for an hundred and fiftie. And after this maner did al the kinges of the Hetheites, and of Syria ſel horſes.
CHAP. XI. Salomon louing and marying manie wemen of diuers nations, is drawen by them to idolatrie. 9. God therfore offended ſuffereth Adad an Idumean, 23. Razon king of Damaſcus, 26. and Hieroboam his owne ſeruant to make warre against him. 29. Ahias the prophet fortelleth Hieroboam, that he shal reigne ouer tenne tribes, leauing but tvvo to Salomons heyres, 38. VVith promiſe to proſper, if he ſerue God. 42. Salomon dieth.
AND king Salomon loued manie wemen ſtrangers, the daughter alſo of Pharao, and Moabites, and Ammonites, Idumeians, and Sidonians, and Hetheians: † of the nations, wherof our Lord ſayd to the children of Iſrael: You ſhal not goe in vnto them, neither shal anie of them come in
vnto yours: for they wil moſt certainly turne away your hartes to folow their goddes. To theſe therfore was Salomon copled in moſt ſeruent loue. † And he had wiues as it were queenes
Though pluralitie of wiues was then alowed, yet it was forbid to multiplie manie. Deut.
ſeuen hundred, and concubines three hundred: and the wemen turned away his hart. † And when he was now old, his hart was depraued by wemen, that he folowed ſtrange goddes: neither was his hart perfect with our Lord his God, as the hart of Dauid his father. † But Salomon worshipped Aſtarthee the goddeſſe of the Sidonians, and Moloch the idol of the Ammonites. † And Salomon did that which was not liked before our Lord, and he accomplished not to folow our Lord, as Dauid his father. † Then built Salomon a temple to Camos the idol of Moab, in the mount that is agaynſt Ieruſalem, and to Moloch the idol of the children of Ammon. † And in this maner did he to al his wiues that were ſtrangers, which burnt frankencenſe, and immolated to their goddes. † Therfore our Lord was wrath with Salomon, becauſe his minde was turned away from our Lord the God of Iſrael, who had appeared vnto him the ſecond tyme, † and had commanded him concerning this word, that he should not folow ſtrange goddes, & he kept not the thinges which our Lord commanded him. † Our Lord therfore ſayd to Salomon: Becauſe thou haſt done this, and haſt not kept my couenant, and my preceptes, which I haue commanded thee, breaking I wil rent aſunder thy kingdom, and wil geue it to thy ſeruant. † Neuertheleſſe in thy dayes I wil not doe it, becauſe of Dauid thy father: out of the hand of thy ſonne I wil rent it, † neither wil I take away the whole kingdom, but
The tribe of Iuda. one tribe I wil geue to thy ſonne for Dauid my ſeruant, and By Ieruſalem is vnderſtood the tribe of Beniamin, wherin it ſtood. ſo there remained two tribes to Salomons heyres. Ieruſalem. Which I haue choſen. † And our Lord rayſed vp an aduerſarie to Salomon, Adad an Idumeite of the kinges ſeede, who was in Edom. † For when Dauid was in Idumea, and Ioab the general of the warfare was gone vp to burie2. Reg.
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. them that were ſlayne, and had ſlayne al malekind in Idumea, († for Ioab taried there ſix monethes and al Iſrael, til he ſlew al malekind in Idumea,) † Adad him ſelf fled, and men of Idumea of his fathers ſeruantes with him, to goe into Aegypt: and Adad was a litle boy. † And when they roſe out of Madian, they came into Pharan, and they tooke with them men of Pharan, and entered into Aegypt to Pharao the king of Aegypt: who gaue him a houſe, and appoynted him meates, and
aſſigued him land. † And Adad found grace before Pharao excedingly, in ſo much that he gaue him to wife, the germane ſiſter of his wife Taphnes the queene. † And the ſiſter of Taphnes bare him a ſonne Genubath, and Taphnes brought him vp in the houſe of Pharao: and Genubath was dwelling at Pharaoes houſe with his children. † And when Adad in Aegypt had heard, that Dauid ſlept with his fathers, and that Ioab the general of the warefare was dead, he ſayd to Pharao: Diſmiſſe me, that I may goe into my countrie. † And Pharao ſayd to him: For what lackeſt thou with me, that thou ſeekeſt to goe into thyne owne countrie? But he anſwered: Nothing: yet I beſech thee that thou diſmiſſe me. † God alſo rayſed vp to him an aduerſarie, Razon the ſonne of Eliada, who had fled Adarezer the king of Soba his lord:
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. Reg. 10. † and he gathered men agaynſt him, and he became the captayne of theues, when Dauid killed them: and they went to Damaſcus, and dwelt there, and they made him king in Damaſcus, † and he was an aduerſarie to Iſrael From the time that Salomon fel to idolatrie, he was more impugned by three perpetual aduerſaries, Adad, Razon, and Hieroboam; myſtically ſignifying the fleſh, the world, and the diuel. al the dayes of Salomon: and this is the euil of Adad, and hatred agaynſt Iſrael, and he reigned in Syria. † Ieroboam alſo the ſonne of Nabath, an Ephratheite of Sareda, the ſeruant of Salomon, whoſe mother was called Serua, a woman widow lifted vp his hand agaynſt the king. † And this is the cauſe of his rebellion agaynſt him, becauſe Salomon built Mello, and filled vp the breache of the citie of Dauid his father. † And Ieroboam was a ſtrong man and mightie: and Salomon ſeing the youngman of a good witte & induſtrious, had made him chief ouer the tributes of al the houſe of Ioſeph. † It came to paſſe therfore at that tyme, that Ieroboam went out of Ieruſalem, and the prophete Ahias the Silonite found him in the way, couered with a new cloke: and they two onlie were in the field. † And Ahias taking his new cloke, wherwith he was couered, This fact cō
firmed his wordes. that he ſpoke ſeriouſly & fained not. cut it into twelue partes. † And he ſayd to Ieroboam: Take vnto thee ten pieces: for thus ſayth our Lord the God of Iſrael: Behold I wil rent the kingdom out of the hand of Salomon, and wil geue thee ten tribes. † But one tribe ſhal remayne to him for my ſeruant Dauid, and Ieruſalem the citie, which I haue choſen of al the tribes of Iſrael: † becauſe he hath forſaken me, and hath adored Aſtarthee the goddeſſe of the Sidonians, & Chamos the god of Moab, and Moloch the god of the children of Ammon: and hath
not walked in my waies, to doe iuſtice before me, and my preceptes, and iudgementes as Dauid his father. † Neither wil I take away al the kingdom out of his hand, but I wil make him prince al the daies of his life, for Dauid my ſeruant, whom I choſe, who kept my commandmentes and my preceptes. † But I wil take away the kingdom out of his ſonnes hand, and wil geue thee ten tribes: † and to his ſonne I wil geue one tribe, that there may remayne a lampe to Dauid my ſeruant at al times before me in Ieruſalem, the citie which I haue choſen, that my name might be there. † And thee wil I take, and thou shalt reigne ouer al thinges, that thy ſoule deſireth, and thou shalt be king ouer Iſrael. † If therfore thou wilt heare al thinges, that I shal command thee, and wilt walke in my waies, and doe that which is right before me, keeping my commandmentes and my preceptes, as Dauid my ſeruant did: I wil be with thee, and wil build thee a faythful houſe, as I built a houſe to Dauid, and I wil deliuer Iſrael to thee: † and I wil afflict the ſeede of Dauid vpon this, but yet not alwaies. † Salomon therfore would haue killed Ieroboam: who aroſe, and fled into Aegypt to Seſac the king of Aegypt, and was in Aegypt vntil the death of Salomon. † And the reſt of the wordes of Salomon, and al that he did, and his wiſedom: behold they are al written in the Booke of the wordes of the daies of Salomon. † And the daies, that Salomon reigned in Ieruſalem ouer al Iſrael, are fourtie yeares. † And Salomon VVhether he repented and was ſaued or no, is vncertaine. ſlept with his fathers, and was buried in the citie of Dauid his father, and Roboam his ſonne reigned for him.
CHAP. XII. Roboam folowing youngmens counſel, 16. Ieroboam poſseſſeth ten tribes of his Kingdom. 21. VVhich he endouoring to recouer by warre, is admonished byThe third part. The diuiſion of the Kingdom. Seueral reigues of certaine kinges: and preaching of ſpecial prophetes. a prophet to ceaſe. 26. Hieroboam ſetteth vp golden calues to be adored, making temples, altares, and prieſtes fitte for his purpoſe.
AND Roboam came into Sichem: for thither was al Iſrael gathered together to make him king. † But Ieroboam the ſonne of Nabat, when he was yet in Aegypt fugitiue from the face of king Salomon, hearing of his death, returned out of Aegypt. † And they ſent and called him: Ierobo
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m therfore came, and al the multitude of Iſrael, and they ſpake to Roboam, ſaying. † Thy father layd a moſt hard
yoke vpon vs: thou therfore diminish now a litle of thy fathers moſt hard empire, and of the moſt heauie yoke, that he layd vpon vs, and we wil ſerue thee. † Who ſayd to them: Goe vntil the third day, and returne to me. And when the people was gone, † king Roboam tooke counſel with the ancientes, that aſſiſted before Salomon his father, whiles he yet liued, and he ſayd: What counſel doe you geue me, that I may anſwer this people? † Who ſayd to him: If this day thou wilt yeld to this people, and condeſcend to them, and graunt to their petition, and wilt ſpeake to them gentle wordes, they wil be thy ſeruantes alwaies. † Who leaft the counſelf of the ancientes, which they had geuen him, and admitted yongmen, that had bene brought vp with him, and wayted on him, † and he ſayd to them: What counſel geue you me, that I may anſwer this people, which haue ſayd to me: Make the yoke lighter which thy father hath put vpon vs? † And the yongmen, that had bene brought vp with him, ſayd: Thus ſpeake to this people, which haue ſpoken to thee, ſaying: Thy father aggrauated our yoke, doe thou eaſe it. Thus ſhalt thou ſpeake to them: My leaſt finger is groſſer then the backe of my father. † And now my father layd vpon you a heauie yoke, but I wil adde vpon your yoke: my father bette you with ſcourges, but I wil beate you with ſcorpions. † Ieroboam therfore came, and al the people to Roboam the third day, as the king had ſpoken, ſaying: Returne to me the third day. † And the king anſwered the people rough wordes, leauing the counſel of the ancientes, which they had geuen him, † and he ſpake to them according to the counſel of the youngmen, ſaying: My father made your yoke heauie, but I wil adde to your yoke: my father bette you with whippes, but I wil beate you with ſcorpions. † And the king condeſcended not to the people: becauſe our Lord was turned away from him, This pharaiſe noteth the ſequel, not the final cauſe. As chap. 14.
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. that he might rayſe vp his word, which he had ſpoken in the hand of Ahias the Silonite, to Ieroboam the ſonne of Nabat. † The people therfore ſeing that the king would not heare them, anſwered him, ſaying: What part haue we in Dauid? or what inheritance in the ſonne of Iſai? Goe into thy tabernacles Iſrael, now ſee to thy houſe Dauid. And Iſrael went into their tabernacles. † But ouer the children of Iſrael, whoſoeuer dwelt in the cities of Iuda, Roboam reigned. † King Roboam
therfore ſent Aduram, who was ouer the tributes: and al Iſrael ſtoned him, and he died, moreouer King Roboam in haſt went vp into his chariote, and fled into Ieruſalem: † and Iſrael reuolted from the houſe of Dauid, vntil this preſent day. † And it came to paſſe when al Iſrael had heard, that Ieroboam was returned, they ſent, and called him, an aſſemblie being gathered, and they made him king ouer al Iſrael, neither did any man folow the houſe of Dauid beſide the tribe of Iuda onlie. † And Roboam came to Ieruſalem, and gathered together al the houſe of Iuda, and the tribe of Benjamin, an hundred foureſcore thouſand choſen men warriers, to fight agaynſt the houſe of Iſrael, and to reduce the kingdom to Roboam the ſonne of Salomon. † But the word of our Lord came to Semeias the man of God, ſaying: † Speake to Roboam the ſonne of Salomon, the king of Iuda, and to al the houſe of Iuda, and Beniamin, and the reſt of the people, ſaying: † Thus ſayth our Lord: You ſhal not goe vp, neither ſhal you fight agaynſt your brethren the children of Iſrael: let euerie man returne into his houſe, for this word is done by me. They heard the word of our Lord, and returned from their iourney as our Lord had commanded them. † And Ieroboam built Siehem in mount Ephraim, and dwelt there: and departing thence he built Phanuel. † And Ieroboam ſayd in his hart: Now wil the kingdom returne to the houſe of Dauid, † if this people shal goe vp to make ſacrifices in the houſe of our Lord into Ieruſalem: and the hart of this people wil be turned to their lord Roboam the king of Iuda, and they wil kil me, and returne to him. † And finding out
A diueliſh policie to make a religion conformable to the temperal ſtate. a deuiſe he made two golden calues, and ſayd to them: Goe vp no more into Ieruſalem: Behold thy goddes Iſrael, which brought thee out of the Land of Aegypt. † And he put one in Bethel, and the other in Dan: † and this thing was an occaſion of ſinne: for the people went to adore the calfe, as farre as Dan. † And he made temples in the excelſes, and prieſtes
For ſuch a religion ſuch prieſtes were fitteſt. of the abiectes of the people, which were not of the children of Leui. † And he appoynted a ſolemne day in the eight moneth, the fiftenth day of the moneth, after the ſimilitude of the ſolemnitie, that was celebrated in Iuda. And going vp he made in like maner an altar in Bethel, to immolate to the calues, which he had framed: and he ordayned in Bethel prieſtes of the Places on hilles, where they ſacrificed calues, and other thinges to the images of calues. excelſes, which he had made. † And he
went vpon the altar, which he had built in Bethel, the fiftenth day of the eight moneth, which he had
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orged out of his owne hart: and he made a ſolemnitie to the children of Iſrael, and went vp vpon the altar, to burne incenſe.
CHAP. XIII. A prophet ſent from Iuda to Bethel fortelleth the birth of Ioſias, and deſtruction of Ieroboams altar, 4. whoſe hand being ſudenly withered, 6. is reſtored by the prophets prayer. 11. The ſame prophet is deceiued by an other prophet, and ſlame by a lion. 33. Hieroboam proceedeth in impictie.
AND behold a man of God came out of Iuda, in the word of our Lord into Bethel, Ieroboam :: ſtanding vpon the altar, and cenſing. † And he cried out againſt the altar in the word of our Lord, and ſayd: Altar, altar, thus ſaith our Lord: Behold a child ſhal be borne to the houſe of Dauid, named This foreſhewing long before the name of a childe that ſhould be borne, importeth that he ſhould do great thinges. See. 4. Reg. 2
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. Ioſias, and he ſhal immolate vpon thee prieſtes of the excelſes, which now doe burne frankencenſe on thee, and he ſhal burne mens bones vpon thee. † And he gaue a ſigne in that day, ſaying: This ſhal be the ſigne, that our Lord hath ſpoken: Behold the altar shal be clouen, and the ashes shal be powred out in it. † And when the king had heard the word of the man of God, which he cried out againſt the altar in Bethel, he ſtretched forth his hand from the altar, ſaying: Take him. And his hand withered, which he ſtretched forth agaynſt him: neither was he able to draw it backe vnto him. † The altar alſo was clouen, and the ashes were powred out of the altar, according to the ſigne which the man of God had told before in the word of our Lord. † And the king ſaid to the man of God: Beſech the face of our Lord thy God, and pray for me, that my hand may be reſtored me. And the man of God beſought the face of our Lord, and the kinges hand was reſtored to him, and it became as it was before. † And the king ſpake to the man of God: Come home with me, that thou mayſt dyne, and I wil geue the giftes. † And the man of God anſwered the king: If thou wouldeſt geue me the halfe part of thy houſe, I wil not come with thee, nor eate bread, nor drinke water in this place: † for ſo was it enioyned in the word of our Lord cōmanding: Thou ſhalt not eate bread nor drinke water, nor returne by the way that thou cameſt. † He departed therfore by an other way, and returned not by the way, that the came into Bethel.
† And a certaine prophete being old dwelt in Bethel, to whom his ſonnes came and told him al the workes, that the man of God had done that day in Bethel: and the wordes which he had ſpoken to the king, they told their father. † And their father ſayd to them: What way went he? His ſonnes ſhe wed him the way, by which the man of God was gone, which came out of Iuda. † And he ſaid to his ſonnes: Sadle me and aſſe. Who when they had ſadled it, he got vp, † and went after the man of God, and found him ſitting vnder a rerebinth: and he ſaid to him: Art thou the man of God that cameſt out of Iuda? He anſwered: I am he. † And he ſayd to him: Come home with me, that thou mayſt eate bread. † Who ſayd: I can not returue, nor come with thee, neither will eate bread, nor drinke water in this place: † becauſe our Lord ſpake to me in the word of our Lord, ſaying: Thou ſhalt not eate bread, and thou ſhalt not drinke water there, nor returne by the way thou wenteſt. † Who ſayd to him: I alſo am a prophet like to thee: and This man of Bethel was indeede a prophet of God, but in this lied wickedly, and ſo deceiuing the other prophet, made him to breake Gods commandment, for which he was ſlaine VVhervpon Hieroboam ſwhom the wiked prophet ſought to pleaſe) was leſſe afeard to procede in idolatrie. an Angel hath ſpoken to me in the word of our Lord, ſaying: Bring him backe with thee into thy houſe, that he may eate bread, and drinke water. He deceiued him, † and brought him backe with him: he did eate therfore bread in his houſe, and drunke water. † And when they ſate at the table, the word, of our Lord came to the prophete, that brought him backe. † And he cried out to the man of God, which came out of Iuda, ſaying: Thus ſayth our Lord: Becauſe thou haſt not beene obedient to the mouth of our Lord, and haſt not kept the commandment, which our Lord thy God commanded thee, † and haſt returned, and eaten bread, & drunke water in the place wherin he commanded thee that thou ſhouldeſt not eate bread, nor drinke water, thy dead bodie ſhal not be brought into the ſepulchre of thy fathers. † And when he had eaten & drunke, he ſadled his aſſe for the prophet, whom he brought backe. † Who when he was gone, a lion found him in the way, and Not only the deceiuer, but alſo he that is deceiued, is guiltie and puniſhable for breakīg Gods cōmandment. killed him, and his bodie was caſt forth in the way: and the aſſe ſtood by him, and the lion ſtood by the dead bodie. † And behold, men paſſing by ſaw the dead bodie caſt in the way, and the lion ſtanding beſide the bodie. And they came and diuulged it in the citie, wherein that old prophet dwelt. † Which when that prophet heard, which had brought him backe out of the way, he ſayd: It is the
man of God, that was diſobedient to the mouth of our Lord, and our Lord hath deliuered him to the lion, & he hath torne him, and killed him according to the word of our Lord, that he ſpake to him. † And he ſayd to hie ſonnes: Sadle me an aſſe. Who when they had ſadled, † and he was gone, he found his dead bodie caſt forth in the way, and the aſſe and the lion ſtanding by the corſe: the lion By this it appeareth to be Gods worke and puniſhment. did not eate of the dead bodie, nor hurt the aſſe. † The prophet therfore tooke the corſe of the man of God, and layd it vpon the aſſe, and returning brought it into the citie of the old prophete, that they might mourne for him. † And he layd his corſe in his owne ſepulchre: and they mourned for him: Alas, alas my brother. † And when they had mourned for him, he ſavd to his ſonnes: When I ſhal be dead, burie me in the ſepulchre, wherein the man of Ged is buried: beſide his bones lay my bones. † For aſſuredly the word ſhal come to paſſe, which he hath foretold in the word of our Lord agaynſt the altar that is in Bethel: and agaynſt al the temples of the excelſes, that are in the cities of Samaria. † After theſe wordes Ieroboam returned not from his wicked way: but on the contrarie part he made of the moſt abiect of the people prieſtes of the excelſes: Whoſoeuer would, he filled his hand, and he was made a prieſt of the excelſes. † And for this cauſe did the houſe of Ieroboam ſinne, and was ouerthrowen, and deſtroyed from the face of the earth.
CHAP. XIIII. Ahias the prophet forsheweth the ruine of Hieroboams famili: 12. namely the death of his ſonne, for whom being ſick, the mother conſulteth the prophet. 20. Hieroboam dieth, and his ſonne Nadab reigneth. 21. Some alſo of the people of Iuda, committing idolatrie and other ſinnes, 25. the King of Aegypt inuadeth and ſacketh Hieruſalem. 31. Roboam dieth and his ſonne Abias reigneth.
AT that time Abia the ſonne of Ieroboam was ſicke. † And Ieroboam ſayd to his wife: Ariſe, and change thy habite, that thou be not knowen to be the wife of Ieroboam, and goe into Silo, where Ahias the prophete is, which ſpake to me, that I should reigne ouer this people. † Take alſo in thy hand ten loaues, and crackneles, and a veſſel of honic, and goe to him: for he wil shew thee what shal happen to this childe. † The wife of Ieroboam did as he had
ſpoken: and riſing vp went into Silo, and came into the houſe of Ahias: but he could not ſee, becauſe his eies were dimme for age. † And our Lord ſayd to Ahias: Behold the wife of Ieroboam cometh in, to conſult thee concerning her ſonne that is ſicke: thus and thus shalt thou ſpeake to her. When ſhe therfore entered in, and diſſembled to be that she was, † Ahias heard the ſound of her feete entring in at the doore, and ſayd: Come in Ieroboams wife: Why doeſt thou fayne thy ſelf to be an other woman? But I am ſent to thee a heauie meſſenger. † Goe, and tel Ieroboam: Thus ſayth our Lord the God of Iſrael: Becauſe I haue exalted thee out of the middes of the people, and made thee prince ouer my people Iſrael: † and haue rent the kingdom of the houſe of Dauid, and geuen it to thee, and thou haft not beene as my ſeruant Dauid, who kept my commandementes, and folowed me in al his hatt, doing that which was wel liked in my ſight: † but haſt wrought euil aboue al, that haue beene before thee, and haſt made thee ſtrange and molten goddes, Ieroboam did not wittingly and of purpoſe ſet vp falſe goddes, to the end he might prouoke God to anger: for his intention only was to kepe the people frō going to Ieruſalem, left by that occaſion they should returne to Roboam their Lord▪ king of Iuda. ch. 12. v. 27. But by ſettīg vp idols he did prouoke God conſequently to anger. So here and in other places this phraſe: that he might prouoke: that it might be fulfilled, and the like, ſignifieth not the final cauſe, but the ſequele of other factes, without direct intention: that thou mighteſt prouoke me to anger, and haſt reiected me behind thy backe: † therfore behold I wil bring in euils vpon the houſe of Ieroboam, and wil ſtrike of Ieroboam him that pyſſeth to the wal, and the incloſed, and the vileſt in Iſrael: and I wil cleanſe the remaynes of the houſe of Ieroboam, as dung is wont to be cleanſed til al be pure. † They that shal die of Ieroboam in the citie, them the dogges ſhal eate: and they that shal die in the field, them the foules of the ayre shal deuoure: becauſe our Lord hath ſpoken. † Thou therfore ariſe, and goe into thy houſe: and in the verie entrance of thy feete into the citie, the childe shal die, † and al Iſrael shal mourne for him, and shal burie him: for this onlie of Ieroboam shal be brought into the ſepulchre, becauſe vpon him hath beene found a good word from our Lord the God of Iſrael, in the houſe of Ieroboam. † And our Lord wil appoynt to him ſelf a king ouer Iſrael, that shal ſtrike the houſe of Ieroboam in this day, and in this time: † and our Lord the God of Iſrael shal ſtrike it, as a reede is went to be moued in the water: and he shal plucke out Iſrael from this good countrie, which he gaue to their fathers, and shal ſcatter them ouer the Riuer: becauſe they haue made to them ſelues groues, to prouoke our Lord. † And our Lord shal deliuer Iſrael for the ſinnes of Ieroboam, who hath ſinned, & made Iſrael to ſinne. † The wi
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e therfore
of Ieroboam aroſe, and departed, and came into Therſa: and when she entered the threshold of the houſe, the childe died, † and they buried him. And al Iſrael mourned for him according to the word of our Lord, which he ſpake in the hand of his ſeruant Ahias the prophete. † But the reſt of the wordes of Ieroboam, how he fought, and how he reigned, behold they are written in the Booke of the wordes of the daies of the kinges of Iſrael. † And the daies, that Ieroboam reigned, are two and twentie yeares: and he ſlept with his fathers: and Nadab his ſonne reigned for him. † Moreouer Roboam the ſonne of Salomon reigned in Iuda: one and fourtie yeares old was Roboam when he began to reigne: ſeuentene yeares reigned he in Ieruſalem the citie, which our Lord choſe to put his name there, of al the tribes of Iſrael. And his mothers name was Naama an Ammonite. † And Iudas did euil before our Lord, and prouoked him aboue al thinges, that their fathers had done, in their ſinnes which they ſinned. † For they alſo built them altars, and ſtatues, and groues vpon euerie high hil, and vnder euerie tree ful of grene leaues: † yea and effeminates were in the land, and they did al the abominations of the gentiles, which our Lord deſtroyed before the face of the children of Iſrael. † And in the fifth yeare of the reigne of Roboam, Seſac the king of Aegypt came vp into Ieruſalem, † and tooke the treaſures of the houſe of our Lord, and the kinges treaſures, and al thinges he ſpoyled: the shieldes alſo of gold, which Salomon had made: † for the which Roboam made braſen shieldes, & deliuered them into the hand of the captaynes of shield bearers, and of them that kept watch before the doore of the kinges houſe. † And when the king went into the houſe of our Lord, they that had the office to goe before, caried them: and afterward they recaried them to the armourie of the shield bearers. † And the reſt of the wordes of Roboam, & al that he did, behold they are written in the Booke of the wordes of the daies of the kinges of Iuda. † And there was warre betwen Roboam and Ieroboam alwaies. † And Roboam ſlept with his fathers, and was buried with them in the citie of Dauid: and his mothers name was Naama an Ammonite: and Abias his ſonne reigned for him.
CHAP. XV. Abias reigneth wickedly in Iuda three yeares. 8. After him his ſonne Aſa ſucceding deſtroyeth idolatrie, reigning fourtie one yeares. 16. VVho hauing
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rres with the king of Iſrael, maketh league with the king of Syria, 24. Aſ
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dying Ioſaphat ſuccedeth. 25. Nadab reigneth wickedly two yeares in Iſrael, is then ſlaine by Baaſa of the tribe of Iſſachar, 29. and his whole familie is deſtroyed. 33. Baaſa alſo reigneth wickedly twentie foure yeares.
THERFORE in the eightenth yeare of king Ieroboam the ſonne of Nabat, Abias reigned ouer Iuda. † Three yeares reigned he in Ieruſalem: the name of his mother was Maacha the daughter of Abeſſalom. † And he walked in al the ſinnes of his father, which he had done before him: neither was his hart perfect with our Lord his God, as the hart of Dauid his father. † But for Dauids ſake our Lord his God gaue him a lampe in Ieruſalem, that he might rayſe vp his ſonne after him, and eſtablish Ieruſalem: † Dauids poſtetitie conſerued for his ſake. becauſe Dauid had done right in the eies of our Lord, and had not declined from al thinges, which he commanded him, al the daies of his life, except the matter of Vrias the Hetheite. † But there was warre betwen Roboam and Ieroboam al the time of his life. † And the reſt of the wordes of Abias, and al that he did, are they not written in the Booke of the wordes of the kinges of Iuda? And there was warre betwen Abias and Ieroboam. † And Abias ſlept with his fathers, and they buried him in the citie of Dauid: and Aſa his ſonne reigned for him. † In the twenteth yeare therfore of Ieroboam the king of Iſrael reigned Aſa the king of Iuda. † And he reigned one & fourtie yeares in Ieruſalem. His mothers name was Maaca, the daughter of Abeſſalom. † And Aſa did right before the ſight of our Lord, as Dauid his father: † and he tooke away the effemmare out of the land, and he purged al the filth of the idols, which his fathers had made. † Moreouer he remoued alſo Maaca his mother, that ſhe ſhould not be princeſſe in the ſacrifices of Priapus, and in the groue which she had conſecrated: and he deſtroyed her denne, and brake the moſt filthie idol, and burnt it in the torrent cedron: † but Thoſe altares which Salomon had made for his wiues, that were idolaters Aſa deſtroved not▪ but al which Roboā and Abias had made, or ſuffered to be made for their owne people he pulled downe. Ioſias afterward deſtroyed alſo thoſe which Salomon had made 2.
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l. 34. the excelſes he did not take away. Otherwiſe the hart of Aſa was parfect with our Lord al his daies: † and he caried in thoſe thinges, which his father had ſanctified, and vowed into the houſe of our Lord, ſiluer and gold, and veſſels. † And there was warre betwen Aſa, and Baaſa the king of Iſrael al their daies. † Baaſa alſo the king of Iſrael went vp into Iuda, and built Rama, that no man might go out or come in of Aſaes
ſide the king of Iuda. † Aſa therfore taking al the ſiluer, and gold that remained in the treaſures of the houſe of our Lord, and in the treaſures of the kinges houſe, gaue it into the handes of his ſeruantes: and he ſent to Benadad the ſonne of Tabremon the ſonne of Hezion, the king of Syria, which dwelt in Damaſcus, ſaying: † There is a league betwen me and thee, & betwixt my father and thy father: therfore I haue ſent thee giftes, ſiluer and gold: and I deſire thee that thou come, and make void the league, that thou haſt with Baaſa the king of Iſrael, and he may retire from me. † Benadad agreing to king Aſa, ſent the princes of his armie into the citiees of Iſrael, and they ſtroke Ahion, and Dan, and Abeldomum of Maacha, and al Cenneroth, to witte, al the Land of Nephthali. † Which when Baaſa had heard, he intermitted to build Rama, and returned into Therſa. † But king Aſa ſent word into al Iuda, ſaying▪ Let no man be excuſed▪ and they tooke ſtones from Rama, and the timber therof, wherwith Baaſa had built, and Aſa of it built Gabaa Beniamin, and Maſpha. † But the reſt of al the wordes of Aſa, and al his forces, and al that he did, & the cities that he built, are not theſe written in the Booke of the words of the dayes of the kinges of Iuda? How beit in the time of his old age he was diſeaſed in his feete. † And he ſlept with his fathers, & was buried with them in the citie of Dauid his father. And Ioſaphat his ſonne reigned for him. † But Nadab the ſonne of Ieroboam reigned ouer Iſrael the ſecond yeare of Aſa the king of Iuda: and he reigned ouer Iſrael two yeares. † And he did that which is euil in the ſight of our Lord, and walked in the waies of his father, and in his ſinnes, wherwith he made Iſrael to ſinne. † And Baaſa the ſonne of Ahias of the houſe of Iſſachar, lay in wayte againſt him, and ſtroke him in Gebbethon, which is a citie of the Philiſtimes: for Nadab and al Iſrael beſieged Gebbethon. † Baaſa therfore ſlew him in the third yeare of Aſa the king of Iuda, and reigned for him. † And when he reigned, he ſtroke The a
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of ſchiſme puniſhed in his poſteritie. al the houſe of Ieroboam: he leaft not ſo much as one ſoule of his ſeede, til he deſtroied him according to the word of our Lord, which he had ſpoken in the hand of Ahias the Silonite, † for the ſinnes of Ieroboam, which he had ſinned, and wherwith he had cauſed Iſrael to ſinne, and for the offence, wherwith he prouoked our Lord the God of Iſrael. † But the reſt of the wordes of Nadab, and al
that he wrought, are not theſe thinges written in the Booke of the wordes of the daies of the kinges of Iſrael? † And there was warre betwen Aſa and Baaſa the king of Iſrael al their daies. † In the third yeare of Aſa the king of Iuda, reigned Baaſa the ſonne of Ahias, ouer al Iſrael in Therſa foure and twentie yeares. † And he did euil before our Lord, & walked in the waies of Ieroboam, and in his ſinnes, wherwith he made Iſrael to ſinne.
CHAP. XVI. Iehu for prophecying the deſtruction of Baaſa and his houſe, 7. is ſlaine. 8. yet his ſonne Ela reigneth tvvo yeares. 9. Then Zambri rebelleth, killeth Ela, and reigneth. 16. Part of the people chooſing Amri (prince of the armie) their king, 18. Zambri deſperatly burneth himſelfe and the kings palace, 21. an other part folow Thebni as king til his death. 23. Amri reigneth tvvelue yeares vvickedly. 29. His ſonne Achab ſuccedeth, marieth Iezabel, and ſerueth Baal. 34. In the meane time Hiel repairer
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Iericho.
AND the word of our Lord came to Iehu the ſonne of Hanani agaynſt Baaſa, ſaying: † For ſo much as I haue exalted thee out of the duſt, & ſette thee duke ouer my people Iſrael, but thou haſt walked in the way of Ieroboam, and haſt made my people Iſrael to ſinne, that thou mighteſt anger me with their ſinnes: † behold, I wil cut downe the poſteritie of Baaſa, and the poſteritie of his houſe, and I wil make thy houſe as the houſe of Ieroboam the ſonne of Nabat. † Whoſoeuer of Baaſa shal die in the citie, him shal the dogges eate: and whoſoeuer of his shal die in the countrie, him shal the fowles of the ayre deuoure. † But the reſt of the wordes of Baaſa, and whatſoeuer he did, and his battels, are not theſe things written in the Booke of the wordes of the daies of the kinges of Iſrael? † Baaſa therfore ſlept with his fathers, and was buried in Therſa: and Ela his ſonne reigned for him. † And when the word of our Lord came in the hand of Iehu the ſonne of Hanani the prophete agaynſt Baaſa, and agaynſt his houſe, and agaynſt al the euil, that he had done before our Lord, to anger him in the workes of his handes, that it should be made as the houſe of Ieroboam: for this cauſe he ſlew him, that is to ſay, Iehu the ſonne of Hanani, the prophete. † In the ſixe and twenteth yeare of Aſa the king of Iuda, reigned Ela the ſonne of Baaſa ouer Iſrael in Therſa two yeares. † And his ſeruant Zambri rebelled agaynſt him, the captayne of the
halfe part of the horſemen: and Ela was in Therſa drinking, and dronken in the houſe of Arſa the gouernour of Therſa. † Zambri therfore rushing in, ſtroke and ſlew him in the ſeuen and twenteth yeare of Aſa the king of Iuda, & he reigned for him. † And when he teigned, and ſate vpon his throne, he ſtroke al the houſe of Baaſa, and he leaft not of it one that could pyſſe agaynſt a wal, & his kinsfolke and frendes. † And Zambri deſtroyed al the houſe of Baaſa, according to the word of our Lord, that he had ſpoken to Baaſa in the hand of Iehu the prophet, † for al the ſinnes of Baaſa, and the ſinnes of Ela his ſonne, who ſinned, and made Iſrael to ſinne, prouoking our Lord the God of Iſrael in their vanities. † But the reſt of the wordes of Ela, and al that he did, are not theſe writen in the Booke of the wordes of the daies of the kinges of Iſrael? † In the ſeuen and twenteth yeare of Aſa the king of Iuda, reigned Zambri ſeuen daies in Therſa: moreouer the armie beſieged Gebbethon a citie of the Philiſthines. † And when they heard that Zambri had rebelled, and ſlayne the king, Al thoſe that were in the campe choſe their general to be their king and preuailed therin: though an other half of Iſrael choſe and folowed an other for a time. al Iſrael made Amri their king, who was General of the warfare ouer Iſrael that day, in the campe. † Amri therfore went vp, and al Iſrael with him from Gebbethon, and they beſieged Therſa. † And Zambri ſeing that the citie should be taken, he went into the palace, and burnt him ſelf with the kinges houſe: and he died † in his ſinnes, which he had ſinned doing euil before our Lord, and walking in the way of Ieroboam, and in his ſinne; wherwith he made Iſrael to ſinne. † But the reſt of the wordes of Zambri, and of his treaſon, and tyrannie, are not theſe thinges writen in the Booke of the wordes of the dayes of the kinges of Iſrael? † Then was the people of Iſrael diuided into two partes: the halfe part of the people folowed Thebni the ſonne of Gineth, to make him king: and the halfe part Amri. † But the people that was with Amri, preuayled ouer the people that folowed Thebni the ſonne of Gineth: and Thebni died, and Amri reigned. † In Thebni being then dead he reigned peaceably▪ for he began his reigne the 27. yeare of Aſa.
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. 15. & 16. and reigned in al 12. yeares. the one and thirteth yeare of Aſa the king of Iuda Amri reigned ouer Iſrael, twelue yeares: in Therſa he reigned ſix yeares. † And he bought the mount of Samaria of Somer for two talentes of ſiluer: and he built it, and he called the citie which he had built, by the name of Semer the lord of the mount of Samaria. † And Amri did euil in the ſight of our Lord, and wrought wickedly aboue al, that were
before him. † And he walked in al the way of Ieroboam the ſonne of Nabat, and in his ſinnes wherwith he made Iſrael to ſinne: that they might anger our Lord the God of Iſrael in their vanities. † But the reſt of the wordes of Amri, and the battels he made, are not theſe thinges writen in the Booke, of the battels that he made are not theſe thinges written in the Booke of the wordes of the daies of the kinges of Iſrael? † And Amri ſlept with his fathers, and was buried in Samaria and Achab his ſonne reigned for him. † But Achab the ſonne of Amri reigned ouer Iſrael the eight and thirteth yeare of Aſa the king of Iuda. And Achab the ſonne of Amri reigned ouer Iſrael in Samiaria two and twentie yeares. † And Achab the ſonne of Amri did euil in the ſight of our Lord aboue al, that were before him. † Neither did it ſuffice him that he walked in the ſinnes of Ieroboam the ſonne of Nabat: beſides he tooke to wife Iezabel the daughter of Ethbaul the king of the Sidonians. And he went, and ſerued Baal, and adored him. † And he ſette an altar to Baal in the temple of Baal, which he had built in Samaria, † and he planted a groue: and Achab added in his worke, prouoking our Lord the God of Iſrael aboue al the kinges of Iſrael, that were before him. † In his daies Hiel of Bethel built Iericho: VVhen Hiel began to build Iericho, his eldeſt ſonne died▪ ſo the reſt ſucceſſiuely, that the laſt died when he finiſhed the building: becauſe God by the mouth of Ioſue had forbid the building therof. in Abiram his firſt borne he founded it, and in Segub his laſt he ſette vp the gates therof: according to the word of our Lord, which he ſpake in the hand of Ioſue the ſonne of Nun.Ioſue.
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CHAP. XVII. Elias by his prayer
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hutteth the heauen from raining. 2. Is fed by a crovv. 8 and by a vvidovv of Sareptha. 13. vvhoſe potte of meale, and barrel of oyle diminisheth not. 17. Her ſonne dieth, and is rayſed to life.
AND Elias the Thesbite of the inhabiters of Galaad ſaid to Achab: Our Lord liueth the God of Iſrael, in whoſe ſight I ſtand, if there ſhal be theſe yearer dew and rayne, but according to the wordes of my mouth. † And the word of our Lord came to him, ſaying: † Depart from hence, and goe agaynſt the Eaſt, and be hidde in the Torrent carith, which is agaynſt Iordan, † and there thou shalt drinke of the torrent: and I haue commanded the rauens that they feede thee there † He therfore went, and did according to the word of our Lord: and when he was gone, he ſate in the Torrent carith, which is againſt Iordan. † The rauens alſo brought him bread
and flesh in the morning, in like maner bread and flesh in the euening, and he dranke of the torrent. † But after certayne daies the torrent was dried: for it bad not rayned vpon theThe Epiſtle
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Teuſday in the 2. weke of Lent. earth. † Therfore the word of our Lord came to him, ſaying: † Ariſe, and goe into Sareptha of the Sidonians, and thou shalt tarie there: for I haue commanded a wydow woman there to feede thee. † He aroſe, and went into Sareptha. And when he was come to the gate of the citie, the wydow woman appeared to him gathering ſtickes, and he called her, and ſayd to her: Geue me a litle water in a veſſel, that I may drinke. † And when she went to fetch it, he cried after her ſaying: Bring me alſo, I beſeche thee, a morſel of bread in thy hand, † Who anſwered: Our Lord thy God liueth, I haue no bread, but ſo much meale in a potte as a hand can hold, and a litle oile in a veſſel: behold I gather two ſtickes, that I may goe in, andThe epiſtle
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Friday in the 4. weke of Lent. dreſſe it for me and my ſonne, that we may eate, and die. † To whom Elias ſayd: feare not, but goe, and doe as thou haſt ſayd: but firſt make for me of the ſame meale a litle harth cake, and bring it to me: and for thy ſelf and thy ſonne thou shalt make afterward. † For thus ſayth our Lord the God of Iſrael: The potte of meale shal not fayle, nor the veſſel of:: To this queſtion (ſayth S. Auguſtin) the prophet anſwered in ſpirite: No. For God killed not this childe to afflict ſo good a mother, but to confirme her in true religion & comforte her by rayſing him from death. So Lazarus died not to remaine dead, but to be rayſed to life, for Gods more glorie: Ioan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia.
oile be diminished vntil the day, wherin our Lord wil geue rayne vpon the face of the earth. † Who went and did according to the word of Elias: and he did eate, and she, and her houſe: and from that day † the pot of meale fayled not, and the veſſel of oyle was not diminished, according to the word of our Lord, which he ſpake in the hand of Elias. † And it came to paſſe after theſe thinges, the ſonne of the woman, the goodwife of the houſe, fel ſicke, and the ſickeneſſe was verie vehement ſo that there remayned no breath in him. † She therfore ſayd to Elias: What is to me and thee thou man of God? comeſt thou vnto me, that myne iniquities might be remembred, and thou mighteſt kil my ſonne? † And Elias ſayd to her: Geue me thy ſonne. And he tooke him from her boſome, and caried him into the vpper chamber where him ſelf abode, and layd him vpon his bed. † And he cried to our Lord, and ſayd: O Lord my God, :: what, the widow alſo with whom I am after a ſort ſuſteyned, haſt thou afflicted, that thou wouldeſt kil her ſonne? † And he ſtretched forth, & meaſured him ſelfe vpon the childe three tymes, & he cried to our Lord, and ſayd: O. Lord my God, let the ſoule of this childe, I beſeche
thee, returne into his bodie. † And our Lord heard the voice of Elias: and the ſoule of the child returned into him, and he reuiued. † And Elias tooke the childe, and brought him downe from the vpper chamber into the lower houſe, and deliuered him to his mother, and ſayd to her: Behold thy ſonne liueth. † And the woman ſayd to Elias: Now, in this I haue knowen that thou art a man of God, and the word of our Lord in the mouth is true.
CHAP. XVIII. The third yeare of famine, Elias meeting the chief gouernour of Achabs houſe, hardly perſwadeth him totel Achab, that he is preſent. 17. Achab blameth Elias; but Elias freely auoucheth that not he, but Achab trubleth Iſrael. 19. By a miracle foure hundred and fiftie falſprophetes are conuinced, 40▪ and are ſlaine. 41. Elias prayeth and it rayneth.
AFTER manie daies the word of our Lord came to Elias, the third yeare, ſaying: Goe, and ſhew thy ſelf to Achab, that I may geue rayne vpon the face of the earth. † Elias therfore went to ſhew himſelf to Achab: and there was ſore famine in Samaria. † And Achab called Abdias the gouernour of his houſe: Abdias did feare our Lord very much. † For when Iezabel killed the prophetes of our Lord, he tooke an hundred prohetes, and hid them by fiftie and fiftie in caues, and fed them with bread and water. † Achab therfore ſayd to Abdias: Goe into the land to al the fountaynes of waters, and into al valleys, if perhaps we may finde graſſe, and ſaue the horſes and mules, and the beaſtes may not vtterly perish. † And they diuided the countries betwen them, that they might goe circuite about them: Achab went one way, and Abdias an other way ſeuerally. † And when Abdias was in the way, Elias mette him: who when he knew him, Abdias adored Elias as the prophete of God, and a holie man not with ciuil honour, for in the world Abdias was the greater perſon nor with diuine honour, for that had benne idolatrie. It was therfore religious honour, called dulia, due to ſpiritual excellencie of Gods ſeruantes. fel on his face, and ſayd: My lord, art not thou Elias? † To whom he anſwered: I am. Goe, and tel thy lord: Elias is here. † And he ſayd: What haue I ſinned, that thou deliuereſt me thy ſeruant into the hand of Achab, that he may kil me? † Our Lord thy God liueth, there is no nation or kingdom, whither my lord hath not ſent to ſeeke thee: and al anſwering: He is not here: he adiured al kingdomes and nations, for that thou waſt not found. † And now thou ſayeſt to me: Goe, and tel thy lord, Elias is here. † And when I am departed from thee, the Spirit of our Lord wil carie thee into a place, that I know
not: and I entering in shal tel Achab, and not finding thee, he wil kil me: and thy ſeruant feareth our Lord from his infancie. † Hath it not beene told thee my lord, what I did when Iezabel killed the prophetes of our Lord, that I hid of the prophetes of our Lord an hundred men, by fiftie and fiftie in caues, and fed them with bread and water? † And now thou ſayſt: Goe, and tel thy lord: Elias is here: that he may kil me? † And Elias ſayd: The Lord of hoſtes liueth, before whoſe face I ſtand, this day wil I appeare to him. † Abdias therfore went to meete Achab, and told him: and Achab came to meete Elias. † And when he had ſeene him, he ſayd: Art thou he that doeſt truble Iſrael? † And he ſayd: not I haue trubled Iſrael, but thou, and the houſe of thy father, who haue forſaken the commandmentes of our Lord, and haue folowed Baalim. † Neuertheleſſe ſend now, and gather vnto me al Iſrael in the mount of Carmel, and the prophetes of Baal foure hundred fiftie, and the prophetes of the groues foure hundred, which eate of Iezabels table. † Achab ſent to al the children of Iſrael, and gathered together the prophetes in the mount of Carmel. † And Elias coming to al the people, ſayd: Such zelous expoſtulation is neceſſarie to al Nentrals in religion who are neither hoto nor cold, but luke vva
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me. ſuch as Angels deteſt Apoc. 3. How long halt you on two ſides? If our Lord be God, folow him: but if Baal, folow him. And the people did not anſwer him a word. † And Elias ſayd agayne to the people: I onlie remayne a prophete of our Lord: and the prophetes of Baal are foure hundred and fiftie men. † Let two oxen be geuen vs, and let them chooſe to them ſelues one oxe, and cutting it into peeces let them lay it vpon wood, but put no fyre vnder: and I wil dreſſe the other oxe, and wil lay it vpon wood, and put no fire vnder. † Inuocate ye the names of your goddes, & I wil inuocate the name of my Lord: and the God that shal heare by fyre, let the ſame be God. And al the people anſwering ſayd: A very good propoſition. † Elias therfore ſayd to the prophetes of Baal: Chooſe you one oxe, and make it firſt, becauſe you are manie: & inuocate the names of your goddes, and put no fire vnder. † Who when they had taken the oxe, which he gaue them, they dreſſed it: and they inuocated the name of Baal from morning vntil midday, ſaying: Baal heare vs. And there was no voice, nor any that anſwered: and they leaped ouer the altar, that they had made. † And when it was now midday. Elias ieſted at them, ſaying: Crie with a lowder voice: for he is God, and perhaps he ſpeaketh,
or is in his inne, or in the way, or at the leaſt he ſlepeth, that he muſt be waked. † They cried therfore with a lowd voice, and cut them ſelues after their rite with kniues and lancers, til they were al embrewed with bloud. † And after the midday was paſt, and whiles they prophecied, the time was come, when they vſed to offer ſacrifice, neither voice was heard, nor any did anſwer, nor attend them praying: † Elias ſayd to al the people: Come vnto me. And the people coming to him, he repayred the altar of our Lord, that was deſtroyed. † And he tooke twelue ſtones according to the number of the tribes of the children of Iacob, to whom the word of our Lord came, ſaying: Iſrael ſhal be thy name. † And he built of the ſtones an altar in the name of our Lord: and he made a water gutter, as it were by two furrowes round about the altar, † and he layed the wood in order, and diuided the oxe in iointes, and layd it vpon the wood, † and ſaid: Fil foure buckettes with water, and powre vpon the holocauſte, and vpon the wood. And againe he ſayd: Doe it alſo the ſecond time. Who hauing donne it the ſecond time, he ſaid: The third time alſo doe the ſame. And they did ſo the third time, † and the warers ranne about the altar, and the trough of the conduite was filled. † And when it was now time that the holocauſte ſhould be offered, Elias the prophete coming ſaid: Lord God of Abraham, and Iſaac, & Iſrael, ſhew this day that thou art the God of Iſrael, and I thy ſeruant, & that according to thy commandment I haue done al theſe thinges. † Heare me Lord, heare me: VVhen miracles are attempted for trial of the truth, the diuels powre is reſtrayned, & only the truth is teſtified: Our Lord vvorking
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that this people may learne, that thou art our Lord God, & thou haſt conuerted their hart againe. † And the
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ire of our Lord fel, & deuoured the holocauſte, & the wood, and the ſtones, licking alſo the duſt, and the water, that was in the water gutter. † Which when al the people had ſeene, they fel on their face, and ſaid: Our Lord he is God, our Lord he is God. † And Elias ſaid to them: Apprehend the prophetes of Baal, and let not one eſcape of them. Whom when they had taken, Elias brought them to the Torrent ciſon, and killed them there. † And Elias ſayd to Achab: Goe vp, eate, and drinke: becauſe there is ſound of much raine. † Achab went vp to eate and drinke: and Elias went vp into the toppe of Carmel, and flatte on the earth put his face betwen his knees, † and he ſaid to his ſeruant: Goe vp, and looke toward the ſea. Who when he was gone vp, and had looked, he ſaid: There
is nothing. And againe he ſaid to him: Returne ſeuen tymes. † And in the ſeuenth time: Behold a litle cloud as it were a mans foote, came vp from the ſea. Who ſaid: Goe vp and ſay to Achab: Yoke thy chariote and goe downe, leſt the raine preuent thee. † And when he turned him felfe hither and thither, behold the heauens were darkened, and cloudes, and winde, and there fel great raine. Achab therfore going vp went into Iezrahel: † and the hand of our Lord was made vpon Elias, and his loynes girded he ranne before Achab, vntil he came into Iezrahel.
CHAP. XIX. Elias fleing Iezabel, in the deſert eateth a harth cake and drinketh water, brought by an Angel, and ſo goeth fourtie dayes and nightes vnto mount Horeb. 9. Lamenting that he alone is leiſt of the prophetes of God. 15. God commandeth him to returne to Damaſcus, and anoint Hazael king of Syria, Iehu king of Iſrael, and Eliſeus a prophet: 18. and telleth him, there remaine ſeuen thouſand in Iſrael, which haue not bowed to Baal.
AND Achab told Iezabel al thinges that Elias had done, and how he had killed al the prophetes with the ſword. † And Iezabel ſent a meſſenger to Elias, ſaying: Theſe thinges do the goddes to me, and theſe adde they, if this houre to morow I make not thy ſoule as the ſoule of one of them. † Elias therfore was afraid, & ryſing he went whither ſoeuer his wil caried him: and he came into Berſabee of Iuda, and leaft his ſeruant there, † and went forward into the deſert, one dayes iourney. And when he was come, and ſate vnder a iuniper tree, he deſired for his ſoule to die, and ſayd: It ſufficeth me Lord, take my ſoul: for I am not better then my fathers. † And he caſt him ſelf downe, and ſlept in the ſhadow of the iuniper tree: and behold an Angel of our Lord touched him, and ſayd to him: Ariſe, and eate. † He looked, and behold at his head harthbaked bread, and a veſſel of water: he therfore did eate, and drinke, and he ſlept againe. † And the Angel of our Lord returned the ſecond time, and touched him, and ſaid to him: Ariſe, eate: for thou haſt yet a great way to goe. † Who when he was riſen: did eate and drinke, & walked in the ſtrength of that meate fourtie daies, and fourtie nightes, vnto the mount of God, Horeb. † And when he was come thither, he taried in a caue: and behold the word of our Lord vnto him, & he ſaid to him: What doeſt thou here Elias? † But he anſwered: With zele haue I beene zelous
for our Lord the God of hoſtes▪ becauſe the children of Iſrael haue forſaken thy couenant: thy altars haue they deſtroyed, & thy prophetes they haue ſlaine with the ſword, & Elias knew no other at that inſtant in the tenne tribes, that were not partakers in idolatrie; but there were in deede ſeuen thouſand (v. 18) that bowed not their knees to Baal. And the whole kingdom of Iuda obſerued true religion, where Aſa then reigned, and after him Ioſaphat: both good kinges, chap. 15. v. 11. 22 v. 43. 2. Par. 15. & ▪ 17. I alone am leaft, & they ſeeke my life to take it away. † And he ſaid to him: Come forth, and ſtand in the mount before our Lord: and behold our Lord paſſeth, and a great winde, and ſtrong ouerthrowing mountaynes and breaking rockes before our Lord: not in the winde is our Lord, and after the winde an earth quake: not in the earth quake is our Lord, † and after the earth quake fire: not in the fire is our Lord, and after the fire a wiſtling of a gentle winde. † Which when Elias had heard, he couered his face with his mantel, and coming forth ſtood in the doore of the caue, and behold a voyce vnto him, ſaying: What doeſt thou here Elias? † And he anſwered: With zele haue I beene zelous for our Lord the God of hoſtes: becauſe the children of Iſrael haue forſaken thy couenant: thyn altars they haue deſtroyed, and thy prophetes they haue ſlaine with the ſword, and I alone am leaft, and they ſeeke my life to take it away. † And our Lord ſayd to him: Goe, and returne into thy way by the deſert of Damiaſcus: and when thou art come thither thou Elias prophecied that theſe two ſhould be kinges, and caſt his cloke ouer Elizeus. v. 19. Elizeus declared to Hazael that he ſhould be king. 4. Reg. 8. an other prophet annointed Iehu. 4. Reg. 9. ſhalt anoint Hazael king ouer Syria, † and Iehu the ſonne of Namſi thou ſhalt anoynt king ouer Iſrael: and Eliſeus the ſonne of Saphat, which is of Abelmeula, thou shalt anoynt prophet for thee. † And it shal be, whoſoeuer shal eſcape the ſword of Hazael, him Iehu shal kil: and whoſouer shal eſcape the ſword of Iehu, him shal Eliſeus kil. † And I wil leaue me in Iſrael ſeuen thouſand men, whoſe knees haue not beene bowed before Baal, and euerie mouth, that hath not adored him kyſſing his handes. † Elias therfore departing thence, found Eliſeus the ſonne of Saphat, ploughing with twelue yoke of oxen, and he was one of them that ploughed with twelue yoke of oxen: and when Elias came to him, he caſt his mantel vpon him. † Who forth with leauing the oxen ranne after Elias, and ſaid: Let me kiſſe, I pray thee, my father, and my mother, and ſo I wil folow thee. And he ſayd to him: Goe, and returne: for that which was my part, I haue donne to thee. † And returning from him, he tooke a yoke of oxen, and killed them, and ſod the flesh with the plough of the oxen, and gaue to the people, and they did eate: and ryſing vp he departed, and folowed Elias, & miniſtred to him.
CHAP. XX. The Syrians threatning and beſieging Samaria, 13. God ſignifieth by a prophet to Achab, that he shal haue the victorie. 20. which he obtaineth. 23. Alſo the ſecond yeare fighting in the champaine. 31.
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ut ſauing the king of Syrians life, and making league with him, 35. one of the children of the prophetes being ſlaine, for not ſtryking when he was ſo commanded, 37. an other denounceth reuenge to Achab, for not killing the Syrian King.
MOREOVER Benadad the king of Syria, gathered together al his hoſt, & two & thirtie kinges with him, & horſes, and chariotes: and going vp fought agaynſt Samaria, and beſieged it. † And ſending meſſengers to Achab the king of Iſraal into the citie, † he ſaid: Thus ſaith Benadad: Thy ſiluer, and thy gold is mine: and thy wiues, and thy principal children be mine. † And the king of Iſrael anſwered: According to thy word my lord king, I am thine, and al that is mine. † And the meſſengers returning, ſaid: Thus ſaith Benadad, which ſent vs vnto thee: Thy ſiluer, and thy gold, and thy wiues, and thy children thou shalt geue me. † To morow therfore this verie honre I wil ſend my ſeruantes to thee, and they shal ſearch thy houſe, and the houſe of thy ſeruantes: and al that pleaſeth them, they shal put in their handes, and take away. † And the king of Iſrael called al the ancientes of the land, and ſaid: Marke, and ſee that he ſeeketh to intrappe vs. for he ſent to me for my wiues, and children, and for the ſiluer and gold: and I ſaid not nay. † And al the ancientes, and al the people ſaid to him: Heare not, neither agree vnto him. † He therfore anſwered the meſſengers of Benadad: Tel my Lord the king: Al thinges for the which thou didſt ſend to me thy ſeruant in the beginning I wil doe: but this thing I can not doe. † And the meſſengers returning made report vnto him, who ſent againe, and ſayd: Theſe thinges doe the goddes to me, and theſe adde they, if the duſt of Samaria shal ſuffice for the hanfulles of al the people, that foloweth me. † And the king of Iſrael anſwering, ſayd: Tel him, :: let not
:: Thoſe that are girded, & ſtrongly armed do not wiſely in truſting their owne ſtrength, and contemning their aduerſaries: for by ſo doing they are often ouerthrowne. And thoſe that diſtruſting them ſelues truſt in God, one way or other alwaies preuaile A neceſſarie leſſon, both in temporal and ſpiritual warfayre. the girded glorie as the vngirded. † And it came to paſſe, when Benaded had heard this word, himſelf and the kinges dranke in pauilions, and he ſayd to his ſeruantes: Beſette the citie, and they did beſette it. † And behold a prophete coming to Achab the king of Iſrael, ſaid to him: Thus ſayth our Lord, Haſt thou in dede ſene al this exceding great multitude?
behold, I wil deliuer them into thy hand this day: that thou mayſt know, that I am the Lord. † And Achab ſaid: By whom? And he ſaid to him: Thus ſaith our Lord: By the ſeruantes of the princes of the prouinces. And he ſaid: Who ſhal begin to fight? And he ſaid: Thou. † He therfore muſtered the ſeruantes of the princes of the prouinces, and he found the number of two hundred thirtie two: and he muſtered after them the people, al the children of Iſrael, ſeuen thouſand. † And they went forth at noone. But Benadad dranke al dronken in his tent, and two and thirtie kinges with him, which were come to ayde him. † The ſeruantes therfore of the princes of the prouinces iſſued forth in the forefront. Benadad therfore ſent. Who told him, ſaying: Men are come forth out of Samarìa. † And he ſaid: Whether they come for peace, take them aliue: or els to fight, aliue take ye them. † The ſeruantes therfore of the princes of the prouinces iſſued forth, and the reſt of the armie folowed: † and euerie one ſtroke the man, that came againſt him: and the Syrians fled, and Iſrael purſued them▪ Benadad alſo the king of Syria fled on horſebacke with his horſemen. † Moreouer the king of Iſrael iſſuing forth ſtroke the horſes and chariotes, and he ſtroke Syria with a great ſlaughter. † And a prophet coming to the king of Iſrael, ſaid to him: Goe, and take courage, and know, and ſee what thou doeſt: for the yeare folowing the king of Syria wil come vp againſt thee.) † But the ſeruantes of the king of Syria ſaid to him: The goddes of the mountaynes be their goddes, therfore haue they ouercome vs: but it is better that we fight againſt them in the champaine, & we ſhal ouercome them. † Thou therfore do this word: Remoue al the kinges from thine armie, and put captaines for them: † and repaire the number of ſouldiars, that are ſlaine of thine, and horſes according to the old horſes, & chariotes according to the chariotes, which thou hadſt before: and we wil fight againſt them in the champaine, and thou ſhalt ſee that we shal ouercome them. He beleued their counſel, and did ſo. † Therfore after a yeare was paſſed, Benadad muſtered the Syrians, and went vp into Aphec, to fight againſt Iſrael. † Moreouer the children of Iſrael were muſtered, and taking victuals they went forth on the contrarie ſide, and camped againſt them, as it were two litle flockes of goates: but the Syrians filled the land. († And a man of God coming, ſaid to the king of Iſrael:
Thus ſaith our Lord: Becauſe the Syrians haue ſaid: The Lord is God of the mountaines, and is not God of the Valleis: I wil geue al this great multitude into thy hand, and Manie victories and other benefites were beſi
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wed vpon Achab, to make him knowe God: but he cōtemning them al remained in his impietie, and finally was ſlaine. ch. 22, v. 38. you ſhal know that I am the Lord.) † And ſeuen dayes did theſe, and they direct their armies one againſt the other, and in the ſeuenth day was the battel fought: and the children of Iſrael ſtroke of the Syrians an hundred thouſand footemen in one day. † And they that remained in Aphec, fled into the citie: and the wal fel vpon ſeuen and twentie thouſand men, that were leaft. Moreouer Benadad fleing entered the citie, into a chamber that was within a chamber, † and his ſeruantes ſaid to him: Behold, we haue heard that the kinges of the houſe of Iſrael are merciful: Let vs therfore put ſackeclothes on our loynes, and cordes on our heades, and goe forth to the king of Iſrael: perhaps he wil ſaue our liues. † They girded their loines with ſackclothes, and put cordes on their heades, and came to the king of Iſrael, and ſaid to him: Thy ſeruant ſaith: Let my ſoule liue, I beſech thee. And he ſaid: If he be yet aliue he is my brother. † Which the men tooke for good lucke: and in haſt caught the word of his mouth, and ſaid: Thy brother Benadad. And he ſaid to them: Goe and bring him to me. Benadad therfore came out to him, and he lifted him vp into his chariote. † Who ſaid to him: The cities which my father tooke from thy father, I wil render: doe thou make thee ſtretes in Damaſcus, as my father made in Samaria, and I confederate wil depart from thee. He therfore made a league, and dimiſſed him. † Then a certaine man of the children of the prophetes ſayd to his felow in the word of our Lord: Strike me. But he would not ſtrike. † To whom he ſaid: Becauſe thou wouldeſt not heare the word of our Lord, behold thou ſhalt depart from me, and a lion shal ſtrike thee. And when he was departed a litle from him, a lyon found him, and ſlew him. † But finding alſo an other man, he ſaid to him: Strike me. Who ſtroke him, and wounded him. † The prophete therfore went, and metre the king in the way, and with ſprinkling of duſt changed his face and his eies. † And when the king paſſed by, he cried to the king, and ſaid: Thy ſeruant went forth to fight hand ſtrokes: and when a certaine man was fled, one brought him to me, and ſaid: Keepe this man: who if he shal ſlippe away, thy life shal be for his life, or thou shalt pay a talent of ſiluer. † And
whiles I being trubled turned hither and thither, ſodenly he appeared not. And the king of Iſrael ſayd to him: This is thy iudgement, which thy ſelf haſt decreed. † But he forthwith wyped of the duſt from his face, and the king of Iſrael knew him, that he was of the prophetes. † Who ſayd to him: Thus ſayth our Lord: Fooliſh pittie in ſparing a dangerous & common enimie is offenſi
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e to God, & ſeuerely puniſhed by his iuſtice. Becauſe thou haſt let goe out of thy hand a man worthie to die, thy life ſhal be for his life, and thy people for his people. † The king of Iſrael therfore returned into his houſe, contemning to heare, & raging came into Samaria.
CHAP. XXI. Naboth for denying his vineyard to King Achab, is by quene Iezabels commandment, falſly accuſed, and ſtoned to death. 10. Achab haſtening to poſſeſse the vineyard, Elias the prophet threatneth him manie euiles. 23. and no leſse to Iezabel▪ both being obſtinate in ſinne. 27. Yet Achab for feare of punishment, doth external workes of penance, and therby eſcapeth part of the temporal plagues.
AND after theſe wordes, at that tyme Naboth the Iezrahelite had a vineyard, which was in Iezrahel, beſide the palace of Achab the king of Samaria. † Achab therfore ſpake to Naboth, ſaying: Geue me thy vineyard, that I may make me a garden of herbes, becauſe it is nigh, and ioyning to my houſe, and If no ſubiect were lord of anie land, but only at the kings pleaſure & kinges were proper lordes of al the landes in their kingdomes, then Achab might haue taken Naboths vinyard; eſpecially geuing him a better, or money for it. Neither was it a vaine ſcruple in Naboth, to conſerue his anceſters inheritance. For both his denial is here iuſtified, and Achabs extortion co
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mned. S. Ambroſe li. 3. offic. c. 9. counteth Naboth a Martyr. See Annot. 1. Reg. 8. I wil geue thee for it a better vineyard: or if thou thinke it more commodious for thee, the price of ſiluer, ſo much as it is worth. † To whom Naboth anſwered: Our Lord be merciful to me, that I geue not the inheritance of my fathers to thee. † Achab therfore came into his houſe with indignation, and fretting vpon the word, that Naboth the Iezrahelite had ſpoken to him, ſaying: I wil not geue thee the inheritance of my fathers. And caſting him ſelf vpon his bed, he turned away his face to the wal, and did not eate bread. † And Iezabel his wife went in vnto him, and ſayd to him: What is this matter, whereupon thy ſoule is greued? and why eateſt thou not bread? † Who anſwered her: I ſpake to Naboth the Iezrahelite, and ſayd to him: Geue me thy vineyard, taking money for it: or if it pleaſe thee, I wil geue thee a better vineyard for it. And he ſayd: I wil not geue thee my vineyard. † Iezabel therfore his wife ſayd to him: Thou art of great authoritie, and doeſt wel gouerne the kingdome of Iſrael: Ariſe, and eate bread, and be of good cheere, I wil geue thee the vineyard of Naboth the Iezrahelite.
† She therfore wrote letters in the name of Achab, and ſigned them with his ring, and ſent to the ancientes, and the chiefe men that were in his citie, and dwelt with Naboth. † And this was the tenor of the letters: Proclame a faſt, and make Naboth ſitte among the chiefe of the people, † and ſuborne two men the children of Belial agaynſt him, and let them beare falſe teſtimony: that he hath To auoide horrore of blaſphemie holie ſcripture often vſeth the terme bleſsing for curſing.
bleſſed God and the king: and bring him forth, and ſtone him, and ſo let him die. † His citizens therfore the ancientes and chiefe men, that dwelt with him in the citie, did as Iezabel had commanded them, and as it was written in the letters which she ſent to them: † they proclamed a faſt, and made Naboth ſitte among the chiefe of the people. † And two men the children of the diuel being brought forth, they made them ſitte agaynſt him: but they, as deuelish men, gaue teſtimonie agaynſt him before the multitude: Naboth hath bleſſed God and the king: for the which thing they brought him forth without the citie, and killed him with ſtones. † And they ſent to Iezabel, ſaying: Naboth is ſtoned, and is dead. † And it came to paſſe, when Iezabel had heard that Naboth was ſtoned, and dead, she ſpake to Achab: Ariſe, and poſſeſſe the vineyard of Naboth the Iezrahelite, who would not agree vnto thee, and geue it taking money: for Naboth liueth not, but is dead. † Which when Achab had heard, to witte, that Naboth was dead, he aroſe, & went downe into the vineyard of Naboth the Iezrahelite, to poſſeſſe it. † The word of our Lord therfore came to Elias the Theſbite, ſaying: † Ariſe, and goe downe to meete Achab the king of Iſrael, who is in Samaria: behold he goeth downe to the vineyard of Naboth, to poſſeſſe it: † and thou shalt ſpeake to him, ſaying: Thus ſayth our Lord: Thou haſt ſlayne, moreouer alſo thou haſt poſſeſt. And after theſe wordes thou shalt adde: Thus ſayth our Lord: In this place, wherein the dogges haue licked the bloud of Naboth, they chap. 22. v. 38. shal licke thy bloud alſo. † And Achab ſayd to Elias: Haſt thou found me thyne enemie? Who ſayd: I haue found thee, for that thou art ſold, to doe euil in the ſight of our Lord. † Behold I wil bring euil vpon thee, and wil cut downe thy poſteritie, and wil kil of Achab him that piſſeth agaynſt the wal, and the incloſed, and the laſt in Iſrael. † And I wil make thy houſe, as the houſe of Ieroboam the ſonne of Nabat, and as the houſe of Baaſa the ſonne of
Ahias: becauſe thou haſt done, to prouoke me to anger, and haſt made Iſrael to ſinne. † But of Iezabel alſo our Lord ſpake, ſaying: The dogges shal eate Iezabel in the field of Iezrahel. † If Achab die in the citie, the dogges shal eate him: but if he die in the field, the foules of the ayre shal eate him. † Therfore there was not ſuch an other as Achab, who So addicted to wickednes, as if he had ſolde him ſelfe to the diuel for ſome temporal profite or pleaſure. In your iniquities you are ſolde. Iſaiae. 50. S. Aug. q. 102. ex vtro. teſt S. Greg.
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. 10. in Ezech.
was ſold to doe euil in the ſight of our Lord: for his wife Iezabel ſette him on, † and he became abominable, in ſo much that he folowed the idols, which the Amorrheites had made, whom our Lord conſumed before the face of the children of Iſrael. † Therfore when Achab had heard theſe wordes, he rent his garmentes, and couered his flesh with haercloth, and faſted and ſlept in ſackcloth, and walked caſting downe his head. † And the word of our Lord came to Elias the Theſbite, ſaying: † Haſt thou not ſeene Achab humbled before me? therfore, becauſe he hath humbled him ſelf for my ſake, I wil not bring in the euil in his dayes, but in his ſonnes daies wil I bring the euil vpon his houſe.
CHAP. XXII. Achab King of Iſrael conſulting and beleuing falſe prophetes rather then Micheas a true prophet, accompanied with Ioſaphat king of Iuda, reſolueth to fight againſt the Syrians for Ramoth Galaad. 26. Committeth Micheas to priſon, 29. procedeth to the warre, 34. is ſlaine, and Ochozias ſaccedeth. 41. Ioſaphat refuſeth to traffike longer with Ochozias; dieth, and his ſonne Ioram reigneth. 52. Ochozias foloweth the euil ſteppes of his parents.
THERE paſſed therfore three yeares without warre betwen Syria aud Iſrael. † And in the third yeare, Ioſaphat the king of Iuda went downe to the king of Iſrael. († And the king of Iſrael ſayd to his ſeruantes: are you ignorant that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?) † And he ſayd to Ioſaphat: Wilt thou come with me to ſight into Ramoth Galaad? † And Ioſaphat ſayd to the king of Iſrael: As I am, ſo thou alſo: my people and thy people are one: and my horſemen thy horſmen. And Ioſaphat ſayd to the king of Iſraal: Aske, I beſech thee, this day the word of our Lord. † The king of Iſrael therfore aſſembled the prophetes, about foure hundred men, and he ſayd to them: Shal I goe into Ramoth Galaad to fight, or ſitte ſtil? Who anſwered: Goe vp, and our Lord wil geue it into the kinges hand. † And Ioſaphat ſayd: The godlie King Ioſaphat iuſtly ſuſpecting the ſchiſmatical ſ
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e prophetes, aduiſed the other King to cōſult a true prophet of God. Is there not
here ſome prophete of our Lord, that we may aske by him? † And the king of Iſrael ſayd to Ioſaphat: There is one man leaft, by whom we may aske our Lord: but I hate him, becauſe he doeth not prophecie vnto me good, but euil, Micheas the ſonne of Iemla. To whom Ioſaphat ſayd: Speake not ſo ô king. † The king of Iſrael therfore called a certaine eunuch, and ſayd to him: Make haſt, and bring hither Micheas the ſonne of Iemla. † And the king of Iſrael, and Ioſaphat the king of Iuda ſate eche in his throne clothed with royal attyre, in a court beſide the doore of the gate of Samaria, and al the prophetes prophecied before them. † Sedecias the ſonne of Chanaana made him ſelf Falſ prophetes imitate true prophetes in ſome exterior thinges, to make their prophecies ſeme more authentical. Such hornes appeared in a prophetical viſion to Zacharie the prophet. Zach. 1. v 18. hornes of yron, and ſayd: Thus ſayth our Lord: With theſe shalt thou ſtrike Syria, til thou deſtroy it. † And al the prophetes in like maner prophecied, ſaying: Aſcend into Ramoth Galaad, and goe proſperouſely, & our Lord wil deliuer it into the Kinges handes. † But the meſſenger, that went to cal Micheas, ſpake to him, ſaying: Behold the wordes of the prophetes with one mouth preach good thinges to the king: let thy word therfore be like to theirs, and ſpeake good thinges. † To whom Micheas ſayd: Our Lord liueth, whatſoeuer our Lord shal tel me, that wil I ſpeake. † He therfore came to the king, and the king ſayd to him: Micheas, shal we goe into Ramoth Galaad to ſight, or ſitte ſtil? To whom he anſwered: The prophet geueth not this for a reſolute anſwer, but ſeing the king wil goe, he prayeth he may go proſperouſly. And the king conceiueth no otherwiſe of his anſwer, and therfore vrgeth him to anſwer reſolutly in the next wordes. I adiure thee &c.
Aſcend, and goe proſperouſely, and our Lord wil deliuer it into the kinges handes. † But the king ſayd to him: I adiure thee agayne and agayne, that thou ſpeake not to me but that which is true in the name of our Lord. † And he ſayd: I ſaw al Iſrael diſperſed in the mountaynes, as ſheepe not hauing a ſhepeheard, and our Lord ſayd: Theſe haue no maiſter: let euerie man returne into his houſe in peace. († Therfore the king of Iſrael ſayd to Ioſaphat: Did I not tel thee, that he doeth not prophecie me good, but alwaies euil?) † But he adding, ſayd: Therfore heare the word of our Lord: I ſaw our Lord ſitting vpon his throne, and al the hoſte of heauen aſſiſting him on the right hand and on the left: † and our Lord ſayd: Who shal deceiue Achab the king of Iſrael, that he may goe vp, and fal in Ramoth Galaad? And one ſayd theſe maner of wordes, and an other otherwiſe. † And there came forth a ſpirit, and ſtood before our Lord, and ſayd: I wil deceiue him. To whom our Lord ſpake: Wherein? † And he ſayd: I
wil goe forth, and be a lying ſpirit in the mouth of al his prophetes. And our Lord ſayd: Thou shalt deceiue, and shalt preuayle: The coherence of the text sheweth that God only permitted, but commanded not the diuel to deceiue Achab. So S. Auguſtin. li. 2. q. vlt. ad Simplic. S. Greg. li. 2. c. 21. Moral, and other fathers explicate this & like places. :: VVhen this falſe prophet heard that the kīg was ſlaine he hidde him ſelfe, fearing the kings ſonnes, that they would kil him. Ioſephus li. 8. c. 14▪ Antiq.
goe forth, and doe ſo. † Now therfore behold our Lord hath geuen the ſpirite of lying in the mouth of al thy prophetes, that are here, and our Lord hath ſpoken euil agaynſt thee. † And Sedecias the ſonne of Chananna came, and ſmote Micheas on the cheeke, and ſayd: Hath the Spirit of our Lord leaft me, and hath it ſpoken to thee? † And Micheas ſayd: Thou ſhalt ſee in that day, when thou shalt enter into thy chamber, :: within the chamber to be hid. † And the king of Iſrael ſayd: Take Micheas, and let him tarie with Amon the gouernour of the citie, and with Ioab the ſonne of Amelech, † and tel them: Thus ſayth the king: Caſt this man into priſon, and feede him with bread of tribulation, and water of diſtreſſe, til I returne in peace. † And Micheas ſayd: If thou returne in peace, our Lord hath not ſpoken in me. And he ſayd: Heare al ye peoples. † Therfore the king of Iſrael went vp, and Ioſaphat the king of Iuda into Ramoth Galaad. † The king of Iſrael therfore ſayd to Ioſaphat: Take armour, and goe into the battel, and put on thyne owne garmentes. Moreouer the king of Iſrael changed his habite, and went into the battel. † And the king of Syria had commanded the princes of his chariotes thirtie and two, ſaying: You shal not fight agaynſt any leſſer, or greater, but agaynſt the king of Iſrael onlie. † When therfore the princes of the chariotes had ſeene Ioſaphat, they ſuſpected that he was the king of Iſrael, and making a violent aſſault they fought agaynſt him: & Ioſaphat cried out. † And the princes of the chariotes perceiued that he was not the king of Iſrael, and they ceaſed from him. † And a certaine man bent his bow, directing the arrow at al aduenture, and It happened by chance in reſpect of the archers intentiō, but otherwiſe by Gods prouidence directing his hand. So Achabs craftic perſwading Ioſaphat to put on his kinglie attyre. (v. 30.) him ſelf fighting in vulgar armour, ſaued him not from iuſt reuenge. by chance he ſtroke the king of Iſrael betwen the lunges and the ſtomacke. But he ſayd to his cochere: Turne thy hand, and carrie me out of the armie, becauſe I am greuouſely wounded. † The battel therfore was fought that day, and the king of Iſrael ſtood in his chariote agaynſt the Syrians, and he died in the euening: & the bloud of the wound ranne into the middes of the chariote, † and the herauld ſounded in al the armie before the ſunne ſette, ſaying: Euerie man returne into his citie, and into his countrie. † And the king died, and was carried into Samaria: and they buried the king
in Samaria, † and washed his chariote in the poole of Samaria, and the dogges licked his bloud, and they washed the raynes of the bridle, according to the word of our Lord which he had ſpoken. † But the reſt of the wordes of Achab, and al that he did, and the houſe of yuorie, that he built, and of al the cities that he built, are not theſe thinges written in the Booke of the wordes of the daies of the kinges of Iſrael? † Achab therfore ſlept▪ with his fathers, and Ochozias his ſonne reigned for him. † But Ioſaphat the ſonne of Aſa began to reigne ouer Iuda the fourth yeare of Achab the king of Iſrael. † Fiue and thirtie yeares old was he when he began to reigne, and fiue and twentie yeares he reigned in Ieruſalem: the name of his mother was Azuba the daughter of Salai. † And he walked in al the way of Aſa his father, and he declined not from it: and he did that which was right in the ſight of our Lord. † But yet he tooke not away the excelſes: for as yet the people did ſacrifice, and burnt incenſe in the excelſes. † And Ioſaphat had peace with the king of Iſrael. † But the reſt of the wordes of Ioſaphat, and his workes, which he did, and his battels, are not theſe thinges written in the Booke of the wordes of the daies of the kinges of Iuda? † Yea and the remnant of the effeminate, which remayned in the daies of Aſa his father, he tooke out of the land. † Neither was there then a king appoynted in Edom. † But king Ioſaphat had made nauies on the ſea, which should ſaile into Ophir for gold: and they could not goe, becauſe they were broken in Aſiongaber. † Then ſayd Ochozias the ſonne of Achab to Ioſaphat: Let my ſeruantes goe with thy ſeruantes in the ſhippes. And Ioſaphat would not. † And Ioſaphat ſlept with his fathers, and was buried with them in the Citie of Dauid his father: and Ioram his ſonne reigned for him. † And Ochozias the ſonne of Achab began to reigne ouer Iſrael in Samaria, in the ſeuententh yeare of Ioſaphat the king of Iuda, and he reigned ouer Iſrael two yeares. † And he did euil in the ſight of our Lord, and walked in the way of his father and his mother, and in the way of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne. † He ſerued alſo Baal, and adored him, and prouoked our Lord the God of Iſrael, according to al thinges which his father had done.
THE ARGVMENT OF THE FOVRTH BOOKE OF KINGES.
THIS fourth booke proſecuteth the hiſtorie of the two Kingdomes of Iuda and Iſrael, to the ſeueral captiuities of them both. Shewing manie ſpecial vertues and heroical actes of good Kinges, Prophetes, and other godlie perſons: and diuers crimes of the wicked. For in Iuda were ſome good kinges,
The kingdom of Iuda conſerued in Dauids ſeede.
highly commended; ſome euil, whom God ſpared in this world for Dauids ſake. So that in both ſortes King Dauids ſeede continued in his throne, and royal ſtate (first in the twelue tribes, afterward in two) nere foure hundred fourſcore yeares. And after the captiuitie (as wil appeare in the age enſuing) it was conſerued in honour and eſtimation, til Christ our Sauiour. But in the
Many royal families begūne and deſtroyed in the kingdom of Iſrael.
Kingdome of Iſrael (or tenne tribes) which ſtood about two hundred fiftie yeares, was great change, by rayſing and extirpating royal families. Al their kinges were bad, yet partly were ſet vp by God himſelf, partly ſuffered to reigne; and in both Kingdomes, were true and falſe prophetes, God vſing the miniſterie of al, to his owne glorie, the good of his Church, and punishment of others, and ſometimes of themſelues. So this booke may be diuided into two
This booke diuided into two partes.
partes. In the ſeuentene former chapters, are recorded ioyntly and mixtly the principal thinges donne in both kingdomes, til the captiuitie of the tenne tribes. The other eight chapters conteine other thinges donne in Iuda, vntil their captiuitie in Babylon.
THE FOVRT BOOKE OF KINGES: ACCORDING TO THE HEBREWES, THE SECOND OF MALACHIM.
CHAP. I. Ochozias King of Iſrael conſulting Beelzebub, for his ſicknes, is blamed by Elias, and fortold, that he shal die. 9. Fire from heauen deuoureth two capitaines with ech of them fiftie men. 13. The third by his more modeſtie eſcapeth the like danger, 15. With him Elias cometh to the King. 17. The ſame King dieth, and his brother Ioram ſuccedeth.
AND Moab moued warre agaynſt Iſrael, after that
The firſt part. Of thinges donne in both kingdomes, with the declination and
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ine of Iſrael.
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chab was dead. † And Ochozias fel through the
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anchions of his vpper chamber which he had in Samaria, and was ſicke: and he ſent meſſengers, ſaying to them: Goe, conſult Beelzebub the god of Accaron, whether I may liue of this my infirmitie. † And
an Angel of our Lord ſpake to Elias the Theſbite, ſaying: Ariſe, and goe vp to meete the meſſengers of the king of Samaria, and thou shal ſay to them: What is there not a God in Iſrael, that ye goe to conſult Beelzebub the god of Accaron▪ † Wherfore thus ſaith our Lord: From the bed on which thou art aſcended, thou shalt not goe downe, but dying thou ſhalt die. And Elias went away. † And the meſſengers returned to Ochozias. Who ſaid to them: Why are you returned? † But they anſwered him: A man mette vs: and ſayd to vs: Goe, and returne to the king, that ſent you, and you ſhal ſay to him: Thus ſaith our Lord: Doeſt thou therfore ſend to conſult Beelzebub the god of Accaron, becauſe there was no God in Iſrael? Therfore from the bed, which thou art vpon, thou ſhalt not goe downe, but dying thou shalt dye. † Who ſaid to them: What shape and habite had that man, which mette you, and ſpake theſe wordes? † But they ſaid: A hearie man, and girded about his raines with a girdle of lether: Who ſaid: Elias was knowen by his much hayre, and diſtinct habite, from ordinary men. It is Elias the Thesbite. † And he ſent vnto him a captaine of fiftie men, and the fiftie that were vnder him. Who went vp and ſayd to him ſitting in the toppe of the mount: Man of God, the king hath commanded that thou come downe. † And Elias anſwering, ſayd to the captaine of fiftie men: If I be a man of God, In zele of iuſtice Elias procured fire from heauen to burne theſe proud capitaines and their men, as he procured fire to burne the holocauſt, and then
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lew the falſprophetes. 3. Reg. 18. apud. Aug. li. 2. c. 20. de mirabil.
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. Script.
let fyre come downe from heauen, and deuoure thee, and thy fiftie. Fyre therfore came downe from heauen, and deuoured him and the fiftie men that were with him. † And he ſent againe vnto him an other captaine of fiftie men, and his fiftie with him. Who ſpake to him: Man of God, Thus ſaith the king: Make haſt, come downe. † Elias anſwering ſaid: If I be a man of God, let fyre come downe from heauen, and deuoure thee, and thy fiftie. Fyre therfore came downe from heauen, and deuoured him, and his fiftie. † Agayne he ſent a third captaine of fiftie men, and the fiftie that were with him. Who when he was come, bowed his knees toward Elias, and prayed him and ſayd: Man of God deſpiſe not my life and the liues of thy ſeruantes that are with me. † Behold fyre came downe from heauen, and hath deuoured the two firſt captaynes of fiftie men, and the fifties, that were with them: but now I beſech the that thou haue mercie on my life. † And an Angel of our Lord ſpake to Elias, ſaying: Goe downe with him, feare not. He therfore aroſe, and went
downe with him to the king, † and ſpake to him: Thus ſaith our Lord: Becauſe thou haſt ſent meſſengers to conſult Beelzebub the god of Accaron, as though there were not a God in Iſrael, of whom thou mighteſt aske the word, therfore from the bed, which thou art aſcended vpon, thou shalt not deſcend, but dying thou shalt die. † He died therfore according to the word of our Lord which Elias ſpake, & Ioram his brother reigned for him, in the ſecond yeare of Ioram the ſonne of Ioſaphat the king of Iuda: for he had no ſonne. † But the reſt of the wordes of Ochozias, which he wrought, are not theſe written in the Booke of the wordes of the daies of the kinges of Iſrael?
CHAP. II. Eliſeus wil not part from Elias. 7. Fiftie diſciples folow them to Iordan. 8. The water is diuided by Elias cloke, and they two paſse the drie chanel, 9. Elias is aſsumpted in a firie chariote, and his duble ſpirite is geuen to Eliſeus, 13. Who returning by like miraculous meanes ouer Iordan, the diſciples receiue and honour him as their religious Superiour. 16. They ſeeke Elias, but find him not. 19. Eliſeus amendeth the waters by caſting in ſalt. 23. Boyes are torne by bear
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s for mocking Eliſeus.
AND it came to paſſe, when our Lord would take vp Elias by a hurle winde into ayre or lovver heauen. heauen, Elias and Eliſeus went from Galgal. † And Elias ſayd to Eliſeus: Sitte here, becauſe our Lord hath ſent me as far as Bethel. To whom Eliſeus ſayd: Our Lord liueth, and thy ſoule liueth, I wil not:: VVhither Elias was carried being taken vp into the ayre, is vncertain: but certaine that he yet liueth, and muſt dye As S. Auguſtin teacheth. li. 9. c. 6. de Gen. ad lit. See Annot. in Gen. 6 & Apocalip. 11. leaue thee. And when he was come downe to Bethel, † the children of the prophetes, that were in Bethel, went forth to Eliſeus, and ſayd to him: Doeſt thou know, that this day our Lord wil take thy maiſter from thee? Who anſwered: I alſo know it: hold your peace. † And Elias ſayd to Eliſeus: Sitte here, becauſe our Lord hath ſent me into Iericho. And he ſayd: Our Lord liueth, & thy ſoule liueth, I wil not leaue thee. And when they were come to Iericho, † the children of the prophetes, that were in Iericho, came to Eliſeus, and ſayd to him: Doeſt thou know that this day our Lord wil take away thy maiſter from thee? And he ſayd: I alſo know it, hold your peace. † And Elias ſayd to him: Sitte here, becauſe our Lord hath ſent me as farre as Iordan. Who ſayd: Our Lord liueth, and thy ſoule liueth, I wil not leaue thee: They went therfore both together, † & fiftie men of the children of the prophetes
folowed them, who alſo ſtood ouer agaynſt them, farre of: but they two ſtood vpon Iordan. † And Elias tooke his mantel, and folded it together, and ſmote the waters, which were diuided into two partes, and they both paſſed ouer by the drie land. † And when they were ouer, Elias ſayd to Eliſeus: Aske what thou wilt haue me to doe for thee, before I be taken from thee. And Eliſeus ſayd: I beſech thee that in me may be He deſired not duble ſpirite to his maſter, but the duble ſpirite of prophecying, and of working miracles, which Elias had. v.
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5. thy duble ſpirit. † who anſwered: Thou haſt asked a hard thing: Neuertheleſſe if thou ſee me, when I ſhal be taken from thee, thou ſhalt haue that thou haſt asked: but if thou ſee me not, thou shalt not haue it. † And when they went forward, and going talked together, behold a fyrie chariote, and fyrie horſes parted them two aſunder: and Elias aſcended by a hurle winde into heauen. † And Eliſeus ſaw him, and cried: My father, my father, the chariote of Iſrael, and the guider therof. And he ſaw him no more: and he tooke his garmentes, and rent them in two peeces. † And he tooke vp the mantel of Elias, that was fallen to him: and returning he ſtood vpon the banke of Iordan, † and with the mantel of Elias, that fel downe to him, he ſmote the waters, and they were not diuided. And he ſayd: Where is the God of Elias, now alſo? and he ſmote the waters, and they were diuided this way and that way, and Eliſeus paſſed ouer. † And the children of the prophetes, that were in Iericho, ouer agaynſt him ſeing him, ſayd: The ſpirit of Elias hath reſted vpon Eliſeus. And coming to meete him, They adored him for his ho lines, and becauſe God had geuen him the ſpirit of ſo great a prophete, not for wordlie, but ſpiritual excel lencie, & therfore not with ciuil but religious honour. adored him flatte to the ground, † and they ſayd to him: Behold, there are with thy ſeruantes fiftie ſtrong men, that can goe, and ſeeke thy maiſter, leſt perhaps the ſpirit of our Lord hath taken him, and caſt him vpon one of the mountaines, or into one of the valleis. Who ſayd: Send not. † And they forced him, til he agreed, and ſayd: Send. And they ſent fiftie men Who when they had ſought three daies, found not. † And they returned to him: but he dwelt in Iericho, and he ſayd to them: Did I not ſay to you: Send not? † The men alſo of the citie ſayd to Eliſeus: Behold the habitation of this citie is verie good, as thy ſelfe my lord perceiueſt: but the waters are very il, and the ground barren. † But he ſayd: Fetch me a new veſſel, and put ſalt into it. Which when they had brought, † going out to the fountayne of the waters, he caſt ſalt into it, and ſayd: Thus ſayth our Lord: I haue amended theſe waters, and
death ſhal no more be in them, nor barrenneſſe. † The waters therfore were amended vntil this day, according to the word of Eliſeus, which he ſpake. † And from thence he went vp into Bethel: & when he went vp by the way, little laddes came forth out of the citie, and mocked him, ſaying: Come vp baldhead, come vp baldhead. † Who when he had looked backe, he ſaw them, & curſed them in the name of our Lord: and two beares came forth out of the foreſt, & tore of them two and fourtie boyes. † and from thence he went into the mount of Carmel, and from thence he turned into Samaria.
CHAP. III. Ioram king of Iſrael accompianed with the kinges of Iuda & Edom, fighteth againſt the king of Moab, for not paying tribute according to their league. 9. wanting waters. 16. Eliſeus procureth ſufficient without raine: and prophecieth victorie. 21. The king of Moab deceiued by a viſion is ouerthrowne in the fielde. 26. then being beſiged immolateth his firſt begotten ſonne: and the Iſraelites leaue the ſiege.
AND Ioram the ſonne of Achab reigned ouer Iſrael in Samaria :: the eightenth yeare of Ioſaphat the king of Iuda. And he reigned twelue yeares. † And he did euil before our Lord, but not as his father and mother: for he tooke away the ſtatues of Baal, which his father had made. † Neuertheles in the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne, he ſtucke faſt, and departed not from them. † Moreouer Meſa the king of Moab, nouriſhed manie sheepe, and he payed to the king of Iſrael an hundred thouſand lambes, and a hundred thouſand rammes with their fleeces. † And when Achab was dead, he brake the league, which he had made with the king of Iſrael. † Therfore king Ioram went forth that day out of Samaria, and muſtered al Iſrael. † And he ſent to Ioſaphat the king of Iuda, ſaying: The king of Moab is reuolted from me, come with me againſt him to battel. Who anſwered: I wil come vp: he that is mine, is thine: my people, thy people: & my horſes thy horſes. † And he ſaid: What way shal we goe vp? but he anſwered: By the deſert of Idumea. † Therfore the king of Iſrael, and the king of Iuda, and the king of Edom went forward, and compaſſed ſeuen daies iourney, neither was there water for the armie, and the beaſtes, that folowed them. † And the king of Iſrael ſaid: Alas alas alas, our Lord hath gathered vs three kinges
together, that he might deliuer vs into the handes of Moab. † And Ioſaphat ſaid: Is there not here a prophet of our Lord, that we may beſech our Lord by him? And one of the ſeruantes of the king of Iſrael anſwered: Here is Eliſeus the ſonne of Saphat, which powred water vpon the handes of Elias. † And Ioſaphat ſayd: The word of our Lord is with him. And the king of Iſrael went downe to him, and Ioſaphat the king of Iuda, and the king of Edom. † And Eliſeus ſaid to the king of Iſrael: What is to me and thee? goe to the prophetes of thy father, and thy mother. And the king of Iſrael ſaid to him: Why hath our Lord gathered together theſe three kinges, that he might deliuer them into the handes of Moab? † And Eliſeus ſaid to him: The Lord of hoſtes liueth, in whoſe ſight I ſtand, If I did not reuerence the face of Ioſaphat the king of Iuda, I would not certes haue harkened to thee, nor looked on thee. † But now bring me hither a plaier on inſtrumentes. And when the player ſang, the hand of our Lord came vpon him, and he ſaid: † Thus ſaith our Lord: Make the chanel of this torrent diches and diches. † For thus ſaith our Lord: You shal not ſee winde, nor raine: and this chanel shal be filled with waters, & you shal drinke, and your families, & your beaſtes. † And this is a ſmal thing in the ſight of our Lord: moreouer he wil deliuer alſo Moab into your handes. † And you ſhal ſtrike euerie fenſed citie, and euerie principal citie, and It was forbi
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Deut. 20. to cut downe fruict trees in the land of Chanaan, which the Iſraelite ſhould poſſeſſe, but the land of Moab perteyned not to them and
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y that countrie vpon iuſt offence. shal cut downe al fruiteful trees, and shal ſtoppe vp al fountaines of waters, and euerie goodlie field you shal couer with ſtones. † It came to paſſe therfore in the morning, when they vſed to offer the ſacrifice, and behold, water came by the way of Edom, and the ground was filled with waters. † But al the Moabites hearing that the kinges were come vp to fight againſt them, they called together al that were girded with a belt vpon them, and they ſtoode in the borders. † And ryſing early in the morning, and the ſunne being now riſen ouer againſt the waters, the Moabites ſaw the waters ouer againſt them red, as it were bloud, † and ſaid: It is the bloud of the ſword: the kinges haue fought among them ſelues, and are ſlaine one of an other: now goe on forward to the pray, Moab. † And they went forward into the campe of Iſrael: Moreouer Iſrael ryſing vp, ſtroke Moab: but they fled before them. They therfore that had ouercome, came and ſtroke Moab, † and
deſtroyed the cities: & euerie principal field they filled euerie man caſting ſtones: and they ſtopt vp al the fountaines of waters: and cut downe al trees that bare fruite, ſo that there remained onlie brike walles: and the citie was beſette of the ſlingers, and for a great part therof was ſtrooken. † Which when the king of Moab had ſeene, to witte, that the enemies had preuayled, he tooke with him ſeuen hundred men that drew ſword, to breake in vpon the king of Edom: and they could not. † And taking his firſt begotten ſonne, that should haue reigned for him, he offered him an holocauſt vpon the wal: and there was great indignation in Iſrael, and forthwith they retyred from him, and returned into their countrie.
CHAP. IIII. Eliſeus ſo multiplieth a poore widowes oyle, that she payeth her debtes, and liueth of the reſt. 8. By his prayers a Sunamite Woman hath a ſonne. 18. which dying he rayſeth to life. 38. He taketh away the bitternes of coloquintida, which by chance was put in the potte, 42. and feedeth manie with few loaues.
AND a certayne woman of the wiues of the prophetes cried to Eliſeus, ſaying: Thy ſeruant my huſband is dead,The Epiſtle on Teuſday in the third weke of Lent. and thou knoweſt that thy ſeruant was one that feared God, & behold the creditour is come to take away my two ſonnes to ſerue him. † To whom Eliſeus ſayd: What wilt thou that I doe for thee? Tel me, what haſt thou in thy houſe? But she anſwered: I thy handmaid haue nothing in my houſe, but a litle oyle, to anoynt me withal. † To whom he ſayd: Goe, borrow of al thy neighbours emptie veſſels not a few. † And goe in, and shut thy doore, when thou art within, thou and thy ſonnes: and powre therof into al theſe veſſels: and when they shal be ful, thou ſhalt take them away. † The woman therfore went, and shut the doore vpon her, and vpon her ſonnes: they brought her veſſels, and she powred in. † And when the veſſels were ful, she ſayd to her ſonne: Bring me yet a veſſel. And he anſwered: I haue none. And the oile ſtood. † And she came, and told the man of God. And he ſayde, Goe, ſel the oyle, and pay thy creditour: and thou and thy ſonnes liue of the reſt: † And there came a certayne day, and Eliſeus paſſed by Sunam: and there was there a great woman, which held him to eate bread: and when he paſſed often that way, he turned in to her to eate bread. † Who
ſayd to her huſband: I perceiue that this is a holie man of God, which paſſeth by vs often. † bet vs therfore make him a litle chamber, and ſette him a litle bed in it, and a table, and a ſtoole, and a candleſticke, that when he cometh to vs he may tarie there. † There came therfore a certayne day, and coming he turned in to the chamber, and reſted there. † And he ſayd to Giezi his ſeruant: Call this Sunamite. Who when he had called her, and she ſtoode before him, † he ſayd to his ſeruant: Speake to her: Behold thou haſt diligently miniſtred to vs in al thinges, what wilt thou that I doe for thee? haſt thou any buſines, and wilt thou that I ſpeake to the king, or the general of the warrefare? Who anſwered: I dwel in the middes of myne owne people. † And he ſayd: What wil she then that I doe for her? And Giezi ſayd: Aske not: for she hath no ſonne, and her huſband is old. † He therfore cōmanded him to cal her: who when she was called, and ſtoode before the doore, † he ſayd to her: At this tyme, this ſelf ſame houre, if life accompanie, thou shalt haue a ſonne in thy wombe. But she anſwered: Doe not I beſech thee my lord, man of God, doe not lie to thy handmayd. † And the woman conceiued, and brought forth a ſonne in that time, and in the ſelf ſame houre, that Eliſeus had ſayd. † And the childe grewe. And vpon a certaine day, when going forth he went to his father, vnto the reapers, † he ſayd to his father: My head aketh, my head aketh. But he ſaid to his ſeruant, take him, and bring him to his mother, † who when he had taken him, and brought him to his mother, she ſette him vpon her knees vntil noone, and he dyed. † And she went vp, and laid him vpon the bed of the man of God, and shut the doore: and going forth † called her husband, and ſayd: Send with me, I beſech thee, one of the ſeruantes, and an aſſe, that I may runne to the man of God, and returne. † Who ſayd to her: For what cauſe doeſt thou goe to him? The Calendes be not to day, nor the Sabbath. Who anſwered: I wil goe. † And she ſadled the aſſe, and commanded her ſeruant: driue, and make haſt, make no ſtay in going. And doeThe Epiſtle on Thurſday in the 4. weke of Lent. that which I command thee. † She therfore went forward, and came to the man of God into mount Carmel: and when the man of God ſaw her ouer againſt him, he ſaid to Giezi his ſeruant: Behold that Sunamite. † Goe therfore to meete her, and ſay to her: Is al wel about thee, and about thy husband,
and about thy ſonne? Who anſwered: Wel. † And when she was come to the man of God into the mount, she caught his feet: and Giezi came to remoue her. And the man of God ſaid: Let her alone, for her ſoule is in anguish, and our Lord hath hid it from me, and hath not told me. † Who ſaid to him: Did I aske a ſonne of my Lord? Did I not ſay to thee: Mocke me not? † And he ſaid to Giezi: Girde thy loynes, and take my ſtaffe in thy hand, & goe. If a man meete thee, ſalute him not: and if any man ſalute thee, anſwer him not: and thou ſhalt put my ſtaffe vpon the face of the childe. † Moreouer the mother of the childe ſaid: Our Lord liueth, and thy ſoul liueth, I wil not leaue thee. He aroſe therfore, and folowed her. † But Giezi was gone before them, and had put the ſtaffe vpon the face of the childe, & there was not voice, nor ſenſe: and he returned to meete him, and told him, ſaying: God ſent his law by his ſeruant, and it auailed not to mankinde dead in ſinnes. But he coming & accommodating himſelf to our infirmitie, participating our death we are quicned So S Auguſting myſtically applieth this figuratiue miracle to Chriſt and his Church li. 1
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5. cont. Faſt. Manich and manielike thinges of the old Teſtament he ſheweth to be figures of the new. The childe is not riſen. † Eliſeus therfore went into the houſe, and behold the childe lay dead on his bed: † and going in he shut the doore vpon him, & vpon the childe & prayed to our Lord. † And he went vp, and lay vpon the childe: and he put his mouth vpon his mouth, & his eies vpon his eies & his handes vpon his handes: and he bowed him ſelf ouer him, and the childes fleſh was warmed † But he returning, walked vp and downe in the houſe, once hither & thither: & he went vp and lay vpon him: and the childe gaped ſeuen tymes, and opened his eies. † And he called Gierzi, & ſaid to him: Call this Sunamite. Who being called, went in vnto him: Who ſaid: Take thy ſonne. † She came, and fel at his feete, and adored vpon the ground: and tooke her ſonne, and went out, † and Eliſeus returned into Galgal And there was a famine in the land, and the children of the prophetes dwelt before him; and he ſayd to one of his ſeruantes: Sette on a greate potte, and ſeeth broth for the children of the prophetes. † And one went out into the field to gather wilde herbes: and he found as it were a wilde vine, and gathered of it the colocynthides of the field, and filled his mantel, and returning cut it into the potte of broth, for he knew not what it was. † They therfore powred it to their felowes, to eate: and when they had taſted of the broth, they cried, ſaying: Death is in the potte, man of God. And they could not eate. † But he ſayd: Bring meale, and when they had brought it, he caſt it into the potte, and ſaid: powere in for the multitude, that they may eate. And
there was no more anie bitterneſſe in the potte. † And a certaine man came from Baa
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a bringing to the man of God loaues of the firſt fruites, twentie barley loaues, and new wheate in his ſcrippe. But he ſaid: Geue to the people, that they may eate. † And his ſeruant anſwered him: How much is this, that I ſhould ſette it before an hundred men? Agayne he ſaid: Geue to the people, that they may eate: for thus ſaith our Lord: They ſhal eate, and there shal be leaft. † He therfore ſette it before them: who did eate, and there was leaft according to the word of our Lord.
CHAP. V. Naaman the general captaine of Syria is clenſed of deproſie, by washing him ſelf as Eliſeus appointeth him ſeuen times in
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oraan. 15. profeſseth his bel of in one God promiſing to ſerue him. 20. Giezi taketh giftes of Naaman, 25. and is ſtricken with leproſie.
NAAMAN the General of the warfare of the king of
The Epiſtle on Munday in the 3▪ weke of Lent. Syria, was a great man with his lord, and honorable: for by him our Lord gaue health to Syria: and he was a valiant man and rich, but a leper. † Moreouer out of Syria there were come forth robbers, and had led away captiue out of the Land of Iſrael a litle girle, which wayted vpon the wife of Naaman. † Who ſaid to her maiſtreſſe: I would my lord had bene with the prophete, that is in Samaria: ſurely he would haue cured him from the leproſie, which he hath † Naaman therfore went into his lord, and told him ſaying: Thus and thus hath the wench of the Land of Iſrael ſpoken. † And the king of Syria ſayd to him: Goe, & I wil ſend letters to the king of Iſrael Who when he was ſette forward, and had taken with him ten talentes of ſiluer, and ſix thouſand peces of gold, and ten change of rayment, † he brought the letters to the king of Iſrael, in theſe wordes: when thou shalt receiue this letter, know that I haue ſent to thee Naaman my ſeruant, that thou mayeſt cure him of his leproſie. † And when the king of Iſrael had read the letters, he rent his garmentes, and ſaid: Am I God, that I can kil, and geue life, becauſe this man hath ſent to me, that I should cure a man of his leproſie? marke, and ſee that he ſeeketh occaſions againſt me. † Which when Eliſeus the man of God had heard, to witte, that the king of Iſrael had rent his garmentes, he ſent to him, ſaying: Why haſt thou rent thy garmentes? let him come to me and let him
know that there is a prophet in Iſrael. † Naaman therfore came with horſes and chariotes, and ſtood at the doore of the houſe of Eliſeus: † and Eliſeus ſent a meſſenger to him, ſaying: Goe and be washed ſeuen times in Iordan, and thy flesh shal receiue health, and thou shalt be cleane. † Naaman being angrie departed, ſaying: I thought he would come out to me, and ſtanding would inuocate the name of the Lord his God, and touch with his hand the place of the leproſie, and cure me. † What are not Abana, and Pharphar the riuers of Damaſcus, better then al the waters of Iſrael, that I may be washed in them, and be made cleane? Therfore when he had turned him ſelf, and went away with indignation, † his ſeruantes came vnto him, & ſpake to him: Father, & if the prophet had ſayd a great thing to thee, certes, thou shouldeſt haue done it: how much more wheras now he ſayd vnto thee: Be washed, and thou shalt be cleane? † He went downe, & washed in Iordan ſeuen times according to the word of the man of God, and his flesh was reſtored, as the flesh of a litle childe, & he was made cleane. † And returning to the man of God with al his trayne, he came, and ſtood before him, & ſayd: In very deede I know that there is no other God in al the earth, but only in Iſrael. I beſech the therfore to take a benediction of thy ſeruant. † But he anſwered: Our Lord liueth, before whom I ſtand, I wil not take it. And when he would haue forced him, he did in nowiſe agree. † And Naaman ſayd: As thou wilt, but I beſech thee: graunt vnto me thy ſeruant, that I may take of In reſpect of Gods ſpecial electing and ſāctifying the land of Chanaan, by his true religion, Naaman rightly eſtemed that earth fitter for an altar then the earth of his owne countrie. the earth the burden of two mules: for thy ſeruant wil no more make holocauſt, or victimes to ſtrange goddes, but to the Lord. † But this onlie is it, for which thou shalt beſech the Lord for thy ſeruant, when my maiſter shal goe into the temple of Remmon, to adore: and he leaning vpon my hand, if I shal adore in the temple of Remmon, he adoring in the ſame place, that the Lord pardon me thy ſeruant for this thing. † Who ſayd to him: “ Goe in peace. He therfore went from him in the ſpring time of the earth. † And Giezi prefigured Iudas the falſe Apoſtle of Chriſt▪ and al thoſe that buy or ſel ſpiritual thinges for money who by their auarice loſe Gods grace, and gaine infamie in this world, and eternal damnation in the next. S. Aug. ſer. 208. de tempore.
Giezi the ſeruant of the man of God ſayd: My maiſter hath ſpared Naaman this Syrian, that he tooke not of him the things which he brought: Our Lord liueth, I wil runne after him, and wil take ſome thing of him. † And Giezi folowed at the backe of Naaman: whom when he ſaw running toward him, he lept downe from his chariote to mete him, and ſaid: Are al thinges wel? † And
he ſaid: Wel. my maiſter hath ſent me to thee, ſaying: Euen now there are come to me two yong men from mount Ephraim, of the children of the prophetes: geue them a talent of ſiluer, and two change of rayment. † And Naaman ſayd: It is better that thou take two talentes. And he forced him, & bound the two talentes of ſiluer in two bagges, and the duble rayment, & layd it vpon two of his ſeruantes, who alſo caried it before him. † And when he was come now in the euening, he tooke it out of their hand, & layd it vp in the houſe, & diſmiſſed the men, and they departed. † And himſelf going in, ſtood before his maiſter. And Eliſeus ſaid: From whence comeſt thou Giezi? Who anſwered: Thy ſeruant hath not gone any whither. † But he ſayd: Was not my hart preſent, when the man returned out of his chariote to meete thee? Now therfore thou haſt receiued ſiluer, and taken rayment, to bye oliuetes, and vineyardes, and sheepe, and oxen, and ſeruantes, and handmaides. † But the leproſie alſo of Naaman shal cleaue to thee, and to thy ſeede, for euer. And he went out from him a leper as it were ſnow.
ANNOTATIONS. CHAP. V.
19 Goe in peace.] Shciſmatiques, as they are commonly (but improperly) now called in England, which being in mind and iudgement Catholiques, goeThe caſe of going to heretical ſeruice, and Naamans going to the temple of an idol differ in diuers reſpectes. Difference of times. ſometimes to Proteſtantes common prayers, or
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mons, draw an excuſe of their fact, from this warrant of the Prophet, permitting a Nobleman of Syria to goe and ſerue his king in the temple, when he adored an Idol. But whoſoeuer wil duly conſider this example, ſhal find great difference in reſpect of the times, places, perſons, and of the very doubtes propoſed, betwen this mans caſe and ours. For before Chriſts Goſpel was promulgate, neither al Articles of faith were ſo expreſly taught, nor the external profeſſion therof ſo ſtrictly commanded, as now they are in time of more grace, which geueth more ayde to mans weaknes, wherin alſo more perfection is required, and therfore our Sauiour exacteth of al to confeſſe him, and his Religion, before men: els he vvil denie them before his Father. Likewiſe in the place▪ where this Nobleman dwelt, hisMat. 10. preſence in the temple, and ſeruice to the king, could not be accounted a reuolt from true religion, which was neuer profeſſed there, nor be ſcandalous to anieOf places. man being al Infidels: but in a chriſtian countrie; where al beare the name of Chriſtians, eſpecially where men are at controuerſie about the true Chriſtian religion, al that frequent, or repaire to the ſame aſſemblies, for publique ſeruice of God, are reputed to be of the ſame religion; or els diſſemblers, as it were to haue no care of religion, knowing God, and not glorifying him as God.Rom. 1. 2. Pet. 1. and reuolting from the truth which they had lerned. The difference alſo of perſonsOf perſons. is great. For this Nobleman hauing before his conuerſion ſerued his king, in the office of ſuſtayning him, when he bowed to the Idol, if he ſhould haue refuſed to do the ſame, it would rather haue bene ſuppoſed, that he diſdained
his Maiſter, or ſhewed diſloyaltie, then thought, that he refrayned for religion: wheras in our caſe, verie few do ſuch temporal ſeruice, about the king in the church: and ſuch as doe carrie the ſword, ſcepter, or the like, are accounted of that religion, which is there practiſed; except they manifeſt the contrarie, as this man did, and our men commonly do not. Yea if anie do ſay they are Catholiques, and yet goe to the Proteſtantes church, they are counted of that rank, S. Paul ſpeaketh of, which confeſse they knovv God, but denie him in their deedes.
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. And thoſe which refuſe ſuch an office, can not be iudged diſloyal, becauſe itThe thinges demanded differ much. is ſufficiently knowne, that Catholiques refuſe of mere conſcience. An other moſt eſpecial difference is in the thinges demanded. This Syrian promiſing expreſly before the Prophet, and his owne great trayne, that he would neuer againe ſerue falſe goddes, and that he would ſerue the onlie true God, and for that purpoſe caried earth with him, to make an Altar for Sacrifice, and returning home preached the miracle wrought in himſelf, deſired not to doe anie thing, wherby he might ſeme to ſerue an Idol: but that when the king leaning vponD.
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iſtous Motiuo. 23. him, ſhould adore Remmon, he might bow with his maiſter, not adoring the Idol, for he reſolued and promiſed the contrarie, but adoring God Almightie, in whom now he beleued. And this the Prophet approued, in that time, place, and perſon to be lawful. But thoſe that now in England goe to ProteſtantsPerſonal preſence at heretical ſeruice in England, a diſtinctiue ſigne of conformity to hereſie. ſeruice, or ſermons, do neither publikly renounce al hereſies, not profeſſe to frequent Maſſe, the true Sacrifice of the Chriſtian Church, nor auouch the erecting of an Altar, but goe to church, to ſhew them ſelues obedient to the Parlament law, which abandoned the true Diuine Seruice, and in place therof appointed & commanded al to be preſent, at a new forme of common prayer, thereby making it a diſtinctiue ſigne of conformitie, and participation in that religion, which theſe diſſemblers in their conſciences know to be falſe.
This example therfore doth in no ſorte warrant their going to the heretical church: but contrariwiſe admoniſheth al to take reſolution in our caſe (as Naaman did in his) of our Eliſeus, or ſpiritual Superior, and if he should ſay: Goe in peace, then might they pleade an excuſe, but he ſayth: None can goe without incurring greuous ſinne, and eternal damnation The caſe being ſo much different from Naamans. It is in deede more like to that of Eleazatus, and other Machabees, who were commanded by eating ſvvines flesh, to depart from the lavv of
A caſe very like to ours
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God, and their fathers. VVhich by no meanes was lawful to doe, nor to make ſhew of doing it, but rather to dye, as they did moſt gloriouſly.
CHAP. VI. Eliſeus maketh iron to ſwimme vpon the water: 8. leadeth the king of Syria his men (ſent to apprehend him) blindly into Samaria. 20. vvhere their eyes being opened, they are curtouſly intertained, and freely diſmiſsed. 24. The Syrians beſiege Samaria. 26. For extreme famine a mother eateth her child. 31. And the king commandeth to kil Eliſeus.
AND the children of the prophetes ſayd to Eliſeus: Behold the place, wherin we dwel before thee is ſtreite for vs. † Let vs goe as far as Iotdan, and take out of the wood euerie man ſome timber, that we may build there a place to dwel in. Who ſaid: Goe. † And one of them ſayd: Come therfore thou alſo with thy ſeruantes. He anſwered: I wil
come. † And he went with them. And when they were come to Iordan they cut wood. † And it chanced, that when one had cut downe timber, the head of the axe fel into the water: and he cried out, and ſaid: Alas alas alas my lord, this ſame alſo I His grief was g
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not meanes to recompence the loſſe to the owne
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. did borow. † And the man of God ſayd: where
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el it? and he ſhewed him the place: he therfore cut of a pece of wood, and caſt it thither: and the yron did ſwimme, † and he ſaid: Take it vp. Who ſtretched forth his hand, and tooke it. † And the king of Syria fought againſt Iſrael, and tooke counſel with his ſeruantes, ſaying: In that and that place let vs lay embuſhementes. † Therfore the man of God ſent to the king of Iſrael, ſaying: Beware thou paſſe not into ſuch a place: becauſe the Syrians are there in embushementes. † The king of Iſrael therfore ſent to the place, which the man of God had told him, and preuented him, and looked wel to himſelf there not once or twiſe. † And the hart of the king of Syria was trubled for this thing. And calling together his ſeruantes, he ſayd: Why doe you not tel me who is the betraier of me to the king of Iſrael? † And one of his ſeruantes ſayd: Not ſo my lord king, but Eliſeus the prophet, which is in Iſrael, telleth the king of Iſrael al wordes, whatſoeuer thou ſhalt ſpeake in thy priuy chamber. † And he ſayd to them: Goe, and ſee where he is: that I may ſend, and take him. And they told him, ſaying: Behold in Dothan. † He therfore ſent thither horſes and chariotes, and the force of his armie: who when they were come in the night, they beſette the citie. † And the ſeruant of the man of God riſing early, went out, and ſaw an armie round about the citie, and horſes and chariotes: and he told him, ſaying: Alas alas alas my lord, what shal we doe. † But he anſwered: Feare not: for there are more with vs then with them. † And when Eliſeus had prayed, he ſayd: Lord open the eies of this man, that he may ſee. And our Lord opened the eies of the ſeruant, and A huſband▪ man, in yorkſhire called Ketle had the gift to ſee euil ſpirites, wherby he often detected &
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he behold: and loe the mountaine ful of horſes, and of firie chariotes round about Eliſeus. † But the enemies went downe to him: moreouer Eliſeus prayed to our Lord, ſaying: Strike, I beſech thee, this people with blindeneſſe. And our Lord ſmote them, that they ſaw not, according to the word of Eliſeus. † And Eliſeus ſayd to them: This is not the way neither is this the citie: folow me, & I wil shew you the man, whom you ſeeke. He therfore led them into Samaria: † and when they
were entered into Samaria, Eliſeus ſaid: Lord open the eies of theſe men, that they may ſee. And our Lord opened their eies, and they ſaw them ſelues to be in the middes of Samaria. † And the king of Iſrael ſaid to Eliſeus, when he had ſene them: Shal I ſtrike them, my father? † And he ſaid: Thou shalt not ſtrike them: for thou didſt not take them with thy ſword, and thy bow, that thou mayſt ſtrike them: but By bread and water is vnderſtood ordinarie meate and drinck. v. 2
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. ſet bread and water before them, that they may eate and drinke, and goe to their maiſter. † And a great preparation of meates was ſette before them, and they did eate and drinke, and he diſmiſſed them, and they went away to their maiſter, and the robbers of Syria came no more into the Land▪ of Iſrael. † And it came to paſſe after theſe thinges, Benadad the king of Syria gathered together al his armie, and went vp, and beſieged Samaria. † And there was a great famine in Samaria: and ſo long it was beſieged, til the head of an aſſe was ſold for foure ſcore ſiluer peeces, & the fourth part of a cabe of pigeons dung, for fiue ſiluer peeces. † And when the king of Iſrael paſſed by the wall, a certayne woman cried out to him, ſaying: Saue me my lord king. † Who ſayd: No, our Lord ſaue thee: how can I ſaue thee? of the floore, or of the preſſe? And the king ſayd to her: What ayleth thee? Who anſwered: † This woman ſayd to me: Geue thy ſonne, that we may eate him to day, & my ſonne we wil eate to morrow. † We therfore boyled my ſonne, and did eate him. And I ſayd to her the next day: Geue thy ſonne, that we may eate him. Who hath hid her ſonne. † Which when the king had heard, he rent his garmentes, and paſſed by the wal. And al the people ſaw the hearecloth, which he ware next vpon his flesh. † And the king ſayd: Theſe thinges doe God to me, and theſe adde he, if the head of Eliſeus the ſonne of Saphat shal ſtand vpon him this day. † But Eliſeus ſate in his houſe, and the ancientes ſate with him. He therfore ſent a man before: and before that meſſenger came, he ſayd to the ancientes: Doe you know that this murderers ſonne hath ſent to cut of my head? See therfore, when the meſſenger shal come, ſhut the doore, and ſuffer him not to enter in: for behold the ſound of his maiſters feete is behinde him. † Whiles he was yet ſpeaking to them, the meſſenger appeared, which came to him. And he ſayd: Behold, this ſo great euil is of our Lord: what shal I looke for more of our Lord?
CHAP. VII. Eliſeus prophecieth plentie of corne the next day, and death to a chief man that wil not beleue it. 3. Foure Lepers going to yeld themſelues to the Syrians, 6. who by Gods prouidence are frighted and fled away, 9. bring newes therof to Samaria, 12. which by trial is found true, 16. And ſo there is plentie of corne, and the incredulous nobleman is trod to death, with preſſe of multitude in the gate, as the prophet fortold.
AND Eliſeus ſayd: Heare ye the word of our Lord: Thus ſayth our Lord: At this time to morow a bushel of floure shal be at one ſtater, and two bushels of barley at one ſtater, in the gate of Samaria. † One of the Dukes, vpon whoſe hand the king leaned, anſwearing the man of God, ſayd: If our Lord shal make fludgates in heauen, Diſcourſe of mans reaſon can not reach to the powre of God, who can do al that he wil, and wil doe al that he ſaith: therfore the incredulous are iuſtly puniſhed. v. 20. can that poſſibly be which thou ſpeakeſt? Who ſayd: Thou ſhalt ſee it with thine eies, and shalt not eate therof. † There were therfore▪ foure men lepers, beſide the entrance of the gate: who ſayd one to an other: What meane we to be here til we die? † Whether we enter into the citie, we shal die for famine: or whether we tarie here, die we muſt: come therfore, and let vs runne away to the campe of Syria. If they ſpare vs, we shal liue: but if they wil kil vs, we shal die neuertheleſſe. † They aroſe therfore in the euening, to come to the campe of Syria. And when they were come to the beginning of the campe of Syria, they found no man there. † For our Lord had made them in the campe of Syria to heare the ſound of chariotes, and horſes, and of a verie great armie: and they ſayd one to an other: Behold the king of Iſrael hath for wages hyred agaynſt vs the kinges of the Hetheites, and of the Aegyptians, and they are come vpon vs. † They aroſe therfore, and fled in the darke, and leaft their tentes, and their horſes and aſſes in the campe, and fled deſirous to ſaue their liues only. † Therfore when theſe lepers were come to the beginning of the campe, they entered into one tabernacle, and did eate and drinke: and they tooke thence ſiluer, and gold, and rayment, and went, and hid it: againe they returned to an other tabernacle, and from thence likewiſe taking away they hid it. † And they ſaid one to an other: We doe not wel: for this is a day of good tydinges. If we ſhal hold our peace, and wil not tel vntil morning, we ſhal be blamed of a heinous offence: Come, let vs goe, and make report in the kinges
court. † And when they were come to the gate of the citie, they told them ſaying: We went to the campe of Syria, and found no man there, but horſes, and aſſes tyed, and the tentes pitched. † The porters therfore went, and told it to the king within his palace. † Who aroſe in the night, & ſayd to his ſeruants: I tel you what the Syrians haue done to vs: They know that we ſuffer great famine, and therfore they are gone out of the campe and lie hid in the fieldes, ſaying: When they ſhal come forth out of the citie, we wil take them aliue, and then we may enter into the citie. † But one of his ſeruantes anſwered: Let vs take fiue horſes that are remaining in the citie (becauſe they onlie are in the whole multitude of Iſrael for the other are conſumed) and ſending, we may trie. † They brought therfore two horſes, and the king ſent into the campe of the Syrians, ſaying, Goe ye, and ſee. † Who went after them as far as Iordan: and behold al the way was ful of rayment, and veſſels, which the Syrians had caſt away, when they were amaſed, and the meſſengers returning told the king. † And the people going forth ſpoyled the campe of Syria: and a buſhel of floure became at one ſtater, and two buſhels of barley at one ſtater, according to the word of our Lord. † Moreouer the king appoynted that duke on whoſe hand he leaned, to ſtand at the gate: whom the multitude trode in the entrance of the gate, & he died, according as the man of God had ſpoken, when the king came downe to him † And it came to paſſe according to the word of the man of God, which he ſpake to the king, when he ſayd: Two bushels of barley shal be at one ſtater, and a bushel of floure at one ſtater, this verie tyme to morow it the gate of Samaria: † when that duke anſwered the man of God, and ſayd: Although our Lord would make fludgates in the heauen, can this be done which thou ſpeakeſt? And he ſaid to him: Thou shalt ſee with thine eies, and shal not eate therof. † It chanced therfore to him as it was foretold, and the people trode him in the gate, and he died.
CHAP. VIII. After ſeuen yeares famine fortold by Eliſeus, the Sumanite Woman returning home, recouereth her landes and reuenewes. 7. Eliſeus forsheweth the death of Benadad king of Syria, and cruel reigne of Hazael. 16. Ioram reigning in Iuda, the Idumeans reuolt from him. alſo Lobna. 23. He dieth, and his ſonne Ochozias ſucceedeth.
AND Eliſeus ſpake to the woman, whoſe ſonne he reſtored to life, ſaying: Ariſe, goe thou and thy houſe, and ſoiourne wherſoeuer thou ſhalt finde: for our Lord hath called a famine, and it ſhal come vpon the land ſeuen yeares. † Who aroſe, & did according to the word of the man of God: & going with her houſhould, ſhe ſoiourned in the land of the Philiſtijms many dayes. † And when the ſeuen yeares were ended, the woman returned out of the Land of the Philiſthijms: and ſhe went forth to ſpeake to the king for her houſe, and for her landes. † And the king ſpake with Giezi the ſeruant of the man of God, ſaying: Tel me al the meruelous thinges that Eliſeus hath done. † And when he had told the king how he had rayſed a dead man, the woman appeared, whoſe ſonne he had reuiued, crying to the king for her houſe, and her landes. And Giezi ſayd: My lord king, this is the woman, and this is her ſonne, whom Eliſeus rayſed. † And the king asked the woman: who told him. And the king gaue her an eunuch, ſaying: Reſtore her al thinges that are hers, and al the reuenewes of the landes, from the day, that ſhe leaft the land vntil this preſent. † Eliſeus alſo came to Damaſcus, and Benadad the king of Syria was ſicke: and they told him, ſaying: The man of God cometh hither. † And the king ſayd to Hazael: Take with thee preſentes, and goe to meete the man of God, and conſult the Lord by him, ſaying: Can I eſcape of this myne infirmitie? † Hazael therfore went to meete him, hauing with him preſentes, and al good thinges of Damaſcus, the lodes of fourtie camels. And when he ſtood before him, he ſayd: Thy ſonne Benadad the king of Syria hath ſent me to thee, ſaying: Can I recouer of this mine infirmitie? † And Eliſeus ſayd to him: Goe, tel him: This was true in ſome ſenſe, ſicknes ending when death came. Thou ſhalt be healed: but our Lord hath ſhewed me that dying he shal die. † And he ſtood with him, and was trubled ſo far that he blushed: and the man of God wept. † To whom Hazael ſayd: Why doeth my lord weepe? But he ſayd: Becauſe I know what euils thou wilt doe to the children of Iſrael. Their fenſed cities thou wilt burne with fyre, and their yongmen thou wilt kil with the ſword, and their litle ones thou wilt dash in peeces, and wemen with childe thou wilt diuide. † And Hazael ſayd: What am I thy ſeruant a dog, that I should doe this great thing? And Eliſeus ſayd: Our Lord hath shewed me that thou shalt be king of Syria. † Who when he was departed
from Eliſeus, came to his maiſter, who ſayd to him: What ſayd Eliſeus to thee? But he anſwered: He told me: Thou shalt recouer health. † And when the next day was come, he tooke a couerlette, and powred water theron, and ſpred it vpon his face: who being dead, Hazael reigned for him. † In the fifth yeare of Ioram the ſonne of Achab the king of Iſrael, and of Ioſaphat the king of Iuda, reigned Ioram the ſonne of Ioſaphat the king of Iuda. † He was two and thirtie yeares old when he began to reigne, and he reigned eight yeares in Ieruſalem. † And he walked in the waies of the kinges of Iſrael, as the houſe of Achab had walked: for Athalia v. 26. is called the daughter of Amri. VVherfore it ſemeth that either ſhe was the adopted daughter of her brother Achab, or is there called the daughter of her grandfather. the daughter of Achab was his wife: and he did that which is euil in the ſight of our Lord. † But our Lord would not deſtroy Iuda, for Dauid his ſeruant, as he had promiſed him, to geue him a lampe to him, and to his children alwaies. † In his daies reuolted Edom, from being vnder Iuda, and made to it ſelf a king. † And Ioram came to Seira, and al the chariotes with him: and he aroſe in the night, and ſtroke the Idumeans, that had beſet him, and the captaynes of the chariotes, and the people fled into their tabernacles. † Edom therfore reuolted from being vnder Iuda, vntil this day. Then Lobna alſo reuolted at that time. † But the reſt of the wordes of Ioram, and al that he did, are not theſe thinges written in the Booke of the wordes of the kinges of Iuda? † And Ioram ſlept with his fathers, and was buried with them in the Citie of Dauid, and Ochozias his ſonne reigned for him. † In the twelfth yeare of Ioram the ſonne of Achab the king of Iſrael, reigned Ochozias the ſonne of Ioram the king of Iuda. † Two and twentie yeares old was Ochozias when he began to reigne, and he reigned one yeare in Ieruſalem: the name of his mother was Athalia the daughter of Amri the king of Iſrael: † And he walked in the waies of the houſe of Achab: and he did that which is euil before our Lord, as the houſe of Achab: for he was the ſonne in lawe of the houſe of Achab. † He went alſo with Ioram the ſonne of Achab, to fight agaynſt Hazael the king of Syria in Ramoth Galaad, and the Syrians wounded Ioram: † Who returned to be cured, in Iezrahel: becauſe the Syrians wounded him in Ramoth fighting agaynſt Hazael the king of Syria. Moreouer Ochozias the ſonne of Ioram the king of Iuda, went downe to viſite Ioram the ſonne of Achab into Iezrahel, becauſe he was ſicke there.
CHAP. IX. Iehu is anointed king of Iſrael, 7. to deſtroy the houſe of Athab and Iezabel. 14. He preſently killeth Ioram king of Iſrael, 27. Likewiſe Ochozias king of Iuda. 30. alſo Iezabel, who is eaten by dogges.
AND Eliſeus the prophete called one of the children of the prophetes, and ſayd to him: Girde thy loynes, and take this litle boxe of oyle in thy hand, and goe into Ramoth Galaad. † And when thou ſhalt come thither, thou ſhalt ſee Iehu the ſonne of Ioſaphat the ſonne of Namſi: and going in thou ſhalt rayſe him out of the middes of his brethren, and shalt bring him into an innter chamber. † And holding the litle boxe of oyle, thou shalt powre vpon his head, and shalt ſay: Thus ſayth our Lord: I haue anoynted thee king ouer Iſrael. And thou shalt open the doore, and flee, and shalt not ſtay there. † The yongman therfore the childe of a prophete went into Ramoth Galaad, † and entered in thither: and behold the captaynes of the armie ſate, and he ſayd: I haue a word to thee o prince: And Iehu ſayd: to whom of vs al? But he ſayd: To thee o prince. † And he aroſe, and went into the chamber: but he powred oyle vpon his head, and ſayd: Thus ſayth our Lord the God of Iſrael: I haue anoynted thee king ouer the people of the Lord of Iſrael, † and thou shalt ſtrike the houſe of Achab thy maiſter, and I wil reuenge the bloud of my ſeruantes the prophetes, and the bloud of al the ſeruantes of the Lord of the hand of Iezabel † And I wil deſtroy al the houſe of Achab, and wil kil of Achab him that piſſeth agaynſt a wal, and the shut vp, and the meaneſt in Iſrael. † And I wil make the houſe of Achab, as the houſe of Ieroboam the ſonne of Nabat, and as the houſe of Baaſa the ſonne of Ahias. † Iezabel alſo the dogges ſhal eate in the field of Iezrahel, neither shal there be anie to burie her. And he opened the doore, and fled. † And Iehu went forth to his maiſters ſeruantes. Who ſaid to him: Are al thinges wel? Why came this madde man to thee? Who ſayd to them: You know the man, and what he ſpake. † But they anſwered: It is falſe, but rather doe thou tel vs. Who ſayd to them: Thus and thus he ſpake to me: and he ſayd: Thus ſayth our Lord, I haue anoynted thee king ouer Iſrael. † They therfore made haſt, and euerie man taking his mantel layd it vnder his feete, after the ſimilitude of a iudgement ſeate, & they ſounded the
trumpet, and ſayd: Iehu hath the kingdom. † Iehu therfore the ſonne of Ioſaphat the ſonne of Namſi conſpired agaynſt Ioram: Moreouer Ioram had beſieged Ramoth Galaad, he, and al Iſrael agaynſt Hazael the king of Syria: † and was returned to be cuted in Iezrael of the woundes, for the Syrians had wounded him, fighting againſt Hazael the king of Syria. And Iehu ſayd: If it pleaſe you, let no man goe forth fugitiue out of the citie, le
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t he goe, and tel in Iezrahel. † And he mounted, and went into Iezrahel: for Ioram was ſicke there, and Ochozias the king of Iuda was come downe to viſite Ioram. † The watchman therfore, that ſtood vpon the toure of Iezrahel, ſaw the troupe of Iehu coming, & ſaid: I ſee a troupe. And Ioram ſaid: Take a Chariote, and ſend to meete them, and let him that goeth ſay: Are al thinges wel? † He went therfore, that was gotten vp into the chariote, to meete him, and ſayd: Thus ſaith the king: Are al thinges peaceable? And Iehu ſayd: What haſt thou to doe with peace? paſſe, and folow me. The watchman alſo told, ſaying: The meſſenger came to them, & returneth not. † He ſent alſo the ſecond chariote of horſes: and he came to them, and ſaid: Thus ſayth the king: Is there peace? And Iehu ſayd: What haſt thou to doe with peace? paſſe, and folow me. † And the watchman told, ſaying: He is come as far as they, & returneth not: and it is the pace as it were the pace of Iehu the ſonne of Namſi, for he goeth amayne. † And Ioram ſayd: Make readie the chariote. And they made readie his chariote, and Ioram the king of Iſrael went forth, and Ochozias the king of Iuda, ech in their chariotes, and they went forth to meete Iehu, and found him in the field of Naboth the Iezrahelite. † And when Ioram had ſeene Iehu, he ſayd: Is there peace Iehu? But he anſwered: What peace? The fornications of Iezabel thy mother, and her manie ſorceries are in their vigour. † And Ioram turned his hand, and fleing ſayd to Ochozias: Treaſon Ochozias. † Moreouer Iehu bent his bow with his hand, and ſtroke Ioram betwen the shoulders: and the arrow went out through his hart, and immediatly he fel in his chariote. † And Iehu ſayd to captaine Badacer: Take him, throwe him forth in the field of Naboth the Iezrahelite: for I remember when I and thou ſitting in a chariote did folow Achab this mans father, that our Lord lifted vp this burden vpon him, ſaying: † If not for the bloud of Naboth, and VVhen Naboth was falſly accuſed & vniuſtly ſtoned to death, as if he had bla
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phe med God, and curſed the king, for his pretended crimes, his ſonnes were alſo ſlaine, and his landes and goodes con
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ate: which appea
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eth by the kings preſent going to poſie
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e the vinyard. 3. Reg
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21. for
the bloud of his children, which I ſaw yeſterday, ſayth our Lord, I requi
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e thee not in this field ſayth our Lord. Now therfore take him, and throw him into the field according to the word of our Lord▪ † But Ochozias the king of Iuda ſeing this, fled by the way of the houſe of the garden: and Iehu purſewed him, and ſaid: This man alſo ſtrike ye in his chariote. And they ſtroke him in the going vp of Ganer, which is beſide Ieblaam: who fled into Mageddo, and died there. † And his ſeruantes layd him vpon his chariote, and caried him into Ieruſalem: and they buried him there in his ſepu
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chre with his fathers in the Citie of Dauid. † In the eleuenth yeare of Ioram the ſonne of Achab, reigned Ochozias ouer Iuda, † and Iehu came into Iezrahel. Moreouer Iezabel hearing of his entrance, paynted her face with ſtibicke ſtone, and decked her head, and beheld through the window † Iehu coming at the gate, and ſayd: Can there be peace to Zambri, that killed his maiſter? † And Iehu lifted vp his face to the window, and ſayd: What is she? And two or three eunuches bowed them ſelues to him. † But he ſayd to them: Caſt her downe headlong, & they threw her downe and the wal was ſprinkled with the bloud, and the hoofes of the horſes trode her. † And when he was entered in, to eate, and to drinke, he ſayd: Goe, and ſee that curſed woman, and burie her: becauſe she is a kinges daughter. † And when they went to burie her, they found nothing but the skul, and the feete, and the extreme partes of the handes. † And returning they told him. And Iehu ſayd: It is the word of our Lord, which he ſpake by his ſeruant Elias the Theſbite, ſaying: In the field of Iezrahel shal the dogges eate the flesh of Iezabel, † and the flesh of Iezabel shal be as dung vpon the face of the earth in the field of Iezrahel, ſo that they which paſſe by shal ſay: Is this that ſame Iezabel?
CHAP. X. The Samaritanes fearing the force of Iehu, chooſe no other king, but offer him their ſeruice: 6. and by his commandment kil the late kings ſeuentie ſonnes. 12. Fourtie two brothers of Ochazias late king of Iuda are ſlaine. 15. Iehu making league with Ionadab, vtterly deſtroyeth Achabs houſe. 18. by a ſtratagem killeth al the worshippers of Baal, 26. burneth his ſtatua, & turneth his temple into a iakes: 28. but maintaineth Ieroboams golden calues. 32, The Aſyrians afflict Iſrael. 34. Ieh
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dieth, and his ſonne Ioachaz reigneth▪
AND Achab had ſeuentie ſonnes in Samaria: Iehu therfore wrote letters, and ſent into Samaria to the chiefe of the citie, and to the ancientes, and to them that brought vp Achabs children, ſaying: † As ſowne as you shal receiue theſe letters, ye that haue your maiſters ſonnes, and chariotes, and horſes, and fenſed cities, and armou
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, † chooſe the better, and him that shal pleaſe you of your maiſters ſonnes, and ſet him vpon his fathers throne, and fight for the houſe of your lord. † They were ſore afrayd, and ſayd: Behold two kinges could not ſtand before him, and how ſhal we be able to reſiſt? † The ouerſeers therfore of the houſe, and the rulers of the citie, and the ancientes, and the tutors ſent to Iehu, ſaying: We are thy ſeruantes, whatſoeuer thou shalt command we wil doe, neither wil we make vs a king: Doe thou whatſoeuer pleaſeth thee. † And he wrote letters to them agayne, the ſecond tyme, ſaying: If you be mine, and obey me, take the heades of your maiſters ſonnes, and come to me this verie houre to morow into Iezrahel. Moreouer the kinges ſonnes, ſeuentie men were brought vp with the chiefe of the citie. † And when the letters were come to them, they tooke the kinges ſonnes, and ſlew ſeuentie men, and put their heades in baskets, and ſent them to him into Iezrahel. † And a meſſenger came▪ & told him, ſaying: They haue brought the heades of the kinges ſonnes. Who anſwered: Lay them in two heapes by the entrance of the gate vntil morning. † And when it was light, he went forth, and ſtanding ſayd to al the people: You are iuſt: If I haue conſpired agaynſt my maiſter, and haue
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ayne him, who hath ſtrooken al theſe? † See therfore now there hath not fallen of the wordes of our Lord on the ground, which our Lord ſpake vpon the houſe of Achab, and our Lord hath done that which he ſpake in the hand of his ſeruant Elias. † Iehu therfore ſmote al that were leaft of the houſe of Achab in Iezrahel, and al his nobles, and familiars, and prieſtes, til there remayned no reliques of him. † And he aroſe, and came into Samaria: and when he was come to the cabbin of the
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hepeheardes in the way, † he found the brethren of Ochozias the king of Iuda, and he ſayd to them: What are you? Who anſwered: We are the brethren of Ochozias, and are come downe to ſalute the kinges ſonnes, and the queenesſonnes. † Who ſayd: Take them aliue. Whom when they had taken aliue, they killed them in a ceſterne beſide
the cabbin, two and fourtie men, and he leaft not any of them. † And when he was gone thence, he foundThis Ionadab inſtituted a peculiar rule of religious abſtinence: which his poſterity duly ob▪ ſerued. I
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m. 35. Ionadab the ſonne of Rechab coming to meete him, and he bleſſed him. And he ſayd to him: Is thy hart right as my hart with thy hart? And Ionadab ſayd: It is. If it be ſo, quoth he, g
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ue me thy hand. Who gaue him his hand. But he lifted him vp to him into the chariote, † and ſayd to him: Come with me, and ſee my zele for our Lord. And being ſette in his chariote, † he brought him into Samaria. And he ſtroke al that were leaft of Achab in Samaria, til there was not one, according to the word of our Lord, which he ſpake by Elias. † Iehu therfore aſſembled al the people, and ſayd to them: Achab worshipped Baal a litle, butIehu ſinned in feaning, and cauſing others to ſacrifice to Baal, his zele wanting both diſeretion and equitie for euil muſt not be done that good may come therof. Rom. 3.
I wil worshipe him more. † Now therfore cal to me al the prophetes of Baal, and al his ſeruantes, and al his prieſtes: let there be none but that he come, for I haue a great ſacrifice to Baal: He that ſhal be wanting shal not liue. Moreouer Iehu did this craftely, that he might deſtroy the worshippers of Baal. † And he ſayd: Sanctifie a ſolemne day to Baal. And he called † and ſent into al the borders of Iſrael, and al the ſeruantes of Baal came: there was leaft not one that came not. And they entered into the remple of Baal: and the houſe of Baal was filled, from one end to the other. † And he ſayd to them that were ouer the garmentes: Bring forth garmentes for al the ſeruantes of Baal. And they brought them forth garmentes. † And Iehu going in, and Ionadab the ſonne of Rechab into the temple of Baal, ſayd to the worshippers of Baal: Search, and ſee le
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t perhaps there be any with you of the ſeruantes of the Lord, but that there be the ſeruantes of Baal onlie. † They therfore went in to make victimes and holocauſtes: but Iehu had prepared him without foureſcore men, and ſayd to them: Whoſoeuer shal eſcape of theſe men, whom I wil bring into your handes, his life shal be for the life of him. † And it came to paſſe, when the holo cauſte was ended, Iehu commanded his ſouldiars and captaynes: Goe in, and ſtrike them, let none eſcape. And the ſouldiars and captaynes ſtroke them in the edge of the ſword, and caſt them forth: and they went into the citie of the temple of Baal, † and brought forth the ſtatue out of Baals temple, and burnt it, † and brake it in peeces. They deſtroyed alſo the temple of Baal, and made a iakes for it vntil this day. † Iehu therfore deſtroyed Baal out of Iſrael:
† but yet from the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne, he departed not, neither forſooke he the golden calues, that were in Bethel, and Dan. † And our Lord ſayd to Iehu:
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oral good vvorkes done in ſtate of mortal ſinne not meriting eternal life, a
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e often rewarded temporally. S. Aug. cont.
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en
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. c. 2. Becauſe thou haſt diligently done that which was right, and that pleaſed in mine eies, and haſt done al thinges that were in my hart, againſt the houſe of Achab: thy children ſhal ſitte vpon the throne of Iſrael to the fourth generation. † Moreouer Iehu obſerued not to walke in the law of our Lord the God of Iſrael in al his hart: for he departed not from the ſinnes of Ieroboam, who had made Iſrael to ſinne. † In thoſe daies our Lord began to be wearie of Iſrael: and Hazael ſmote them in al the coſtes of Iſrael, † from Iordan agaynſt the Eaſt quarter, al the land of Galaad, and Gad, and Ruben, and Manaſſes, from Aroer, which is vpon the Torrent Arnon, and Galaad, and Baſan. † But the reſt of the wordes of Iehu, & al that he did, and his ſtrength, are not theſe thinges writen in the Booke of the wordes of the dayes of the kinges of Iſrael? † And Iehu ſlept with his fathers, and they buried him in Samaria: and Ioachaz his ſonne reigned for him. † And the dayes which Iehu reigned ouer Iſrael, be eight and twentie yeares in Samaria.
CHAP. XI. Athalia killing al the kinges progenie (except loas, who is ſaued by his aunt) vſurpeth the kingdome. 4. But the ſeuenth yeare Ioiada the high prieſt crowneth loas king. 13. cauſeth Athalia to be ſlaine, 17. and maketh couenant betwen God, the king, and the people.
BVT Athalia the mother of Ochozias ſeing her ſonne dead, aroſe, and Ambition cauſe of much crueltie. ſlew al the kinges ſeede. † But Ioſaba king Iorams daughter, the ſiſter of Ochozias, taking Ioas the ſonne of Ochozias, ſtole him out of the middes of the kinges children, that were ſlaine, and his nurce out of the bedchamber: and hid him from the face of Athalia, that he should not be ſlaine. † And he was with her ſixe yeares ſecretly in the houſe of our Lord. Moreouer Athalia reigned ouer the land. † And in the ſeuenth yeare Our Sauiour calleth this high prieſt, Zacharias; which ſignifieth bleſſed of our Lord, for the iuſtice which he did towards Athalia and Ioas. S.
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rom. li. 4. in Math. c. 23. Ioiada ſent and taking the centurions, and the ſouldiars brought them in to him into the temple of our Lord, and made a couenant with them: and adiuring them in the houſe of our Lord, ſhewed them the kinges ſonne: † and commanded them, ſaying: This is the thing, which you muſt doe. † Let the third part
of you goe in on the Sabbath, and keepe the watch of the kinges houſe. And let a third part be at the gate Sur: & let a third part be at the gate behind the dwelling of the shildebearers: and you shal keepe the watch of the houſe of Meſſa. † But let two partes of you al that goe forth on the Sabbath, keepe the watch of the houſe of our Lord about the king. † And you shal gard him round about, hauing weapons in your hands: & if anie man shal enter the precinct of the temple, let him be ſlaine: and you shal be with the king coming in & going out. † And the centurions did according to al thinges, that Ioiada the prieſt had commanded them: & euerie one taking their men, that went in on the Sabbath, with them that went out in the Sabbath, came to Ioiada the prieſt. † Who gaue them the ſpeares, & the weapons of king Dauid; which were in the houſe of our Lord. † And they ſtood euerie one hauing their weapons in their hand, on the right ſide of the temple, vnto the leaft ſide of the altar, & of the temple, about the king. † And he brought forth the kinges ſonne, and put vpon him the diademe, and the couenant: and they made him king, and anoynted him: and clapping with the hand, ſayd: God ſaue the king. † And Athalia heard the voice of people running: and she going in to the multitudes into the temple of our Lord, † ſaw the king ſtanding vpon the tribunal ſeate according to the maner, and the ſingers, and trumpettes nere him, and al the people of the land reioyſing, and ſounding the trumpettes: and she rent her garmentes, and cried: A conſpiracie, a conſpiracie. † But Ioiada commanded the centurions, that were ouer the armie, and ſayd to them: Lead her forth without the precinct of the temple, and whoſoeuer shal folow her, let him be ſtriken with the ſword. For the prieſt had ſayd: Let her Great reſpect is to be had of holie places. VVherof cometh the priuilege of Sanctuaries. not be ſlaine in the temple of our Lord. † And they layd handes on her: and threw her by the way of the entrance of the horſes, beſide the palace, and she was ſlaine there. † Ioiada therfore made a couenant betwen our Lord, and the king, and betwen the people, that it should be the people of our Lord, and betwen the king and the people. † And al the people of the land entered into the temple of Baal, and deſtroyed his altars, and his images they brake in peces ſtoutly: Mathan alſo the prieſt of Baal they ſlew before the altar. And the prieſt ſette gardes in the houſe of our Lord. † And he tooke the centurious, and the legions of Cerethi
and Phelethi, and al the people of the land, and they brought the king from the houſe of our Lord: and they came by the way of the gate of the shildebearers into the palace, and he ſate vpon the throne of the kinges. † And al the people of the land reioyſed, and the citie was quiet: but Athalia was ſlaine with the ſword in the kinges houſe. † And Ioas was ſeuen yeares old, when he began to reigne.
CHAP. XII. Ioas vvilleth the prieſtes to repaire vvhat needeth in the temple, receiuing al the money offered there. 6. vvhich they not performing, the high priest prouideth that al is amended, 16. the prieſtes receiuing only the money due to themſelues. 17. Hazael king of Syria taking Geth, and threitning Ieruſalem is pacified vvith money. 19. Ioas is traitarouſly ſlaine by his ſeruantes, and his ſonne Amaſias reigneth.
IN the ſeuenth yeare of Iehu reigned Ioas: and he reigned fourtie yeares in Ieruſalem. The name of his mother was Sebia of Berſabee. † And Ioas did right before our Lord al the daies, that Ioiada the prieſt taught him. † But yet the excelſes he tooke not away: for the people immolated & burnt incenſe in the excelſes. † And Ioas ſayd to the prieſtes: Al the money of the ſanctified thinges, which is brought into the temple of our Lord by the paſſengers, which is offered for the That is, the ordinarie ob lation for ech particular perſon. Exod. 30. price of a ſoule, and which of their owne accord, and of their owne free hart they bring into the temple of our Lord: † let the prieſtes take it according to their order, and maynteine reparations of the houſe, if they shal ſee any thing that needeth reparation. † Therfore vntil the three and twenteth yeare of king Ioas, the prieſtes did not make reparations of the temple. † And king Ioas called Ioiada the high prieſt and the prieſtes, ſaying to them: Why make you not the reparations of the temple? Take you therfore money no more according to your order, but render it to the reparation of the temple. † And the prieſtes were prohibited to take money anie more of the people, and to make the reparations of the temple. † And Ioiada the high prieſt tooke a cheſt or alm
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s box
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. a treaſurie, and opened a hole in the toppe, and ſette it by the altar at the right hand of them that goe into the houſe of our Lord, and the prieſtes that kept the doores, did caſt into it al the money, that was brought to the temple of our Lord. † And when they ſaw that there was very much money in the treaſurie, the
kinges ſcribe, and the high prieſt went vp, and powred it out, and counted the money, that was found in the houſe of our Lord: † and they gaue it according to number and meaſure into their hand, which did ouerſee the maſons of the houſe of our Lord: who beſtowed it on carpenters, and on maſons, ſuch as wrought in the houſe of our Lord, † and made reparations: and on them that hewed ſtones, and that they should bye trees, and ſtones, that were hewed, ſo that the reparation of the houſe of our Lord was accomplished in al thinges, which had neede of coſt to vphold the houſe. † But yet there were not made of the ſame money the watter pottes of the temple of our Lord, and the fleshhookes, and cenſars, and trumpets, and euerie veſſel of gold and ſiluer, of the money, that was brought into the temple of our Lord. † For it was geuen them that did the worke, that the temple of our Lord might be repayred: † and there was no account made with thoſe men, that receiued the money to diſtribute it to the craftes men, but vpon their fidelitie they beſtowed it. † But the money for offence, & the money for ſinnes, they brought not into the temple of our Lord, becauſe it was the prieſtes. † Then Hazael the king of Syria went vp, and fought agaynſt Geth, and tooke it: and directed his face to goe vp to Ieruſalem. † For which cauſe Ioas the king of Iuda tooke al the ſanctified thinges, which Ioſaphat, and Ioram, and Ochozias his fathers the kinges of Iuda had Dedicated to helie vſe. conſecrated, and which him ſelf had offered: and al the ſiluer, that could be found in the treaſures of the temple of our Lord, and in the kinges palace: and ſent it to Hazael the king of Syria, and he retyred from Ieruſalem. † But the reſt of the wordes of Ioas, and al that he did, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iuda? † And his ſeruantes aroſe, and conſpired among them ſelues, and ſtroke Ioas in the houſe of Mello in the deſcent of Sella. † For Ioſachar the ſonne of Semaath, and Iozabad the ſonne of Somer his ſeruantes, ſtroke him, and he died: and they buried him with his fathers in He was buried in the citie but not in the ſepulcher of the kinges. 2 Paral. 24. for his impietie in the latter part of his life. the citie of Dauid, and Amaſias his ſonne reigned for him.
CHAP. XIII. Ioachaz King of Iſrael is afflicted by the Syrians, 4. and deliuered. 6. Yet deſtroyeth not idolatrie. 8. dieth, and his ſonne Ioas foloweth his euil ſteppes.
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4. Eliſeus being ſicke willeth the king to shoote, 18. and to ſtrike the
earth, who ſtriking thriſe, is told that he shal thriſe ſtrike the Syrians. 20. Eliſeus dieth, and a dead men is reuiued touching his bones. 22. Ioas recouereth that which the Syrians
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ad taken from Iſrael.
IN the three and twenteth yeare of Ioas the ſonne of Ochozias the king of Iuda, reigned Ioachaz the ſonne of Iehu ouer Iſrael in Samaria, ſeuentene yeares. † And he did euil before our Lord, and folowed the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne, and declined not from them. † And the furie of our Lord was wrath agaynſt Iſrael, and he deliuered them into the hand of Hazael the king of Syria, and into the hand of Benadad the ſonne of Hazael, alwaies. † But Ioachaz beſought the face of our Lord, and our Lord heard him▪ for he ſaw the diſtreſſe of Iſrael, that the king of Syria had broken them: † and our Lord gaue a ſauiour to Iſrael, and they were deliuered out of the hand of the king of Syria: and the children of Iſrael dwelt in their tabernacles as yeſterday and the day before. † But yet they departed not from the ſinnes of Ieroboam who made Iſrael to ſinne, but they walked in them: for the grone alſo remayned in Samaria. † And there were leaft to Ioachaz of the people but fiftie horſemen, and ten chariotes, and ten thouſand footmen: for the king of Syria had ſlaine them, and had brought them as duſt by threshing in the barne floore. † But the reſt of the wordes of Ioachaz, and al that he did, and his ſtrength, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iſrael? † And Ioachaz ſlept with his fathers, & they buried him in Samaria: and Ioas his ſonne reigned for him. † In the ſeuen and thirteth yeare of Ioas the king of Iuda reigned Ioas the ſonne of Ioachaz ouer Iſrael in Samaria ſixtene yeares, † and he did that which is euil in the ſight of our Lord, he declined not from al the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne, but he walked in them. † But the reſt of the wordes of Ioas, and al that he did, and his ſtrength, how he fought agaynſt Amaſias the king of Iuda, are not theſe thinges writen in the Booke of the wordes of the dayes of the kinges of Iſrael? † And Ioas ſlept with his fathers: but Ieroboam ſate vpon his throne. Moreouer Ioas, was buried in Samaria with the kinges of Iſrael. † And Eliſeus was ſicke of an infirmitie, wherof alſo he died: and Ioas the king of Iſrael went downe
to him, and wept before him, and ſayd: My father, my father, the chariote of Iſrael and the garder therof. † And Eliſeus ſayd to him: fetch a bow and arrowes. And when he had brought him a bow, and arrowes, † he ſayd to the king of Iſrael: Put thy hand vpon the bow. And when he had put his hand, Eliſeus put his handes ouer the kinges handes, † and ſayd: Open the eaſt window. And when he had opened it, Eliſeus ſayd: Shote an arrow. And he shot. And Eliſeus ſayd: The arrow of the ſaluation of our Lord, and the arrow of ſaluation agaynſt Syria: and thou shalt ſtrike Syria in Aphec, til thou conſume it. † And he ſayd: Take vp the arrowes. Who when he had taken them agayne, he ſayd to him: Strike the earth with a iauelin. And when he had ſtriken three times, and ſtood ſtil, † the man of God was angrie with him, & ſayd: It was reueiled to the prophet that ſo often as the king ſhould ſtrike the earth, ſo often he ſhould haue victories againſt the Syrians, but not how often he would ſtrike on the▪ earth. If thou hadſt ſtriken fiue or ſix or ſeuen times, thou hadſt ſtriken Syria euen to deſtruction: but now three times ſhalt thou ſtrike it. † Eliſeus therfore died, and they buried him. And the rouers of Moab came into the land the ſame yeare. † And certayne perſons burying a man, ſaw the rouers, and threw the bodie in the ſepulchre of Eliſeus. Which when it had touched the bones of Eliſeus, the man reuiued, and ſtood vpon his feete. † Hazael therfore the king of Syria afflicted Iſrael al the daies of Ioachaz: † and our Lord had mercie on them, and returned to them for his couenant, which he had with Abraham, and Iſaac, and Iacob: and he would not deſtroy them, nor vtterly caſt them away, vntil this preſent time. † And Hazael the king of Syria died, and Benadad his ſonne reigned for him. † Moreouer Ioas the ſonne of Ioachaz, tooke the cities out of the hand of Benadad the ſonne of Hazael, which he had taken out of the hand of Ioachaz his father by the right of warre, three times did Ioas ſtrike him, and he deliuered the cities to Iſrael.
CHAP. XIIII. Amaſias king of Iudakilleth thoſe that had ſlaine his father; 7. and ſtriketh Edom. 8. Prouoking Ioas king of Iſrael to warre, receiueth a contemtible anſwer: 11. prouoking againe is beaten in battle, and Ieruſalem is ranſact. 15. Ioas dieth and his ſonne Ieroboam foloweth the bad ſteppes of the firſt Ieroboam; yet recouereth manie places loſt before▪ and dying his ſonne Zacharias reigneth.
IN the ſecond yeare of Ioas the ſonne of Ioachaz the king of Iſrael reigned Amaſias the ſonne of Ioas the king of Iuda. † Fiue and twentie yeares old was he when he began to reigne: and nine and twentie yeares he reigned in Ieruſalem, the name of his mother was Ioadan of Ieruſalem. † And he did right before our Lord, but yet not as Dauid his father. He did according to al thinges, which Ioas his father did: † but this onlie that he tooke not away the excelſes: for yet the people immolated, and burnt incenſe in the excelſes. † And when he obtayned the kingdom, he ſmote his ſeruantes, which had ſlaine the king his father: † but their children that killed him, he did not put to death, according to that which is written in the booke of the law of Moyſes, as our Lord commanded, ſaying: The fathers ſhal not die for the
Deut.
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children, neither shal the children die for the fathers: but euerie one shal die in his owne ſinne. † He ſmote Edom in the Vail of Salt pittes ten thouſand, and tooke the rocke in battel, and called the name therof, Iectehel vntil this preſent daye. † Then Amaſias ſent meſſengers to Ioas the ſonne of Ioachaz, the ſonne of Iehu the king of Iſrael, ſaying: Come, Amongſt kinges being at variance, Seing one an other importeth, as much as to fight a battle. let vs ſee one an other. † And Ioas the king of Iſrael ſent agayne to Amaſias the king of Iuda ſaying: A thiſtle of Libanus ſent to a cedar tree, which is in Libanus, ſaying: Geue thy daughter to my ſonne to wife. And the beaſtes of the foreſt, that are in Libanus▪ paſſed and trode the thiſtle. † Thou ſtriking haſt preuayled ouer Edom, and thy hart hath puffed thee vp: be content with the glorie, and ſit in thy houſe: Why prouokeſt thou euil, that thou mayſt fal and Iuda with thee. † And Amaſias agreed not. And Ioas the king of Iſrael went vp, and they ſaw eche other, he and Amaſias the king of Iuda in Bethſames a towne of Iuda. † And Iuda was ſtrooken before Iſrael, and euerie man fled into their tabernacles. † But Ioas the king of Iſrael did take Amaſias the king of Iuda the ſonne of Ioas, the ſonne of Ochozias, in Bethſames, and brought him into Ieruſalem: and he brake downe the wal of Ieruſalem, from the gate of Ephraim vnto the gate of the corner, fowre hundred cubites. † And he tooke al the gold, and ſiluer, and al the veſſel, that were found in the houſe of our Lord, and in the kinges treaſures, and hoſtages, and returned into Samaria. † But the reſt of the wordes of Ioas which he did, and his ſtrength, wherwith he fought againſt
Amaſias the king of Iuda, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iſrael? † And Ioas ſlept with his fathers, and was buried in Samaria with the kinges of Iſrael: & Ieroboam his ſonne reigned for him. † And Amaſias the ſonne of Ioas the king of Iuda liued, after that Ioas the ſonne of Ioachaz the king of Iſrael was dead, fifetene yeares. † But the reſt of the wordes of Amaſias, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iuda? † And there was a conſpiracie made againſt him in Ieruſalem: but he fled into Lachis. And they ſent after him into Lachis, and killed him there. † And they caried him away vpon horſes, and he was buried in Ieruſalem with his fathers in the Citie of Dauid. † And al the people of Iuda tooke Azarias ſixtene yeares old, and made him king for his father Amaſias. † He built Aelath, and reſtored it to Iuda, after that the king ſlept with his fathers. † In the fiftenth yeare of Amaſias the ſonne of Ioas the king of Iuda, reigned Ieroboam the ſonne of Ioas the king of Iſrael in Samaria, one and fourtie yeares: † and he did that which is euil before our Lord. He departed not from al the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne. † He reſtored the borders of Iſrael from the entrance of Emath, vnto the Sea of the wilderneſſe, according to the word of our Lord the God of Iſrael, which he ſpake by his ſeruāt Ionas the ſonne of
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. 1. Amathi, the prophete▪ who was of Geth, which is in Opher. † For our Lord ſaw the afliction of Iſrael exceding bitter, and that they were conſumed vnto the impriſoned & meaneſt perſons, and that there was none to helpe Iſrael. † Neither did our Lord determine that he would deſtroy the name of Iſrael from vnder heauen, but he ſ
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ued them in the hand of Ieroboam the ſonne of Ioas. † But the reſt of the wordes of Ieroboam, and al that he did, and his ſtrength, wherwith he fought, and how he reſtored Damaſcus, and Emath to Iuda in Iſrael, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iſrael? † And Ieroboam ſlept with his fathers the kinges of Iſrael, and Zacharias his ſonne, reigned for him.
CHAP. XV. Azarias beginneth wel, 4. afterward (for offering incenſe on the altar▪ 2▪ Paralip. 26.) is ſtrooken with leproſie, caſt out of the temple, and from conuerſation weth the people, his ſonne Ioathan ruling the kingdom. 8. Sellum
killeth Zacharias king of Iſrael and reigneth in his place. 14. After one moneth Manahem killeth Sellum & reigneth alſo Wickedly. 19. Maketh league With the Syrians. 22. dieth and his ſonne Phaceia reigneth. 25. Phacee killeth him, and reigneth. 29. The Aſsyrians ſpoyle the countrie, and carie away manie captiues. 30. Oſee killeth Phacee and reigneth. 32. In the meane time Ioathan regning in Iuda is infested With enemies. 38. dieth, and his ſonne Achaz reigneth.
IN the ſeuen and twenteth yeare of Ieroboam the king of Iſrael reigned Otherwiſe called Ozias. 2. Paral. 26. Mat. 1. Azarias the ſonne of Amaſias the king of Iuda. † He was ſixtene yeares old, when he began to reigne, and two and fiftie yeares he reigned in Ieruſalem: the name of his mother was Iechelia of Ieruſalem, † And he did that which was liked before our Lord, according to al thinges that his father Amaſias did. † But the excelſes he deſtroyed not: as yet the people ſacrificed, and burnt incenſe in the excelſes. † And our Lord ſtroke the king, and he was This puniſhment was inflicted vpon him, for his preſumption to offer incēſe on the altar. 2. Paralip. 26. a leper vntil the day of his death, and he dwelt in a free houſe a part: but Ioathan the kinges ſonne gouerned the palace, and iudged the people of the land. † But the reſt of the wordes of Azarias, and al that he did, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iuda? † And Azarias ſlept with his fathers: and they buried him with his ancetors He was buried honorably in the citie of Dauid, that is, nere to the walles, but in the filde, becauſe he was a leper euen to his death. 2. Paral. 26. in the citie of Dauid, and Ioathan his ſonne reigned for him. † In the eight and thirteth yeare of Azarias the king of Iuda, reigned Zacharias the ſonne of Ieroboam ouer Iſrael in Samaria ſixe monethes: † and he did that which is euil before our Lord, as his fathers had done: he departed not from the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne. † And Sellum the ſonne of Iabes conſpired againſt him: and ſmote him openly, killed him, and reigned for him. † But the reſt of the wordes of Zacharias, are not theſe writen in the Booke of the wordes of the dayes of the kinges of Iſrael? † This is the word of our Lord, which he ſpake to Iehu, ſaying: Thy children ſhal ſit vnto the fourth generation vpon the throne of Iſrael. And ſo it came to paſſe. † Sellum the ſone of Iabes reigned the nine and thirteth yeare of Azarias the king of Iuda: and reigned one moneth in Samaria. † And Manahem the ſonne of Gadi went vp from Therſa: and he came into Samaria, and ſmote Sellum the ſonne of Iabes in Samaria,
and ſlew him, & reigned for him. † But the reſt of the wordes of Sellum, & his conſpiracie, wherwith he wrought treaſon, are not theſe thinges written in the Booke of the wordes of the dayes of the kinges of Iſrael? † Then Manahem ſtroke Thapſa and al that were in it and the borders therof from Therſa, for they would not open vn
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o him: and he ſlew al wemen therof that were withchilde, and ripped them. † In the nine and thirteth yeare of Azarias the king of Iuda, reigned Manahem the ſonne of Gadi ouer Iſrael ten yeares in Samaria. † And he did that which was euil before our Lord: he departed not from the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne al his dayes. † Phul alſo the king of the Aſſyrians came into the land, and Manahem gaue to Phul a thouſand ralentes of ſiluer, that he ſhould ayde him, & eſtabliſh his kingdom. † And Manahem put a taxe of ſiluer vpon Iſrael, on them that were mightie and riche to geue the king of the Aſſyrians, fiftie ſicles of ſiluer euerie man: and the king of the Aſſyrians returned, and taried not in the land. † But the reſt of the wordes of Manahem, and al that he did, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iſrael? † And Manahem ſlept with his fathers: and Phaceia his ſonne reigned for him. † In the fifteth yeare of Azarias the king of Inda reigned Phaceia the ſonne of Manahem ouer Iſrael in Samria two yeares: † and he did that which was euil before our Lord: he departed not from the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne. † And Phacee the ſonne of Romelia, his captaine conſpired againſt him, and ſtoke him in Samaria, in the towre of the kinges houſe beſide, Argob and beſide Arie, and with him fiftie men of the children of the Galaadites, and he ſlewe him, and reigned for him. † But the reſt of the wordes of Phaceia & al that he did, are not theſe things written in the Booke of the wordes of the daies of the kings of Iſrael. † In the two and fifteth yeares of Azarias the king of Iuda reigned Phacee the ſonne Romelia ouer Iſrael in Samaria twentie yeares. † And he did that which was euil before our Lord: he departed not from the ſinnes of Ieroboam the ſonne of Nabat, who made Iſrael to ſinne. † In the daies of Phacee the king of Iſrael came Theglath phalaſar the king of Aſſur, & Some men of Ruben, Gad, Manaſſes, and Nepthali, were caried captiues into Aſſyria. tooke Aion, and Abel the houſe of Maachat and Ianoe, and Cedes, and Aſor, and Galaad, and Galilee, and al
the land of Nepthali: and tranſported them vnto the Aſſyrians. † And Oſee the ſonne of Ela conſpired, and lay in wayte againſt Phacee the ſonne of Romelia, and ſtroke him, and ſlew him: and he reigned for him the twentith yeare of Ioatham the ſonne ofOtherwiſe called Azarias.
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. 1. Ozias. † But the reſt of the wordes of Phacee, and al that he did, are not theſe things written in the Booke of the wordes of the dayes of the kings of Iſrael? † In the ſecond yeare of Phacee the ſonne of Romelia the king of Iſrael, reigned Ioatham the ſonne of Ozias the king of Iuda. † Fiue and twentie yeares old was he when he began to reigne, and ſixtene yeares he reigned in Ieruſalem: the name of his mother was Ieruſa, the daughter of Sadoc. † And he did that which was liked before our Lord: according to al things, which Ozias his father had done, did he worke. † Howbeit the excelſes he tooke not away: as yet the people immolated, and burnt incenſe in the excelſes, he built the higheſt gate of the houſe of our Lord. † But the reſt of the wordes of Ioatham, and al that he did, are not theſe things written in the Booke of the words of the dayes of the kings of Iuda? † In thoſe dayes our Lord began to ſend into Iuda Raſin the king of Syria, and Phacee the ſonne of Romelia. † And Ioatham ſlept with his fathers, and was buried with them in the citie of Dauid his father, and Achaz his ſonne reigned for him.
CHAP. XVI. Achaz king of Iuda beſides other idolatrie, ſacrificeth his owne ſonne to idoles. 5 The kinges of Iſrael and Syria beſiegeing Ieruſalem, the Aſsyrians are hyred to releue it. 10. Achaz cauſeth Vrias to make an altar like to one in Damaſcus, 14. in place of Gods altar: 17. remoueth diuers other things perteyning to diuine ſeruice, 19. dieth, and his ſonne Ezechias reigneth.
IN the ſeuenteth yeare of Phacee the ſonne of Romelia reigned Achaz the ſonne of Ioatham king of Iuda. † Twentie yeares old was Achaz when he began to reigne, and he reigned ſixtene yeares in Ieruſalem: he did not that which was pleaſing in the ſight of our Lord his God, as Dauid his father. † But he walked in the way of the kings of Iſrael: moreouer alſo he conſecrated his ſonne, making him paſſe through fire according to the idols of the Gentils: which our Lord deſtroyed before the children of Iſrael. † He immolated
alſo victimes, and burnt incenſe in the excelſes, and on the hilles, and vnder euery tree full of greene leaues. † Then went vp Raſin the king of Syria, and Phacee the ſonne of Romelia the king of Iſrael into Ieruſalem to fight: & when they beſieged Achaz, they were not able to ouercome him. † At that time Raſin the king of Syria reſtored Aila to Syria, and threw out the Iewes out of Aila: and the Idumeians came into Aila, and dwelt there vnto this day. † And Achaz ſent meſſengers to Theglathphalaſar the king of the Aſſyrians, ſaying: I am thy ſeruant, and thy ſonne: come vp, and ſaue me out of the hand of the king of Syria, and from the hand of the king of Iſrael, which are riſen together againſt me. † And when he had gathered together the ſiluer and gold, that could be founde in the houſe of our Lord, and in the kings treaſures, he ſent giftes to the king of the Aſſyrians. † Who alſo agreed to his wil: for the king of the Aſſyrians went vp into Damaſcus, and waſted it: and he transferred the inhabitants therof to Cyrene, but Raſin he ſlew. † And king Achaz went forth to meete Theglathphalaſar the king of the Aſſyrians into Damaſcus, and when he had ſeene the altar of Damaſcus, king Achaz ſent to Vrias the prieſt a paterne of it, and a ſimilitude according to al the worke therof. † And Vrias the prieſt built an altar, according to al things, which king Achaz had commanded, from Damaſcus, ſo did the prieſt Vrias, whileſt king Achaz came from Damaſcus. † And when the king was come from Damaſcus, he ſaw the altar and worſhipped it: and went vp and immolated holocauſtes, and his ſacrifice, † and offered libamentes, and powred the bloud of the pacifiques, which he had offered vpon the altar. † Moreouer the altar of braſſe that was before our lord, he remoued from the face of the temple, and from the place of the altar, and from the place of the temple of our Lord: and he ſett it at the ſide of the altar toward the North. † King Achaz alſo comanded Vrias the prieſt, ſaying: Vpon the greater altar offer the morning holocauſt, and the euening ſacrifice, and the kings holocauſt, and his ſacrifice, and the holocauſt of the whole people of the land, and their ſacrifices, and their libamentes: and al the bloud of the holocauſt, and al the bloud of the victime thou ſhalt powre out vpon it: but the altar of braſſe ſhalbe prepared readie at my pleaſure † Vrias therfore the prieſt did according to al
things, which king Achaz had commanded him. † And king Achaz tooke the engrauen feete, and the lauatorie that was vpon them: and he tooke downe the the great veſſel. ſea from the oxen of braſſe, that held it vp, and put it vpon the pauement paued with ſtone. † The the place vvhere the king offered. Muſach alſo of the Sabbath, which he had built in the temple: and the entrie of the king outward he turned into the temple of our Lord becauſe of the king of the Aſſyrians. † But the reſt of the wordes of Achaz, which he did, are not theſe writen in the Booke of the wordes of the dayes of the kinges of Iuda? † And Achaz ſlept with his fathers, and was buried with them in the citie of Dauid, and Ezechias his ſonne reigned for him.
CHAP. XVII. Salmanazar king of Aſsyrians maketh Oſee king of Iſrael tributarie, and perceuing his endeuour to be deliuered therof, impriſoneth him; after three yeares ſiege taketh Samaria, and carieth the people captiue into Aſsiria. 7. Al which God permitteth for diuers great ſinnes here recited. 25. The new inhabitantes of the countrie not knowing God, are deuoured by lions. VVherupon a true prieſt is ſent to inſtruct them. 29. but they lerning the rites of true religion do mixt the ſame with idolatrie.
IN the twelfth yeare of Achaz king of Iuda, reigned Oſee the ſonne of Ela in Samaria ouer Iſrael nine yeares. † And he did euil before our Lord: but not as the kinges of Iſrael, that had bene before him. † Againſt him came vp Salmanaſar king of the Aſſyrians, and Oſee was made ſeruant to him, and payd him tributes. † And when the king of the Aſſyrians had found, that Oſee endeuoring to rebel had ſent meſſengers to Sua the king of Aegypt, that he might not pay tributes to the king of the Aſſyrians, as euery yeare he was accuſtomed, he beſieged him, and caſt him blound into priſon. † And he ranged through al the land: and going vp to Samaria, he beſieged it three yeares. † And in the ninth yeare of Oſee, the king of Aſſyrians tooke Samaria, and transferred Iſrael vnto the Aſſyrians: and he put them in Hala, and in Habor beſide the riuer of Gozan, in the cities of the Medes. † For it came to paſſe, when the children of Iſrael had ſinned to our Lord their God, which brought them out of the land of Aegypt, and out of the hand of Pharao the king of Aegypt, they worſhipped ſtrange goddes. † And they walked according to the rite of the Gentiles, which our Lord had conſumed in the ſight of
the children of Iſrael, and of the kings of Iſrael: becauſe they had done in like maner. † And the children of Iſrael offended our Lord their God with wordes not right: & built them excelſes in al their cities from the Towre of watchmen vnto the fenſed citie. † And they made them ſtatues & groues on euerie high hil, and vnder euerie thicke woddie tree: † and burnt there incenſe vpon the altars after the maner of the Gentiles, which our Lord remoued from their face: and they did wicked things, prouoking our Lord. † And they worſhipped the filthes, wherof our Lord commanded them that thou ſhould not doe this thing. † And our Lord teſtified in Iſrael and in Iuda by the hand of al the Prophetes and Seers, ſaying: Returne from your moſt wicked wayes, and keepe my precepts, and ceremonies according to al the law, which I commanded your fathers: and as I haue ſent to you in the hand of my ſeruantes the Prophetes. † Who heard not, but hardened their necke according to the necke of their fathers, who would not obey our Lord their God. † And they caſt away his ordinances, and the couenant that he made with their fathers, and the teſtifications, wherwith he conteſted them: and they folowed vanities, and did vaynly: and they folowed the Gentiles, that were round about them, concerning which our Lord had commanded them, that they ſhould not doe as they did. † And they forſooke al the preceptes of our Lord their God: and made to them ſelues two molten calues, and groues, and adored al the hoſte of heauen: and they ſerued Baal, † and conſecrated their ſonnes, and their daughters through fyre: and they gaue themſelues to deuinations, and ſoothſayings: and they deliuered vp themſelues to doe euil before our Lord, That is, conſequently they did prouoke him▪
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14. v. 9. that they might prouoke him. † And our Lord was wrath with Iſrael vehemently, and tooke them away from his ſight, and there remayned but the tribe of Iuda onlie. † But neither Iuda it ſelf kept the commandementes of our Lord their God: but walked in the errours of Iſrael, which it had wrought. † And our Lord reiected al the ſeede of Iſrael, and afflicted them, & deliuered them into the hand of the ſpoylers, til he threwe them away from his face: † euen now from that time, when Iſrael was rent from the houſe of Dauid, and made Ieroboam the ſonne of Nabat their king: for Ieroboam ſeperated Iſrael from our Lord, and made them ſinne a great ſinne. † And the children of Iſrael walked in
al the ſinnes of Ieroboam, which he had done: and they departed not from them, † vntil our Lord tooke away Iſrael from his face, as he had ſpoken in the hand of al his ſeruantes the Prophetes: and Iſrael was tranſported out of their land vnto the Aſſyrians, vntil this day. † And the king of the Aſſyrians brought from Babylon, and from Cutha, and from Auah, and from Emath, and from Sepharuaim: and placed them in the cities of Samaria for the children of Iſrael: who poſſeſſed Samaria, and dwelt in the cities therof. † And when they began to dwel there, they feared not our Lord: and our Lord ſent lions vpon them, which killed them. † And it was told the king of the Aſſyrians, and ſayd. The nations, which thou haſt transferred, and made to dwel in the cities of Samaria, know not the ordinances of the God of the land: and the Lord hath ſent lions vpon them: and behold they kil them, for that they know not the rite of the God of the land. † And the king of the Aſſyrians commanded, ſaying: Bring thither one of the prieſtes, which you brought thence captiue, and let him goe, and dwel with them: and let him teach them the ordinances of the God of the land. † Therfore when one of thoſe prieſts, which were led captiue from Samaria, was come, he dwelt in Bethel, and taught them how they ſhould worship our Lord. † And euerie Nation framed their owne god, and put them in the highe temples, which the Samaritanes had made, Nation and Nation in their cities, where they dwelt. † For the men of Babylon made Socoth benoth: and the Cutheites made Nergel: and the men of Emath made Aſima. † Moreouer the Heueites made Nebahaz & Tharthac. And they that were of Sepharuaim burnt their children in fyre, to Adramelech, and Anamelech the goddes of Sepharuaim. † and neuetheles they Not truly worſhipped but made ſhew to worſhippe. For true worſhip of God admitteth not worſhip of anie falſe god.
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▪ 34. worſhipped our Lord. And they made to themſelues of the vileſt perſones prieſtes of the excelſes, and they placed them in the highe temples. † And when they worſhipped our Lord, they ſerued alſo their owne goddes according to the cuſtome of the Nations out of the which they were tranſported to Samaria: † vntil this preſent day they folow the old maner: they feare not our Lord, neither keepe they his ceremonies, and iudgements, and law, and the commandemet, which our Lord commanded the children of Iacob, whom he ſurnamed Iſrael: † and he had made a couenant with them, & had commanded
them, ſaying: Feare not ſtrange goddes, and adore them not, neither worſhip them, and immolate not to them. † But the Lord your God, which brought you out of the Land of Aegypt in great ſtrength, and a ſtretched out arme, him feare ye, and him adore, and to him doe ye immolate. † The ceremonies alſo, and iudgementes, and law, and the commandment, that he wrote you, kepe ye, that you may doe them alwaies: and feare not ſtrange goddes. † And the couenant, that he made with you, forget not: neither doe ye worſhip ſtrange goddes, † but feare our Lord your God, and he wil deliuer you out of the hand of al your enemies. † But they heard not, but did according to their old cuſtome. † Theſe Nations therfore were fearing of our Lord but neuertheleſſe ſeruing their idols alſo: for both their children and nephewes, as their fathers did, ſoe doe they vntil this preſent day.
CHAP. XVIII. Ezechias deſtroyeth al places of idolatrie in Iuda, breaking alſo the braſen ſerpent, made by Moyſes, becauſe the people offered incenſe to it. 9. The captiuitie of the ten tribes is repeted. 13. Ezechias not able to reſiſt the Aſſyrians payeth much money to them. 17. They neuertheles ſend forces againſt Ieruſalem, reproch the king, blaſpheme God, and terrifie the people.
IN the third yeare of Oſee the ſonne of Ela king of Iſrael,The ſecond part. Actes of other kinges til the captiuitie of Iuda.
reigned Ezechias the ſonne of Achaz king of Iuda. † Fiue and twentie yeares old was he when he began to reigne: and he reigned nine and twentie yeares in Ieruſalem: the name of his mother was Abi the daughter of Zacharias. † And he did that which was good before our Lord, according to al thinges which Dauid his father had done. † He deſtroyed the excelſes, and brake the ſtatuees in peeces, and cut downe the groues, and brake the braſen ſerpent, which Moyſes had made: for vntil that time the children of Iſrael This image of a ſerpent not only when it wrought miraculous health, but alſo long after was worthely reſerued in memorie of the benefite: but when the people offered ſacrifice vnto it, which is proper to God only, good Ezechias did laudably breake it And to ſhew that there was no deitie in it: called it Noheſtan, that is, a peece of braſſe. And ſo in the Catholique Church when anie holie Relique or Image is abuſed, it is taken away, or theerrour otherwiſe corrected. See. S. Aug. li. 10.
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burnt incenſe to it: and he called the name therof a peece of braſſe. Noheſtan. † He truſted in our Lord the God of Iſrael: therfore after him there was not the like to him in al the kings of Iuda, yea neither among them that were before him: † and he cleaued to our Lord, and departed not from his ſteppes, and he did his commandmentes, which our Lord commanded Moyſes. † Wherfore our Lord alſo was with him, and in al things, to the which he proceded, he behaued himſelfe wiſely. He rebelled alſo agaynſt the king of the
Aſſyrians, and ſerued him not. † He ſtroke the Philiſthians as farre as Gaza, & al the borders, from the Towre of watchmen vnto the fenſed citie. † In the fourth yeare of king Ezechias, which was the ſeuenth yeare of Oſee the ſonne of Ela the king of Iſrael, came vp Salmanaſar the king of the Aſſyrians into Samaria, and aſſaulted it, † and tooke it. For after three yeares, in the ſixt yeare of Ezechias, that is, the ninth yeare of Oſee the king of Iſrael, Samaria was taken: † and the king of the Aſſyrians tranſported Iſrael vnto the Aſſyrians, and placed them in Hala, and in Habor riuers of Gozan in the cities of the Medes: † becauſe they heard not the voice of our Lord their God, but tranſgreſſed his couenant: al things, that Moyſes the ſeruant of our Lord commanded, they heard not, neither did they it. † In the fourtenth yeare of king Ezechias, came vp Sennacherib the king of Aſſyrians to al the fenſed cities of Iuda: and tooke them. † Then ſent Ezechias the king of Iuda meſſengers to the king of the Aſſyrians into Lachis, ſaying: I haue ſinned, retyre from me: and al that thou ſhalt put vpon me, I will beare. Therfore the king of the Aſſyrians put a taxe vpon Ezechias the king of Iuda, three hundred talents of ſiluer, and thirtie talents of gold. † And Ezechias gaue al the ſiluer that was found in the houſe of our Lord, and in the kinges treaſures. † At that time Ezechias brake the doores of the temple of our Lord, and the plates of gold, which he had faſtened on them, and gaue them to the king of the Aſſyrians. † But the king of the Aſſyrias ſent Tharthan, and Rabſaris, and Rabſaces from Lachis to king Ezechias with a ſtrong powre to Ieruſalem: who when they were come vp they came to Ieruſalem, and ſtoode beſide the conduite of the vpper poole, which is in the way of the fullers field. † And they called the king: and there went out to them Eliacim the ſonne of Helcias gouernour of the houſe and Sobna the Scribe and Ioahe the ſonne of Aſaph, the or recorder. regiſter, † And Rabſaces ſayd to them: Speake to Ezechias: Thus ſayth the great king, the king of Aſſyrians: What is this confidence, that thou doeſt ſtay vpon? † Perhaps thou haſt taken counſel, to prepare thy ſelfe to battle. Wherin haſt thou confidence, that thou dareſt to rebel? † Doſt thou hope in Aegypt a ſtaffe of reede and broken, vpon which if a man leane, broken into ſplinters it wil enter into his hand, and pearce it? ſo is Pharao the king
of Aegypt, to al that haue confidence in him. † But, if you wil ſay to me: We haue confidence in our Lord God: is not this he, whoſe excelſes and altars Ezechias hath taken away: and he commanded Iuda and Ieruſalem: Before this altar ſhal you adore in Ieruſalem? † Now therfore paſſe to my lord the king of the Aſſyrians, and I wil geue you two thouſand horſes, and ſee whether you be able to haue ryders for them. † And how can you reſiſte before one prince of the leaſt ſeruantes of my lord? Haſt thou confidence in Aegypt for the chariotes and horſemen? † Why am I come vp without the wil of the Lord to deſtroy it? The Lord ſayd to me: Goe vp to this land, He ſaſly addeth of his owne that he should deſtroy it. For Iſaias prophecied the contrarie, that the Aſſyrians campe ſhould be deſtroyed▪
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e. 37. and ſo it came to paſſe. ch. 19. v. 35. 2. Pharal 32. and deſtroy it. † And Eliacim the ſonne of Helcias, and Sobna, and Ioahe ſayd to Rabſaces: We pray thee that thou ſpeake to vs thy ſeruantes in Syryake: for we vnderſtand this tongue: and ſpeake not to vs in the Iewes language, the people hearing it, which is vpon the wal. † And Rabſaces anſwered them, ſaying: What did my lord ſend me to thee, that I ſhould ſpeake theſe wordes, and not rather to the men that ſit vpon the wal, that they may eate their owne dung, and drinke their v
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ine with you? † Rabſaces therfore ſtood, and cryed out with a lowd voyce in the Iewes language, and ſayd: Hea
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e ye the wordes of the great king, the king of the Aſſyrians. † Thus ſayth the king: Let not Ezechias ſeduce you: for he shal not be able to deliuer you out my hand. † Neither let him geue you confidence vpon the Lord, ſaying: Our Lord deliuering wil deliuer vs, and this citie shal not be geuen into the hand of the king of the Aſſyrians. † Doe not heare Ezechias. For thus ſayth the king of the Aſſyrians: Doe with me that which is profitable for you, and come forth to me: and euery man ſhal eate of his vineyard, and of his figge tree: and you shal drinke waters of your owne ceſternes, † til I come, and tranſporte you into a land, that is like to your land, into a fruiteful land, and plentiful of wyne, a land of bread and of vineyardes, a land of oliuetes, and of oyle and honie, and you shal liue, and shal not die. Heare not Ezechias, who deceiueth you, ſaying: Our Lord wil deliuer vs. † Paganes and Heretikes are fooliſh & impudent to compare their falſe goddes and phancies with God almightie and Cathelique Religion. Did the goddes of Nations deliuer their land from the hand of the king of Aſſyrians? † Where is the God of Emath & Arphad? Where is the God of Sepharuaim, of Ana, and Aua? did they deliuer Samaria out of my hand? † What are they among al the goddes of nations, which
haue deliuered their countrey out of my hand, that the Lord can deliuer Ieruſalem out of my hand? † The people therfore held their peace, and did not anſwer him any thing: for they had receiued the kings commandement that they should not anſwer him. † And Eliacim the ſonne of Helcias, gouernour of the houſe, and Sobna the ſcribe, and Ioahe the ſonne of Aſaph regiſter came to Ezeehias, their garments rent, and told him the wordes of Rabſaces.
CHAP. XIX. Ezechias in affliction requeſteth the prayers of Iſaias the prophet. 6. who aſſureth him of Gods helpe. 8. The king of the Aſsyrians ſtil threatneth and blaſphemeth. 15. Ezechias praieth, 20. and God hearing the prayers of the one, and blaſphemies of the other, 28. promiſeth to protect Ieruſalem. 35. An Angel in one night killeth an hundred fourſcore and fiue thouſand of the Aſsyrians campe, their king returneth to Niniue, is there ſlaine by two of his owne ſonnes, and an other ſonne reigneth in his place.
VVHICH thinges when Ezechias the king had heard, he rent his garmentes, and was couered with ſackcloth, and entered into the houſe of our Lord. † And he ſent Eliacim the gouernour of the houſe, and Sobna the ſcribe, and the ancientes of the prieſtes couered with ſackclothes, to Iſaias the prophete the ſonne of Amos. † Who ſayd to him: Thus ſaith Ezechias: This day is a day of tribulation, and rebuke, and of blaſphemie: the children are come to the birth, and the woman in trauel hath not ſtrength. † If perhaps our Lord thy God wil heare al the wordes of Rabſaces, whom the king of the Aſſyrians his maiſter hath ſent to vpbrayd the liuing God, and reproue with wordes, which our Lord thy God hath heard: and make thou prayer for the remnantes that are found. † The ſeruantes therfore of king Ezechias came to Iſaie. † And Iſaie ſayd to them: Thus shal you ſay to your maiſter: Thus ſayth our Lord: Feare not for the wordes, which thou haſt heard, with which the ſeruantes of the king of the Aſſyrians haue blaſphemed me. † Behold I wil ſend into him a ſpirit, and he shal here a meſſage, and ſhal returne into his country, and I wil ouerthrow him with the ſword in his country. † Rabſaces therfore returned, and found the king of Aſſyrians expugning Lobna: for he heard that he was departed from Lachis. † And when he had heard of Tharaca the king of Aethiopia, ſaying:
Behold, he is come forth to fight agaynſt thee: and went agaynſt him, he ſent meſſengers to Ezechias, ſaying: † Say this to Ezechias the king of Iuda: Let not thy God ſeduce thee, in whom thou haſt confidence: neither ſay thou: Ieruſalem ſhal not be deliuered into the handes of the king of the Aſſyrians. † For thou thy ſelf haſt heard what the kinges of the Aſſyrians haue done to al the countries, how they haue ſpoyled them: canſt thou therfore onlie be deliuered? † Why haue the goddes of the Nations deliuered al thoſe, whom my fathers haue deſtroyed, to witte, Gozan, & Haran, and Reſeph, and the children of Eden, which were in Thelaſſar? † Where is the king of Emath, and the king of Arphad, and the king of the citie of Sepharuaim, of Ana and Aua? † Therfore when Ezechias had receiued the letters of the hand of meſſengers, & had read them, he went vp into the houſe of our Lord, & layd them open Before the Arke & Propitiatorie being the ſpecial place of prayer. before our Lord, † & prayd in his ſight, ſaying: Lord God of Iſrael, which ſitteſt vpon the cherubins, thou art the only God of al the kinges of the earth: thou madeſt heauen and earth: † Incline thine eare, and heare: open Lord thine eies, and ſee: and heare al the wordes of Sennacherib, who hath ſent to vpbrayd vnto vs the liuing God. † In verie deede Lord, the kinges of the Aſſyrians haue deſtroyed Nations, and the countries of al. † And they haue caſt their goddes into fire: for they were not goddes, but the workes of mens handes of wood and ſtone, and they deſtroyed them. † Now therfore O Lord our God, ſaue vs from his hand, that al the kingdomes of the earth may know, that thou art the Lord the onlie God. † And Iſaie the ſonne of Amos ſent to Ezechias, ſaying: Thus ſaith our Lord the God of Iſrael: That which thou haſt beſought me concerning Sennacherib the king of the Aſſyrians, I haue heard. † This is the word, that our Lord hath ſpoken of him: The Though manie in the kingdom of Iuda ſel to ido lattie, yet in reſpect of the reſt publikly profeſſing true faith and religion the Church is ſtil called a virgin and deſpiceth and idolaters blaſphemers, and falſe goddes. virgine daughter of Sion hath diſpiſed thee, and ſcorned thee: Behinde thy backe hath the daughter of Ieruſalem wagged her head. † Whom haſt thou vpbrayded, and whom haſt thou blaſphemed? againſt whom haſt thou exalted thy voice, and lifted vp thine eies in high? againſt the holie one of Iſrael. † By the hand of thy ſeruantes thou haſt vpbrayded our Lord, and haſt ſayd: In the multitude of my chariotes haue I climed the height of mouutaynes, in the toppe of Libanus, and haue cut downe high cedars therof, and the choſen
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irretrees of it. And I haue
entered into the borders therof, & the forreſt of the A pleaſant hill in the forreſt. carmel therof † haue I cut downe. And I haue drunke ſtrange waters, and haue dried vp with the ſteppes of my feete al the waters in cloſed. † Why, haſt thou not heard what I haue done from the begining? From ancient daies I haue made that thing, and now I haue brought it to effect: and fenſed cities ſhal be into ruine of litle hilles bickering together. † And they that ſitte in them, weake of hand, they haue trembled and are confounded, they became as the graſſe of the field, and the greene herbe of the roofes of houſes, which withered before it came to ripeneſſe. † Thy habitation, and thy going out, and thy coming in, and thy waye I haue knowen before, & thy ſurie againſt me. † Thou haſt bene madde againſt me, & thy pride hath aſcended into myn eares: I therfore wil put a ring in thy noſtrels, and a bitte in thy lippes, and wil bring thee back into the way, by the which thou cameſt. † And to thee Ezechias this ſhal be a ſigne: Eate this yeare what thou ſhalt finde: & in the ſecond yeare, the things that growe of themſelues: moreouer in the third yeare ſawe ye and reape▪ plant ye vineyardes, and eate the fruite of them. † And whatſoeuer ſhal be leaft of the houſe of Iuda, ſhal take roote downeward, and beare fruit vpward. † For out of Ieruſalem there ſhal remmantes goe forth, and that which is to be ſaued from the mounte of Sion: the zeale of the Lord of hoſtes ſhal doe this † Wherfore thus ſayth our Lord of the king of the Aſſyrians: He ſhal not enter into this citie, nor ſhoote arrowe into it, neither ſhal ſhield occupie it, nor munition compaſſe it. † By the way, that he came, he ſhal returne: and into this citie he ſhal nos enter, ſayth our Lord † And I wil protect this citie, and wil ſaue it for my ſelf, and for Dauid my ſeruant. † It came to paſſe therfore in that night, an Angel of our Lord came, and ſtroke in the campe of the Aſſyrians an hundred eightie fiue thouſand. And when he was riſen early, he ſawe al the bodies of the dead, † and Sennacherib the king of the Aſſyrians departing went away, and taried in Niniue. † And when he adored in the temple of Neſroch his god, Adramelech and Saraſar his ſonnes ſtroke him with the ſword, and they fled into the land of the Armenians, and Aſarhaddon his ſonne reigned for him.
CHAP. XX. Ezechias being ſick is told by Iſaias that he shal die: but praying to God obtayneth fiftenne yeares longer life, 8. and in confirmation therof receiueth a ſigne in Achaz dial, returning back tenne lines. 12. To the A
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yrians bringing him preſents, he sheweth al his treaſures. 16. which Iſaias reprouing prophecieth the captiuitie of Iuda. 20. Ezechias dieth, and his ſonne Manaſses reigneth.
IN thoſe dayes Ezechias was ſick euen to death: and Iſaie the ſonne of Amos the prophete, came and ſayd to him: Thus ſayth our Lord God: Take order with thy houſe, for thou ſhalt die, and ſhalt not liue. † Who turned his face to the wal, and prayed our Lord, ſaying: † I beſech thee Lord, remember I pray thee how I haue walked before thee in truth, and in a perfect hart, and haue done that which is liked before thee. Ezechias therfore wept with great weeping. † And before Iſaie was gone out of the middes of the court, the word of our Lord came to him, ſaying: † Returne, and tel Ezechias the prince of my people: Thus ſayth our Lord the God of Dauid thy father: I haue heard thy prayer, and ſeene thy teares: and behold I haue healed thee, the third day thou shalt goe vp to the temple of the Lord. † And I wil adde to thy daies fiftene yeares: yea & out of the hand of the king of Aſſyrians I wil deliuer thee, and this citie, & I wil protect this citie for my ſake, and for Dauid my ſeruant. † And Iſaie ſaid: Fetch me a bunch of figges. Which when they had brought, and had layd it vpon his ſore, he was cured. † And Ezechias had ſayd to Iſaie: What ſigne shal there be, that our Lord wil heale me, and that I shal goe vp the third day to the temple of our Lord? † To whom Iſaie ſayd: This shal be the ſigne from our Lord, that our lord wil doe the word, which he hath ſpoken: Wilt thou that the shadow goe forward ten lines, or that it goe backe ſoe many degrees. † And Ezechias ſayd: It is an eaſie matter for the shadow to goe forward ten lines, neither wil I that this be done, but that it returne back ten degrees. † Iſaie therfore the prophet inuocated our Lord, and brought backe the ſhadow by If theſe tenne lines importe ſo manie houſes, then the dial going forwardes againe, by like degrees, this day was increaſed by twentie houres, and ſoe was longer then that in which Ioſue procured ſtay of the ſunne the ſpace of one day, to witte of twelue houres. Ioſue. 10. as S. Dyoniſe thinketh. Epiſt: ad Pol
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carp: See Gloſſa erd: in Ioſue.
the lines, by the which it was now gone downe in the dial of Achaz, backward ten degrees. † In that time Berodach Baladan, the ſonne of Baladan, the king of the Babilonians ſent letters and giftes to Ezechias: for he had heard that Ezechias had bene ſicke.
† And Ezechias reioyſed in their coming, and he shewed them the houſe of aromatical ſpices, and gold and ſiluer, and diuerſe precious, odours, oyntementes alſo, and the houſe of his veſſels, and al that he had in his treaſures. There was not any thing which Ezechias shewed them not in his houſe, and in al his powere. † And Iſaie the prophete came to king Ezechias, and ſayd to him: What ſayd theſe men? or from whence came they to thee? To whom Ezechias ſaid: From a far countrie they came to me out of Babylon. † But he anſwered: What ſaw they in thy houſe? Ezechias ſayd: They ſaw al things whatſoeuer are in my houſe: there is nothing that I haue not shewed them in my treaſures. † Iſaie therfore ſaid to Ezechias, heare the word of our Lord: † Behold the daies shal come, & al things shal be taken away, that are in thy houſe, and that thy fathers haue layd vp vntil this day, into Babylon: there shal not anie thing remayne, ſayth our Lord. † Yea of the children alſo that come forth of thee, whom thou shalt beget shalbe taken away, and they shal be eunuches in the palace of the king of Babylon. † Ezechias ſaid to Iſaie: The word of our Lord which thou haſt ſpoken is good: be there peace and truth in my daies. † But the reſt of the wordes of Ezechias, and al his ſtrength, and how he made a poole, and a conduite, and brought waters in to the citie, are not theſe things writen in the Booke of the wordes of the daies of the kinges of Iuda? † And Ezechias ſlept with his fathers, and Manaſſes his ſonne reigned for him.
CHAP. XXI. For the enormious impietie of Manaſſes, 10. God threatneth deſtruction of the kingdom. 16. He ſpilleth innocent bloud, 18. dieth, and his ſenne Amon reigneth alſo wickedly: 23. is ſlaine by his ſeruantes, and his ſonne Ioſias reigneth.
TWELVE yeares old was Manaſſes, when he began to reigne, & he reigned fiue and fiftie yeares in Ieruſalem: the name of his mother was haphſiba. † And he did euil in the ſight of our Lord, acording to the idols of the Nations, which our Lord deſtroyed from the face of the children of Iſrael. † And he was turned, and built the excelſes, which Ezechias his father had deſtroyed: and he ſette vp altars to Baal, and made groues, as Achab the king of Iſrael had done: and he adored al the hoſt of heauen, and worshipped it.
† And he built altars in the houſe of our Lord, of the which our Lord ſayd: In Ieruſalem I wil put my name. † And he built altars to al the hoſt of heauen in the two courtes of the temple of our Lord. † And he made his ſonne paſ
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e through fyre: and he vſed ſooth ſaying, and obſerued diuinations, and made pithones, and multiplied inchanters, to doe euil before our Lord, and to prouoke him. † He ſette alſo the idol of the groue, which he had made in the temple of our Lord: concerning the which our Lord ſpake to Dauid, and to Salomon his ſonne: In this temple, and in Ieruſalem, which I haue choſen out of al the tribes of Iſrael, I wil put my name for euer. † And I wil noe more make the foote of Iſrael to be moued out of the land, which I gaue to their fathers: yet ſo if in worke they ſhal keepe al things, that I haue commanded them, al the law which my ſeruantes Moyſes commanded them. † But they heard not: but were ſeduced by Manaſſes, to doe euil the Iewes ſinned more greuouſly reuolting from the Law of God and contemning the admonitions of holie prophetes, then the nations that had neither law nor prophetes to inſtruct them. aboue the Nations, which our Lord deſtroyed before the face of the children of Iſrael. † And our Lord ſpake in the hand of his ſeruantes the prophetes, ſaying: † Becauſe Manaſſes the king of Iuda hath done theſe moſt wicked abominations, paſſing al thinges that the Amorrheites did before him, and hath made Iuda alſo to ſinne in his filthes: † therfore thus ſayth our Lord the God of Iſrael: Behold I wil bring in euils vpon Ieruſalem and Iuda: that whoſoeuer shal heare it, both his eares shal tingle. † And I wil ſtretch out vpon Ieruſalem the corde of Samaria, and the weight of the houſe of Achab: and I wil wipe out Ieruſalem, as tables are wont to be wiped out, and wyping out I wil turne it, and draw often the pencil vpon the face therof. † God ſtil preſerued ſome in true religion, though they alſo ſuffered tribulations with the wicked for the general ſinnes of the king and people. Pſ
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l. 88. v. 35. Yea this king Manaſſes in captiuitie became vertuous and recouered his kingdom. 2, Pacalip. 33. But I wil leaue remnantes of mine inheritance, and wil deliuer them into the handes of their enemies: and they ſhalbe vnto waſte, and vnto ſpoile to al their aduerſaries: † becauſe they haue done euil before me, and haue continewed prouoking me, from the day that their fathers came out of Aegypt, vntil this day. † Moreouer Manaſſes shed alſo innocent bloud exceding much til he filled Ieruſalem euen to the mouth: beſide his ſinnes, wherin he made Iuda to ſinne, to doe euil before our Lord. † But the reſt of the wordes of Manaſſes, and al that he did, and his ſinne, which he ſinned, are not theſe thinges written in the Booke of the wordes of the dayes of the kinges of Iuda? † And Manaſſes ſlept with
his fathers, and was buried in the garden of his houſe, in the garden of Oza: and Amon his ſonne reigned for him. † Two and twentie yeares old was Amon when he began to reigne: two yeares alſo he reigned in Ieruſalem: the name of his mother was Meſſalemeth the daughter of Ieteba. † And he did euil in the ſight of our Lord, as Manaſſes his father had done. † And he walked in al the way, by the which his father had walked: and he ſerued the filthes, which his father had ſerued, and he adored them, † and forſooke our Lord the God of his fathers, and walked not in the way of our Lord. † And his ſeruantes lay in wayte agaynſt him, and ſlewe the king in his houſe. † But the people of the land ſtroke al them, that had conſpired agaynſt king Amon: and made Ioſias his ſonne their king for him. † But the reſt of the wordes of Amon which he did, are not theſe writen in the Booke of the wordes of the dayes of the kinges of Iuda? † And they buried him in his ſepulchre, in the garden of Oza: and Ioſias his ſonne reigned for him.
CHAP. XXII. Ioſias repayreth the temple, and Diuine ſeruice. 8. The booke of law is found 11. wherupon they conſult our Lord, 15. and are foretold that much euil shal fal vpon them, 18. but the good king shal dye in peace.
EIGHT yeares old was Ioſias when he began to reigne, he reigned one and thirtie yeares in Ieruſalem: the name of his mother was Idida, the daughter of Hadaia of Beſecath. † And he did that which was liked before our Lord, and walked in al the waies of Dauid his father: he declined not to the right hand, or to the lefte. † And in the eightenth yeare of king Ioſias, the king ſent Saphan the ſonne of Aſlia, the ſonne of Meſſulam, the ſcribe of the temple of our Lord, ſaying to him: † Goe to Helcias the high prieſt, that the money may be gathered into a ſumme, which hath beene brought into the temple of our Lord, which the porters of the temple haue gathered of the people, † and let it be geuen to the workemen by the ouerſeers of the houſe of our Lord: who alſo ſhal deſtribute it to them that worke in the temple of our Lord, to make the reparations of the temple: † that is, to the carpenters and maſons, and to them that mend broken places: and that timber may be bought, and ſtones out of the quarries to repayre the temple of our Lord. † Yet let not
the money which they receiue be accounted to them, but let them haue it in their powre, and vpon their fidelitie. † And Helcias the highe prieſt ſayd to Saphan the ſcribe: I haue found the Booke of the law in the houſe of our Lord: and Helcias gaue the volume to Saphan, who alſo did reade it. † Saphan alſo the ſcribe came to the king, and reported vnto him that which he had commanded, and ſayd: Thy ſeruantes haue gathered into a ſumme the money, which is found in the houſe of our Lord: and they haue geuen it to be deſtributed to the workemen, by the ouerſeers of the workes of the temple of our Lord. † Saphan alſo the ſcribe told the king, ſaying: Helcias the prieſt hath geuen me a Booke. Which when Saphan had read before the king, † and the king had heard the wordes of the law of our Lord, he rent his garmentes. † And he willed Helcias the prieſt, and Ahicam the ſonne of Saphan, and Achobor the ſonne of Micha, and Saphan the Scribe, and Aſaia the kinges ſeruant, ſaying: † Goe and conſult our Lord for me, and for the people, and for al Iuda, concerning the wordes of this volume, which is found: for the great wrath of our Lord is kindled agaynſt vs: becauſe our fathers haue not heard the wordes of this Booke, to doe al that is writen for vs. † Helcias therfore the prieſt, and Ahicam, and Achabor, and Saphan, and Aſaia went to Holda a propheteſſe the wife of Sellum the ſonne of Thecua, the ſonne of Araas keeper of the garmentes, who dwelt in Ieruſalem in theVVithin the ſecond wall the citie hauing three wals. 3. Reg. 3. ſecond: and they ſpake to her. † And ſhe anſwered them: Thus ſayth our Lord the God of Iſrael: Tel the man, that ſent you to me: † Thus ſayth our Lord: Behold, I wil bring euils vpon this place, and vpon the inhabitantes therof, al the wordes of the law which the king of Iuda hath read: † becauſe they haue forſaken me, and haue ſacrificed to ſtrange goddes, prouoking me in al the workes of their handes: and my indignation ſhal be kindled in this place, and ſhal not be quenched. † But to the king of Iuda, that ſent you to conſult our lord, thus you ſhal ſay: Thus ſayth our Lord the God of Iſrael: For that thou haſt heard the wordes of the volume, † and thy hart is ſtriken with feare, and thou art humbled before the Lord, hearing the wordes agaynſt this place, and the inhabitantes therof, to witte that they ſhould become a wonder and a curſe: and haſt rent thy garmentes, and wept before me, and I haue
heard it, ſayth our Lord: † therfore I wil gather thee to thy fathers, and thou shalt be gathered to thy ſepulchre in peace, that thy eies may not ſee al the euils, which I wil bring in vpon this place.
CHAP. XXIII. Ioſias reading the law before the people, they al promiſe to ſerue God. 4. Al thinges belonging to Idolatrie are caſt forth of the temple, 8. and other places of Iuda. 15. He alſo deſtroyeth the altar in Bethel (not remouing the bones of a prophet) 19. and other altares in Samaria: killeth the falſe prieſtes. 21. And maketh a notorious great Paſch. 26. Yet God threatneth the captiuitie of Iuda for their ſinnes. 29. Ioſias is ſlaine in battle by the king of Aegypt: and his ſonne Ioachaz reigneth. VVho after three monethes is depoſed by the king of Aegypt, and his brother Eliacim, henceforth called Ioakim, made king.
AND they reported to the king that which ſhe had ſayd. Who ſent: and al the ancientes of Iuda and Ieruſalem were aſſembled to him. † And the king went vp to the temple of our Lord, and al the men of Iuda, and al that dwelt in Ieruſalem with him prieſtes and prophetes, and al the people from litle to great: and in hearing of al he read al the wordes of the Booke of the couenant, which was found in the houſe of our Lord. † And the king ſtood vpon the ſteppe: and made a couenant with our Lord, to walke after our Lord, & kepe his preceptes, and teſtimonies and ceremonies, with al their hart, and with al their ſoule, and to performe the wordes of this couenant, which were writen in that booke: & the people agreed to the couenant: † And the king willed Helcias the high prieſt, & the prieſtes of the ſecond order, & al the porters, that they ſhould caſt out of the temple of our Lord al the veſſels, that had bene made to Baal, and in the groue, and to al the hoſt of heauen: & he burnt them without Ieruſalem in the Valley cedron, and caried the duſt of them into Bethel. † And he deſtroyed the Southſayers, which the kinges of Iuda had appointed to ſacrifice in the excelſes in the cities of Iuda, and round about Ieruſalem: and them that burnt incenſe to Baal, and to the Sunne, and to the Moone, and to the twelue ſignes, and to al the hoſt of heauen. † And he cauſed the groue to be caried forth out of the houſe of our Lord without Ieruſalem in the Valley cedron, & he burnt it there, and brought it into duſt, and threw it vpon the ſepulchres of the common people. † He deſtroyed alſo the litle houſes of the effeminates,
which were in the houſe of our Lord, for the which the wemen woue as it were litle houſes of the groue. † And he gathered together al the prieſtes of the cities of Iuda: and he contaminated the excelſes, where the prieſtes did ſacrifice from Gabaa vnto Berſabee: and he deſtroyed the altars of the gates in the entrance of the doore of Ioſue chief of the citie, which was on the left hand of the gate of the citie. † Howbeit the prieſtes Becauſe they had offered ſacrific to falſe goddes and in vnlawful places they were ſuſpended from offering anie more ſacrifice at al. of the excelſes went not vp to the altar of our Lord in Ieruſalem: but only they did eate azimes in the middes of their brethren. † He contaminated alſo Topheth, which is in the Valley of the ſonne of Ennom: that no man ſhould conſecrate his ſonne or daughter by fyre to Moloch. † He tooke away alſo the horſes, which the kinges of Iuda had geuen to the Sunne, in the entrance of the temple of our Lord, beſide the chamber of Nathanmelech the eunuch, who was in Pharurim: and the chariotes of the Sunne he burnt with fire. † The altars alſo that were vpon the roofes of the vpper chamber of Achaz, which the kinges of Iuda had made, and the altars which Manaſſes had made in the two courtes of the temple of our Lord, the king deſtroyed: and he ranne from thence, and ſprinkled the aſhes of them into the Torrent cedron. † The excelſes alſo that were in Ieruſalem on the right ſide of the Mount of offence, which Salomon the king of Iſrael had built to Aſtaroth
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Reg.
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. the idol of the Sidonians, and to Chamos the ſcandal of Moab, and to Melchom the abomination of the children of Ammon, the king deſtroyed. † And he brake in peces the ſtatues, and cut downe the groues: and he filled their places with the bones of dead men. † Moreouer the altar alſo, that was in Bethel, and the excelſe, which Ieroboam the ſonne of Nabat had made, who made Iſrael to ſinne: and that altar, and excelſe he deſtroyed, and burnt, and brake into powder, and the groue alſo he burnt. † And Ioſias turning, ſaw there ſepulchres, that were in the mount: and he ſent and tooke the bones out of the ſepulchres, and burnt them vpon the altar, and polluted it according to the word of our3. Reg: 13. Lord, which the man of God ſpake, who had foretold theſe thinges. † And he ſayd: What title is that, which I ſee? And the citizens of that citie anſwered: It is the ſepulchre of the man of God, which came from Iuda, and foretold theſe thinges which thou haſt done vpon the altar of Bethel. † And he ſayd:
Let him alone, let no man moue his bones. And his bones remayned vntouched with the bones of the prophet, that came out of Samaria. † Moreouer al the temples of the excelſes, which were in the cities of Samaria, which the kinges of Iſrael had made to prouoke our Lord, Ioſias tooke away: and he did to them according to al the workes, which he had done in Bethel. † And he ſlew▪ al the prieſtes of the excelſes, that were there vpon the altars: and he burnt mens bones vpon them: & turned into Ieruſalem. † And he commanded al the people, ſaying: Make a Phaſe to our Lord your God, according as it is writen in the booke of this couenant. † For
Ioſephus writeth that this godlie king gaue thirtie thouſand lambes and kiddes to the poore people for their Paſch & three thouſand oxen for Holocauſtes. The prieſtes alſo & Leuites added more of their owne. li. 10. Antiq. c. 5. there was not ſuch a Phaſe made from the daies of the Iudges, which iudged Iſrael, and of al the daies of the kinges of Iſrael, and of the kinges of Iuda, † as in the eightenth yeare of king Ioſias this Phaſe was made to our Lord in Ieruſalem. † Yea▪ and the Pythones, and Southſayers, and the images of idols, and the filthes, and the abominations, that had bene in the land of Iuda and Ieruſalem, Ioſias tooke away: that he might eſtabliſh the wordes of the law, that were writen in the Booke, which Helcias the prieſt found in the temple of our Lord. † There was no king before him like to him, that returned to our Lord in al his hart, & in al his ſoule, and in al his powre according to al the law of Moyſes: neither after him did there ariſe the like to him. † But yet our Lord was not auerted from the wrath of his great furie, wherwith his furie was wrath agaynſt Iuda: for the prouocations, wherwith Albeit Manaſſes repented, and was reſtored to Gods fauour, & to his kingdome. 2. Paral. 3. Yet his ſinnes were temporally puniſhed, both in himſelf, and his poſteritie. Manaſſes had prouoked him. † Our Lord therfore ſayd Iuda alſo▪ wil I take away from my face, as I haue taken away Iſrael: and I wil reiect this citie, which I choſe Ieruſalem, and the houſe, wherof I ſayd: My name ſhal be there. † But the reſt of the wordes of Ioſias, and al that he did, are not theſe thinges writen in the Booke of the wordes of the daies of the kinges of Iuda? † In his dayes came vp Pharao Nechao the king of Aegypt, agaynſt the king of Aſſyrians to the riuer Euphrates: and Ioſias the king went to meete him: and was ſlaine in Mageddo, when he had ſeene him. † And his ſeruantes caried him dead from Mageddo: & they brought him into Ieruſalem, and buried him in his ſepulchre. And the people of the land tooke Ioachaz the ſonne of Ioſias: and they anoynted him, and made him king for his father. † Three and twentie yeares old was Ioachaz when he began to reigne, and
he reigned three
〈…〉
in Ieruſalem: the name of his mother was A
〈…〉
▪ the daughter of Ieremie of Lobna. † And he did euil before our Lord, according to al thinges which his fathers had done. † And Pharao Nechao bound him in Rebla, which is in the land Emath, that he ſhould not reigne in Ieruſalem: and he lette a penaltie vpon the land, an hundred talentes of ſiluer, and a talent of gold. † And Pharao Nechao made Eliacim king the ſonne of Ioſias, for Ioſias his father: and turned his name Ioakim. Moreouer he tooke Ioachaz and brought him into Aegypt, and he died there. † And Ioakim gaue the ſiluer and the gold to Pharao, when he had taxed the land vpon euerie man, that it might be payd according to the precept of Pharao: and he exacted of euerie man according to his abilitie, as wel ſiluer as gold of the people of the land: to geue vnto Pharao Nechao. † Fiue and twentie yeares old was Ioakim, when he began to reigne: and he reigned eleuen yeares in Ieruſalem: the name of his mother was zebida the daughter of Phadaia of Ruma. † And he did euil before our Lord according to al thinges, which his fathers had done.
CHAP. XXIIII. Ioakim ſerueth the king of Babylon three yeares. 2. Manie rouers infeſt his countrie. 5. He dieth, and his ſonne Ioachim reigneth 10. The king of Babylon carieth king Ioachim, and al the chief perſones, and treaſures into Babylon, 17. appointing Matthanias, whom he nameth Sedecias, king of Iuda. 20. VVho reuol
•
eth from the king of Babylon.
IN his daies came vp Nabuchodonoſor the king of Babylon, and Ioakim was made his ſeruant three yeares: and he rebelled agaynſt him againe. † And our Lord ſenr in vpon him the rouers of the Chaldees, and the rouers of Syria, and the rouers of Moab, & the rouers of the children of Ammon: and he ſent them into Iuda, to deſtroy it, according to the word of our Lord, which he had ſpoken by his ſeruantes the prophetes. † And this by the word of our Lord was done againſt Iuda, to take it away before him for al the ſinnes of Manaſſes which he did, † and for the innocent bloud, that he had ſhed, & filled Ieruſalem with the bloud of innocentes: & for this thing God would not be made propitious. † But the reſt of the wordes of Ioakim, and al that he did, are not theſe thinges writen in the Booke of the wordes of the daies of
the kinges of Iuda? And Ioakim Not dying in peace, for he was ſlaine by Nabuchodonoſor, Ioſephus li. 10. c. 8. Ant. And his bodie was caſt out of the citie, according as Ieremie prophecied c. 22. vvith the burial of an aſse shal he be buried▪ &c.
ſlept with his fathers: † and Ioachin his ſonne reigned for him. † And the king of Aegypt added no more to come out of his countrie: for the king of Babylon had taken al that had beene the kinges of Aegypt, from the riuer of Aegypt, vnto the riuer Euphrates. † Eightene yeares old was Ioachin when he began to reigne, and he reigned three monethes in Ieruſalem: the name of his mother was Noheſta the daughter of Elnathan of Ieruſalem. † And he did euil before our Lord, according to al thinges which his father had done. † At that time came vp the ſeruantes of Nabuchodonoſor the king of Babylon into Ieruſalem, and the citie was compaſſed with fortes. † And Nabuchodonoſor the king of Babylon came to the citie with his ſeruantes to aſſault it. † And Ioachin the king of Iuda went forth to the king of Babylon, he and his mother, and his ſeruantes, and his nobles, and his eunuches: and the king of Babylon receiued him the eight yeare of his reigne. † And he brought forth from thence al the treaſures of the houſe of our Lord, and the treaſures of the kinges houſe: and he cut in peces al the golden veſſel, which Salomon the king of Iſrael had made in the temple of our Lord, according to the word of our Lord. † And he tranſported al Ieruſalem, and al the princes, and al the ſtrong men of the armie, ten thouſand into captiuitie: and euerie artificer and incloſer: and nothing was left, ſauing the poore ſorte of the people of the land. † He tranſported alſo Ioachin into Babylon, and the kinges mother, and the kinges wiues, and his eunuches: and the iudges of the land he led into captiuitie from Ieruſalem into Babylon. † And al the ſtrong men, ſeuen thouſand, and the artificers, and incloſers a thouſand, al valiant men and warries: and the king of Babylon led them captiues into Babylon. † And he appointed Matthanias his vncle for him: and called his name Sedecias. † One and twentie yeares old was Sedecias when he began to reigne, and he reigned eleuen yeares in Ieruſalem: the name of his mother was Amital, the daughter of Ieremie of Lobna, † And he did euil before our Lord, according to al thinges which Ioakim had done. † For our Lord was wrath againſt Ieruſalem and againſt Iuda, til he caſt them away from his ſace: and Sedecias In this he greuoſly offended hauing ſworne to ſerue him And therfore Ezechiel c. 1
•
. fortelleth the miſerie that wil fal vpon him. shal he that broke couenant eſcape? &c.
reuolted from the king of Babylon.
CHAP. XXV. Nabuchodonoſor king of Babylon beſeiging Ieruſalem two yeares, the ſouldiars preſsed with famine flee away. King Sedecias alſo fleeth, 5. is taken and brought before Nabuchodonoſor. 7. Al his ſonnes are ſlaine in his ſight: his eyes are put out, and he is caried into Babylon: the Temple, the kinges palace, and other houſes burned; the walles deſtroyed, the people caried captiue 12. except poore husbandmen. 13. Al veſsel of braſse, ſiluer, and gold broken and tranſported. 18. Saraias high prieſt, and other principal men are ſlaine▪ 22. Godolias made gouernernour, 25. is ſlaine by Iſmael. 27. Ioachin is deliuered from priſon, and exalted by a new king of Babylon.
AND it came to paſſe in the ninthe yeare of his reigne, the tenth moneth, the tenth day of the moneth, came Nabuchodonoſor the king of Babylon, himſelfe and al his armie vnto Ieruſalem, and they beſette it: and built rampires rond about it. † And the citie was ſhut vp & trenched about vntil the eleuenth yeare of king Sedecias, † the ninth day of the moneth: and there was a ſore famine in the citie, neither was there bread for the people of the land. † And a breach was made into the citie: and al the men of warre fled in the night by the way of the gate, which is betwen the duble wal toward the kinges garden (moreouer the Chaldees beſieged the citie round about) Sedecias therfore fled by the way, that leadeth to the champayne of the wildernes. † And the armie of the Chaldees purſewed the king, and ouertooke him in the plaine of Iericho: and al the warriers, that were with him, were diſperſed, and forſooke him. † They therfore hauing taken the king, brought him to the king of Babylon into Reblatha, who ſpake iudgement with him. † And he ſlewe the ſonnes of Sedecias before his face, and he Certaine falſprophetes perſwaded the king and the people not to beleue the prophetes, which forwarned them of theſe calamites, becauſe (ſayd they) they contradicte one an other, Ieremie ſaying (
•
h▪
32. & 34.) the eyes of Sedecias should ſee the eyes of Nabuchodonoſor, and should be led into Babylon: and Ezechiel ſaying (c. 12. v. 13.) that he should not ſee Babylon.
put out his eies, and bound him with cheynes, and Both ſaying moſt truly: for he was caried thither after his eyes were put out. Ioſephus. li. 10. Antiq. c. 10. brought him into Babylon. † The fifth moneth, the ſeuenth day of the moneth, that is, the ninetenth yeare of the king of Babylon, came Nabuzardan the General of the armie, the ſeruant of the king of Babylon into Ieruſalem. † And he burnt the houſe, of our Lord, the kings houſe, and the houſes of Ieruſalem, & euerie houſe he burnt with fyre. † And al the armie of the Chaldees, which was with the General of the ſouldiars, deſtroyed the walles of Ieruſalem round about. † And Nabuzardan the General of the armie, tranſported the remnant of the people that remained in the citie, and the fugitiues, that were fled to the
king of Babylon, and the reſt of the comon people. † And of the poore of the land he leift dreſſers of vineyardes and huſbandmen. † And the braſen pillers, that were in the temple of our Lord, and the feete, and the ſea of braſſe, which was in the houſe of our Lord, the Chaldees brake, and tranſported al the braſſe into Babylon. † The pottes alſo of braſſe, and maſars, and forkes with three teeth, and cuppes, and litle mortars, and al the veſſel of braſſe, in the which they miniſtred, they tooke away. † Moreouer alſo the cenſars, and phials: thoſe that were of gold: and that were of ſiluer the General of the warfare tooke, † that is, two pillers, one ſea, and the feete which Salomon had made in the temple of our Lord: there was There was ſo exceding much, that they wel could not, or did not weigh it. no weight of the braſſe of al the veſſels. † One piller had eightene cubites in height: and the litle head of braſſe vpon it was three cubites in height: and the nette, and the pomegranates vpon the litle head of the piller, al of braſſe: the ſecond alſo had the like adorning. † Alſo the general of the armie tooke Saraias the chiefe prieſt, and Sophonias the ſecond prieſt, and three porters. † And of the citie one Eunuch, which was captayne ouer the men of warre: and fiue men of them, that wayted before the king, whom he found in the citie, and Sopher the captaine of the armie who proued the yong ſouldiars of the people of the land: and threeſcore men of the common people, which were found in the citie. † Whom Nabuzardan the General of the armie taking, brought them to the king of Babylon into Reblatha. † And the king of Babylon ſtroke them, and
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lew them in Reblatha in the land of Emath: and Iuda was tranſported out of their land. † And he made Godolias the ſonne of Ahicam the ſonne of Saphan Gouernour ouer the people, that was leift in the land of Iuda, which Nabuchodonoſor the king of Babylon had leift. † Which when al the captaynes of the ſouldiars had heard, they and the men that were with them, to witte, that the king of Babylon had appoynted Godolias, there came to Godolias into Maſp a
〈◊〉
the ſonne of Mathanias, and Iohanan the ſonne of C
•
ée▪ and the Saraia the ſonne of Thanehumeth a Netophathi
•
e, and Iezonias the ſonne of Maachathi, they and their felowes. † And Godolias ſware to them and to their companions, ſaying: Be not afrayd to ſerue the Caldees: tarie in the countrie, and ſerue the king of Babylon, and it shal be wel with you † But
it came to paſſe in the ſeuenth moneth, there came Iſmahel the ſonne of Nathanias, the ſonne of Eliſama of the kinges ſeede, and ten men with him: and ſtroke Godolias, who alſo died: yea the Iewes alſo & the Chaldees, that were with him in Maſpha. † And al the people ryſing vp from litle to great, & the captaynes of the ſouldiars, came into Aegypt fearing the Caldees. † But it came to paſſe in the ſeuen and thirteth yeare of the Tranſmigration of Ioachin the king of Iuda, in the twelfth moneth, the ſeuen and twenteth day of the moneth: Euilmerodach the king of Babylon, in the yeare, that he began to reigne, By Gods ſpecial prouidence king Ioachin (other wiſe called Iechonias. 2. Par. 3. & Mat. 1.) is exalted, and ſet ouer al the Iewes; vnto whom others ſuccede in like authoritie. and ſo is fulfilled the prophecie of Iacob. Gen. 49. The ſcepter shal not be taken from Iuda, nor a duke of his thiegh til he come that is to be ſent.
lifted vp the head of Ioachin the king of Iuda out of priſon. † And he ſpake vnto him courteouſly: and he ſette his throne aboue the throne of the kinges, that were with him in Babylon. † And he changed his garmentes, which he had in the priſon, and he did eate bread alwayes in his ſight, al the dayes of his life. † A certayne prouiſion alſo he appointed for him without intermiſſion, which was alſo geuen him of the king day by day, al the daies of his life.
THE ARGVMENT OF PARALIPOMENON.
PARALIPOMENON, that is, A ſupplement of thinges ommitted, called by the Hebrewes Dibre haiamim, The wordes of theThe ſignification of the name; and the contents of this booke. dayes, or Chronicle, is an Abridgement briefly shewing, beſides diuers other genealogies, from the beginning of the world, the faith and religion both of the progenitors, and ofspiring of the Patriarch Iacob, whoſe progenie God choſe and made his peculiar people; and in that nation more particularly recounting the Actes of king Dauid, and other kinges of his line, til they were led captiue into Babylon. A booke of ſuch and ſo great importance (ſayeth S. Hierom.) as whoſoeuer without it arrogateth the knowledgeEpiſt. ad Paulin. of Scriptures, may mocke himſelfe. The author is vncertaine, but probably it ſemeth to be gathered by Eſdras, out of other bookes and traditions, for the perfecting of the old Teſtament: and is vndoubtedly canonical Scripture. In hebrew it is al one booke, but being large, is with theDiuided into two bookes. Greekes and Latines parted into two. And the firſt booke may be diuided into three principal partes. The firſt nine chapters conteyne diuers genealogies; firſt by the only right line from Adam to Noe, then by diuers lines of NoesThe firſt booke into three partes▪
progenie, but moſt ſpecially of Iacobs twelue ſonnes. In the tenth chapter the reiection, and death of king Saul is repeted. The other ninetene chapters are al of Dauid; to wit, of his election to be king, and inunction, his vertues, his faultes alſo, and his ſpecial actes, concerning Gods ſeruice, gouernment of the people; and prouiſion made for building Gods Temple.
THE FIRST BOOKE OF PARALIPOMENON. IN HEBREW, DIBRE HAIAMIM.
CHAP. I. The genealogie of Adam in the right line to Noe, and his three ſonnes, Sem,The firſt part. Genealogies partly of other progenies of Adam, but ſpecially of Iacobs iſſue. Cham, and Iaphet. 5. The generations of Iaphet, 8. of Cham, 17. and of Sem. 24. The right line of Sem to Abraham. 26. Abrahams generations by the line of Iſmael, 32. by the ſonnes of Cetura, 34. and by the line of Iſaac; and his ſonne Eſau; 43. with their kinges, 51. and dukes.
ADAM, Adam had two other ſonnes before Seth, but Cains race was vtterly extinguiſhed by the flood, and Abel had no children. Seth, Enos, † Cainan, Malaleel, lared, † Henoch, Mathuſale, Lamech, † Noe, Sem; Cham, and Iapheth. † The ſonnes of Iapheth: Gomer, and Magog, & Madai, and Iauan, Thubal, Moſoch, Thrias. † Moreouer the ſonnes of Gomer: Aſcenez, and Riphath, and Thogorma. † And the ſonnes of Iauan: Eliſa and Tharſis, Cethim and Dodanim. † The ſonnes of Cham: Chus, and Meſraim, and Phut, & Chanaan. † And the ſonnes of Chus: Saba, and Heuila, Sabatha, & Regma, and Sabathaca. Moreouer the ſonnes of Regma: Saba, and Dadan. † And Chus begat Nemrod: this begane to be mightie in the earth. † But Meſraim begat Ludim, and Anamim, and Laabim, & Nephtuim, † Phetruſim alſo, and Caſluim: from whom came Philiſthijm, & Caphthorim. † But Chanaan begat Sidon his firſtborne, the Hetheite alſo, † and the Iebuſeite, and the Amorrheite, & the Gergeſeite, † & the Heueite, and the Araceite, and the Sineite. † The Aradium alſo, and the Samareite, and the Hamatheite. † The ſonnes of Sem: Aelam, and Aſſur, and Arphaxad, & Lud, and Aram, and Hus, and Hul, and Gether, and Moſoch. † And Arphaxad begat Sale, who alſo begat Heber. † Moreouer to Heber were borne two ſonnes, the name of one was Phaleg, becauſe in his daies the earth was diuided; and the name of his brother Iectan. † And Iectan begat Elmodad, and Saleph, & Aſarmoth, and Iare, † Adoram
alſo, and Vſal, and Decla, † Hebal alſo, and Abimael, and Saba, moreouer † alſo Ophir, and Heuila, and Iobab. Al theſe are the ſonnes of Iactan: † As before the right line of Adam to Noe ſo here from his ſonne Sem to Abram. Sem, Arphaxad, Sale, † Heber Phaleg, Ragau, † Serug, Nachor, Thare, † Abram, this is
For myſterie ſake God changed his name to Abraham. Gen. 17. Abraham. † And the ſonnes of Abraham, Iſaac & Iſmael. † And theſe are the generations of them. The firſtbegoten of Iſmael, Nabaioth, and Cedar, and Adbeel, and Mabſam, † and Maſma, and Duma, Maſſa, Hadad, and Thema, † Ietur, Naphis, Cedma. theſe are the ſonnes of Iſmahel. † And the ſonnes of Cetura Abrahams concubine, which ſhe bare: Zamran, Iecſan, Madan, Madian, Ieſboc, and Sue. Moreouer the ſonnes of Iecſan: Saba, and Dadan. And the ſonnes of Dadan: Aſſurim, and Latuſſim, and Laomim. † And the ſonnes of Madian: Epha, and Epher and Henoch, and Abida, and Eldaa. Al theſe the ſonnes of Cetura. † And Abraham begat Iſaac: whoſe ſonnes were Eſau, & Iſrael. † The ſonnes of Eſau: Eliphaz, Rahuel, Iehus, Ihelom, and Core. † The ſonnes of Eliphaz: Theman, Omar, Sephi, Gathan, Cenez, Thamna, Amalec. † The ſonnes of Rahuel: Nahath, Zara, Samma, Meza. † The ſonnes of Seir: Lotan, Sobal, Sebeon, Ana, Diſon, Eſer, Diſan. † The ſonnes of Lotan: Hori, Homam. And the ſiſter of Lotan was Thamna. † The ſonnes of Sobal: Alian, and Manahath, and Ebal, Sephi, & Onam. The ſonnes of Sebeon: Ais & Ana. The ſonnes of Ana: Diſon. † The ſonnes of Diſon: Hamram, and Eſeban, and Iethran, and Charan. † The ſonnes of Eſer: Balaan, and Zauan, and Iacan. The ſonnes of Diſan: Hus and Aran. † Theſe be the kinges, that reigned in the Land of Edom, before there was a king ouer the chidren of Iſrael: Bale the ſonne of Beor: and the name of his citie, Deneba. † And Bale died, and Iobab the ſonne of Zare of Boſra, reigned for him. † And when Iobab alſo was dead, Huſam of the Land of the Themanes reigned for him. † And Huſam alſo died, and Adad the ſonne of Badad reigned for him, who ſtroke Madian in the Land of Moab: and the name of his citie was Auith. † And when Adad alſo was dead, Semla of Maſreca reigned for him. † But Semla alſo died, and there reigned for him Saul of Rohoboth, which is ſituate beſides the riuer. † Saul alſo being dead, Balanan, the ſonne of Achobor reigned for him. † But this alſo died, and Adad reigned for him: whoſe cities name was Phau, and his wife was called Meetabel the daughter of Matred, the daughter of Mezaab.
† And Adad being dead, there began to be dukes in Edom for kinges: duke Thamna, duke Alua, duke Ietheth, † duke Oolibama, duke Ela, duke Phinon, † duke Cenez, duke Theman, duke Mabſar, † duke Magdiel, duke Hiram. theſe be the dukes of Edom.
ANNOTATIONS.
BECAVSE in diuers holie Scriptures, and eſpecialy in theſe bookes of Paralipomenon, manie difficulties occurre concerning diuers perſons, and places; as alſoDifferences of names, numbers, & times, found in holie ſcriptures, make them hard to be vnderſtood. differences of numbers, and times; in reconciling wherof the holie Fathers and Doctors haue much laboured, making ſometimes large commentaries to ſatisfie them ſelues, and other diligent ſearchers of the truth, & to remoue the obloquies of detractors from the authoritie of holie Scripture, whoſe learned explications of ſuch obſcurities if we ſhould cite, it would be ouer long, and contratie to our purpoſe of brief Annotations; here once for often, we wil preſent to the vulgar reader, certaine cleare and ordinarie rules, by which the learned Diuines do reconcile ſuch apparent contradictions.
Firſt, it is euident by ſundrie examples, that manie perſons, places, and ſomeDiuers meanes to reconcile ſeming contradictions in holie ſcriptures. other thinges had diuers names, & ſo are ſometimes called by one name, ſometimes by an other. Secondly (which is more common) manie were called by the ſame names, and ſo muſt be diſtinguiſhed by the differences of times, places, qualities, or other circumſtances. Thirdly, in genealogies and other hiſtories, children are not alwaies called the ſonnes, or daughters of their natural1. parentes, but ſometimes of legal fathers; and ſometimes alſo of thoſe that2.
Luc. 3. adopted them for their children; and ſometimes of their grandfathers, or3. former progenitors. Fourthly, ſometime for myſterie ſake, an other number4. is expreſſed, being true in the myſtical ſenſe, differing from the preciſe number according to the hiſtorie. As in the genealogie of Chriſt the EuangeliſtMat.
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. counteth thriſe fourtene generations from Abraham to our Sauiour, differing from the hiſtorie of the old Teſtament. Fiftly; euen in the hiſtorie it5. ſelf, ſometimes holie Scripture counteth only the greater numbers, ommitting6. the leſſer, and in ſome other addeth alſo the odde numbers▪ Sixtly, the Scriptures ſpeake often by ▪tropes, as mentioning part for the whole, or the whole for the part; ſo by the figure Synechdoche, Chriſt is ſaid to haue bene three dayes dead, that is, one whole day and part of other two. And ſome king liuing or reigning ſo manie yeares and part of an other, and his ſucceſſour reigning the other part, ech part is countend to each of them for a whole yeare, and ſo a yeare is added, more then is in the preciſe number. Seuenthly, ſometimes the7 ſonnes reigned together with their fathers, as Ioathan reigned his father Ozias yet liuing. 4. Reg. 15. & ſo both their reignes are ſometimes counted, ſometimes their ſeueral yeares, as euerie one reigned alone. Eightly. the times of vacances,8. in the gouernment of the Iudges, reignes of kinges, and the like, are ſometimes omitted in calculation, ſometimes adioyned to the predeceſſor, or ſucceſſor. Ninthly, ſometimes the holy Scripture mentioneth the only time that9. one liued or reigned wel. as it were blotting out the reſt with obliuion. So Saul is ſayd to haue reigned two yeares (1. Reg 13.) VVho wel and euil reigned much longer. Tenthly, by error in writing, wordes, names, and eſpecially numbers10. may eaſely▪ be changed, and can not eaſely be corrected. By theſe or other like meanes, al the holie Scriptures may be defended, though none ought to preſume
by his priuate ſpirit, to vnderſtand and expound al Sciptures; which areNot priuate but publique ſpirit of the Church expounder of holie Scripture. hard not only by reaſon of their profound ſenſe, ſurpaſſing mans natural capacitie, but alſo for that in outward apparence, ſometimes there ſeeme to be contradictions, but in dede neither are, nor can be vttered by the Holie Ghoſt, the Spirit of truth, Inditer of the whole ſacred Bible. And therfore we muſt relie2. Pet. 1. v. 20. vpon Gods Spirit, ſpeaking in his ſpouſe the Church, commended vnto vs by thoſe Scriptures, wherof we are ſufficiently aſſured.
CHAP II. The names of Iſraels twelue ſonnes. 3. The geneologie of Iuda, firſt in the right line to Dauid, the ſeuenth ſonne of Iſai: 16. then other genealogies of the ſame Iuda.
AND the chidren of This patriarch firſt called Iacob ſignifying ſupp
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ater was afterward called Iſrael, that is, S
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ng God, or valient vvith God. Gen 35. Iſrael: Ruben, Simeon, Leui, Iuda, Iſſachar, and Zabulon, † Dan, Ioſeph, Beniamin, Nephthali, Gad, and Aſer. † The ſonnes of Iuda: Her, Onan, and Sela. theſe three were borne to him of the Chananite the daughter of Sue. And Her the firſtbegotten of Iuda, was euil before our Lord, and he ſlewe him. † And Thamar his daughter in law bare him Phares and Zara. † Therfore al the ſonnes of Iuda, were fiue. † And the ſonnes of Phares, Heſron and Hamul. † The ſonnes alſo of Zara: Zamri, and Ethan, and Eman, Chalcal alſo, and Dara, together fiue. † And the ſonnes of Charmi: Either this man had two names, or there is error in the laſt letter, here, or Ioſue. 7. Achar, who trubled Iſrael, & ſinned in the theft of the anathema. † The ſonnes of Ethan: Azarias. † And the ſonnes of Heſron that were borne to him: Ierameel, and Ram, and Calubi. † Moreouer Ram begat Aminadab, and Aminadab, begat Nahaſſon, the prince of the children of Iuda. † Nahaſſon alſo begat Salma, of whom was borne Booz. † But Booz begat Obed, who alſo begat Iſai. † And Iſai. begat the firſtbegotten Eliab, the ſecond Abinadab, the third Simmaa, † the fourth, Nathanael, the fifth Raddai, † the ſixt Aſom, the ſeuenth Dauid. † Whoſe ſiſters were Saruia, and Abigail. The ſonnes of Saruia: Abiſai, Ioab, and Aſael, three. † And Abigail beare Amaſa, whoſe father was Iether the Iſmaelite. † But Otherwiſe called Cal
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bi. v. 9. Caleb the ſonne of Heſron tooke a wife named Azuba, of whom he begat Ierioth: and her ſonnes were Iaſer, and Sobab, and Ardon. † And when Azuba was dead, Caleb tooke to wife Ephratha▪
who bare him Hur. † Moreouer Hur begat Vri: and Vri begat Bezeleel. † After theſe thinges Heſron went in to the daughter of Machir the father of Galaad, and tooke her, when he was three ſcore yeares old: who bare him Segub. † But Segub alſo
begat Iair, & poſſeſſed three and twentie cities in the Land of Galaad. † And he tooke Geſſur, and Aram the townes of Iair, and Canath, and the villages therof, threeſcore cities, al theſe are By ſonnes as often elſewhere, are vnſtood nephewes and other of spring. the ſonnes of Machir the father of Galaad. † And when Heſron was dead: Caleb went in to Ephrata. Heſron alſo had to wife Abia who bare him Aſhur the father of Thecua. † And there were borne ſonnes to Ierameel the firſtbegotten Heſron, Ram his firſtborne, and Buna, and Aram, and Aſom, and Achia. † Ierameel maried alſo an other wife, named Atara, which was the mother of Onam. † But the ſonnes alſo of Ram the firſtbegotten of Ierameel, were Moos, Iamin, and Acar. And Onam had ſonnes Semei, and Iada. And the ſonnes of Semei: Nadab, and Abiſur. † But the name of Abiſurs wife, was Abihail, who bare him Ahobban, and Molid. † And the ſonne of Nadab were Saled, & Apphaim. And Saled died without children. † But the ſonne of Apphaim, Ieſi: which Ieſi begat Seſan. Moreouer Seſan begat Oholai. † And the ſonnes of Iada the brother of Semei: Iether, and Ionathan. But Iether alſo died without children. † Moreouer Ionathan begat Phaleth, and Ziza. Theſe were the ſonnes of Ierameel. † And Seſan had noe ſonnes, but daughters: and a ſeruant an Aegyptian, named Ieraa. † And he gaue him his daughter to wife: who bare him Ethei. † And Ethei begat Nathan, and Nathan begat Zabad, † Zabad alſo begat Ophlal, & Ophlal begat Obed, † Obed begat Iehu, Iehu begat Azarias, † Azarias begat Helles, and Helles begat Elaſa, † Ealaſa begat Siſamoi, Siſamoi begat Sellum, † Sellum begat Icamiam, and Icamia begat Eliſama. † And the ſonnes of Caleb the brother of Ierameel: Meſa his firſtbegotten, he is the father of Ziph: and the ſonnes of Mareſa the father of Hebron. † Moreouer the ſonnes of Hebron, Core, and Thaphua, and Recem, and Samma. † And Samma begat Raham, the father of Iercaam, and Recem begat Sammai. † The ſonne of Sammai, Maon: and Maon the father of Bethſur. † And Epha the concubine of Caleb bare Haran, and Moſa, and Gezez. Moreouer Haran begat Gezez. † And the ſonnes of Iahaddai, Regom, and Ioathan, and Geſan, and Phalet, and Epha, and Saaph. † The concubine of Caleb Maacha bare Saber, and Tharana. † And Saaph the father of Madmena begat Sue the father of Machbena, and the father of Gabaa. But the daughter of Caleb, was Achſa. † Theſe
were the ſonnes of Caleb, the ſonne of Hur the firſtbegotten of Ephrata, Sobal the father of Cariathiarim. † Salma the father of Bethlehem, Hariph the father of Bethgader. † And there were ſonnes of Sobal the father of Chariathiarim, he that ſaw the halfe of the dvvellings, or reſting places. reſtinges. † and of the kinred of Cariatharim, the Iethreites, and Aphutheites, and Sematheites, and Maſeretes. Out of theſe iſſued the Saraites, and Eſthaolites. † The ſonnes of Salma, Bethlehem, and Netophathi, the Valient men by whoſe help Ioab got victories and triumphant crownes. Crownes of the houſe of Ioab, and the Halfe of the reſting of Sarai, † The kinredes alſo of the ſcribes dwelling in Iabes, ſinging and ſounding, and abyding in tabernacles. Theſe are the Cineites, which came from heate of the father of the houſe of Rechab.
CHAP. III. The ſonnes of King Dauid. 10. The line of the Kinges of Iuda from Salomon to Ioſias. 15. with diuers generations of the ſame Ioſias.
BVT Dauid had theſe ſonnes, which were borne to him in Hebron: the firſtbegotten Ammon of Achinoam the Ieſraelite, the ſecond Daniel of Abigail the Carmelite, † the third Abſolom the ſonne of Maacha the daughier of Tolmui the king of Geſſur, the fourth Adonias the ſonne of Aggith, † the fift Saphatias of Abital, the ſixth Iethraham of Egla his wife. † Six ſonnes therfore were borne to him in Hebron, where he reigned ſeuen yeares and ſix monethes. And in Ieruſalem he reiged three and thirtie yeares. † Moreouer in Ieruſalem ſonnes were borne to him, Simmaa, and Sobab, and Nathan, & Salomon, foure of Bethſabea the daughter of Ammiel, † Iebaar alſo and Eliſama, † and Eliphaleth, and Noge, and Nepheg, and Iaphia, † moreouer Eliſanna, and Eliada, and Elipheleth, nine: † al theſe the ſonnes of Dauid, beſide the ſonnes of his concubines: and they had a ſiſter Thamar. † And the ſonne of Salomon, Roboam: whoſe ſonne Abia begat Aſa. Of this alſo was borne Ioſaphat, † the father of Ioram: which Ioram begat Ochozias, of whom roſe Ioas: † and his ſonne Amaſias begat Azarias. Moreouer Azarias the ſonne of Ioathan † begat Achaz, the father of Ezechias, of whom was borne Manaſſes. † But Manaſſes alſo begat Amon the father of Ioſias. † And the ſonnes of Ioſias were, the firſtbegotten Iohanam, the ſecond S. Matthew omitteth this Ioakim, and counteth Iechonias as the ſonne of Ioſias. The ſame Ieconias was alſo otherwiſe called Ioachin. 4 Reg. 24. v. 6. & 25. v. 27. S. Hierom. li. 1. in Matth.
Ioakim, the third Sedecias, the fourth Sellum. † Of Ioakim was borne
Iechonias, and Sedecias. † The ſonnes of Iechonias were Aſir, Salathiel, † Melchiram, Phadaia, Senneſer & Iecemia, Sam
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, and Nadabia. † Of Phadaia were borne Zorobabel and Semei. Zorobabel begat Moſollom, Hananias, and Salomith their ſiſter: † Haſaba alſo, and Ohol, and Barachias, and Haſadias, Iaſabheſed, fiue. † And the ſonne of Hananias, Phaltias the father of Ieſeias, whoſe ſonne was Raphaia. This mans ſonne alſo Arnan, of whom was borne Obdia, whoſe ſonne was Sechenias. † The ſonne of Sechenias: Semeia, whoſe ſonnes were Hattus, and Iegaal, and Baria, and Naaria, and Saphat, Semeia with his fiue ſonnes are counted ſix ſonnes of Sechenias, though Semeia only was his proper ſonne, the other his nephewes. See annotation. ch. 1. num. 3. ſix in number. † The ſonnes of Naaria, Elioenai, & Ezechias, and Ezricam, three. † The ſonnes of Elioenai, Oduia, and Eliaſub, and Pheleia, and Accub, and Iohanan, and Dalaia, and Anani, ſeuen.
CHAP. IIII. Other genealogies of Iuda: 24. and of Simeon, 29. by whom the progenie of Cham, 42. and reliques of Amelacites are ſubdued.
THE ſonnes of Iuda: Phares, Heſron, and Charmi, and Hur, and Sobal. † But Raia the ſonne of Sobal begat Iahath, of whom were borne Ahumai, and Laad. theſe be the kinredes of Sarathi. † This allo is the ſtocke of Etam: Iezrahel, and Ieſema, and Iedebos. And the name of their ſiſter Aſalelphuni. † And Phanuel the father of Gedor, and Ezar the father of Hoſa, theſe are the ſonnes of Hur the firſt begotten of Ephratha the father of Bethlehem. † But Aſſur the father of Thecua had two wiues, Halaa, & Naara. † And Naara bare him Oozam, and Hepher, and Themani, and Ahaſthari. theſe are the ſonnes of Naara. † Moreouer the ſonnes of Halaa, Sereth, Iſaar, and Ethnan. † And Cos begat Anob, and Soboba, and the kindred of Aharchel the ſonne of Arum. † And Iabes was honorable aboue his brethren, and his mother called his name Iabes, ſaynig: Becauſe I bare him in ſorow. † But In ioyning a vow to his prayer he imitated holie Iacob. Gen. 28. And they both deſired temporal thinges for the better ſeruing of God, & aduancing his glorie; eſpecially that they might be aſſiſted with grace not to ye
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d to tentatious, nor ſinne of malice. Iabes inuocated the God of Iſrael, ſaying: If bleſſing thou wilt bleſſe me, and wilt enlarge my borders, and thy hand be with me, and thou wilt make that I be not oppreſſed by malice. And God granted the thinges that he prayed for. † And Caleb the brother of Sua begat Mahir, who was the father of Eſthon. † Moreouer Eſthon begat Bethrapha, and Pheſſe, and Tehinna the father of the citie of Naas: theſe are the men of Recha. † And the ſonnes of Cenez, Othoniel, and Saraia. Moreouer the ſonnes
of Othoniel, Hathath, and Maonathi, † Maonathi begat Ophra, & Saraia begat Ioab Chieflo
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d of the va
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y; where the
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dwelt that ma
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e the Temple. the father of the Vale of Artificers: for there were artificers. † And the ſonnes of Caleb the ſonne of Iephone, Hir, and Ela, and Naham. The ſonnes alſo of Ela: Cenez. † The ſonnes alſo Ialeleel: Ziph, and Zipha, Thiria, and Aſrael. † And the ſonnes of Eſra, Iether, and Mered, and Epher, and Ialon, and he begat Mariam, and and Sammai, and Ieſba the father of Eſthamo. † Alſo his wife Iudaia, bare Iared the father of Gedor, and Heber the father of Socho, and Icu
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hiel the father of Zanoe. and theſe are the ſonnes of Bethia the daughter of Pharao, whom Mered tooke. † And the ſonnes of the wiſe of Odaia the ſiſter of Naham the father of Ceila, Garmi, and Eſthamo, which was of Macathi. † The ſonnes alſo Simon, Amnon, and Rinna the ſonne of Hanan, and Thilon. And the ſonnes of Ieſi, Zoheth, and Benzoheth. † The ſonnes of Sela the ſonne of Iuda: Her the father of Lecha, and Laada the father of Mareſa, and the kinredes of their houſe that worke ſilke in the Houſe of oath. † And he that made the Sunne to ſtand, and the men of Lying, and Secure, and Burning, which were princes in Moab, and which returned into Lahem. and theſe are old wordes. † Theſe are potters, dwelling in Plantinges, and in Hedges, with the king in his workes, and they abode there. † The ſonnes of Simeon: Namuel, and Iamin, Iarib, Zara, Saul: † Sellum his ſonne, Mapſam his ſonne, Maſma his ſonne. † The ſonnes of Maſma: Hamuel his ſonne, Zachur his ſonne, Semei his ſonne. † The ſonnes of Semei ſixtene, and ſix daughters: but his brethren had not manie ſonnes, and the whole kinred could not reach to the ſumme of the children of Iuda. † And they dwelt in Berſabee, and Molada, and Haſarſuhal, † and in Bala, and in Aſom, and in Tholad, † and in Bathuel, and in Hormi, and in Siceleg, † and in Bethmarcaboth, and in Haſarſuſim, and in Bethberai, and in Saarim. theſe were their cities vntil king Dauid. † Their townes alſo: Etam, and Aen, Rhemmon, and Thochen, and Aſan, fiue cities. † And al their villages round about theſe cities vnto Baal. this is their habitation, and the diſtribution of their dwellinges. † Moſabab alſo and Iemlech, and Ioſa the ſonne of Amaſias, † and Ioel, and Iehu the ſonne of Ioſabia the ſonne of Saraia, the ſonne of A
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iel, † and Elioenai, and Iacoba, and Iſuhaia, and Aſaia, and Adiel, and Iſmiel, and
Banaia, † Ziza alſo the ſonne of Zephei the ſonne of Allon the ſonne of Idaia the ſonne of Semri the ſonne of Samaia. † Theſe renowmed princes in their kinredes, & in the houſe of their affinities they were multiplied excedingly. † And they went forth to enter into Gador as far as the Eaſt ſide of the valley, and to ſeeke paſtures for their flockes. † And they found fatte paſtures, and very good, and a countrie very large and quiet and fruiteful, in the which before had dwelt the ſtocke of Cham. † Theſe therfore, whom before we deſcribed by name, came in the dayes of Ezechias the king of Iuda: and they ſtroke their tabernacles, and the inhabitantes that were found there, & cleane deſtroyed them vntil this preſent day: and they dwelt for them, becauſe they found there moſt fatte paſtures. † Alſo of the children of Simeon there went into mount Seir fiue hundred men, hauing their princes Phaltias and Naaria and Raphaia and Oziel the ſonnes of Ieſi: † and they ſtroke the remnant of the Amalecites, which were able to eſcape, and they dwelt there for them vntil this day.
CHAP. V. Genealogies of Ruben, whoſe birthright, concerning duble portion, is tranſlated to Ioſeph, the principalitie to Iuda, with their ſpecial actes. 11. Alſo of Gad. 18. who with Ruben, and half tribe of Manaſſes, ſubdue the Agarenes: 25. but for their ſinnes are led captiue into Aſſyria.
ALSO the ſonnes of Ruben the firſt begotten of Iſrael (for he was his firſt begotten: See annotations; Gen. 49. nu. 4. but when he had violated his fathers bed, his firſtbirthright was giuen to the ſonnes of Ioſeph the ſonne of Iſrael, and he was not reputed for the firſtbegotten. † Moreouer Iudas, which was the ſtrongeſt among his brethren, of his ſtocke ſprang the princes: but the firſtbirthright was reputed to Ioſeph.) † The ſonnes then of Ruben the firſtbegotten of Iſrael: Enoch, & Phallu, Eſron, and Charmi. † The ſonnes of Ioel: Samia his ſonne, Gog his ſonne, Semei his ſonne, † Micha his ſonne, Reia his ſonne, Baal his ſonne, † Beera his ſonne, whom Theglathphalnaſar the king of the Aſſyrians led away captiue, and he was prince in the tribe of Ruben. † And his brethren, and al his kinred, when they were numbred by their families, had theſe princes Iehiel, and Zacharias. † Moreouer Bala the ſonne of Azaz, the ſonne of Samma, the ſonne of Ioel, he dwelt in Aroer as far as Nebo, and Beelmeon. † Agaynſt the
eaſt quarter alſo he dwelt vnto the entrance of the deſert, and the riuer Euphrates. For they poſſeſſed a great number of cattel in the land of Galaad. † And in the daies of Saul they fought agaynſt the Agarenes, and ſlewe them, and dwelt for them in their tabernacles, in al the quarter, that looketh to the Eaſt of Galaad. † But the children of Gad dwelt ouer agaynſt them in the land of Baſan, as far as Selcha: † Iohel the head, and Sapham the ſecond: and Ianai, and Saphat in Baſan. † And their brethren according to the houſes of their kinredes, Michael, and Moſollam, and Sebe, and Iorai, and Iacan, and Zi
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, and Heber, ſeuen. † Theſe are the ſonnes of Abihail, the ſonnes of Huri, the ſonne of Iara, the ſonne of Galaad, the ſonne of Michael, the ſonne of Ieſeſi, the ſonne of Ieddo, the ſonne of Buz. † Alſo the brethren of the ſonne of Abdiel, the ſonne of Guni, prince of the houſe in their families. † And they dwelt in Galaad, and in Baſan, and in the townes therof, and in al the ſuburbes of Saron, vnto the borders. † Al theſe were numbred in the daies of Ioatham the king of Iuda, and in the daies of Ieroboam the king of Iſrael. † The children of Ruben, and of Gad, and of the halfe tribe of Manaſſes, men of warre, carying ſheildes, & ſwordes, and bending the bow, and taught to battels, foure and fourtie thouſand, and ſeuen hundred threeſcore going forth to fight. † They fought agaynſt the Agarenes: but the Itureians, and Naphis, and Nodab † gaue them ayde. And the Agarenes were deliuered into their handes, and al that were with them, becauſe they called vpon God when they fought: and he heard them, Of theſe and the like, S Paul ſayth. By ſaith they ouer came kingdomes, Heb; 11. becauſe they beleued in him. † And they tooke al that they poſſeſſed, Camels fiftie thouſand, and ſheepe two hundred fiftie thouſand, and aſſes two thouſand, and of men an hundred thouſand ſoules. † And manie fel downe wounded: for it was the battel of our Lord. And they dwelt for them vntil the tranſmigration. † Alſo the children of the halfe tribe of Manaſſes poſſeſſed the land, from the coſtes of Baſan vnto Baal, Hermon, and Sanir, and mount Hermon, for the number was great. † And theſe were the princes of the houſe of their kinred, Epher, and Ieſi, and Eliel, and Eſriel, and Ieremia, and Odoia, and Iediel, moſt valiant men and mightie, and renowned princes in their families. † But they forſooke the God of their fathers, and fornicated after the goddes of the peoples of the land, whom
God tooke away before them. † And the God of Iſrael rayſed vp the ſpirit of Phul king of the Aſſyrians, and the ſpirit of Thelgathphalnaſar king of Aſſur: and he tranſported Ruben, and Gad, and the halfe tribe of Manaſſes, and brought them into Lahela, and into Habor, and to Ara, and to the riuer of Gozan, vntil this day.
CHAP. VI. The genealogies of Leui, 4. with the right line of Aaron by Eleazar to Ioſadech, high prieſt in the captiuitie of Babylon, 16. other progenies of his three ſonnes; Gerſon, Caath, and Merari, 31. with their offices in the temple: 49. only Aarons ſounes admitted to prieſthood. 54. Particular poſſeſsions of the Leuites dwelling amongſt the other tribes.
THE ſonnes of Leui: Gerſon, Caath, and Merari. † The ſonnes of Caath: Amram, Iſaar, Hebron, and Oziel. † The children of Amram: Aaron, Moyſes, and Maria. The ſonnes of Aaron: Nadab and Abiu, Eleazar, and Ithamar. †The lineal ſucceſſion of Hiegh prieſtes from Aaron to the captiuitie in Babylon. Nicephorus counteth ſome others among theſe. li. 2. c. 4. Ioſephus alſo differeth from this cata. logue. li. 10. c. 11.
Eleazar begat Phinees, and Phinees begat Abiſue, † and Abiſue begat Bocci, & Bocci begat Ozi. † Ozi begat Zaraias, and Zaraias begat Maraioth. † Moreouer Meraioth begat aMARIAS, and Amarias begat Achitob. † Achitob begat Sadoc, and Sadoc begat Achimaas, † Achimaas begat Azarias, Azarias begat Iohanan, † Iohanan begat Azarias. the ſame is he that executed the prieſtlie office in the houſe, which Salomon2. Paral. 26. built in Ieruſalem. † And Azarias begat Amarias, and Amarias begat Achitob, † and Achitob begat Sadoc, and Sadoc begat Sellum, † Sellum begat Helcias, and Helcias begat Azarias, † Azarias begat Saraias, and Saraias begat Ioſedec. † Moreouer Ioſedec went forth, when our Lord tranſported Iuda, and Ieruſalem by the handes of Nabuchodonoſor. † The ſonne then of Leui: Gerſon, Caath, and Merari. † And theſe be the names of the ſonnes of Gerſon: Lobni and Semei. † The ſonnes of Caath: Amram, and Iſaar, and Hebron, and Oziel. † The ſonnes of Merari: Moholi and Muſi. And theſe are the kinredes of Leui according to their families. † Gerſon, Lobni his ſonne, Iahath his ſonne, Zamma his ſonne, † Ioah his ſonne, Addo his ſonne, Zara his ſonne, Iethrai his ſonne. † The ſonnes of Caath, Aminadab his ſonne, Core his ſonne, Aſir his ſonne, † Elcana his ſonne, Abiaſaph his ſonne, Aſir his ſonne. † Thahath his ſonne, Vriel his ſonne, Ozias his ſonne, Saul his ſonne. † The ſonnes of Elcana:
Amaſai, and Achimoth, † and Elcana: The ſonnes of Elcana: Sophai his ſonne, Nahath his ſonne, † Eliab his ſonne, Ieroham his ſonne, Elcana his ſonne. † The ſonnes of Samuel: the firſt begotten Vaſteni, and Abia. † And the ſonnes of Merari, Moholi: Lobni his ſonne, Semei his ſonne, Oza his ſonne, † Sammaa his ſonne, Haggia his ſonne, Aſaia his ſonne. † Theſe are they, whom Dauid appointed ouer the ſinging men of the houſe of our Lord, ſince the Arke was placed: † and they miniſtred before the tabernacle of teſtimonie, ſinging vntil Salomon built the houſe of our Lord in Ieruſalem: and they ſtood according to their order in the miniſterie. † And theſe are they, which aſliſted with their ſonnes, of the ſonnes of Caath, Hemam ſinging man, the ſonne of Ioel, the ſonne of Samuel, † the ſonne of Elcana, the ſonne of Ieroham, the ſonne of Eliel, the ſonne of Thohu, † the ſonne of Suph, the ſonne of Elcana, the ſonne of Mahath, the ſonne of Amaſai, † the ſonne of Elcana, the ſonne of Iohel, the ſonne of Azaries, the ſonne of Sophonias, † the ſonne of Thahath, the ſonne of Aſir, the ſonne of Abiaſaph, the ſonne of C'ore, † the ſonne of Iſaar, the ſonne of Caath, the ſonne of Leui, the ſonne of Iſrael. † And his brother Aſaph, who ſtood on his right hand, Aſaph the ſonne of Barachias, the ſonne of Samaa, † the ſonne of Michael, the ſonne of Baſaia, the ſonne of Melchia, † the ſonne of Athanai, the ſonne of Zara, the ſonne of Adaia, † the ſonne of Ethan, the ſonne of Zamma, the ſonne of Semei. † the ſonne of Ieth, the ſonne of Gerſon, the ſonne of Leui. † And the children of Merari their brethren, on the left hand, Ethan the ſonne of Cuſi, the ſonne of Abdi, the ſonne of Maloch, † the ſonne of Haſabia, the ſonne of Amaſia, the ſonne of Helcias, † the ſonne of Amaſai, the ſonne of Boni, the ſonne of Somer, † the ſonne of Moholi, the ſonne of Moſi, the ſonne of Merari, the ſonne of Leui † Their brethren alſo the Leuites, which were ordained for al the miniſterie of the tabernacle of the houſe of our Lord. † But Aaron, and his ſonnes burnt incenſe vpon the altar of holocauſt, and vpon the altar of incenſe, for euerie worke of Sancta Sanctorum: and to pray for Iſrael according to al thinges, which Moyſes the ſeruant of God had commanded. † And theſe are the ſonnes of Aaron: Eleazar his ſonne, Phinees his ſonne, Abiſue his ſonne † Bocci his ſonne, Ozi his ſonne, Zarahia his ſonne, † Meraioth his ſonne, Amarias
his ſonne, Achitob his ſonne, † In Sadoc (3. Reg 2.) the high prieſthood was reduced to the line of Eleazar which by Gods ordinance was tranſlated to Heli of Ithamars line but ſtil continued in the line of Aaron. The reſt of Sadochs line by Achimaas &c. to Ioſedech in the captiuitie appeareth before. v. 9. ad 15. Sadoc his ſonne, Achimaas his ſonne. † And theſe are their habitations by the townes and confines, to witte, of the ſonnes of Aaron, according to the kinredes of the Caathites: for they were fallen to them by lotte. † They gaue therfore to them Hebron in the Land of Iuda, and the ſuburbes therof round about: † but the fieldes of the citie, and the townes to Caleb the ſonne of Iephone. † Moreouer to the ſonnes of Aaron they gaue cities, to flee vnto, Hebron, and Lobna, and the ſuburbes therof, † Iether alſo and Eſthemo with the ſuburbes therof, yea & Helon, and Dabir with their ſuburbes: † Aſan alſo & Bethſemes, & their ſuburbes. † And of the tribe of Beniamin: Gabee and the ſuburbes therof, Almath with the ſuburbes therof, Anothoth alſo with the ſuburbes therof. al the cities, thirtene, by their kinredes. † And to the children of Caath the reſidue of their kinred they gaue of the halfe tribe of Manaſſes in poſſeſſion ten cities. † Moreouer to the children of Gerſon by their kinredes of the tribe of Iſſachar, & of the tribe of Aſer, and of the tribe of Nephthali, and of the tribe of Manaſſes in Baſan, thirtene cities. † And to the ſonnes of Merari by their kinredes of the tribe of Ruben, and of the tribe of Gad, and of the tribe of Zabulon, they gaue by lot twelue cities. † Alſo the children of Iſrael gaue to the Leuites cities, and their ſuburbes: † and they gaue by lot, of the tribe of the children of Iuda, & of the tribe of the children of Simeon, and of the tribe of the children of Beniamin, theſe cities, which they called by their names, † and to them, that were of the kinred of the ſonnes of Caath, and the cities in their borders were of the tribe of Ephraim. † They therfore gaue them cities, to flee vnto, Sichem with the ſuburbes therof in mount Ephraim, and Gazer with the ſuburbes therof, † Iecmaan alſo with the ſuburbes therof, and Bethhoron in like maner, † moreouer Helon alſo with the ſuburbes therof, and Gethremmon in like maner. † Moreouer of the halfe tribe of Manaſſes, Aner & the ſuburbes therof, Balaam and the ſuburbes therof: to witte, to them, which were leaft of the kinred of the ſonnes of Caath. † And to the ſonnes of Gerſom of the kinred of the halfe tribe of Manaſſes, Gaulon in Baſan, and the ſuburbes therof, and Aſtaroth with the ſuburbes therof. † Of the tribe of Iſſachar, Cedes and the ſuburbes therof, and Dabereth with the ſuburbes therof, † Ramoth alſo and the ſuburbes therof, and Anem
with the ſuburbes therof. † And of the tribe of Aſer: Maſal with the ſuburbes therof, & Abdon in like mamer, † Hucac alſo and the ſuburbes therof, and Rohob with the ſuburbes therof. † Moreouer of the tribe of Nephthali, Cedes in Galilee and the ſuburbes therof, Hamon with the ſuburbes therof, and Cariathaim, and the ſuburbes therof. † And to the reſt of the ſonnes of Merari: of the tribe of Zabulon, Remmono and the ſuburbes therof, and Thabor with the ſuburbes therof: † beyond Iordan alſo ouer agaynſt Iericho, agaynſt the Eaſt of Iordan, of the tribe of Ruben, Boſor in the wilderneſſe with the ſuburbes therof, and Iaſſa with the ſuburbes therof, † Cademoth alſo and the ſuburbes therof, and Mephaath with the ſuburbes thereof. † Moreouer alſo of the tribe of Gad, Ramoth in Galaad and the ſuburbes therof, and Manaim with the ſuburbes therof, † yea and Heſebon with the ſuburbes therof, and Iezer with the ſuburbes therof.
CHAP. VII. Genealogies of Iſſachar, 6. Beniamin, 13. Nephthali, 44 Manaſſes, 20. Ephraim, 30. and Aſer.
MOREOVER the ſonnes of Iſſachar: Thola, and Phua, Iaſub and Simeron, foure. † The ſonnes of Thola: Ozi and Raphaia, and Ieriel, and Iemai, and Iebſem, and Samuel, princes by the houſes of their kinredes. Of the ſtocke of Thola were numbred moſt valiant men in the daies of Dauid, two and twentie thouſand ſix hundred. † The ſonnes of Ozi: Izrahia, of whom were borne Michael, and Obadia, and Ioel, and Ieſia, fiue, al princes. † And with them by their families and peoples, readie girded to battel, moſt valiant men, ſix and thirtie thouſand: for they had many wiues, and children. † Their brethren alſo through al the kinred of Iſſachar, moſt ſtrong to fight, were numbred foure ſcore and ſeuen thouſand. † The ſonnes of Beniamin: Bela, and Bechor, & Gen. 46. this third ſonne is called As bel: & ſeuen more are there recited. And ſo in the reſt is much difference: but al may be reconciled by ſuch rules as are noted. chap. 1. Iadihel, three. † The ſonnes of Bela: Eſbon, and Ozi, and Oziel, and Ierimoth, and Vrai, fiue princes of their families, and moſt ſtrong to fight, and their number was twentie two thouſand and thirtie foure. † Moreouer the ſonnes of Bechor: Zamira, and Ioas, and Eliezer, and Elioenai, and Amri, and Ierimoth, and Abia, and Anathoth, and Almath al theſe: the ſonnes of Bechor. † And there were numbred by their families princes of their kinredes moſt
valiant vnto battel, twentie thouſand and two hundred. † Moreouer the ſonnes of Iadihel: Balon. And the ſonnes of Balan: Iehus, and Beniamin, and Aod, and Chanana, and Zethan, and Tharſis, Ahiſahar. † al theſe the ſonnes of Iadihel, princes of their kinredes, moſt valiant men, ſeuentene thouſand, and two hundred going forth to battel. † Sepham alſo, and Hapham the ſonnes of Hir: and Haſim the ſonnes of Aher. † And the ſonnes of Nephthali: Iaſiel, and Guni, and lezer, and Sellum, the ſonnes of Bala. † Moreouer the ſonne of Manaſſes, Ezriel: and his concubine the Syrian bare Machit the father of Galaad. † And Machir tooke wiues for his ſonnes Happhim, and Saphan: and he had a ſiſter named Maacha: the name of the ſecond Salphaad, and to Salphaad were borne daughters. † And Maacha the wife of Machir bare a ſonne, and ſhe called his name Phares: moreouer the name of his brother, was Sares: and his ſonnes, Vlam, and Recen. † And the ſonne of Vlam, Badan. Theſe are the children of Galaad, the ſoone of Machir, the ſonne of Manaſſes. † And his ſiſter
••••
cheth: Regiaa Queene. Queene bare
Ishod, V
•
ram decorum. that is, A comelic perſonable or goodlie maa. So we leaue the hebrew
〈◊〉
in this place becauſe
•
. ſerom, and the whole Church doth ſo in the latin text which we tranſlate. Goodlieman, and Abiezer, and Mohola. † And the ſonnes of Semida were, Ahin, and Sechem, and Leci, and Anion. † And the ſonnes of Ephraim: Suthala, Bared his ſonne, Thahath his ſonne, Elada his ſonne, Thahath his ſonne, and this mans ſonne Zabad, † and this mans ſonne Suthala, and this mans ſonne Ezer, and Elad: and the men of Geth borne in the land ſlewe them, becauſe they came downe to inuade their poſſeſſions. † Eghraim therfore their father mourned many daies, and his brethern came to comfort him. † And he went in vnto his wife: who conceiued and bare a ſonne, and he called his name Beria, for that he was borne in the euils of his houſe: † and his daughter was Sara, who built Bethhoron, the nether and the vpper, and Ozenſara. † Moreouer his ſonne Rapha, and Reſeph, and Thale, of whom was borne Thaan, † who begat Laadan: this mans ſonne alſo was Ammiud, who begat Eliſama, † of whom was borne Nun, who had Ioſue his ſonne. † And their poſſeſſion and habitation, was Bethel with her daughters, and agaynſt the eaſt of Noran, and on the weſt quarter of Gazer and her daughters, Sichem alſo with her daughters, as farre as Aſa with her daughters. † Alſo neere the children of Manaſſes Bethſan and her daughters, Thanach & her daughters, Mageddo and her daughters: Dor and her daughters: in
theſe dwelt the children of Ioſeph, the ſonne of Iſrael. † The children of Aſer: Iemna, and Ieſua, and Ieſſui, and Baria, and Sara their ſiſter. † And the ſonnes of Baria: Heber, and Melchiel: he is the father of Barſaith. † And Heber begat I
•
phlat, and Somer, and Hotham, and Suaa their ſiſter. † The ſonnes of Iephlat: Phoſech, and Chamaal, and Aſoth: theſe be the ſonnes of Iephlat. † Moreouer the ſonnes of Somer: Ahi, and Roaga, and Haba, and Aram. † And the ſonnes of H
•
lem his brother: Supha, and Iemna, and Selles, and Amal. † The ſonnes of Supha: Sue Harnapher, and Sual, and Be
•
i, and Iamra, † Boſor, and hod, and Sanuma, and Saluſa, and Iethran, and Bera. † The ſonnes of Iether: Iephone, and Phaſpha, and Ara. † And the ſonnes of Olla: Aree, and hanicl and Reſia. † Al theſe be the ſonnes of Aſer, princes of their kinredes, the choſen and moſt valiant dukes of dukes: and their number of the age that was fitte for battel, was ſix and twentie thouſand.
CHAP. VIII. The progenie of Beniamin is further recited vnto Saul: 33. and his Iſſue.
AND Beniamin begat Bale his firſt begotten, Asbel the ſecond, Ahara the third, † Nohaa the fourth, and Rapha the fifth. † And the ſonnes of Bale were: Addar, and Gera, and Abiud, † Abiſue alſo, and Naaman, and Ahoe, † and alſo Gera, and Sephuphan, and Huram. † Theſe a
•
e the ſonnes of Ahod, princes of their kinredes that dwelt in Gabaa, which were tranſported into Manahath. † And Naaman, and Achia, and Gera he tranſported them, and begat Oza, and Ahiud. † Moreouer he begat Saharaim in the countrie of Moab, after he diſmiſſed Huſim and Bara his wiues. † And of Hodes his wife he begat Iobab, and Sebia, and Moſa, and Molchom, † Iehus alſo, and Sechia, and Marma. theſe are his ſonnes princes in their families. † And Mehuſim begat Abitob, and Elphaal. † Moreouer the ſonnes of Elphaal Heber, and Miſaam, and Samad: this man built Ono, and Lod, and her daughters. † And Baria, and Sama princes of their kinredes that dweltin Aialon: theſe droue away the inhabitantes of Geth. † And Ahio, and Seſac, and Ierimoth, † and Sabadia, and Arod, and Heder, † Michael alſo, and Ieſpha, and Ioha the ſonnes of Baria. † And Zabadia, and Moſollam, and Hezeci, and Heber, † and Ieſamari, and Iezlia, and Iobab
ſonnes of Elphaal, † and Iacim, and Zechri, and Zabdi, † and Elioenai, and Selethai, and Eliel, † and Adaia, and Baraia, and Samarath the ſonnes of Semei. † And Ieſpham, and Heber, and Eliel, † and Abdon, and Zechri, and Hanan, † and Hanania, and Aelam, and Anathothia, † and Iephdaia, and Phanuel the ſonnes of Seſac. † and Samſari, and Sohoria and Otholia, † and Ierſia, and Elia, and Zechri, the ſonnes of Ieroham. † theſe be the patriaches, and princes of their kinredes, which dwelt in Ieruſalem. † And in Gabaon dwelt Abigabaon, and the name of his wife Maacha: † And his firſt begotten ſonne Abdon, and Sur, and Cis, and Baal, and Nadab. † Gedor alſo, and Ahio, and Zacher, and Macelloth: † and Macelloth begat Samaa: and they dwelt ouer agaynſt their brethren in Ieruſalem with their brethren. † And Ner begat Cis, and Cis begat Saul. Moreouer Saul begat Ionathas, and Melchiſua, and Abinadab, and Eſbaal. † And the ſonne of Ionathas, Meribbaal: and Meribbaal begat Micha. † The ſonnes of Micha, Phithon, and Melech, & Tharaa, and Ahaz. † And Ahaz begat Ioada: and Ioada begat Alamath, and Azmoth, and Zamri: moreouer Zamri begat Moſa, † and Moſa begat Banaa, whoſe ſonne was Rapha, of whom was borne Elaſa, who begat Aſel. † Moreouer Aſel had ſix ſonnes of theſe names, Ezricam, Bochru, Iſmahel, Saria, Obdia, and Hanan. al theſe the ſonnes of Aſel. † And the ſonnes of Eſec his brother, Vlam the firſt begotten, and Iehus the ſecond, and Eliphalet the third. † And the ſonnes of Vlam were moſt ſtrong men, and archers of great force: and hauing many ſonnes and nephewes, vnto an hundred fiftie. Al theſe the children of Beniamin.
CHAP. IX. VVho of Iſrael (after the captiuitie) firſt inhabited Ieruſalem. 10. VVho exerciſed the offices of Prieſtes, 14. and Leuites, 35. with repetition of part of Sauls progenie.
AL Iſrael therfore The genealogies of al Iſrael being hitherto recited before their captiuitie, others are now added which firſt returned to Ieruſalem after their releaſe. was numbred: and the ſumme of them was written in the Booke of the kinges of Iſrael, and Iuda: and they were tranſported into Babylon for their ſinne. † And they that dwelt firſt in their poſſeſſions and in their cities: Iſrael, and the Prieſtes, and the Leuites, and the Nathineans. † There dwelt in Ieruſalem of the children of Iuda, and of the children of Beniamin, alſo of the children of
Ephraim, and Manaſſes. † Othei the ſonne of Ammiud, the ſonne of Amri, the ſonne of Omrai, the ſonne of Bonni, of the ſonnes of Phares the ſonne of Iuda. † And of Siloni: Aſaia the firſt begotten, and his ſonnes. † And of the ſonnes of Zara: Iehuel, and their brethren, ſix hundred ninetie. † Moreouer of the ſonnes of Beniamin: Salo the ſonne of Moſollam, the ſonne of Odiua the ſonne of Aſana: † and Iobania the ſonne of Ieroham: and Ela the ſonne of Ozi, the ſonne of Mochori: and Moſollam the ſonne of Saphatias, the ſonne of Rahuel, the ſonne of Iebania, † and their brethren by their families, nine hundred fiftie ſix. Al theſe princes of their kinredes by the houſes of their fathers. † And of the prieſtes: Iedaia, Ioiarib, and Iachin: † Azarias alſo the ſonne of Helcias, the ſonne of Moſollam, the ſonne of Sadoc, the ſonne of Maraioth, the ſonne of Achitob, high prieſt of the houſe of God. † Moreouer Adaias the ſonne of Ieroham, the ſonne of Phaſſur, the ſonne of Melchias: and Maaſai the ſonne of Adiel, the ſonne of Iezra, the ſonne of Moſollam, the ſonne of Moſollamith, the ſonne of Emmer. † their brethren alſo princes by their families a thouſand ſeuen hundred three ſcore, moſt able men of ſtrength to the worke of the miniſterie in the houſe of God. † And of the Leuites: Semeia the ſonne of Haſſub the ſonne of Ezricam, the ſonne of Haſebia of the ſonnes of Merari. † Bacbacar alſo a carpenter, and Galal, and Mathania the ſonne of Micha, the ſonne of Zechri the ſonne of Aſaph: † and Obdia the ſonne of Semeia, the ſonne of Galal, the ſonne of Idithun: and Barachia the ſonne of Aſa, the ſonne of Elcana, who dwelt in the courtes of Netophati. † And the porters: Sellum, and Accub, and Telmon, and Ahimam: and their brother Sellum the prince, † vntil that time, in the kinges gate toward the eaſt, wayted by their courſes of the children of Leui. † But Sellum the ſonne of Core the ſonne of Abiaſaph, the ſonne of Core, with his brethren, and his fathers houſe, theſe are the Corites ouer the workes of the miniſterie, keepers of the entrances of the tabernacle: and their families in courſe keeping the entrance of the campe of our Lord. † And Phinees the ſonne of Eleaſar, was their prince before our Lord. † Moreouer Zacharias the ſonne of Moſollamia, porter of the gate of the tabernacle of teſtimonie. † Al theſe choſen men for porters, at euerie gate, two hundred twelue: and appointed out in their proper
townes: Whom Dauid and Samuel the Seer appointed, vpon their fidelitie. † as wel them as their ſonnes. in the doores of the houſe of our Lord, and in the tabernacle by their courſes. † By the foure windes were the porters: that is to ſay, toward the Eaſt, and toward the Weſt, and toward the North, and toward the South. † And their brethren dwelt in villages, and came vpon their Sabbathes from time to time. † To theſe four Leuites was committed al the number of porters, and they were ouer the chambers, and treaſures of the houſe of our Lord. † Alſo round about the temple of our Lord they abode in their watches: that when it was time, they in the morning might open the doores. † Of theſe mens ſtocke there were alſo ouer the veſſels of the miniſterie: for by number the veſſels were both brought in and caried out. † Of them alſo they that had the implements of the ſancturie committed vnto them, did ouerſee the floure, and wine, and oile, and frankincenſe, and ſpices. † And the ſonnes of prieſtes made oyntementes of the ſpices. † And Mathathias a Leuite the firſtbegotten of Sellum the Corite, was ouerſeer of thoſe thinges, which were fryed in the ſrying panne. † Moreouer of the children of Caath their brethren, there were ouer the loaues of propoſition, to prepare alwaies new euerie Sabbath. † Theſe are the chief of the ſinging men by the families of the Leuites, which abode in the chambers, that they might day and night continually ſerue in their miniſterie. † The heades of the Leuites, princes in their families, taried in Ieruſalem. † And in Gabaon abode Iehiel the father of Gabaon, and the name of his wiſe Maacha. † His firſt begotten ſonne Abdon, and Sur, and Cis, and Baal, and Ner, and Nadab, † Gedor alſo, and Ahio, and Zacharias, and Macelloth. † Moreouer Macelloth begat Samaan: theſe dwelt ouer agaynſt their brethren in Ieruſalem, with their brethren. † And Ner bagat Cis: and Cis begat Saul: end Saul begat Ionathas, and Melchiſua, and Abinadab, and Esbaal. † And the ſonne of Ionathas, Meribbaal: and Meribbaal begat Micha. † Moreouer the ſonnes of Micha, Phithon, and Molech, and Tharaa, and Ahaz † And Ahaz begat Iara, and Iara begat Alamath, and Azmoth, and Zamri. And Zamri begat Moſa. † And Moſa begat Banaa: whoſe ſonne Raphaia bepat Elaſa: of whom was borne Aſel. † Moreouer Aſel had ſix ſonnes of theſe names, Ezricam, Bochru, Iſmael, Saria,
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bdi
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, Hanan, theſe are the ſonnes of Aſel.
CHAP. X. King Saul with his three ſonnes are ſlaine by the Philiſtians. 8. who ſpoi
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e the armie and carie
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ay Souls head. 11. The men of Iabes Galaad
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rie his bodie and his ſonnes, faſting for them ſeuen daies. And the kingdom is tranſlated to Dauid.
AMD the Philiſtijms fought agaynſt Iſrael, and the men
:: The ſecond part. King Saul and al his familie ouerthrowne. of Iſrael fled from the Paleſthines, and they fel wounded in mount Gelboe. † And when the Philiſthians were come nere purſewing Saul, and his ſonnes, they ſtroke Ionathas, and Abinadab, and Melchiſua the ſonnes of Saul. † And the battel grewc ſore agaynſt Saul, and the archers found him, and wounded him with arrowes. † And Saul ſayd to his eſquyer: Draw thy ſwoord, and kil me: leſt perhaps theſe vncircumciſed come, and deride me. But his harnes bearer would not, being frighted with feare: Saul therfore caught his ſword, and fel vpon it. † Which when his harnes bearer had ſeene, to witte, that Saul was dead, him ſelf alſo fel vpon his ſword, and died. † Saul therfore died, and his three ſonnes, and al his houſe fel together. † Which when the men of Iſrael had ſene, that dwelt in the ch
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inpayne, they fled: and Saul and his ſonnes being dead, they forſooke their cities, and were diſperſed hither and thither: and the Philiſthijms came, and dwelt in them. † The next day therfore the Philiſthijms taking away the ſpoiles of them that were ſtayne, found Saul and his ſonnes lying on mount Gelboe. † And when they had ſpoyled him, and cut of his head, and ſtripped him of his armour, they ſent into their land, that it ſhould be caried about, and ſhould be ſhewed in the temples of the Idols, and to the people: † and his armour they dedicated in the temple of their god, and the head they nailed vp in the temple of Dagon. † When the men of Iabes Galaad had heard this, to witte, al thinges that the Philiſtijms had done vpon Saul, † euerie one of the valiant men aroſe, and tooke the bodies of Saul and of his ſonnes, and brought them into Iabes, and buried their bones vnder an oke, that was in Iabes, and they faſted ſeuen daies. † Saul therfore died for his iniquities, for that he He offered Sanctifice on an Altar withut warranto. 1. Reg. 13. And deſtroyed not the Amal
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cites, as he was commanded. 1. Reg. 1
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. tranſgreſſed the commandement of our Lord which he had commanded, and kept it not: yea and beſides alſo conſulted the Pythoneſſe, † and truſted not in our Lord: for the which he ſlewe him, and transferred his kingdome to Dauid the ſonne of Iſai.
CHAP. XI. Dauid is elected and annointed king. 5. He ouerthroweth the Iebuſites taking the towre of Sion in Ieruſalem, and proſpereth. 10. His valiant men, and their heroical actes are recited. 17. He deſiring water from the ciſterne of Bethleem, wil not drink it, but offereth it in ſacrifice, becauſe it is brought with danger of his valiant mens liues. 20. Other valiant men of the ſecond order, are likewiſe recited.
AL Iſrael therfore was gathered together to Dauid in
The third part. King Dauids reigne and his ſpecial actes. Hebron, ſaying: We are thy bone, and thy fleſh. † Yeſterday alſo, and the day before when Saul as yet reigned, thou waſt he that didſt leade out and leade in Iſrael: for to thee our Lord thy God ſayd: Thou ſhalt feede my people Iſrael, and thou ſhalt be prince ouer it. † Al the ancientes therfore of Iſrael came to the king into Hebron, and Dauid entred into a league with them before our Lord: and they annoynted him king ouer Iſrael, according to the word of our Lord, which he ſpake in the hand of Samuel. † Dauid alſo went, and al Iſrael into Ieruſalem▪ this is Iebus, where the Iebuſeites were the inhabiters of the land. † And they that dwelt in Iebus, ſayd to Dauid: Thou ſhalt not come in here. Moreouer Dauid tooke the towre of Sion, which is the Citie of Dauid, † and he ſayd: Euerie one that ſhal among the firſt ſtrike the Iebuſeite, ſhal be the prince and chiefe captayne. Ioab therfore the ſonne of Saruia went vp firſt, and was made the prince. † And Dauid dwelt in the towre, and therfore it was called the Citie of Dauid. † And he built the citie round about from Mello vnto a round compaſſe, and Ioab built the reſt of the citie. † And dauid ptoſpered going and increaſing, and the Lord of hoſtes was with him. † Theſe are the princes of the valiant men of Dauid, which holpe him to be made king ouer al Iſrael according to the word of our Lord, which he ſpake to Iſrael. † And this is the number of dauids ſtrong ones: Iesbaam the ſonne of Hachamoni prince among thirtie: this man lifted vp his ſpeare vpon three hundred wounded at one time. † And after him Eleazar his vncles ſonne an Ahohite, who was among the three mighties. † This was with Dauid in Pheſdomim, when the Philiſthijms were gathered to that place into battel: and the field of that countrie was ful of barley, and the people was fled from the face of the Philiſthimes. † Theſe ſtood in the middes of the fielde, and defended
him: and when they had ſtriken the Philiſtheans, our Lord gaue great health to his people. † And there went downe three of the thirtie princes to a rocke, wherin Dauid was, to the caue of Odollam, when the Philiſthijms had camped in the Vale raphaim. † Moreouer dauid was in a hold, and the ward of the Pheliſthimes in Bethlehem. † Dauid therfore deſired and ſayd: O that ſome man would giue me water of the ceſterne of Bethlehem, which is in the gate. † Theſe three therfore went forward through the middes of the campe of the Philiſthimes, and drewe water of the ceſterne of Bethlehem, which was in the gate, and brought it to Dauid to drinke: who would not, but tather offered it to our Lord, † ſaying: God forbid that in the ſight of my God I ſhould doe this, and ſhould drinke the bloud of theſe men: becauſe in the peril of their liues they haue brought me the water. And for this cauſe he would not drinke. Theſe thinges did the three moſt valiantes. † Abiſai alſo the brother of Ioab he was prince of three, and he lifted vp his ſpeare agaynſt three hundred wounded, and he was among three moſt renowned, † and among the ſecond three he the noble one, and prince of them: but yet vnto the three firſt he taught not. † Banaias the ſonne of Ioiada a moſt valiant man, of Cabſeel: who had done manie factes, he ſtroke the Two ſtout men of Moab, as if they had benne lions. 2. Reg. 23. v. 20. two ariel of Moab: and he went downe, and ſlewe the lion in the middes of the ciſterne in the time of ſnow. † And he ſtorke the Aegyptian, whoſe ſtature was of fiue cubites, and which had a ſpeare as the weauers beame: he therfore went downe to him with a rod, and by force tooke away the ſpeare, that he held in his hand, and ſlewe him with his owne ſpeare. † Theſe thinges did Banaias the ſonne of Ioiada, who was among the three valiantes moſt renowned, † the firſt among thirtie, but yet the three he raught not: and Dauid made him of his counſel. † Moreouer the moſt valiant men in the armie, Aſahel the brother of Ioab, and Elchanan the ſonne of his vncle of Bethlehem, † Sammoth an Arortie, Helles a Phalonite, † Ira the the ſonne of Acces a Thecaite, Abiezer an Anathothite, † Sobbochai an Huſathite, Ilai an Ahohite, † Maharai a Netophathite, Heled the ſonne of Baana a Netophathite, † Ethai the ſonne of Ribai of Gabaath the children of Beniamin, Banaia a Pharatonite, † Hurai of the Torrent Gaas, Abiel an Arbathite, Azmoth a Bauramite, Eliaba a Salabonite.
† The ſonnes of Aſſem a Gezonite, Ionathan the ſonne of Sage an Ararite, † Ahiam the ſonne of Sachar an Ararite, † Eliphal the ſonne of Vr, † Hepher a Mecherathi
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e, Ahia Phelonite, † Heſro a Carmelite, Naarai the ſonne of Azbai, † Ioel the brother of Nathan, Mibahar the ſonne of Agarai. † Selet an Ammonite, Naharai a Berothite the armour bearer of Ioab the ſonne of Saruia, † Ira a Iethreite, Gareb a Iethreite, † Vrias the Hetheite, Zabad the ſonne of Oholi, † Adina the ſonne of Sizaa Rubenite the prince of the Rubenites, & with him thirtie: † Hanan the ſonne of Maacha, and Ioſaphat a Mathanite, † Ozia an Aſtarothite, Samma, and Iehiel the ſonnes of Hotham an Arorite, † Iedihel the ſonne of Zamri, and Ioha his brother a Thoſaite, † Eliel a Mahumite, and Ieribai, and Ioſaia the ſonnes of Elnaim, and Iethma a Moabite, Eliel, and Obed, and Iaſiel of Maſobia.
CHAP. XII. VVho folowed dauid when he fled from Saul. 23. And who came into Hebron to make him king.
THESE alſo came to dauid into Siceleg, when as yet he fled from Saul the ſonne of Cis, the which were moſt valiant and excellent warriers, † drawing the bowe, and hurling with both handes ſtones in ſlinges, and ſhooting arrowes directly: of the brethren of Saul of Beniamin. † The prince Ahiezer, and Ioas the ſonnes of Sammaa a Gabaathite, and Iaziel, and Phallet the ſonnes of Azmoth, and Beracha, and Iehu an Anothothite. † Samaias alſo a Gabaonite the moſt valiant amongſt the thirtie and aboue the thirtie. Ieremias, and Ieheziel, and Iohanan, and Iezabad a Gaderothite. † And Eluzai, and Ierimuth, and Baalia, and Samaria, and Saphatia an Haruphite. † Elcana, and Ieſia, and Azareel, and Ioezer, & Ieſbaam of Carehim: † Ioela alſo, and Zabadia the ſonnes of Ieroham of Gedor. † Yea and of Gaddi alſo there fled to Dauid, when he lay hid in the deſert moſt valiant men, and the beſt warriers, holding ſheild and ſpeare: their faces as the faces of a lion, nd ſwift as the roebuck
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s on the mountaynes: † Ezer the prince, Obdias the ſecond, Eliab the third, † Maſmana the fourth, Ieremias the fifth, † Ethi the ſixth, Eliel the ſeuenth, † Iohanan the eight, Elzebad the ninth, † Ieremias the tenth, Machbanai the eleuenth, † theſe of the children of Gad were the princes of his armie: the
meaneſt was captayne ouer an hundred ſouldiars, and the greateſt, ouer a thouſand. † Theſe are they which paſſed Iordan the firſt moneth, when it vſed to flow ouer his bankes: and they chaſed away al that dwelt in the valleis toward the eaſt quarter and the weſt. † And there came alſo of Beniamin, and of Iuda to the hold, wherin Dauid abode. † And Dauid went out to mete them, and ſayd: If you be come peaceably to me for to helpe me, my hart be ioyned to you, but if you lye in wayte againſt me for my aduerſaries, whereas I haue no iniquitie in my handes, the God of our fathers ſee, and iudge. † But the ſpirit came on Amaſai the prince among thirtie, and he ſayd: We are thine ô Dauid, and with thee ô ſonne of Iſai: peace, peace be to thee, & peace to thy helpers. for thy God helpeth thee. Dauid therfore receiued them, and appoynted them princes of the band. † Moreouer of Manaſſes there fled to Dauid, when he came with the Philiſthijms agaynſt Saul, to fight and he fought not with them: becauſe the princes of the Philiſthimes taking counſel ſent him backe, ſaying: with the peril of our head wil he returne to his lord Saul. † Therfore when he returned into Siceleg, there fled to him of Manaſſes, Ednas, and Iozabab, and Iedihel, and Michael, and Ednas, & Iozabad, and Eliu, and Salathi, the princes of a thouſand in Manaſſes. † Theſe did ayde Dauid agaynſt the rouers: for they were al moſt valiant men, and were made commanders in the armie. † Yea and there came euerie day to Dauid to helpe him, til it became a great number, as it were An armie of
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, is
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to
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s
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Soan
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. the armie of God. † This alſo is the number of the commanders of the armie, which came to Dauid, when he was in Hebron, to transferre the kingdom of Saul to him▪ according to the word of our Lord. † The children of Iuda bearing ſhield and ſpeare, ſix thouſand eight hundred wel appoynted to battel. † Of the children of Simeon valient men to
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ight, ſeuen thouſand one hundred. † Of the children of Leui, foure thouſand ſix hundred. † Ioiada alſo prince of the ſtocke of Aaron, and with him three thouſand ſeuen hundred. † Sadoc alſo a young man of goodlie towardenes, and the houſe of his father, princes twentie two † And of the children of Beniamin the brethren of Saul, three thouſand: for a great part of them as yet folowed the houſe of Saul. † Moreouer of the children of Ephraim twentie thouſand eight hundred, valiant of ſtrength, men renowmed in
their kinredes. † And of the halfe tribe of Manaſſes, eightene thouſand, euerie one by their names, came to make Dauid king. † Alſo of the children of Iſſachar men of vnderſtanding, that knewe al times to command what Iſrael ſhould doe, princes two hundred: and al the reſt of the tribe did folow their counſel. † Moreouer of Zabulon ſuch as went forth to battel, & ſtood in aray wel appoynted with armour of warre, there came fiftie thouſand to ayde, not in a duble hart. † And of Nepthali, commanders a thouſand: and with them furniſhed with ſhield and ſpeare, ſeuen and thirtie thouſand. † Of Dan alſo prepared to battel, twentie eight thouſand ſix hundred. † And of Aſer going forth to fight, and prouoking in batttel, fourtie thouſand. † And beyond Iordan of the children of Ruben, and of Gad, and the halfe part of the tribe of Manaſſes furniſhed with armour of warre an hundred twentie thouſand. † Al theſe men of warre wel appoynted to fight, with perfect hart came into Hebron, to make Dauid King ouer al Iſrael: yea and al the reſt of Iſrael, were of one hart, that Dauid ſhould be made king. † And they were there with Dauid three daies eating and drinking: for their brethren had prepared for them. † Yea and they that were neere them as farre as Iſſachar, & Zabulon, and Nephthali, brought loaues on Aſſes, and on camels, and on mules, and vpon oxen, to eate: meale, figges, reyſens, wine oile, beeues, muttons, in al abundance, for there was ioy in Iſrael.
CHAP. XIII. The Arke is brought from Abinadabs houſe, 8. Dauid and others dancing before it. 9. Oza for touching it is ſtrooken dead. 13. VVherupon Dauid fearing to bring it to Ieruſalem,
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remayneth three monethes in the houſe of Obededom.
AND Dauid tooke counſel with the tribunes, and centurions, and al the commanders▪ † and he ſayd to al the aſſemblie of Iſrael: If it pleaſe you: and if the word which I ſpeake procede from our Lord God, let vs ſend to the reſt of our brethren into al the countries of Iſrael, & to the Prieſtes, and Leuires, that dwel in the ſuburbes of the cities, that they may be gathered together vnto vs, † and we may bring agayne vnto vs the Arke of our God: for we ſought it not in the daies of Saul. † And the whole multitude anſwered that it ſhould be ſoe done: for the word had pleaſed al the people. † Dauid
therfore aſſembled al Iſrael from Sihor of Aegypt, til thou enter into Emath, to bring the Arke of God from Caria Thiarim. † And Dauid went vp, and euerie man of Iſrael to the hil of Caria Thiarim which is in Iuda, to fetch thence the Arke of our Lord God ſitting vpon the Cherubim, where his name is inuocated. † And they layd the Arke of God vpon a new wayne, out of the houſe of Abinadab. And Oza and his brother did driue the wayne. † Moreouer Dauid, and al Iſrael playd before our Lord with al their might in ſongues, and on harpes, and pſalteries, and timbrels, and cymbals, and trumpettes. † And when they were come to the Floore of Chidon. Oza ſtretched forth his hand, to hold vp the Arke: for the oxe being wantone had made it leane a litle a ſide. † Our Lord therfore was angrie agaynſt Oza, and ſtroke him, for that he had touched the Arke: and he died there before our Lord. † And Dauid was ſtrooken ſad, becauſe our Lord had diuided Oza: and he called that place, the Diuiſion of Oza vntil this preſent day. † And he feared God at that time, ſaying: How may I bring in the Arke of God vnto me? † And for this cauſe he brought it not vnto himſelfe, that is, into the citie of Dauid, but turned it away into the houſe of Obededom was a Leuite, (c. 15. v. 18.) and therfore more mete to kepe the arke: Obededom the Called a Getheite becauſe he had dwelt in the towne of Geth. Getheite. † Therfore the Arke of God remayned in the houſe of Obededom three monethes: & our Lord bleſſed his houſe, and al thinges that he had.
CHAP. XIIII. King Dauid prouideth timber, and workmen to build his owne houſe. 3. marieth more wiues, and hath manie children; 8. ouerthroweth the Philiſtians, 13. twiſe,
HIRAM alſo the king of Tyre ſent meſſengers to Dauid, and cedar trees, and artificers for walles, and timber: to build him a houſe. † And Dauid knew that our Lord had eſtabliſhed him to be king ouer Iſrael, and that his kingdom was exalted ouer his people Iſrael. † Dauid alſo tooke other wiues in Ieruſalem: and he begat ſonnes, and daughters. † And theſe be their names, that were borne to him in Ieruſalem: Samua, and Sobad, Nathan, and Salomon, † Iebahar, and Eliſua, and Eliphalet, † Noga alſo, and Napheg, and Iaphia, † Eliſama, and Baalaida, and Eliphalet. † And the Philiſthijms hearing that Dauid was annoynted for king ouer al Iſrael, they went vp al to ſeeke him: which when Dauid had heard,
he went out to meete them. † Moreouer the Philiſthijms coming, were ſpred abrode in the Vale Raphaim. † And Dauid conſulted our Lord, ſaying: Shal I goe vp to the Philiſteans, and wilt thou deliuer them into my hand? And our Lord ſayd to him: Goe vp, and I wil deliuer them into thy hand. † And when they were come vp into Baalpharaſim, Dauid ſtroke them there, and ſayd: God hath diuided myn enemies by my hand, as waters are diuided: and therfore the name of that place was called Baal Pharaſim. † And they leaſt there their goddes, which Dauid commanded to be burnt. † An other time alſo the Philiſthijms invaded, and were diſperſed in the Vale. † And Dauid conſulted God agayne, and God ſayd to him: Goe not vp after them, retyre from them, and thou ſhalt come agaynſt them ouer agaynſt the pearetrees. † And when thou ſhalt heare the ſound of one going in the toppe of the pearetrees, then ſhalt thou yſſue forth to battel. For God is gone forth before thee, to ſtrike the campe of the Philiſthijms. † Dauid therfore did as God had commanded him, and ſtroke the campe of the Philiſthianes from Gabaon vnto Gazera. † And the name of Dauid was bruited in al countries, and our Lord gaue the dreade of him ouer al nations.
CHAP. XV. VVith ſol
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nnitie the Arke is brought into Ieruſalem, caried by the Prieſtes and Leuites, 16. With muſick of diuers ſortes, 26. Sacrifice of thankeſgeuing is offered. 29. Michel derideth Dauids deuotion.
HE made alſo houſes for him ſelfe in the citie of Dauid: and built a place for the Arke of God, & pitcht a tabernacle for it. † Then ſayd Dauid: It is vnlawful that the Arke of God be caried of any man, but of the Leuites: whom our Lord choſe to carie it, and to miniſter vnto himſelf for euer. † And he gathered together al Iſrael into Ieruſalem, that the Arke of God might be brought into his place, which he had prepared for it. † Moreouer alſo the ſonnes of Aaron, and the Leuites. † Of the children of Caath, Vriel was the prince, and his brethren an hundred twentie. † Of the ſonnes of Merari, Aſaia the prince: and his brethren two hundred twentie. † Of the ſonnes of Gerſom, Ioel the prince: and his brethren an hundred thirtie. † Of the ſonnes of Eliſaphan, Semeias the prince: and his brethren two hundred. † Of the
ſonnes of Hebron; Eliel the prince: and his brethren eightie † Of the ſonnes of Oziel, Aminadab the prince: and his brethren and hundred twelue. † And Dauid called Sadoc, and Abiathar the Prieſtes, and the Leuites, Vriel, Aſaia, Ioel, Semeia, Eliel, and Aminadab: † and he ſayd to them: You that are the princes of the Leuitical families, be ſanctified with your brethren, and fetch the Arke of our Lord the God of Iſrael to the place, which is prepared for it: † leſt as from the beginning, becauſe yow were not preſent, our Lord ſtrike vs: ſo now alſo it come to paſſe, we doing ſome vnlawful thing. † The Prieſtes therfore▪ and the Leuites were ſanctified, to carie the Arke of our Lord the God of Iſrael. † And the ſonnes of Leui tooke the Arke of God, as Moyſes had commanded, according to the word of our Lord, vpon their ſhoulders, on barres. † And Dauid ſayd to the princes of the Leuites, that they ſhould appoynt of their brethren ſinging men on muſical inſtrumentes, to witte, on nables, & harpes, and cymbals, that the ſound of ioy might reſound on high. † And they appoynted Leuites: Hemam the ſonne of Ioel, and of his brethren Aſaph the ſonne of Barachias: and of the children of Merari, their brethren: Ethan the ſonne of Caſaia. † And with them their brethren: in the ſecond order, Zacharias, and Ben, and Iaziel, and Semiramoth, and Ia
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iel, and Ani, Eliab, and Banaias, and Maaſias, and Mathathias, and Eliphalu, and Macenias, and Obededom, and Iehiel, porters. † Moreouer them that ſang, Heman, Aſaph, and Ethan: ſounding on braſen cymbals. † And Zacharias, and Oziel, and Semiramoth, and Iahiel, & Ani, and Eliab, and Maaſias, and Banaias vpon nables ſang myſteries. † Moreouer Mathathias, and Eliphalu, and Macenias, and Obededom, and Iehiel, and Ozaziu, vpon harpes for the octaue ſang a triumphant ſong. † And Chonenias the prince of the Leuites, was chiefe ouer prophecie, to beginne the melodie: for he was verie coning. † And Barachias, and Elcana: doore keepers of the Arke. † Moreouer Sebenias, and Ioſaphat, and Nathanael, and Amaſai, and Zacharias, and Banaias, and Eliezer prieſtes, ſounded with trumpettes, before the Arke of God▪ and Obededom, and Iehias kept the doore of the Arke. † Therfore Dauid and al the ancientes of Iſrael, and the tribunes, went to fetch the Arke of the couenanr of our Lord, out of the houſe of Obededom with ioy. † And when God
had holpen the Leuites, which caried the Arke of the couenant of our Lord, there were immolated ſeuen oxen, & ſeuen rammes. † Moreouer Dauid was clothed with a robe of fine linen, and al the Leuites that caried the Arke, and the ſinging men, and Chonenias the prince of prophecie among the ſingers: and Dauid alſo was clothed with an An other linen garment vſed by prophetes, ſuch as Samuel did weare being a child 1. Reg. 2. Ephod of linen. † And al Iſrael brought the Arke of the couenant of our Lord in iubiley, and ſounding with the ſound of ſhaulme, and with trumpettes, and cymbals, and nables, and harpes. † And when the Arke of the couenant of our Lord was come vnto the citie of Dauid, Michol the daughter of Saul looking forth through a window, ſaw Dauid the king dancing and playing, and ſhe deſpiſed him in her hart.
CHAP. XVI. The Arke is placed in a tabernacle. Sacrifice is offe
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ed. Dauid bleſſeth the people, 4. diſpoſeth the offices of Leuites. 8. and maketh a Pſalme of praiſe to God.
THEY therfore brought the Arke of God, and ſet it in the middes of the tabernacle, which Dauid had pitched for it: and they offered holocauſtes, and pacifiques before God. † And when Dauid had finiſhed offering holocauſtes, and pacifiques, he Not only king Dauid being a holie Prophet, but anie other Superior might bleſſe his ſubiectes. bleſſed the people in the name of our Lord. † And he duided to al through out euerie one, from man vnto woman a loafe of bread, and a peece of roſted beefe, and floure fryed with oile. † And he That he alſo diſpoſed certaine offices of Leuites was by ſpecial priuilege, which was no preiudice to the hiegh prieſts authoritie, for ſuperior powre is proued by Gods inſtitution, rather then by factes, either of good men, which do manie thinges by way of diſpenſation, o
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of euil v
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u
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ing whitho
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t warrant, that to them perteyneth
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ot. For it is
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ie that God inſtituted ſupreme ſpiritual powre in the high prieſt. Deut. 17. And al kinges and temporal princes are to receiue the law at the prieſtes hand. ibidem. v. 18. Eleazar the high prieſt was appointed to conſult our Lord for Ioſue, Nu. 27. Finally by Gods ordinance, the lavy of truth vvas in the mouth of prieſtes▪ Mal
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s. 2. appoynted before the Arke of our Lord of the Leuites, that ſhould miniſter, and ſhould remember his workes, & glorifie, and prayſe our Lord the God of Iſrael: † Aſaph the prince, and the ſecond after him Zacharias: moreouer Iahiel, and Semiramoth, and Iehiel, and Mathathias, and Eliab, and Banaias, & Obededom: and Iehiel ouer the inſtrumentes of pſalterie, and the harpes: & Aſaph to ſound vpon the cymbals: † but Banaias, and Iaziel prieſtes, to ſound the trumpet continually before the Arke of the couenant of our Lord. † In that day Dauid made Aſaph, prince to confeſſe to our Lord and his brethren. † Confeſſe ye to our Lord, and inuocate his name: make his inuentions knowen among the peoples. † Chaunt
Pſal
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104. to him, and ſing to him: and tel ye al his meruelous thinges. † Prayſe ye his holie name: let the hart of them that reioyſe, ſeeke our Lord. † Seeke ye our Lord, and his powre:
ſeeke ye his face alwayes. † Remember his meruelous thinges which he hath done: his ſignes, and the iudgementes of his mouth. † The ſeede of Iſrael his ſeruant: the children of Iacob his elect. † He is the Lord our God: in al the earth are his iudgementes. † Remember for euer his coueuant: the word, which he commanded vnto a thouſand generations. † Which he couenanted with Abraham: and his othe with Iſaac. † And he appoynted it to Iacob for a precept: and to Iſrael for an euer laſting couenant: † Saying: To thee wil I geue the Land of Chanaan: the corde of your inheritance. † When they were few in number: ſmal and ſoiourners therof. † And they paſſed from nation into nation: & from kingdom to an other people. † He ſuffered not any man to calumniate them: but rebuked kinges for their ſake. † Touch not my annoynted: and vnto my prophetes be not malicious. † Sing ye to our Lord al the earth: ſhew forth from day to day hisPſal. 95. ſaluation. † Tel his glorie among the gentiles: among al peoples his meruelous workes. † Becauſe our Lord is great, and laudable excedingly: and terrible ouer al goddes. † For al the goddes of the peoples, be idols: but our Lord made the heauens. † Confeſſion and magnificence before him: ſtrength and ioy in his place. † Bring to our Lord ye families of peoples: bring to our Lord glorie and impire. † Geue our Lord glorie, to his name, eleuate ſacrifice, and come ye in his ſight: and adore our Lord in holie honour. † Let al the earth be moued before his face: for he founded the world vnmoueable. † Let the heauens be glad, & the earth reioyſe and let them ſay among the nations, Our Lord hath reigned. † Let the ſea thunder, and the fulneſſe therof: let the fieldes▪ reioyſe, and al thinges that are in them. † Then ſhal the trees of the foreſt prayſe before our Lord: becauſe he is come to iudge the earth. † Confeſſe
Pſal.
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05. ye to our Lord, becauſe he is good: becauſe his mercie is for euer. † And ſay ye: Saue vs ô God our ſauiour: and gather vs together, & deliuer vs out of the nations, that we may confeſſe to thy holie name, and may reioyſe in thy ſongues. † Bleſſed be our Lord the God of Iſrael from eternitie vnto eternitie: and let al the people ſay: Amen, and hymne to God. † He therfore leaft Aſaph there before the Arke of the couenant of our Lord, and his brethren to miniſter in the preſence
of the Arke continually day by day, and in their courſes. † Moreouer Obededom, and his brethren ſixtie eight: and Obededom the ſonne of Idithun, and Hoſa he appoynted for porters. † And Sadoc the prieſt, and his brethren prieſtes, before the tabernacle of our Lord in the excelſe, which was in Gabaon, † that they ſhould offer holocauſtes to our Lord vpon the altar of holocauſt continually, morning and euening, according to al thinges that are writen in the law of our Lord, which he commanded Iſrael. † And after him Heman, and Idithun, and the reſt of the choſen men, euerie one by his name to confeſſe vnto our Lord: Becauſe his mercie is for euer. † Heman alſo and Idithun ſounding the trumpet, and quauering on the cymbals, and al muſical inſtrumentes to ſing vnto God: and the ſonnes of Idithun he made porters. † And al the people returned into their houſe: and Dauid, to bleſſe alſo his houſe.
CHAP. XVII. Dauid determining to build a Temple, 11. is admonished by Nathan the prophet, that not he, but his ſonne, sbal build it; and be eſtablished in the kingdom. 16. Dauid extolleth Gods benignitie towards him, and the people.
AND when Dauid dwelt in his houſe, he ſayd to Nathan the prophete: Behold I dwel in a houſe of cedar: and the Arke of the couenant of our Lord is vnder skinnes. † And Nathan ſayd to Dauid: Al thinges, that are in thy hart doe: for God is with thee. † Therfore that night the word of God came to Nathan, ſaying: † Goe, and ſpeake to Dauid my ſeruant: Thus ſayth our Lord: Thou ſhalt not build me a houſe to dwel in. † For neither haue I remayned in houſe from the time, that I brought out Iſrael, vntil this day: but I haue bene alwaies changing places of tabernacle, and in tent † abyding with al Iſrael. Did I ſpeake to one, at the leaſt, of al the iudges of Iſrael, whom I commanded to feede my people, and did I ſay: Why haue you not built me a houſe of cedar? † Now therfore ſo ſhalt thou ſpeake to my ſeruant Dauid: Thus ſayeth the Lord of hoſtes: I tooke thee, when in the paſt
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res thou did
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ſt folow the flocke, that thou ſhouldeſt be prince of my people Iſrael. † And I haue beene with thee whither ſoeuer thou wenteſt: and I haue ſlayne al thine enemies before thee, and haue made thee a name as of one of the great ones, that are renowmed in the earth. † And I haue
geuen a place to my people Iſrael: it ſhal be planted, and ſhal dwel therin, and ſhal be moued no more, neither ſhal the children of iniquitie conſume them, as from the beginning, † ſince the dayes that I gaue Iudges to my people Iſrael, and humbled al thine enimies. I therfore tel thee, that our Lord wil build thee That is continew and preſerue thy ſeede, and ſamilie as we ſee it performed et en to the B. virgin Marie, and Chriſt of the houſe of Dauid. Mat
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▪ Luc. 2. 3. a houſe. † And when thou ſhalt haue accompliſhed thy daies to goe to thy fathers, I wil rayſe vp thy ſeede after thee, which ſhalbe of thy children: and I wil eſtabliſh his kingdom. † He shal build me a houſe, and I wil confirme his throne for euer. † I wil be to him for a father, and he shal be to me for a ſonne: and my mercie I wil not take from him, as I tooke from him, that was before thee. † And I wil eſtablish him in my houſe, and in my kingdom for euer: and his throne shalbe moſt firme for euer. † According to al theſe wordes, and according to al this viſion, ſo ſpake Nathan to Dauid. † And when king Dauid came, and ſate before our Lord, he ſayd: Who am I Lord God, and what is my houſe, that thou shouldeſt geue me ſuch thinges? † But this alſo hath ſemed little in thy ſight, and therfore thou haſt ſpoken concerning the houſe of thy ſeruant for time to come alſo: and haſt made me renowned aboue al men Lord God. † What can Dauid adde farther, wheras thou haſt ſoe glorified thy ſeruant, and knowen him? † Lord for thy ſeruant according to thy hart thou haſt done al this magnificence, and would haue al thy great wonders to be knowen. † Lord, there is not the like to thee: and there is none other beſide thee, of al whom we haue heard with our eares. † For what other is there, as thy people Iſrael, one nation in the earth, to the which God went, to deliuer it and make it his people, and with his greateneſſe and terrours caſt out the nations before the face of it, which he deliuered out of Aegypt? † And thou haſt made thy people Iſrael to be thy people euer, and thou Lord art made the God therof. † Now therfore Lord, the word, which thou haſt ſpoken to thy ſeruant, and concerning his houſe, be it confirmed for euer, and do as thou haſt ſpoken. † And let thy name remayne and be magnified for euer: and let it be ſayd: The Lord of hoſtes is God of Iſrael, and the houſe of Dauid his ſeruant permanent before him. † For thou Lord my God haſt reueled the eare of thy ſeruant, to build him a houſe: and therfore thy ſeruant hath found confidence, to pray before thee. † Now therfore
Lord thou art God: and thou haſt ſpoken to thy ſeruant ſo great benefittes. † And thou haſt begunne to bleſſe the houſe of thy ſeruant, that it be alwaies before thee: for thee ô Lord bleſſing it, it ſhal be bleſſed for euer.
CHAP. XVIII. King Dauid hath great victories, making manie nations tributarie, 15. his chiefe officeres are recounted.
AND it came to paſſe after theſe thinges, that Dauid
2. Reg.
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. ſtroke the Philiſthijms, and humbled them, and tooke away Geth, and her The leſſer townes and villagies are commonly called the dauhgters of ſome great towne or citie to which they perteyne. daughters out of the hand of the Philiſthijms, † and ſtroke Moob, and the Moabites were made Dauids ſeruantes, offering him giftes. † At that time Dauid ſtroke Adazezer alſo the king of Soba of the countrie of Hemath, when he went on to dilate his empire as farre as the riuer Euphrates. † Dauid therfore tooke a thouſand chariotes of his, & ſeuen thouſand horſmen, & twentie thouſand footemen, & he hoghſinewed al the chariot horſes, ſauing an hundred chariotes, which he reſerued to himſelf. † And the Syrian alſo of Damaſcus came moreouer, to giue ayde to Adarezer the king of Soba but Dauid ſtroke alſo of his two & twentie thouſand men. † And he put ſouldiars in Damaſcus, that Syria alſo ſhould ſerue him, & bring giftes. And our Lord holpe him in al thinges, to the which he went. † Dauid alſo tooke the golden quyuers, which the ſeruantes of Adarezer had, and he brought them into Ieruſalem. † Moreouer of The bath, and Chun the cities of Adarezer verie much braſſe, of which Salomon made the braſen Sea, and pillers, and braſen veſſels. † Which when Tou the king of Hemath had heard, to witte, that Dauid had ſtriken al the armie of Adarezer the king of Soba, † he ſent Adoram his ſoune to king Dauid, to deſire peace of him, & to congratulate him that he had ſtriken, and had ouerthrowen Adarezer: for Tou was aduerſarie to Adarezer. † But al the veſſel alſo of gold, and ſiluer, and braſſe king Dauid That which is dedicated to ſacred vſe, is conſecrated to God. conſecrated to our Lord, with the ſiluer and gold, which he had taken out of al the nations, as wel of Idumea, and Moab, & the children of Ammon, as of the Philiſthijms and Amalec. † And Abiſai the ſonne of Saruia ſtroke Edom in the Vale of ſalt pittes, eightene thouſand: † and he appoynted a garryſon in Edom, that Idumea ſhould ſerue Dauid: and our Lord ſaued Dauid in al thinges, to which he went. † Dauid therfore reigned ouer al Iſrael, & did iudgement and
iuſtice to al his people. † Moreouer Ioab the ſonne of Saruia was ouer the armie, and Ioſaphat the ſonne of Ahilud commenter. † And Sadoc the ſonne of Achitob, & Ahimelech the ſonne of Abiathar, Prieſtes: and Suſa, Scribe. † Banaias alſo the ſonne of Ioiada ouer the legions Cerethi, and Phelethi: moreouer the ſonnes of Dauid the chief at the kinges hand.
CHAP. XIX. The king of Ammon euil intreating king Dauids men, whom he had curteouſly ſent to condole the death of his father, is ouerthrowen in battel. 16. with the Aſsyrians his hyred confederates.
AND it chanced that Naas the king of the children of
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. Reg. 10. Ammon died, and his ſonne reigned for him. † And Dauid ſayd: I wil do mercie with Hanon the ſonne of Naas: for his father hath done me pleaſure. And Dauid ſent meſſengers to confort him vpon the death of his father. Who when they were come into the land of the children of Ammon, to confort Hanon, † the princes of the children of Ammon fayd to Hanon: Thou thinkeſt perhaps, that Dauid for honour ſake toward thy father hath ſent ſome that ſhould comfort thee: neither marke
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t thou, that his ſeruantes are come to thee to eſpie, and ſeeke out, and ſearche thy land. † Therfore Hanon made the ſeruantes of Dauid balde, and ſhaued them, and cut away their cotes from the buttockes to the feete, and ſent them away. † Who when they were gone, and had ſent word to Dauid, he ſent to meete them (for they had ſuſteyned great reproch) and commanded them to tarie in Iericho, til their beard grewe, and then they ſhould returne. † And the children of Ammon ſeing, that they had done iniurie to Dauid, as wel Hanon as the reſt of the people, they ſent a thouſand talents of ſiluer, to hyre them chariotes and horſemen out of Meſopotamia, and from Siria Maacha, and from Soba. † And they hyred two and thirtre thouſand chariotes, and king Maacha with his people. Who when they were come, camped ouer agaynſt Medaba. The children of Ammon alſo being gathered together out of their cities, came to the battel. † Which when Dauid had heard, he ſent Ioab, and al the hoſt of valiant men: † and the children of Ammon iſſuing forth, put their armie in aray beſide the gate of the citie: and the kinges, that were come to ayde him, ſtood apart in the field. † Ioab therfore vnderſtanding that battel was
made agaynſt him before and behind, choſe the moſt valiant men of al Iſrael, and marched on againſt the Syrian. † And the reſt of the people he gaue vnder the hand of Abiſai his brother: and they went forth agaynſt the children of Ammon † And he ſayd: If the Syrian ſhal ouercome me, thou ſnalt ayde me: and if the children of Ammon ſhal ouercome thee, I wil ayde thee. † Take courage, and let vs play the men for our people, and for the cities of our God: and our Lord wil doe that which is good in his ſight. † Ioab therfore matched on, and the people that were with him, agaynſt the Syrian to battel: and he put them to flight. † Moreouer the childen of Ammon ſeing that the Syrian was fled, themſelues alſo fled from Abiſai his brother, and went into the citie: and Ioab alſo returned into Ieruſalem. † But the Syrian ſeing that he was fallen before Iſrael, ſent meſſengers, and brought the Syrian, that was beyond the riuer: and Sophach the General of Adereze
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s warre, was their captayne. † Which when it was told Dauid, he gathered together al Iſrael, and paſſed Iordan, and fel vpon them, and directed his armie agaynſt him, they fighting on the contrarie part. † And the Syrian fled from Iſrael: and Dauid ſlewe of the Syrians ſeuen thouſand chariotes, and fourtie thouſand footemen, and Sophach General of the armie. † And the ſeruantes of Adarezer ſeing themſelues to be ouercome of Iſrael, fled to Dauid, & ſerued him: and Syria would no more giue ayde to the children of Ammon.
CHAP. XX. King Dauid proſpereth in Warre agaynſt the Ammonites, 4. and Philiſthims, 6. among Whom Ionathan Dauids nephew by his brother, killeth a monfiruous giant, Which had twelue fingers and twelue toes.
AND it came to paſſe after the compaſſe of a yeare, at
2. Reg. 21. ſuch time when kinges are wont to goe forth to battel, Ioab gathered together the armie and force of warre, and ſpoyled the land of the children of Ammon: and went on and beſieged Rabba. Moreouer Dauid taried in Ieruſalem, when Ioab ſtroke Rabba, and deſtroyed it. † And Dauid tooke the crowne of Melchom from his head, and found in it a talent weight of gold, and moſt precious pearles, and he made himſelf therof a diademe: he tooke alſo the ſpoiles of the citie very much. † And the people that was therin, he
brought forth: and he made harrowes, and ſleddes, and chariotes ſhod with Iron to paſſe ouer them, ſoc that they were cut in ſunder, & broken in peces: ſo did Dauid to al the cities of the children of Ammon: & he returned with al his people into Ieruſalem. † After theſe thinges there was warre begunne in Gazer agaynſt the Philiſthians: in which Sobachai the Huſathite ſtroke Saphai of the kinred of Raphaim, & humbled them. † An other battel alſo was fought agaynſt the Philiſtheans, wherein Adeodatus the ſonne of Saltus a Bethlehemite ſtroke the brother of Goliath the Getheite, the ſtaffe of whoſe ſpeare was as it were a weauers beame. † But an other battel alſo happened in Geth, wherin there was a verie long man, hauing fingers and toes by ſix and ſix, that is, together foure and twentie: who alſo was borne of the ſtocke of Rapha. † This man blaſphemed Iſrael: and Ionathan the ſonne of Samaa the brother of Dauid ſtroke him. Theſe be the children of Rapha in Geth, which fel by the hand of Dauid and of his ſeruantes.
CHAP. XXI. Dauid ſinneth in numbring his people, 8. repenteth, and prayeth, yet is punished, many dying of the plague, 15. til God shewing mercie ſpareth the reſt. 16. Dauid accuſing himſelfe and excuſing the people is commanded by the Angel to offer ſacrifice, which he (22▪ bying ground for an altar) 26. performeth.
BVT By Gods permiſſion Dauid was tempted and ouercome▪ 2. Reg. 24. Satan roſe agaynſt Iſrael: and moued Dauid to number
2. Reg. 24. Iſrael. † And Dauid ſayd to Ioab, and to the princes of the people: Goe, and number Iſrael from Berſabee vnto Dan, and bring me the number that I may know. † And Ioab, anſwered▪ Our Lord increaſe his people an hundred fold more then they are: are they not my lord king al thy ſeruantes? why doth my lord ſeeke this, which may be reputed for a ſinne to Iſrael? † But the kinges word preuailed more: and Ioab went forth, and went about al Iſrael: and returned to Ieruſalem. † And he gaue Dauid the number of them, whom he had ſurueyed: and al the number of Iſrael was found a thouſand thouſand and an hundred thouſand men that drew ſword: and of Iuda foure hundred ſeuentie thouſand men of warre. † For Leui and Beniamin he numbred not: becauſe Ioab vnwillingly executed the kings commandement. † And that which was commanded diſpleaſed God: and he ſtroke
Iſrael. † And Dauid ſayd to God: I haue ſinned excedingly in that I would doe this: I beſech thee take away King Dauid was not without faith, nor hope, and yet was contaminate with iniquitie, from which he prayed to be deliuered. the iniquitie of thy ſeruant, becauſe I haue done fooliſhly. † And our Lord ſpake to Gad the Seer of Dauid, ſaying: † Goe, and ſpeake to Dauid, and tel him: Thus ſayth our Lord: I geue thee the choyſe of three thinges, chooſe one which thou wilt, and I wil doe it to thee. † And when Gad was come to Dauid, he ſayd to him: Thus ſayth our Lord: Chooſe which thou wilt: † either three yeares famine: or three monethes to flee from thine enemies, and not to be able to eſcape their ſword: or three dayes the ſword of our Lord, and peſtilence to be in the land, and the Angel of our Lord to kil in al the coſtes of Iſrael: now therfore ſee what I ſhal anſwer him, that ſent me. † And Dauid ſayd to Gad: I am on euerie ſide in great diſtreſſe: but it is better, that I fal into the handes of our Lord, becauſe his mercies be manie, then into the handes of men. † Our Lord therfore ſent the peſtilence in Iſrael▪ and there fel of Iſrael ſeuentie thouſand men. † He ſent alſo an Angel into Ieruſalem, to ſtrike it: and when it was ſtriken, our Lord ſaw, and had compaſſion vpon the greateneſſe of the euil: and commanded the Angel, that ſmote: It is ſufficient, now let thy hand ceaſe. Moreouer the Angel of our Lord ſtoode beſide the floore of Ornan the Iebuſeite. † And Dauid lifting vp his eies, ſaw the Angel of our Lord ſtanding betwen heauen and earth, and a ſword drawen in his hand, turned agaynſt Ieruſalem: & they fel as wel he as the ancientes clothed in heare clothes, flatte on the earth. † And Dauid ſayd to God: Am not I he, that commanded the people to be mumbred? It is I that haue ſinned: it is I that haue done the euil: this flocke what hath it deſerued? Lord my God let thy hand be turned I beſech thee vpon me, and vpon my fathers houſe: and let not thy people be ſtriken † And the Angel of our Lord commanded Gad to tel Dauid, that he ſhould goe vp, and build an altar to our Lord God in the floore of Ornan the Iebuſeite. † Dauid therfore went vp according to the word of Gad, which he had ſpoken to him in the name of our Lord. † Moreouer Ornan when he had looked vp, and ſene the Angel, and his foure ſonnes with him, they hid themſelues: for at that time he threſhed wheat in the floore. † Therfore when Dauid came to Ornan, Ornan beheld him, & went forth to mete him out of the floore, and adored him flatte on the
ground. † And Dauid ſayd to him: Geue me the place of thy floore, that I may build therein an altar to our Lord: ſo that thou take as much ſiluer as it is worth, and the plague may ceaſe from the people. † And Ornan ſayd to Dauid: Take it, and let my lord the king doe whatſoeuer pleaſeth him: yea the oxen alſo I geue for holocauſt, and liitle cartes. the dreyes for wood, and wheat for ſacrifice: I wil giue al thinges willingly. † And king Dauid ſayd to him: It ſhal not be ſo, but I wil geue thee ſiluer as much as it is worth: for I may not take it from thee, and ſo offer to our Lord holocauſtes geuen gratis. † Dauid therfore gaue Ornan for the place, ſix hundred ſicles of gold of moſt iuſt weight. † And he built there an altar to our Lord: and he offered holocauſtes, and pacifiques, and he inuocated our Lord, & he heard him God ſhewed by ſending fire miraculouſly to burne the ſacrifice, that he had heard Dauids prayer. in fyre from heauen vpon the altar of holocauſte. † And our Lord commanded the Angel: and he turned his ſword into the ſcabbard. † Dauid therfore forthwith, ſeing that our Lord had heard him in the floore of Ornan the Iebuſeite, immolated victimes there. † But the tabernacle of our Lord. which Moyſes made in the deſert, and the altar of holocauſtes, was at that time in the excelſe of Gabaon. † And Dauid could not goe to the altar to pray God there: for he had bene frighted with exceding feare, ſeing the ſword of the Angel of our Lord.
CHAP. XXII. VVorkemen and al neceſſaries being prepared, 6. Dauid commandeth Salomon to build the Temple, for ſo God hath appoynted▪ 13. exhorteth him to ſerue God. 17. and other principal men to aſsiſt him.
AND Dauid ſayd: This is the houſe of God, and this is an altar for holocauſte to Iſrael. † And he commanded that
1. Reg. 7. 3: Reg: 5. the proſelytes of the land of Iſrael ſhould be gathered to gether, and he appoynted of them maſons to hewe ſtones and poliſh them, that the houſe of God might be built. † Dauid prepared alſo verie much yron for the nayles of the gates, and for the ioyninges and ioynctures: and of braſſe an inmumerable weight. † The cedar trees alſo could not be eſtemed, which the Sidonians, and Tyrians brought downe to Dauid. † And Dauid ſayd: Salomon my ſonne is yet a litle child and delicate, and the houſe which I would haue to be builded to our Lord, muſt be ſuch as may be renowned in al countries: I therfore wil prepare him neceſſaries. And for this cauſe before his death he prepared al the expenſes. † And he
called Salomon his ſonne: and commanded him that he ſhould build a houſe to our Lord the God of Iſrael. † And Dauid ſayd to Salomon: My ſonne, it was my wil to haue built a houſe to the name of our Lord my God. † But the word of our Lord was made to me, ſaying: Thou haſt ſhed much bloud, and fought verie manie battels, thou canſt not build a houſe to my name, ſo much bloud being ſhed before me: † the ſonne, which ſhal be borne to thee, ſhal be a moſt quiet man: for I wil make him reſt from al his enemies round about: and for this cauſe, he ſhal be called Salomon ſig nifieth Peaceable. and therin, as in manie other thinges, prefigured Chriſt who amongſt other names is called, Prince of peace. Iſai. 9.
Peaceable: and I wil geue peace and quietneſſe in Iſrael al his dayes. † He ſhal build a houſe to my name, & he ſhal be to me for a ſonne, and I wil be to him for a father: and I wil eſtablih the throne of his kingdom ouer Iſrael for euer. † Now therfore my ſonne, Our Lord be with thee, and doe thou proſper, and build the houſe to our Lord thy God, as he hath ſpoken of thee. † Our Lord alſo giue thee wiſdome and vnderſtanding, that thou mayſt be able to rule Iſrael, and to kepe the law of our Lord thy God † For then thou ſhalt be able to proſper, if thou ſhalt keepe the commandementes, and iudgementes, which our Lord commanded Moyſes to teach Iſrael: take courage and play the man, feare not, neither be diſmayde. † Behold I in my pouertie haue prepared the charges of the houſe of our Lord, of gold an hundred thouſand talentes, and of ſiluer a thouſand thouſand talentes: but of braſſe, and of yron there is noe weight, for the number is ſurpaſſed with the greatneſſe: timber and ſtones I haue prepared to al the charges. † Thou haſt alſo verie manie artificers, hewers of ſtones, and maſons, & carpenters, and of al occapations moſt skilful to make worke, † in gold and ſiluer and braſſe and yron, wherof there is no number. Ryſe therfore, and do it, and our Lord wil be with thee. † Dauid alſo commanded al the princes of Iſrael, that they ſhould help Salomon his ſonne. † You ſee, quoth he, that our Lord your God is with you, and hath geuen you reſt round about, and hath deliuered al your enemies into your handes, and the land is ſubdewed before our Lord, and before his people. † Geue therfore your hart and your ſoules, to ſeeke our Lord your God: and ariſe, and build a ſanctuarie to our Lord God, that the Arke of the couenant of our Lord, and the veſſels conſecrated to our Lord, may be brought into the houſe, which is built to the name of our Lord.
CHAP. XXIII. King Dauid being old conſtituteth Salomon king. 3. diſpoſeth the offices of Leuites. 7. to wit, the families of Gerſon, 12. of Caath, 21. and of Merari: (26. ceaſsing to carrie the tabernacle.) 27. to ſerue in the temple.
DAVID therfore being old & ful of daies, made Salomon his ſonne king ouer Iſrael. † And he gathered al the princes of Iſrael, and the Prieſtes and Leuites. † And the Leuites were numbred from thirtie yeares, & vpward: and there were found thirtie eight thouſand men. † Of theſe were choſen, and diſtributed into the miniſterie of the houſe of our Lord foure and twentie thouſand: and of the ouerſeers and iudges, ſix thouſand. † Moreouer foute thouſand porters: and as manie ſinging to our Lord on inſtrumentes, which he had made to ſing on † And Aarons ſonnes being conſecrated Pricſtes according to Gods ordinance. Leuit. 8 & the Le uites to do other offices about the tabernacle. Num. 3. &. 4 king Dauid (with Sadoc the high prieſt, and other chief men. ch. 24.
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. 6.) diſpoſed them by lottes which ſhould ſerue by courſes, to ſing and play on inſtrumentes, as wel in the tabernacle now reſting in Ieruſalem, v. 26. as in the Temple when it ſhould be built. Dauid diſtributed them by the courſes of the children of Leui, to witte, of Gerſon, and Caath, and Merari. † The ſonnes of Gerſon: Leedan, and Semei. † The ſonnes of Leedan: the prince Iahiel, & Zethan, and Ioel, three. † The ſonnes of Semei: Salomith, and Hoſiel, and Aram, three: theſe be the princes of the familes of Leedan. † Moreouer the ſonnes of Semei: Leheth, and Ziza, and Iaus, and Baria: theſe be the ſonnes of Semei, foure. † And Leheth was the firſt, Ziza the ſecond: moreouer Iaus and Baria had not manie children, and therfore they were counted in one familie, and in one houſe. † The children of Caath: Amram, and Iſaar, Hebron, and Oziel, foure. † The ſonnes of Amram, Aaron, and Moyſes. And Aaron was ſeperated to miniſter in Sanctaſanctorum, he and his ſonnes for euer, and to burne incenſe to our Lord according to his rite, and to bleſſe his name for euer. † The ſonnes of Moyſes alſo the man of God were numbred in the tribe of Leui. † The ſonnes of Moyſes: Gerſom and Eliezari: the ſonnes of Gerſom: Subuel the firſt. † And the ſonnes of Eliezer were: Rohobia the firſt: and Eleezer had noe moe ſonnes. Moreouer the children of Rohobia were multiplied excedingly. † The ſonnes of Iſaar: Salomith the firſt. † The ſonnes of Hebron: Ieriau the firſt, Amarias the ſecond, Iahaziel the third, Iecmaan the fourth. † The ſon̄nes of Oziel: Micha the firſt, Ieſia the ſecond. † The ſonnes of Merari: Moholi, & Muſi. The ſonnes of Moholi: Eleazar and Cis. † And Eleazar died, and had no ſonnes but daughters.
and the ſonnes of Cis their brethren tooke them. † The ſonnes of Muſi: Moholi, and Eder, and Ierimoth, three. † Theſe be the children of Leui in their kinredes and families, princes by courſes, and number of euerie head, that did the workes of miniſterie of the houſe of our Lord from twentie yeares, and vpward. † For Dauid ſayd: Our Lord the God of Iſrael hath geuen reſt to his people, and the habitation of Ieruſalem for euer. † Neither ſhal it be the office of the Leuites to carie any more the tabernacle, and al the veſſels therof to miniſter. † According to the laſt preceptes alſo of Dauid the number of the children of Leui ſhalbe numbred from twentie yeares and vpward. † And they ſhal be vnder the hand of the ſonnes of Aaron for the ſeruice of the houſe of our Lord, in the entrances, and in the chambers, and in the place of purification, and in the Sanctuarie, and in al the workes of the miniſterie of the temple of our Lord. † And the Prieſtes, ouer the loaues of propoſition, and for the ſacrifice of floure, and for cakes and azimes, and the frying panne, and to roſt, and ouer al weight and meaſure. † But the Leuites to ſtand in the morning to confeſſe, and ſing to our Lord: and in like maner at euening, † as wel in the oblation of the holocauſtes of our Lord, as in the Sabbathes and Calendes, and the reſt of the ſolemnities, according to the number, and ceremonies of euerie thing, continually before our Lord. † And let them keepe the obſeruations of the tabernacle of couenant, and the rite of the Sanctuarie, and the obſeruance of the children of Aaron their brethren, that they miniſter in the houſe of our Lord.
CHAP. XXIIII. King Dauid diſpoſeth ſixtene families of Eleazar, and eight of Ithamar, 7. by lottes, 19. to ſerue in the Temple, according to their prieſtlie function, 20. likwiſe principal Leuites in their offices.
MOREOVER to the ſonnes of Aaron theſe were the partions: The ſonnes of Aaron: Nadab, and Abiu, and Eleazar, and Ithamar. † But Nadab and Abiu died before their father without children: and Eleazar and Ithamar did the function of prieſthood. † And Dauid diuided them, that is, Sadoo of the ſonnes of Eleazar, and Ahimelech of the ſonnes of Ithamar, according to their courſes and miniſterie. † And there were found manie more children of Eleazar among the
principal men, then children of Ithamar. And he diuided to them, that is, to the children of Eleazar princes by their families ſixtene: and to the children of Ithamar by their families and houſes eight. † Moreouer he diuided both families betwen themſelues by lottes: for there were They were called princes of the Sanctuarie in reſpect of Sacrifices, & other ſacred functions. princes of the Sanctuarie, and princes And princes of God in
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eguard of their ſpiritual iuriſdiction in the Church, or houſe of God. of God, as wel of the children of Eleazar, as of the children of Ithamar. † And Semeias wrote them, the ſonne of Nathanael the Scribe a Leuite, before the king and princes, and Sadoc the Prieſt, and Ahimelech the ſonne of Abiathar, the princes alſo of the Prieſtlie and Leuitical families: one houſe, which was ouer the reſt, Eleazars: and an other houſe, which had the reſt vnder it, Ithamars. † And the firſt lot came forth to Ioiarib, the ſecond to Iedei, † the third to Harim, the fourth to Seorim, † the fifth to Melchia, the ſixt to Maiman, † the ſeuenth to Accos, the eight to Abia, † the ninth to Ieſua, the tenth to Sechenia, † the eleuenth to Eliaſib, the twelfth to Iaeim, † the thirtenth to Hoppha, the fourtenth to Iſbaab, † the fiftenth to Belga; the ſixtenth to Emmer, † the ſeuententh to Hezir, the eightenth to Aphſes, † the ninetenth to Pheteia, the twenteth to Hezechiel, † the one and twenteth to Iachin, the two and twenteth to Gamul, † the three and twenteth to Dalaiau, the foure and twenteth to Maaziau. † Theſe be their courſes according to their miniſteries, to enter into the houſe of our Lord, and according to their rite vnder the hand of Aaron their father: as our Lord the God of Iſrael had commanded. † Moreouer of the children of Leui, which were remayning, there was Subael of the children of Amram: and of the children of Subael, Iehedeia. † Alſo of the children of Rohobia the prince of Ieſias. † And the ſonne of Iſaari Salemoth, and the ſonne of Salemoth Iahath: † and his ſonne Ieriau the firſt, Amarias the ſecond, Iahaziel the third, Iecmaan the fourth. † The ſonne of Oziel, Micha: the ſonne of Micha, Samir. † The brother of Micha, Ieſia: and the ſonne of Ieſia, Zacharias. † The ſonnes of Merari: Moholi and Muſi. The ſonne of Oziau: Benno. † The ſonne alſo of Merari: Oziau, and Soam, and Zacchur, and Hebri. † Moreouer the ſonne of Moholi: Eleazar, who had no children. † And the ſonne of Cis, Ieramael. † The ſonnes of Muſi: Moholi, Eder, and Ierimoth. Theſe be the ſonnes of of Leui according to the houſes of their families. † And they
alſo did caſt lottes agaynſt their brethren the ſonnes of Aaron before Dauid the king and Sadoc, and Ahimelech, and the princes of the Prieſtlie and Leuitical families, as wel the elder as the yonger. Lotte diuided al equally.
CHAP. XXV. Foure ſonnes of Aſaph, ſix of Idithun, and fourtene of Heman, chiefe muſicians, 7. with their brethren in
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wo hundred and fourſcore, 8. are diſtributed by Lottes, in foure and twentie companies, to ſerue in the temple.
THERFORE Dauid, and the officers of the hoſte ſeperated for the miniſterie the ſonnes of Aſaph, and Heman, and Otherwiſe called Ethan. ch. 6. v 44. c. 15. v. 19.
Idithun: which ſhould They played o
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inſtrumentes, Pſalmes and Canticles made by Prophetes. prophecie on harpes, & pſalteries, & cymbals according to their number ſeruing the office dedicated to them. † Of the ſonnes of Aſaph: Zacchur, and Ioſeph, and Nathania, & Aſarela, the ſonnes of Aſaph: vnder the hand of Aſaph prophecying neere the king. † Moreouer Idithun: the ſonnes of Idithun, Godolias, Sori, Ieſeias, and Haſabias, and Mathathias, ſix, vnder the hand of their father Idithun, who prophecied on harpe ouer them that confeſſed and prayſed our Lord. † Of Heman alſo: the ſonnes of Heman Bocciau, Mathania
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, Oziel, Subuel, and Ierimoth, Hananias, Hanani, Eliatha, Geddelthi, and Romemthiezer, and Ieſbacaſſa, Mellothi, Othir, Mahazioth: † al theſe the ſonnes of Heman the Seer of the king in the wordes of God, that he might exalt the horne: & God gaue to Heman fourtene ſonnes and three daughters. † Al vnder their fathers were diſtributed to ſing in the temple of our Lord, on cymbals, and pſalteries and harpes, for the miniſteries of the houſe of our Lord neere the king: to witte, Aſaph, and Idithun, and Heman. † And the number of them with their brethren, that taught the ſongue of our Lord, al the teachers two hundred eightie eight. † And they did caſt lottes by their courſes, equally as wel the elder as the yonger, the learned and the vnlearned together. † And the firſt lotte came forth to Ioſeph, which was of Aſaph. The ſecond to Godolias, to him and his ſonnes, and his brethren twelue. † The third to Zachur, to his ſonnes and his brethren twelue. † The fourth to Iſari, to his ſonnes and his brethren twelue. † The fifth to Nathanias, to his ſonnes & his brethren twelue. † The ſixth to Bocciau, to his ſonnes and his brethren twelue. † The ſeueth to Iſreela, to his ſonnes and his brethren twelue. † The eight to Ieſaia, to his ſonnes and his brethren
twelue. † The ninth to Mathanias, to his ſonnes and his brethren twelue. † The tenth to Semeias, to his ſonnes and his brethren twelue. † The eleuenth to Azareel, to his ſonnes and his brethren twelue. † The twelfth to Haſabia, to his ſonnes and his brethren twelue. † The thirtenth to Subacl, to his ſonnes and his brethren twelue. † The fourtenth to Mathathias, to his ſonnes and his brethren twelue. † The fiftenth to Ierimoth, to his ſonnes and his brethren twelue. † The ſixtenth to Hananias, to his ſonnes and his brethren twelue. † The ſeuententh to Iesbacaſſa, to his ſonnes and his brethren twelue. † The eightenth to Hanani, to his ſonnes and his brethren twelue. † The ninetenth to Mellothi, to his ſonnes and his brethren twelue. † The twenteth to Eliatha, to his ſonnes and his brethren twelue. † The one and twenteth to Othir, to his ſonnes and his brethren twelue. † The two and twenteth to Geddelthi, to his ſonnes and his brethren twelue. † The three and twenteth to Mahazioth, to his ſonnes and his brethren twelue. † The foure and twenteth to Romemthiezer, to his ſonnes and his brethren twelue.
CHAP. XXVI Porters are deſigned by lottes to watch at foure gates of the temple. 20. others made kepers of the holie treaſure, and viſſel, 30. Officers alſo appointed in the two tribes and half ouer Iordan, for Gods ſeruice, and the kinges.
AND the diuiſions of the porters: of the Corites Meſelemia, the ſonnes of Core, of the ſonnes of Aſaph. † The ſonnes of Meſelemia: Zacharias the firſt begotten, ladihel the ſecond, Zabadias the third, Iathanael the fourth, † Aelam the fifth, Iohanan the ſixth, Elioenai the ſeuenth. † And the ſonnes of Obededom Semeias the firſt begotten, Iozabad the ſecond, Ioaha the third, Sachar the fourth, Nathanael the fiifth, † Ammiel the ſixth, Iſſachar the ſeuenth, Phollathi the eight: becauſe our Lord bleſſed him. † And to Semias his ſonne were borne ſonnes, the chiefe of their families: for they were moſt valiant men. † the ſonnes then of Semeias: O
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hni, and Raphael, and Obed, Elizabad, and his brethren moſt valiant men: Eliu alſo, and Samachias. † Al theſe of the ſonnes of Obededom: they, and their ſonnes, and their brethren moſt able to miniſter, ſixtie two of Obededom. † Moreouer the ſonnes of Meſelemia, and their brethren moſt ſtrong▪ eightene. † And of Hoſa, that is, of the
ſonnes of Merari: Semri the prince (Either his firſt ſonne was dead, or was not fitte to be chief ouer the reſt. for he had not a firſtbegotten, and therfore his father made him chief) † Helcias the ſecond, Tabelias the third Zacharias, the fourth: al theſe the ſonnes, and brethren to Hoſa, thirtene. † Theſe were diuided into porters, that the princes alſo of the watches, euen as their brethren, might miniſter in the houſe of our Lord. † Lottes therfore were caſt equally, both to litle, and great, by their families for euerie one of the gates. † The lotte then of the Eaſt fel to Selemia. Moreouer to Zacharias his ſonne, a moſt wiſe man, and skilful, the North quarter chanced by lot † But to Obededom and his ſonnes, toward the South: in which part of the houſe was the councel of the ancientes. † Sephim, and Hoſa toward the Weſt, by the gate, which leadeth to the way of aſcent: watch againſt watch. † And toward the Eaſt ſix Leuites: and toward the North foure a day: and toward the South likewiſe in a day foure: and where the councel was two and two. † In the celles alſo of the porters toward the Weſt foure in the way: and two at euerie celle. † Theſe be the diuiſions of the porters of the ſonnes of Core, and of Merari. † Moreouer Achias was ouer the treaſures of the houſe of God, and the veſſels of the holie places. † The ſonnes alſo of Ledan, the ſonnes of Gerſonni: of Ledan princes of the families, Ledan, and Gerſonni, Iehieli. † The ſonnes of Iehieli: Zathan, and Ioel his brethren ouer the treaſures of the houſe of our Lord, † to the Amramites, and Iſaarites, and Hebronites, and Ozielites. † And Subael the ſonne of Gerſom, the ſonne of Moyſes, chiefe ouer the treaſures. † His brethren alſo Eliezer, whoſe ſonne Rahabia, and his ſonne Iſaias, and his ſonne Ioram, his ſonne alſo Zechri, and his ſonne Selemith. † Selemith himſelf, and his bretbren ouer the treaſures of the ſanctified holie thinges, which Dauid the king Thinges are ſanctified by deſignation to holie vſe. ſanctified, and the princes of families, and the centurions, and the captaynes of the hoſt † of the warres, and of the ſpoyles of the battels, which they had conſecrated to the maynteynance and furniture of the temple of our Lord. † And al theſe thinges did Samuel the Seer ſanctifie, and Saul the ſonne of Cis, and Abner the ſonne of Ner, and Ioab the ſonne of Saruia: and al that had ſanctified them by the hand of Selemith, and of his brethren. † But the chiefe ouer the Iſaarites was Chonenias▪ and his ſonnes to the workes abrode ouer Iſrael to teach and iudge them. † Moreouer the Hebronites
Haſabias, and his brethren moſt able men, a thouſand ſeuen hundred were chiefe ouer Iſrael beyond Iordan agaynſt the Weſt, in al the workes our Lord, and for the miniſterie of the king. † And the prince of the Hebronites was Ieria according to their families and kinredes. In the fourteth yeare of king Dauid they were numbred, and there were found moſt valiant men in Iazer Galaad, † and his brethren of ſtronger age, two thouſand ſeuen hundred princes of families. And Dauid the king made them ouerſeers ouer the Rubenites and the Gaddites, and the halfe tribe of Manaſſes, for al the miniſterie of God, and the king.
CHAP. XXVII. Twelue militarie tribunes, with foure and twentie thouſand vnder euerie one, by courſe of monethes ſerue about the king. 16. Other twelue tribunes of the people gouerne in ſeueral tribes. 25. Prefectes alſo are made ouer the kinges treaſures, cattles, and other commodities in the court, campe, and countrie.
AND the children of Iſrael according to their number, the princes of families, tribune, and centurions, and ouerſeers, that miniſtred to the king according to their companies, coming in and going out euerie moneth in the yeare, euerie one was chiefe ouer foure and twentie thouſand. † Ouer the firſt companie the firſt moneth Ieſboam was chiefe the ſonne of Zabdicl, and vnder him foure and twentie thouſand. † Of the ſonnes of Phares, the prince of al the princes in the hoſte the firſt moneth. † The companie of the ſecond moneth had Dudia an Ahohite, and after him an other named Macelloth, which gouerned part of foure and twentie thouſand. † Captayne alſo of the third companie in the third moneth, was Banaias the ſonne of Ioiada the Prieſt: and in his diuiſion foure and twentie thouſand. † The ſame is Banaias the moſt valiant among thirtie, and aboue the thirtie. & ouer his companie Amizabad his ſonne was chiefe. † The fourth, in the fourth moneth, Aſahel the brother of Ioab, and Zabadias his ſonne after him: and in his companie foure and twentie thouſand. † The fifth, in the fifth moneth, prince Samaoth a Iezerite: and his companie foure and twentie thouſand. † The ſixth, in the ſixth moneth, Hira the ſonne of Acces a Thecuite: and in his companie foure and twentie thouſand. † The ſeuenth, in the ſeuenth moneth, Helles a Phallonite of the children of Ephraim: and in his companie
foure and twentie thouſand. † The eight, in the eight moneth, Sobochai an Huſathite of the ſtocke of Sarahi: and in his companie foure and twentie thouſand. † The ninth, in the ninth moneth, Abiezer an Anathothite of the children of Iemini: and in his companie foure and twentie thouſand. † The tenth, in the tenth moneth, Marai, and he a Netophathite of the ſtocke of Zarahi: and in his companie foure and twentie thouſand. † The eleuenth, in the eleuenth moneth, Banaias, a Pharathonite of the children of Ephraim: and in his companie foure and twentie thouſand. † The twelfth, in the twelfth moneth, Holdai a Netophathite, of the ſtocke of Gothoniel: and in his companie foure and twentie thouſand. † Furthermore there were chiefe ouer the tribes of Iſrael, ouer the Rubenites, Duke Eliezer the ſonne of Zechri: ouer the Simeonites, Duke Saphatias the ſonne of Maacha: † ouer the Leuites, Haſabias the ſonne of Camuel: ouer the Aaronites, Sadoc: † ouer Iuda, Eliu the brother of Dauid: ouer Iſſachar, Amri the ſonne of Michael: † ouer the Zabulonites, Ieſmaias the ſonne of Abdias: ouer the Nepthalites, Ierimoth theſonne of Ozriel: † ouer the children of Ephraim, Oſee the ſonne of Ozaziu: ouer the halfe tribe of manaſſes, Ioel the ſonne of Phadaia: † and ouer the halfe tribe of Manaſſes in Galaad, Iaddo the ſonne of Zacharias: and our Beniamin, Iaſiel the ſonne of Abner. † But ouer Dan, Ezrihel the ſonne of Ieroham: theſe be the princes of the children of Iſrael. † And Dauid King Dauid hauing hereto fore offended in commanding to number the whole people. 2. Reg. 24. would not now attempt to number al, (which were in deede innumerable) but only thoſe that were to be diſpoſed of in ſpecialſeruices. would not number them from twentie yeares downeward: becauſe our Lord had ſayd that he would multiplie Iſrael“ as the ſtarres of heauen. † Ioab the ſonne of Saruia beganne to number, and finiſhed not: becauſe vpon this there fel wrath vpon Iſrael: and therfore the number of them that were numbered, was not regeſtred in the chronicles of king Dauid. † And ouer the kinges treaſures was Azmoth the ſonne of Adiel, and ouer thoſe treaſures, which were in the cities, and in the townes, and in the towers, Ionathan the ſonne of Ozias was preſident. † And ouer huſbandrie, and the huſbandmen, which tilled the ground, Ezri the ſonne of Chelub was ouerſeer: † and ouer the dreſſers of vineyardes, Semeias a Romathite: and ouer the wine cellars, Zabdias an Aphonite. † For ouer the Oliuetes and the figgegroues, which were in the champayne, was Balanam a Gederite: and ouer the oile cellars, Ioas. † Furthermore ouer
the heardes that fed in Saron, the ouerſeer was Se
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rai a Saronite: and ouer the oxen in the valleis Saphat the ſonne of Adli: † but ouer the camels, Vbil an Iſmaelite: and ouer the aſſes, Iadias a Meronathite: † ouer the ſheepe alſo Iazizan Agatene. al theſe, princes of the ſubſtance of king Dauid. † And Ionathan Dauids vncle, a counſeler, a man wiſe and learned: He and Iahiel the ſonne of Hachamoni were with the kinges ſonnes. † Achitophel alſo the kinges counſeler, and Chuſai an Arachite the kinges freinde. † After Achitophel was Ioiada the ſonne of Banaias, and Abiathar. And the prince of the kinges armie was Ioab.
CHAP. XXVIII. Agayne king Dauid calling al his ſtates together, with commemoration of Gods ſingular fauour in electing him, and Salomon, 8. exhorteth them al, and namely his ſonne to ſerue God ſincerly: 10. and to build the temple, deſcribing in what forme to make it.
DAVID therfore called together al the princes of Iſrael,
3. Reg. 1. the dukes of the tribes, and the heades of the compaynies, which miniſtred to the king: the tribunes alſo and the centurions, and them that were chiefe ouer the fubſtance and poſſeſſions of the king, and his ſonnes with the ennuches, and the mightie, and al the moſt viliant in the hoſt of Ieruſalem. † And when the king had riſen vp, and ſtoode, he ſayd: Heare me my brethren, and my people: I meant to haue built a houſe, wherein the Arke of our Lord might reſt, and the foote ſtoole of the feete of our God: and to build it I prepared al thinges. † But God ſayd to me: Thou ſhalt not build a houſe to my name: becauſe thou art a man of warre,2. Reg. 7. and haſt ſhed bloud. † Howbeit our Lord the God of Iſrael choſe me of al the houſe of my father, to be king ouer Iſrael for euer: for So Iacob prophecied, that the royal ſcepter ſhould come to the tribe of Iuda, and therein remaine til Chriſt. Gen. 49. of Iuda he choſe the princes: moreouer of the houſe of Iuda, my fathers houſe: and of the ſonnes of my father, it pleaſed him to chooſe me king ouer al Iſrael. † Yea and of my ſonnes (for our Lord hath geuen me manie ſonnes) he hath choſen Salomon my ſonne, to ſitte in the throne of the kingdome of our Lord ouer Iſrael, † and he ſayd to me: Salomon thy ſonne ſhal build my houſe, and my courtes: for him haue I choſen to me for a ſonne, and I wil be to him for a father. † And I wil confirme his kingdome for euer, if he shal perſeuere to doe my preceptes, and my iudgementes,
as It is here euident, that Salomon was ſome time the true ſeruant and childe of God, keeping his preceptes and as certaine, that he fel into great ſinnes▪ and loſt Gods grace, and finally it is doubtful in what ſtate he died 3. Reg. 11. wherby is conuinced their vaine phancie that thinck, he who is once the child of God can neuer fal, nor become a wicked man. at this day. † Now then before al the aſſemblie of Iſrael in the hearing of our God, keepe ye, & ſearch al the commandmentes of our Lord God: that you may poſſeſſe the good land, and may leaue it to your children after you for euer. † And thou Salomon, my ſonne, know the God of thy father, and ſerue him with a perſect hart, and a voluntarie minde: for our Lord ſearcheth al hartes, and vnderſtandeth al cogitations of mindes. If thou ſeeke him, thou ſhalt finde: but if thou forſake him he wil reiect thee for euer. † Now therfore becauſe our Lord hath choſen thee to build the houſe of the Sanctuarie, take courage, and perfitte it. † And Dauid gaue to Salomon his ſonne a deſcription of the porch, and of the temple, and of the cellars, and of the vpper loft, and of the chambers in the inner roomes, and of the houſe of the propitiation, † moreouer alſo of al the courtes, which he had thought vpon, and of the chambers round about, for the treaſures of the houſe of our Lord, and for the treaſures of the holie thinges, † and of the diuiſions of the Prieſtes and the Leuites, for al the workes of the houſe of our Lord, and for al the veſſels of the miniſterie of the temple of our Lord. † Gold in weight for euerie veſſel of the miniſterie. A weight of ſiluer alſo according to the diuerſitie of the veſſels and workes. † And for golden candleſtickes alſo, and their lampes, gold according to the meaſure of euerie candleſticke, and of the lampes. In like maner alſo for the ſiluer candleſtickes, and for their lampes, according to the diuerſitie of the meaſure, he deliuered a weight of ſiluer. † He gaue alſo gold for tables of propoſition, according to the diuerſitie of the tables: in like maner alſo ſiluer for other ſiluer tables. † For fleſh hookes alſo, and phials, and cenſars of moſt pure gold, and for little lions of gold, according to the qualitie of the meaſure he diſtributed a weight, for lyon and lyon. In like maner alſo for lyons of ſiluer he ſeperated a diuerſe weight of ſiluer. † And for the Altar whereupon incenſe is burnt, he gaue moſt pure gold: that of it might be made a ſimilitude of the chariote of the Cherubs ſpredding their winges, and couering the Arke of the couenant of our Lord. † Al thinges, quoth he, came writen with the hand of our Lord vnto me: that I might vnderſtand al the workes of the paterne. † Dauid alſo ſayd to Salomon his ſonne: Deale manſully, and take courage, and doe it: feare not, and be not diſmayed: for our Lord my God
wil be with thee, and wil not leaue thee, nor forſake thee, til thou perfite al the worke of the miniſterie of the houſe of our Lord. † Behold the diuiſions of the Prieſtes and the Leuites, for euerie miniſterie of the houſe of our Lord, aſſiſt thee, and are readie, and as wel the princes know, as the people, to doe al thy preceptes.
CHAP. XXIX. King Dauid once more by word, and example of his owne bountiſulnes, inuiteth others to aſsiſt in building the temple, 6. wherto the princes and people contribute much. 10. So after praiſes, 18. prayeres, 21. and ſacrifices offered to God, 22. Salomon is annointed king. 26. And king Dauid dieth bleſſedly, hauing reigned fourtie yeares.
AND Dauid the king ſpake to al the aſſemblie: Salomon my ſonne alone hath God choſen, as yet a child and a litle tender one: for the worke is great, neither is the habitation prepared for man, but for God. † And I with al my abilitie haue prepared the expenſes of the houſe of my God. Gold for veſſels of gold, and ſiluer for them of ſiluer, braſſe for them of braſſe, yron for them of yron, wood for them of wood: and onyx ſtones, and as it were a kind of ſinne white ſtone. ſtibians, & of diuerſe colours, and euerie precious ſtone, and marble of Paros moſt abundantly: † and aboue theſe thinges, which I haue offered into the houſe of my God, I geue That which he had already vowed and prepared he counted not his owne, and now goueth more to the building and
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thing of the Temple. of myne owne peculiar goods, gold and ſiluer vnto the temple of my God, beſide thoſe thinges, which I haue prepared for the holie houſe. † Three thouſand talentes of gold of the gold of Ophir: and ſeuen thouſand talentes of moſt approued ſiluer, to guilte the walles of the temple. † And, whereſoeuer there needeth gold, of gold: and wherſoeuer there needeth ſiluer, of ſiluer: let the workes be made by the handes of the artificers: and if any man offer voluntarily, let him fil his hand to day, and offer what he wil to our Lord. † The princes therfore of the families promiſed, and the nobles of the tribes of Iſrael, the tribunes alſo and the centurions, and the princes of the kinges poſſeſſions. † And they gaue vnto the workes of the houſe of our Lord, of gold, fiue thouſand talentes, and ten thouſand ſolidos: of ſiluer ten thouſand talentes, and of braſſe eightene thouſand talentes: of yron alſo an hundred thouſand talentes. † And with whomſoeuer were found ſtones, they gaue them into the treaſures of the houſe
of our Lord, by the hand of Iahiel the Gerſonite. † And the people reioyſed, when they promiſed vowes of their owne accord: becauſe they did offer them to our Lord with al their hart: yea and Dauid the king reioyſed with great ioy. † And he bleſſed our Lord before al the multitude, and he ſayd: Bleſſed art thou ô Lord the God of Iſrael our father from eternitie vnto eternitie. † Thine ô Lord is the magnificence, and might, and glorie, and victorie: & to thee is the prayſe: for al thinges that be in heauen, and in the earth, are thine: thine ô Lord is the kingdom, and thou art ouer al princes. † Thine are riches and thine is glorie: thou haſt dominion ouer al, in thy hand is power & might: in thy hand greateneſſe, and the empire of al thinges. † Now therfore our God we confeſſe to thee, and we prayſe thy glorious name. † Who am I, and what is my people, that we can promiſſe thee al theſe thinges? al are thine: and thinges that we receiued of thy hand, we haue geuen thee. † For we are pilgrimes before thee, and ſtrangers,
As Abraham Iſaac Iacob and others were ſtrāgers in reſpect of Chanaan: ſo both they and alſo Dauid Salomon and al men in this world are pilgrimes in reſpect of heauen. Heb. 13. as al our fathers. Our daies are as a ſhadow vpon the earth, and there is noe abyding. † Lord our God, al this plentie, which we haue prepared that a houſe might be built to thy holie name, is of thy hand, and al thinges are thine. † I know my God that thou proueſt the hartes, and loueſt ſimplicitie, wherfore I alſo in the ſimplicitie of my hart, gladly haue offered al theſe thinges: and thy people, which is here found, I haue ſene with great ioy offer thee donaries. † Lord God of Abraham, and Iſaac, and Iſrael our fathers, keepe for euer this wil of their hart, and let this mind reinayne al waies to the honour of thee. † To Salomon alſo my ſonne geue a perfect hart, that he keepe thy commandementes, thy teſtimonies, and thy ceremonies, and doe al thinges: and build the houſe, the expenſes whereof I haue prepared. † And Dauid commanded the whole aſſemblie: Bleſſe ye our Lord God. And al the aſſemblie bleſſed our Lord the God of their fathers: and they Albeit they did the ſame exterior act of honour to God and the king: yet in their mind & intention they gaue diuine honour to God, and ciuil to the king. See Exod. 20. bowed themſelues, and adored God, and then the king. † And they immolated victime to our Lord: and they offered holocauſtes the day folowing, oxen a thouſand, rammes a thouſand, lambes a thouſand with their libamentes, & with al rite moſt abundantly for al Iſrael. † And
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. Reg. 1. v. 34. they did eate, and drinke before our Lord in that day with great ioy. And they anoynted the ſecond time Salomon the ſonne of Dauid. And they anoynted him to our Lord for the
prince, and Sadoc for the high prieſt. † And Salomon ſate vpon the throne of our Lord as king for Dauid his father, and he pleaſed al: & al Iſrael obeyed him. † Yea and al the princes, and men of might, and al the ſonnes of king Dauid gaue their hand, and were ſubiect to Salomon the king. † Our Lord therfore magnified Salomon ouer al Iſrael: and gaue him the glorie of akingdom, ſuch as no king of Iſrael had before him. † Dauid therfore the ſonne of Iſai reigned ouer al Iſrael. † And the daies, that he reigned ouer Iſrael, were fourtie yeares: in Hebron he reigned ſeuen yeares, and in Ieruſalem three and thirtie yeares. † And he died in a good age, ful of daies, and riches, and glorie. And Salomon his ſonne reigned for him. † But the actes of king Dauid the firſt and the laſt are writen in the Booke of Samuel the Seer, & in the Booke of Either Nathan and Gad writ the later part of the firſt booke, and the ſecond booke of kinges, or els their bookes are not now extant. Nathan the prophete, & in the Volume of Gad the Seer: † and of al his kingdom, and ſtrength, and of
the times, that paſſed vnder him, either in Iſrael, or in al the kingdomes of the earth.
THE ARGVMENT OF THE SECOND BOOKE OF PARALIPOMENON.
AS the former booke sheweth, how after manie generations from the1. Par. 1.
The connexion of this booke with the former. beginning of the world, God ſelecting one ſpecial nation for his peculiar people, and the ſame being afterwardes made a kingdome, the Scepter therof, both by Gods and the peoples election, came to Dauid, and his ſonne Salomon:11. 28. See this booke declareth that firſt Salomon reigned peaccably ouer the whole kingdom. in the nine firſt chapters. Then, in the other twentieThe contentes diuided into two partes. ſeuen chapters, relateth how the ſame kingdom was diuided, tenne tribes being taken away (the hiſtorie wherof is but here briefly touched) and two only, with the title of the kingdom of Iuda, were poſſeſſed, by ſucceſſion of ninetenne kinges, al of Dauids and Salomons iſſue, in royal eſtate til the captiuitie in Babylon.
THE SECOND BOOKE OF PARALIPOMENON. IN HEBREW, DIBRE HAIAMIM.
CHAP. I. Salomon eſtabli
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hed in the throne, offereth a thouſand hoſtes of ſacrifice, 7. asking wiſdome, 12. it is geuen him; with richeſſe, and temporal glorie, which he asked not. 14. He prouideth manie chariottes and horſemen.
SALOMON therfore the ſonne of Dauid was ſtrengthened in his kingdom, and our LordThe firſt part. Salomons reigne in the whole kingdome. was with him, and magnified him on high. † And Salomon commanded al Iſrael, the tribunes, and the centurious, and the dukes, and iudges of al Iſrael, and the princes of the families: † and he went with al the multitude into the Excelſe of Gabaon, where was the tabernacle of the couenant of our Lord, which Moyſes the ſeruant of God made, in the wilderneſſe. † For Dauid had brought the Arke of God from Cariathiarim into the place, which he had prepared for it,1. Pala
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. 13. and where he had pitcht a tabernacle for it, that is, in Ieruſalem. † The altar alſo of braſſe, which Beſeleel the ſonne of Vri the ſonne of Hur had made was there before the tabernacle of our Lord: which alſo Salomon ſought, and al the aſſemblie. † And Salomon went vp to the altar of braſſe, before the tabernacle of the couenant of our Lord, and offered on it a thouſand hoſtes † And behold in that verie night God appeared to him, ſaying: Aske what thou wilt that I may geue it thee. † And Salomon ſayd to God: Thou haſt done great mercie with my father Dauid: and haſt made me king for him. † Now therfore Lord God be thy word fulfilled, which thou haſt promiſed to Dauid my father: for thou haſt made me king ouer thy people great in number, which is ſo innumerable as the duſt of the earth. † Geue me wiſdom and intelligence, that I may come in & goe out before thy people: for who can worthely iudge this thy people, which is ſo great? † And God ſayd to Salomon: Becauſe this rather hath pleaſed thy hart, and thou haſt not asked riches, and ſubſtance, and glorie, nor their liues that hate thee, no nor manie dayes of life:
but haſt deſired wiſdom and knowledge, that thou mayſt be able to iudge my people, ouer which I haue made thee king. † Wiſdom and knowledge are geuen thee: and riches, and ſubſtance and glorie I wil geue thee, ſoe that none among the kinges neither before thee, nor after thee ſhal be like thee. † Salomon therfore came from the Excelſe of Gabaon into Ieruſalem before the tabernacle of couenant, & reigned ouer Iſrael. † And he gathered to him chariotes and horſemen, and there amounted to him a thouſand foure hundred chariotes, and twelue thouſand horſemen: and he cauſed them to be in the cities of the chariotes, and with the king in Ieruſalem. † And the king gaue ſiluer and gold in Ieruſalem It is the maner of holie ſcripture to expreſſe thinges exceding vulgar capacitie by the figure Hyperbole.
as ſtones, & cedartrees as ſycomores, which grow in the champayne in great multitude. † And there were horſes brought him from Aegypt, and from Coa by the kinges merchantes, which went, and brought by a price, † a chariote of foure horſes for ſix hundred peces of ſiluer, and an horſe for an hundred fiftie: in like maner of al the kingdomes of Hetheites, and of the kinges of Syria market was made.
CHAP. II. Other workemen being prouided to build the Temple, 7. Salomon procureth a cunning artificer from the king of Tyre, and ſpecial timber, 16. to be cutte, and ſent from thence.
AND Salomon determined to build a houſe to the name of our Lord, and a palace for himſelf. † And he numbred ſeuentie thouſand men that caried on their ſhoulders,
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. Reg. 5. and eightie thouſand that ſhould hew ſtones in the mountaynes, and ouerſeers of them three thouſand ſix hundred. † He ſent alſo to Hiram the king of Tyre, ſaying: As thou didſt with Dauid my father, and didſt ſend him cedar trees, to build him a houſe, wherin alſo he dwelt: † ſo doe with me that I may build a houſe to the name of our Lord my God, that I may conſecrate it to burne incenſe before him, and to perfume with aromatical ſpices, and to the euerlaſting propoſition of loaues, and for holocauſtes, morning and euening, on the ſabbathes alſo, and the newmoones, and the ſolemnities of our Lord God for euer, which are commanded Iſrael. † For the houſe which I deſire to build, is great: for our God is great aboue al goddes. † Who then can be able, to build him a worthie houſe? if heauen, and the heauens of heauens can not conteyne him: how great am I, that I may build him a
houſe? but to this end only, that incenſe may be burnt before him. † Send me therfore a cunning man, that hath skil to worke in gold, and ſiluer, braſſe, and yron, purple, ſcarlet, and hyacinth, and that knoweth to make engraued workes with theſe artificers, which I haue with me in Iewrie, and Ieruſalem, whom Dauid my father prepared. † But ſend me alſo cedar trees, firretrees, and pintrees from Libanus: for I know that thy ſeruantes haue skil to hew the timber of Libanus, and my ſeruantes ſhal be with thy ſeruantes, † that manie trees may be prepared for me. For the houſe which I deſire to build, is exceding great, and glorious. † Moreouer to the workemen, that ſhal hew the trees, thy ſeruantes, I wil geue for victuals of wheat twentie thouſand cores, and of barley as manie cores, and of wine twentie thouſand, oyle alſo twentie thouſand ſates † And Hiram the king of Tyre by letters, which he ſent to Salomon, ſayd: Becauſe the Lord loued his people, therfore hath he made thee to reigne ouer it. † And he added, ſaying: Bleſſed be the Lord the God of Iſrael, that made heauen and earth, who hath geuen to Dauid the king a ſonne wiſe and learned, and of vnderſtanding, and prudent, to build a houſe to the Lord, and a palace for himſelf. † I therfore haue ſent thee a man wiſe and moſt skilful Hiram, It is probable, that this man had inſtructed the king of Tyre in true religion of one God whom he confeſſeth. v. 11. 12. and that therfore the king called him his father. my father, † the ſonne of a woman of the daughters of Dan, whoſe father was a Tyrian, who knoweth to worke in gold, and ſiluer, braſſe, and yron, and marble, and in timber, in purple alſo, and hiacinth, and ſilke and ſcarlet: and that knoweth to graue al engrauing, and to deuiſe wiſely whatſoeuer in the worke is neceſſarie with thy artificers, and with the artificers of my lord Dauid thy father. † The wheate therfore, and barley, and oile, and wine, which thou my lord haſt promiſed, ſend to thy ſeruantes. † And we wil cut downe the trees out of Libanus, as manie as shal be neceſſarie for thee, and wil conuey them in boates by the ſea vnto Ioppe: and it ſhal be thy part to tranſport them into Ieruſalem. † Salomon therfore numbred al the men, that were proſelytes in the land of Iſrael, after the numbering which Dauid his father numbered, and they were found an hundred fiftie three thouſand and ſix hundred. † And he made of them ſeuentie thouſand, that ſhould carie burdens on their ſhoulders, and eightie thouſand, that ſhould cut ſtones out of the mountaynes: and three thouſand and ſix hundred ouerſeers of the worke of the people.
CHAP. III. The Temple is begunne to be built in mount Moria, the fourth yeare of Salomons reigne. 3. the forme wherof is deſcribed, and the precious matter, 8. eſpecially of Sancta ſanctorum. 14. with a coſtlie veile, 15. and two excellent pillers before the gate.
AND Salomon began to build the houſe of our Lord in Ieruſalem, in mount This mount Moria, ſignifying viſion, was ſo named by Abraham, who was there readie to ſacrifice his ſonne Iſaac Gen. 22. Moria, which had bene ſhewed to Dauid his father, in the place, which And Dauid, by the appointment of an Angel, offered there ſacrifice.
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. Reg. 24.
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. Par. 21. Dauid had prepared2 Reg. 24 3. Reg. 6. in the floore of Ornan the Iebuſeite. † And he began to build in the ſecond moneth, in the fourth yeare of his kingdom. † And theſe be the fundations, which Salomon layd, to build the houſe of God, of length in the firſt meaſure ſixtie cubites, of bredth twentie cubites. † But the porch before the front, which was extended in length according to the meaſure of the bredth of the houſe, of twentie cubites: moreouer the height was of an hundred twentie cubites: and he did guilt it on the inſide with moſt pure gold. † Alſo the greater houſe he couered with wodden bordes of firretree, and he faſtened on plates of fine gold throughout: and he graued in it palme trees, and as it were litle chaines embracing one an other. † He paued alſo the floore of the Temple with moſt precious marble, in much beautie. † Moreouer it was moſt tried gold, of the plates wherof he couered the houſe, and the beames therof, and the poſtes, and the walles, and the doores: and he graued cherubs in the walles. † He made alſo the houſe of Sanctum ſanctorum: the length according to the bredth of the houſe, of twentie cubites: and the bredth likewiſe of it twentie cubites: and he couered it with plates of gold, as it were ſix hundred talentes. † Yea and he made nailes of gold, ſo that euerie naile weighed fiftie ſicles a peece: the vpper chambers alſo he couered with gold. † He made alſo in the houſe of Sanctum ſanctorum two Cherubs of ſtatuarie worke: and he couered them with gold. † The winges of the cherubs were extended twentie cubites, ſo that one wing had fiue cubites, and touched the wal of the houſe: and the other hauing fiue cubites, touched the wing of the other cherub. † In like maner the wing of the other cherub, had fiue cubites, and touched the wal: and his other wing of fiue cubites, touched the wing of the other Cherub. † Therfore the winges of both the cherubs
were ſpred forth, and were extended twentie cubites: and they ſtoode vpright on their feete, and their faces were turned to the vtter houſe. † He made alſo a vele of hyacinth, purple, ſcarlet, and ſilke: & woue in it cherubs. † Before the doores alſo of the temple two pillers, which had fiue and thirtie cubites in height: moreouer their heades, of fiue cubites. † Moreouer alſo as it were litle chaynes in the oracle, & he put them to the heades of the pillers: pomegranates alſo an hundred, which he put betwen the litle chaynes. † The pillers alſo them ſelues he put in the entrance of the temple, one on the right hand, and the other on the left: that, which was on the right3. Reg. 7. hand, he called Iachin: and that on the left hand, Boz.
CHAP. IIII. The formes of the braſen altar, 2. of the lauatorie (or Sea) with figures of twelue oxen, 6. of other tenne ſmal lauatories, 7. tenne candleſtickes, 8. tenne tables, and an hundred baſſens, a great hal for the Prieſtes, 10. and other veſſel, and ornamentes of the Temple are deſcribed.
HE made alſo an altar of braſſe As wel the Temple as the Altars, and other appertinances were made after the forme of Moyſes Tabernacle altares of ſacrifice & incenſe, and the reſt: but greater in quantitie, of more precious matter, and more excellent workmanſhip. of twentie cubites in length, and of twentie cubites in bredth, and of ten cubites in height. † A great braſen veſſel, and ſome other thinges that were not before. A Sea alſo caſt, ten cubites from brimme to brimme, round in compaſſe: it had fiue cubites in height,3. Reg. 7. and a corde of thirtie cubires did compaſſe it round about. † There was alſo vnder it the ſimilitude of oxen, and certaine engrauinges of ten cubites on the outſide compaſſed the bealie of the Sea, as it were with two rewes. † And the oxen were caſt: and the Sea it ſelf was ſette vpon the twelue oxen, of the which three looked toward the North, and other three to the Weſt: moreouer other three to the South, and the three that remayned, to the Eaſt, hauing the Sea put vpon them: and the hinder partes of the oxen were inward vnder the ſea. † Moreouer the thickneſſe therof had the meaſure of a palme, and the brimme therof was as it were the brimme of a chalice, or of a criſped lilie: and it held three thouſand metretes. † He made alſo ten lauatories: and ſet fiue on the right hand, and fiue on the left, that they might waſh in them al thinges, that they would offer for holocauſt: moreouer in the Sea the prieſtes were washed. † And he made alſo
Alſo a greatter number of candleſtickes, and other the like. ten golden candleſtickes, according to the fashion which they were commanded to be made by: and he ſet them in the temple, fiue on the right hand, & fiue on the left. † Moreouer alſo ten tables: and he ſet them in the temple, fiue on
the right hand, and fiue on the left. Phials alſo of gold an hundred. † He made alſo the court of the prieſtes, and a great hal: and doores in the hal, which he couered with braſſe. † Moreouer he ſet the Sea on the right ſide agaynſt the Eaſt toward the South. † And Hiram made cauldrons, and flesh hookes, and phials: and accomplished al the kinges worke in the houſe of God: † that is to ſay, two pillers, and the or pommels. chapiters, and the heades, and asit were certayne litle nettes, which should couer the heades ouer the chapiters. † Pomegranates alſo foure hundred, and two litle nettes, ſoe that two rewes of the pomegranates were ioyned to ech litle nette, which couered the pommels, and the heades of the pillers. † He made feete alſo, and lauatories, which he put vpon the feete: † one ſea, alſo twelue oxen vnder the ſea. † And the cauldrons, and flesh hookes, and phials. Al the veſſels did Hiram his father make for Salomon in the houſe of our Lord of moſt pure braſſe. † In the countrie of Iordan did the king caſt them, in a clay ground bewen Socot and Saredatha. † And the multitude of veſſels was innumerable, ſo that the weight of the braſſe was not knowen. † And Salomon made al the veſſels of the houſe of God, and the golden altar, and the tables, & vpon them the loaues of propoſition, † the candleſtickes alſo with their lampes to giue light before the oracle, according to the rite, of moſt pure gold: † and certayne florishing thinges, and lampes, and golden tonges al were made of moſt fine gold. † The veſſels alſo of perſume and cenſars, and phials, and litle mortars, of moſt pure gold. And he graued the doores of the inner temple, that is, in Sancta ſanctorum: and the doores of the temple without of gold. And ſo al the worke was finishd which Salomon made in the houſe of our Lord.
CHAP. V. Manie giftes are offered. 4. The Arke is brought with great ſolennitie into the Temple. 6. Innumerable hoſtes are offered, 11. with excellent muſick, & the Temple is replenished with the glorie of God.
SALOMON therfore brought in al the thinges, that Dauid his father had vowed, the ſiluer, and gold, and al the veſſels he put in the treaſures of the houſe of God. † After which thinges he gathered together al the ancientes of Iſrael, and3. Reg. 7. al the princes of the tribes, and the heades of families, of the
children of Iſrael into Ieruſalem, to bring An other Arke was not made, becauſe that was moſt holie & moſt excellent, which Moyſes made. Likewiſe other holie thinges of the tabernacle were brought into the Temple with great ſolemnitie. the Arke of the couenant of our Lord from the Citie of Dauid, which is Sion. † There came therfore vnto the king al the men of Iſrael in the ſolemne day of the ſeuenth moneth. † And when al the ancientes of Iſrael were come, the Leuites caried the Arke, † and brought it in, and al the furniture of the tabernacle. Moreouer the Prieſtes, with the Leuites did carrie the veſſels of the Sanctuarie, which were in the tabernacle. † And king Salomon, and al the aſſemblie of Iſrael, and al that were gathered before the Arke, immolated rammes, and oxen without anie number: for ſo great was the multitude of victimes. † And the prieſtes brought in the Arke of the couenant of our Lord into his place, that is, to the oracle of the temple, into Sancta ſanctorum vnder the winges of the cherubs: † ſo that the cherubs ſpred their winges ouer the place, wherin the Arke was ſet, and couered the Arke it ſelfe with his barres. † And the heades of the barres, wherwith the Arke was caried, becauſe they were a litle longer, appeared before the oracle: but if a man had beene a litle outward, he could not ſee them. The Arke therfore was there vntil this preſent day. † And there was nothing in the Arke, but the two tables, which Moyſes had put in Horeb, when our Lord gaue the law to the children of Iſrael coming out of Aegypt. † And the Prieſtes being gone out of the Sanctuarie (for al the prieſtes that could be found there, were ſanctified, neither as yet at that time were the courſes, and the order of the miniſteries deuided among them)▪ † as wel the Leuites as the ſinging men, that is, both they which were vnder Aſaph, and they which were vnder Heman, and they which were vnder Idithun, their ſonnes, & brethren reueſted with finne linnen clothes, ſounded on cymbals, and pſalteries, and harpes, ſtanding at the Eaſt ſide of the Altar, and with them Prieſtes an hundred twentie, founding with trumpettes. † Therfore al ſounding together, both with trumpettes, and voyce, and cymbals, and organes, and with diuerſe kind of muſical inſtrumentes, and lifteng vp their voice on high: the ſound was heard far of, ſo that when they began to prayſe our Lord, and to ſay: Confeſſe to our Lord becauſe he is good, becauſe his mercie is for euer: the houſe of God was filled with a cloud, † that the Prieſtes could not ſtand and miniſter for the darkeneſſe. For the glorie of our Lord had filled the houſe of God.
CHAP. VI. Salomon bleſſeth the people. 4. prayeth to God, geuing thankes for benefites receiued, 16. and requeſting continual protection, and that God wil heare the prayers of the people, 32. yea alſo of ſtrangers that pray in the Temple.
THEN Salomon ſayd: Our Lord promiſed that he would dwel God ſhewed his preſence by the darke cloud which repleniſhed the Temple. in darkeneſſe: † and I haue built a houſe to his name, that he might dwel there for euer. † And the king turned his face, and bleſſed al the multitude of Iſrael (for al the multitude ſtood attent) and ſayd: † Bleſſed be our Lord the God of Iſrael, who in worke hath accompliſhed that, which he ſpake to Dauid my father, ſaying: † From the day, that I brought my people out of the Land of Aegypt, I choſe not a citie of al the tribes of Iſrael, that a houſe might be built in it to my name: neither did I chooſe anie other man, to be Duke in my people Iſrael. † but I choſe Ieruſalem, that my, name may be in it: and I choſe Dauid, that I might appoynt him ouer my people Iſrael. † And wheras Dauid my father had meant to build a houſe to the name of our Lord the God of Iſrael, † our Lord ſayd to him: Becauſe thy wil was this, that thou wouldeſt build a houſe to my name, thou haſt done wel certes to haue ſuch a wil: † howbeit thou ſhalt not build the houſe, but thy ſonne, which ſhal come out of thy loynes, he ſhal build a houſe to my name. † Our Lord therfore hath accompliſhed his word, which he ſpake: and I am riſen for Dauid my father, and ſit vpon the throne of Iſrael, as our Lord hath ſpoken: and haue built a houſe to the name of our Lord the God of Iſrael. † And I haue put in it the Arke, wherin is the couenant of our Lord, which he made with the children of Iſrael: † He therfore ſtoode before the Altar of our Lord, ouer agaynſt al the multitude of Iſrael, and ſtretched forth his handes. † For Salomon had made an eminent place of braſſe, and had put it in the middes of the Baſilicae. Temple, hauing fiue cubites of length, & bredth, & three of height: & he ſtoode vpon it: & afterward Kneeling, kn̄eeling ouer agaynſt al the multitude of Iſrael, and Lifting vp handes, ſtretching forth armes, and the like external geſtures do much helpe internal attention in prayer, and alſo ſturre vp others to godlie imitation▪ and therfore hath bene much practiſed by deuout perſons both in the old and new Teſtament. his handes lifted vp toward heauen, † he ſayd: Lord God of Iſrael, there is not the like God to thee in heauen and in earth: which keepeſt couenant and mercie with thy ſeruantes, that walke before thee in al their hart: † which haſt performed to thy ſeruant Dauid my father what thinges ſoeuer thou hadſt ſpoken to him: and the thinges that
by mouth thou hadſt promiſed, in worke thou haſt accompliſhed, as alſo the preſent time proueth. † Now therfore Lord God of Iſrael, fulfil to thy ſeruant my father Dauid, what ſoeuer thou didſt ſpeake to him, ſaying: There ſhal not fayle of thee a man before me, to ſitte vpon the throne of Iſrael: yet ſo if thy children keepe their waies, and walke in my law, as thou alſo haſt walked before me. † And now Lord God of Iſrael, be thy word confirmed, which thou haſt ſpoken to thy ſeruant Dauid. † Is it credible then that God ſhould dwel with men vpon the earth? If heauen and the heauens of heauens doe not take thee, how much more this houſe, which I haue built? † But to this end only it is made, that thou ſhouldeſt reſpect the prayer of thy ſeruant, and his ſupplication Lord my God: and mayſt heare the prayers, which thy ſeruant powreth out before thee: † that thou open thine eies vpon this houſe daies & nightes, vpon the place, wherein thou haſt promiſed that thy name ſhould be inuocated, † and wouldeſt heare the prayer, which thy ſeruant prayeth in it: and mayſt heare the prayers of thy ſeruant, and of thy people Iſrael. Whoſoeuer ſhal pray in this place, heare out of thy habitation, that is from the heauens, and be propitious. † If anie man ſhal ſinne agaynſt his neighbour, and come readie to ſweare agaynſt him, and binde himſelf with a curſe before the altar in this houſe: † thou ſhalt heare from heauen, and ſhalt doe the iudgement of thy ſeruantes, ſo that thou render to the vniuſt his way vpon his owne head, and reuenge the iuſt, rewarding him according to his iuſtice. † If thy people Iſrael ſhal be ouercome of their enemies, (for they wil ſinne to thee) and conuerted ſhal doe penance, and beſech thy name, and pray in this place, † thou ſhalt heare from heauen, and be thou propetious to the ſinne of thy people Iſrael, and reduce them into the land, which thou gaueſt them, and their fathers. † If the heauen being ſhut, there fal no rayne for the ſinnes of the people, and they ſhal beſech thee in this place, and ſhal confeſſe to thy name, and ſhal be conuerted from their ſinnes, when thou ſhalt afflict them, † heare from heauen ô Lord, and forgeue the ſinnes of thy ſeruantes and of thy people Iſrael, and teach them the good way, by the which they may goe: and geue rayne to thy land, which thou haſt geuen thy people to poſſeſſe. † If famine ſhal ariſe in the land, and peſtilence, ruſt, and blaſt, and locuſt, and bruche, and the
enemies, waſting the countries, ſhal beſiege the gates of the citie, and al plague and infirmitie ſhal preſſe them: † if any of thy people Iſrael ſhal pray; knowing their plague and infirmitie, and ſhal ſpred forth their handes in In this chapter and often els where it is euident, that places dedicated to Gods ſeruice are more acceptable to him, then other places. this houſe, † thou ſhalt heare from heauen, to wit, out of thy high habitation, and be thou propitious, and render to euerie one according to his wayes, which thou knoweſt him to haue in his hart: (for thou onlie knoweſt the hartes of the children of men:) † that they may feare thee, and walke in thy waies al the daies, that they liue vpon the face of the land, which thou haſt geuen to our fathers. † The Forener alſo, which is not of thy people Iſrael, if he come from a far countrie, for thy ſtrong hand, & thy ſtreched out arme, and adore in this place: † thou ſhalt heare from heauen thy moſt firme habitation, & shalt do al thinges, for the which that pilgrime shal inuocate thee: that al the peoples of the earth may know thy name, and may feare thee, as thy people Iſrael, and may know, that thy name is inuocated vpon this houſe, which I haue built. † If thy people ſhal goe forth to warre agaynſt their aduerſaries, by the way, that thou ſhalt ſend them, ſhal adore thee agaynſt the way, wherein is this citie, which thou haſt choſen, and the houſe, which I haue built to thy name: † thou ſhalt from heauen heare their prayers, and petition, and doe thou reuenge. † And if they ſhal ſinne to thee (for there is no man that ſinneth not) and thou be angrie with them, and deliuer them to the enemies, and they leade them captiue into a farre countrie, or which is neere at the leaſt, † and being conuerted in their hart in the land, to the which they were led captiue, ſhal doe penance, and ſhal beſech thee in the land of their captiuitie, ſayng: We haue ſinned, we haue done wickedly, we haue delt vniuſtly: † and ſhal returne to thee in al their hart, and in al their ſoule, in the land of their captiuitie, to the which they were led, shal adore thee agaynſt the way of their land, which thou gaueſt their fathers, and of the citie, which thou haſt choſen, and of the houſe, which I haue built to thy name: † thou shalt heare from heauen, that is, from thy firme habitation their prayers, and doe thou iudgement, and forgeue thy people, although ſinneful: † for thou art my God: let thine eies, I beſech thee, be opened, and let thine eares be attent, to the prayer, that is made in this place. † Now therfore ariſe Lord God in thy reſt, thou and the Arke of thy ſtrength: Let
thy Prieſtes Lord God put on ſaluation, & thy Saintes reioyſe in good thinges. † Lord God turne not away from the face of my Chriſt: remember the mercies of Dauid thy ſeruant.
CHAP. VII. Fire from heauen deuoureth the holocauſtes, and glorie replenisheth the Temple. 5. More ſacrifices are offered, 8. and the Temple is dedicated, with ſeven daies ſolemnitie, the eight day collection is made. 12. God ſignifieth that he hath heard Salomons prayer. 17. conditionally (as it was made) if they ſerue him, 19. otherwiſe he wil punish them.
AND when Salomon had finished to poure out his prayers, fyre deſcended from heauen, and deuoured the holocauſtes and victimes: and the maieſtie of our Lord filled the houſe. † Neither could the Prieſtes enter into the Temple of our Lord, becauſe the maieſtie of our Lord had filled the temple of our Lord. † Yea and al the children of Iſrael ſawe the fyre deſcending, and the glorie of our Lord vpon the houſe: and falling flat on the earth vpon the pauement paued with ſtone, they adored, and prayſed our Lord: Becauſe he is good, becauſe his mercie is for euer. † And the king and al the people immolated victimes before our Lord. †. King Salomon therfore killed hoſtes, of oxen twentie two thouſand, of rammes an hundred twentie thouſand: and the king and al the people dedicated the houſe of God. † And the Prieſtes ſtood in their offices: and the Leuites with the inſtrumentes of the ſongues of our Lord, which Dauid the king made to prayſe our Lord: Becauſe his mercie is for euer, ſinging As the Temple was the ſpecial place of prayer, choſen by God: v. 12 ſo ſpecial Hymm
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s Pſalmes and other ſet formes of bleſſing are more gratful to God, and more effectual to his ſeruantes. the hymnes of Dauid by their handes: moreouer the Prieſtes ſounded with trumpettes before them, and al Iſrael ſtood. † Salomon alſo ſanctified the middes of the court before the temple of our Lord: for he had offered there the holocauſtes, and the fatte of the pacifiques: becauſe the braſen altar, which he had made, could not ſuſteyne the holocauſtes and the ſacrifices and the fatte. † Salomon therfore made a ſolemnitie at that time ſeuen daies, and al Iſrael with him, an aſſemblie verie great, from the entrance of Emath to the Torrent of Aegypt. † And he made in the eight day an aſſemblie, becauſe he had dedicated the altar ſeuen daies, and had celebrated the ſolemnitie ſeuen daies. † Therfore in the three and twenteth day of the ſeuenth moneth, he diſmiſt the people to their tabernacles,
reioyſing and being glad for the good, that our Lord had done to Dauid, and Salomon, and Iſrael his people. † And Salomon accomplished the houſe of our Lord, and the houſe of the king, and al that he had diſpoſed in his hart to do, in the houſe of our Lord, and in his owne houſe, and he proſpered. † And our Lord appeared to him by night, and ſayd: I haue heard thy prayer, and haue choſen this place to me for a houſe of ſacrifice. † If I ſhal shut heauen, and rayne fal not, and shal bid and command the locuſt to deuoure the land, and ſhal ſend peſtilence into my people: † and my people being conuerted, vpon whom my name is inuocated, ſhal beſech me, and ſeeke out my face, and shal doe penance from their moſt wicked waies: I alſo wil heare from heauen, and wil be propitious to their ſinnes, and wil ſaue their land. † Mine eies alſo shal be opened, and mine eares erected to his prayer, that shal pray in this place. † For I haue choſen, and haue ſanctified this place, that my name may be there for euer, and mine eies and my hart may remaine there al daies. † Thou alſo if thou walke before me, as Dauid thy father walked, and shalt doe according to al thinges, which I haue commanded thee, and shalt keepe my iuſtices and iudgementes: † I wil rayſe vp the throne of thy kingdom, as I promiſed to Dauid thy father, ſaying: There shal not be taken away of thy ſtocke a man, that shal be prince in Iſrael. † But if you shal be turned away, and shal forſake my iuſtices, and my preceptes, which I haue propoſed to you, and going shal ſerue ſtrange goddes, and adore them, † I wil plucke you out of my land, which I haue geuen you: and this houſe, which I haue ſanctified to my name, I wil caſt away from my face, and wil deliuer it for a parable, and an exemple to al peoples. † And this houſe shal be for a prouerbe to al paſſengers, and they shal ſay being aſtonyshed: Why hath the Lord done ſo to this land, and to this houſe? † And they shal anſwer: Becauſe they forſooke the Lord the God of their fathers, who brought them out of the Land of Aegypt, and tooke hold of ſtrange goddes, and adored them, and worshipped them: therfore are al theſe euils come vpon them.
CHAP. VIII. Salomon buildeth diuers cities, 7. maketh the reſidue of the Chananites tributarie. 12. offereth the ordinarie hoſtes of ſacrifices in the ſolemne feaſtes.
14. diſpoſeth the Prieſtes and Leuites in their offices, as Dauid had ordained: 17. and ſendeth shippes to fetch gold from Ophir.
AND twentie yeares being complete after that Salomon built the houſe of our Lord and his owne houſe: † he built the cities, which Hiram had geuen to Salomon, and made the children of Iſrael dwel there. † He went alſo into Emath Suba, and obteyned it. † And he built Palmira in the deſert, and he built other cities very wel fenſed in Emath. † And he built Beth horon the vpper, and Beth horon the nether, walled cities hauing gates and barrigates and lockes. † Balaath alſo and al the ſtrongeſt cities that were Salomons, and al the cities of the chariotes, and the cities of the horſemen. Al thinges whatſoeuer Salomon would, & diſpoſed, he built in Ieruſalem and in Libanus, and in al the land of his dominion. † Al the people that was leaft of the Hetheites, and Amorrheites, and Pherezeites, and Heueites, and Iebuſeites, which were not of the ſtocke of Iſrael, † of their children: and of the poſteritie, which the children of Iſrael had not ſlaine, Salomon ſubdewed to be tributaries, vntil this day. † Moreouer of the children of Iſrael he ſette not to ſerue the kinges workes: for they were men of warre, and the chiefe captaines, and princes of his chariotes and horſemen. † And al the princes of king Salomons armie were two hundred fiftie, which taught the people. † But the daughter of Pharao he remoued from the citie of Dauid, into the houſe, which he had built for her. For the king ſayd: My wife shal not dwel in the houſe of Dauid the king of Iſrael, Salomon was yet ſo farre from communicating with Infidels, that he ſuffered not his wife (an infidel) to be preſent where the Arke of God had bene placed. 1. Par. 15. becauſe it is ſanctified: becauſe the Arke of our Lord is entered into it. † Then Salomon offered holocauſtes to our Lord vpon the altar of our Lord, which he had built before the porch, † that euerie day there might be offering on it▪ according to the precept of Moyſes, in the Sabbathes, and in the Calendes, and in the feſtiual daies thriſe a yere, that is to ſay, in the Solemnitie of Azymes, and in the Solemnitie of weekes, and in the Solemnitie of tabernacles. † And he appoynted according to the diſpoſition of Dauid his father the offices of the Prieſtes in their miniſteries: & the Leuites in their order that they should prayſe, and miniſter before the Prieſtes according to the rite of euerie day: & the porters in their diuiſions by gate and gate: (for ſo Dauid the man of God had
commanded. † Neither did they trangreſſe of the kinges commandementes as wel the Prieſtes as the Leuites, touching al thinges, that he had commanded, and in the cuſtodies of the treaſures. † Salomon had al expenſes prepared, from the day that he founded the houſe of our Lord, vntil the day wherein he perfitted it. † Then went Salomon into Aſiongaber, and into Ailath to the coaſt of the Red ſea, which is in the Land of Edom. † And Hiram ſent vnto him by the handes of his ſeruantes, shippes, and cunning mariners, and they went with Salomons ſeruantes into Ophir, and they tooke from thence foure hundred fiftie talentes of gold, and brought it to king Salomon.
CHAP. IX. The Queene of Saba admireth Salomons wiſdom, 9. giueth, and receiueth preſents. 13. Of the great ſtore of treaſure which is yearely brought in, 13. king Salomon maketh pretious armour, 17. a throne, 20. and plate. 24. Other kinges ſend him giftes, ſo he abundeth in glorie, and riches. 29. After fourtie yeares reigne he dieth, and his ſonne Roboam ſuccedeth.
THE queene of Saba alſo, when ſhe had heard the fame
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. 10 of Salomon, came to proue him in hard propoſitions in Ieruſalem, with great riches, and camels, which caried ſpices, and very much gold, and pretious ſtones. And when ſhe was come to Salomon, ſhe ſpake to him what thinges ſoeuer were in her hart. † And Salomon expounded to her al thinges that ſhe propounded: neither was there anie thing, that he made not playne vnto her. † Who after she ſaw, to witte, the wiſedom of Salomon, and the houſe which he had built, † moreouer alſo the meates of his table, and the habitations of his ſeruantes, and the offices of his miniſters, and their garmentes, the cupbearers alſo, and their garmentes, and the victimes, which he immolated in the houſe of our Lord: there was no ſpirit in her anie longer, she was ſoe aſtonied. † And she ſayd to the king: The word is true, which I heard in my countrie of thy vertues and wiſdom. † I did not beleue them that told it, vntil my ſelf was come, and mine eies had ſeene, and I had proued ſcarce the half part of thy wiſedom to haue beene told me: thou haſt paſſed the fame with thy vertues. † Bleſſed are thy men, and bleſſed are thy ſeruantes, which aſſiſt before thee at al time, and heare thy wiſedom. † Be the Lord thy God bleſſed, who
would ordayne thee ouer his throne, kingThey are called kinges, of God▪ which reigne by his grace and according to his wil. VVherevpon they vſe this ſtile By the grace of God, K. of England Ieruſalem. &c.
of the Lord thy God. Becauſe God loueth Iſrael, and wil preſerue it for euer: therfore hath he ſette thee king ouer it, to doe iudgementes and iuſtice. † And she gaue to the king an hundred twentie talentes of gold, and ſpices exceding much, and moſt pretious ſtones: there were not ſuch ſpices, as theſe, which the Queene of Saba gaue to King Salomon. † But the ſeruantes of Hiram alſo with the ſeruantes of Salomon brought gold from Ophir, and Thymtrees, and moſt pretious ſtones: † wherof the king made, to witte, of the Thymtrees, ſtayers in the houſe of our Lord, and in the kinges houſe, harpes alſo and pſalteries for the ſinging men: neuer were there ſeene ſuch trees in the Land of Iuda. † And king Salomon gaue to the Queene of Saba al thinges that ſhe would, and that she asked, and manie moe thinges then she brought to him: who returning, went into her countrie with her ſeruantes. † And the weight of the gold, that was brought to Salomon euerie yeare was ſix hundred ſixtie ſix talentes of gold: † beſide that ſumme, which the legates of diuers nations, and the merchantes were accuſtomed to bring, and al the kinges of Arabia, and the Dukes of the landes, which brought gold and ſiluer to Salomon. † King Salomon therfore made two hundred golden ſpeares, of the ſumme of ſix hundred peces of gold, which were ſpent in euerie ſpeare: † alſo three hundred golden ſhieldes of three hundred peces of gold, with which euerie shield was couered: and the king put them in the armarie, which was beſette with a wood. † The king alſo made a great throne of i
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orie, and couered it with moſt fyne gold. † Six ſteppes alſo, wherwith the going vp was to the throne, and a foote ſtoole of gold, and two litle armes on either ſide, and two lions ſtanding by the litle armes, † yea and other twelue litle lions ſtanding vpon the ſteppes on both ſides: there was not ſuch a throne in al kingdomes. † Al the veſſels alſo of the kinges table were of gold, and the veſſels of the houſe of the foreſt of Libanus of moſt pure gold. For ſiluer in thoſe daies was reputed for nothing. † For the kinges shippes went into Tharſis with the ſeruantes of H
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ram, once in three yeares: and they brought from thence gold and ſiluer, and yuorie, and apes, and pecockes. † Salomon therfore was magnified aboue al the kinges of the earth for riches and glorie.
† And al the kinges of the earth deſired to ſee Salomons face, that they might heare the wiſedom, which God had geuen in his hart. † And they brought him giftes, veſſels of ſiluer, and gold, and garmentes, and armour, and ſpices, horſes, and mules, euerie yeare. † Salomon alſo had fourtie thouſand horſes in the ſtables, and of chariotes, and horſemen twelue thouſand, and he placed them in the cities of the chariotes, and where the king was in Ieruſalem. † He exerciſed alſo authoritie ouer al the kinges from the riuer Euphrates vnto the land of the Philiſthines, and vnto the borders of Aegypt. † And he made ſo great plentie of ſiluer in Ieruſalem as it were of ſtones: and of cedres ſo great a multitude as of ſicomores, which grow in the champayne. † And horſes were brought him out of Aegypt, and al countries. † But the reſt of of the workes of Salomon the firſt and the laſt are writen in the wordes of Nathan the Prophet, and in the bookes of Ahias the Silonite, in the Viſion alſo of Addo the Seer, agayaſt Ieroboam the ſonne of Nabat. † And Salomon reigned in Ieruſalem ouer al Iſrael fourtie yeares. † And he His fall to luxurie and idolatrie is recorded. 3. Reg. 11. ſlept with his fathers: and they buried him in the citie of Dauid: and Roboam his ſonne reigned for him.
CHAP. X. Roboam requested by Ieroboam and the people to lighten their yoke of ſeruice, 6. leauing the counſel of the ancient, and folowing young counſellers, threatneth to preſse the people. 16. Wherupen manie reuolt from him.
AND Roboam went forth into Sichem: for thither al
3. Reg. 12.
The ſecond part. Diuiſion of the kingdom. Dauids iſſue reigning only in two tribes, which alſo are caried captiue into Babylon. Iſrael was aſſembled, to make him king. † Which when Ieraboam the ſonne of Nabat had heard, who was in Aegypt (for he was fled thither from Salomon) forthwith he returned. † And they called him, & he came with al Iſrael & ſpake to Roboam, ſaying: † Thy father preſſed vs with a moſt hard yoke, do thou command lighter thinges then thy father, who layd vpon vs a heauie ſeruitude, and eaſe thou a litle of the burden, that we may ſerue thee. † Who ſayd: After three daies returne ye to me. And when the people was gone, † he tooke counſel with the Ancientes, which ſtoode before his father Salomon, whiles he yet liued, ſaying: What counſel geue you, that I may anſwer the people? † Who ſayd to him: If thou wilt pleaſe this people, and pacific them with
wordes of clemencie, they wil ſerue thee at al times. † But he forſooke the counſel of the Ancientes, and began to treat with yongmen, that had beene brought vp with him, and were in his trayne. † And he ſayd to them: What ſemeth to you? or what ſhal I anſwer this people, which hath ſayd to me: Eaſe the yoke which thy father layd vpon vs? † But they anſwered as yongmen, and brought vp with him in delicaneſſe, and ſayd: Thus ſhalt thou ſpeake to the people, that ſayd to thee: Thy father aggrauated our yoke, doe thou eaſe it: and thus ſhalt thou anſwer them: My leaſt finger is thicker then the loynes of my father. † My father layd vpon yow an heauie yoke, and I wil adde a greater weight: my father bette you with ſcourges, but I wil beate you with ſcorpions. † Ieroboam therfore came, and al the people to Roboam the third day, as he had commanded them. † And the king anſwered rough wordes, leauing the counſel of the Ancientes: † and he ſpake according to the yongmens wil: My father layd vpon you a heauie yoke, which I wil make heauier: my father bette you with ſcourges, but I wil beate you with ſcorpions. † And he condeſcended not to the peoples requeſtes: for it was the wil of God, that his word ſhould be accompliſhed, which he had ſpoken by the hand of Ahias the Silonite to Ieroboam the ſonne of Nabat. † And al the people when the king ſpake rough wordes, ſayd thus vnto him: We haue no part in Dauid, nor inheritance in the ſonne of Iſai. Returne into thy tabernacles ô Iſrael, and do thou feede thy houſe Dauid. And Iſrael went into their tabernacles. † But ouer the children of Iſrael▪ that dwelt in the cities of Iuda, Roboam reigned. † And king Roboam ſent Aduram, who was ouer the tributes, and the children of Iſrael ſtoned him, and he died: moreouer king Roboam made haſt to get vp into his chariote, and fled into Ieruſalem. † And Iſrael reuolted from the houſe of Dauid vntil this day.
CHAP. XI. Roboam intending by force to reduce
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l Iſrael to his ſubiection, is Warned by a Prophet to ceaſe from that enterpriſe. 5. He maketh Walles about diuers cities, 11.
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urnisheth them With Victuals, and munition, 13. Prieſtes, Leuites, and manie others repaire to Ieruſalem, becauſe Ieroboam maketh a new religion, and new prieſtes 18. Roboam taket
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manie Wiues, and concubines. 22. preferreth A
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ias aboue al his other ſonnes.
AND Roboam came into Ieruſalem, and called together al the houſe of Iuda and Beniamin, an hundred foureſcore thouſand choſen men and warriers, to fight agaynſt Iſrael, and to conuert his kingdom vnto him. † And the word of our Lord came to Semeias the man of God, ſaying: † Speake to Roboam the ſonne of Salomon the king of Iuda, and to al Iſrael, that is in Iuda and Beniamin: † Thus ſayth our Lord: You ſhal not goe vp, neither ſhal you fight agaynſt your brethren: let euerie man returne into his houſe, becauſe this thing is done by my wil. Who when they had heard the word of our Lord, returned, neither went they forward agaynſt Ieroboam. † And Roboam dwelt in Ieruſalem, and built walled cities in Iuda. † And he built Bethlehem, and Etam, and Thecue, † Bethſur alſo, and Socho, & Odollam, † moreouer alſo Geth, and Mareſa, and Ziph, † yea and Aduram, and Lachis, and Azeca, † Saraa alſo, and Aialon, and Hebron, which were in Iuda and Beniamin, moſt fenſed cities. † And when he had incloſed them with walles, he put in them princes, and ſtore houſes of victuals, that is, of oile and wine. † Yea and in euerie citie he made armories of ſhieldes and ſpeares, and he ſtrengthened them with great diligence, and reigned ouer Iuda and Beniamin. † And the Prieſtes and Leuites, that were in al Iſrael, came to him out of al their ſeates, † A worthie example to ſuffer temporal damage rather then to conforme them ſelues to the practiſe of falſe religion. leauing their ſuburbes, and their poſſeſſious, and paſſing to Iuda, and Ieruſalem, becauſe Ieroboam had caſt them of, and their poſteritie: that they should not execute the prieſthood of our Lord. † Who made vnto him ſelfe prieſtes of the excelſes, and of diuels, and of the calues which he had made. † Yea and of al the tribes of Iſrael, whoſoeuer had geuen their hart to ſeeke our Lord the God of Iſrael, came into Ieruſalem to immolate their victims before our Lord the God of their fathers. † And they ſtrenghened the kingdom of Iuda, and eſtablished Roboam the ſonne of Salomon for three yeares: for they walked in the waies of Dauid and Salomon, onlie three yeares. † And Roboam tooke to wife Mahalath, the daughter of Ierimoth the ſonne of Dauid: Abi
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ail alſo the daughter of Eliab the ſonne of Iſai, † who bare him ſonnes Iehus, and Somorias, and Zoom. † After this woman alſo he tooke Maacha the daughter of Abſalom, who bare him Abia, and Ethai, and Ziza, and Salomith. † And Roboam loued Maacha the daughter of Abſalom aboue al his wiues,
and concubines: for he had maried eightene wiues, and threeſcore concubines: and he begat eight and twentie ſonnes, and threeſcore daughters. † But he appoynted for head Abias the ſonne of Maacha duke ouer al his brethren: for he meant to make him king, † becauſe he was wiſer, and mightier aboue al his ſonnes, and in al the coſtes of Iuda, and of Beniamin, and in al the walled cities: and he gaue them much meate, and he diſired manie wiues.
CHAP. XII. For the ſinnes of Roboam, and the people manie ſtrong cities, alſo Ieruſalem; are taken and ſpoyled by the king of Aegypt. 8. They repent, and the Aegyptians depart, 9. but carie away the treaſures. 13. Roboam dieth, and his ſonne Abias reigneth.
AND when the kingdom of Roboam was ſtrengthened and fortified, he forſooke the law of our Lord, and al Iſrael with him. † And in the fifth yeare of the kingdom of Roboam, came vp Seſac the king of Aegypt into Ieruſalem (becauſe they had ſinned to our Lord) † with a thouſand two hundred chariotes, and threeſcore thouſand horſemen: neither was anie number of the common people, that came with him out of Aegypt, to witte, Lybians, and Troglodytes, and Aethiopians. † And he tooke the moſt fenſed cities in Iuda, and came ouer vnto Ieruſalem. † And Semeias the prophete went to Roboam, and to the princes of Iuda, that were gathered togetherin Ieruſalem, fleing from Saſac, and he ſayd to them: Thus ſayth our Lord: You haue leaft me, and I haue leaft you in the hand of Seſac. † And the princes of Iſrael, and the king, being aſtonied, ſayd: Our Lord is iuſt. † And when our Lord had ſeene that they were humbled, the word of our Lord came to Semeias, ſaying: Becauſe they are humbled, I wil not deſtroy them, and I wil geue them a litle ayde, and my furie shal not droppe vpon Ieruſalem by the hand of Seſac. † But yet they shal ſerue him, that they may know the diſtance of my ſeruice, and of the ſeruice of the kingdom of the earth. † Therfore Seſac the king of Aepypt retyred from Ieruſalem, taking away the treaſures of the houſe of our Lord, and of the kinges houſe, and he tooke al thinges with him, and the golden shieldes that Salomon had made, † for the which the king made braſen ones, and deliuered them to the princes of the shieldbearers, which kept the
entrance of the palace. † And when the king entred into the houſe of our Lord, the shieldbearers came, and tooke them, & brought them backe agayne to their armorie. † But yet becauſe they were humbled, the wrath of our Lord was turned away from them, neither were they vtterly deſtroyed: for in Iuda there were found good workes. † King Roboam therfore was ſtrengthened in Ieruſalem, & reigned: one and fourtie yeares old was he when he beganne to reigne, and he reigned ſeuentene yeares in Ieruſalem, the citie, which our Lord choſe, to confirme his name there, out of al the tribes of Iſrael: and the name of his mother was Naama an Ammonite. † And he did euil, and prepared not his hart to ſeke our Lord. † But the workes of Roboam the firſt and the laſt are writen in the Bookes of Semeias the Prophete, and of Addo the Seer, and diligently expounded: and Roboam and Ietoboam fought one agaynſt the other al their daies. † And Roboam ſlept with his fathers, and was buried in the citie of Dauid. And Abias his ſonne reigned for him.
CHAP. XIII. Abias maketh warre agaynſt Ieroboam. 4. exhorteth the people of Iſrael for iuſtice, and religions ſake to returne to him. 13. In the meane time Ieroboam inuironeth him with forces, but by Gods aſsiſtance Abias preuaileth. 21. and reigneth ſecurely.
IN the eightenth yeare of king Ieroboam, reigned Abias
3. Reg. 15 ouer Iuda. † Three yeares reigned he in Ieruſalem, and his mothers name was Michaia, the daughter of Vriel of Gabaa: there was warre betwen Abias and Ieroboam. † And when Abias had begun battel, and had moſt warlike men, & of choſen ones four hundreth thouſand: Ieroboam put his armie in aray on the contrarie ſide, eight hundreth thouſand men, who them ſelues alſo were choſen men, and moſt valiant to battels. † Abias therfore ſtood vpon mount Semeron, which was in Ephraim, and ſayd: Heare Ieroboam, and al Iſrael: † Are you ignorant that our Lord the God of Iſrael gaue the kingdom to Dauid ouer Iſrael for euer, to him and his children as a A firme and perpetual couenant. Num. 18. v. 19. couenant of ſalt? † And there roſe vp Ieroboam the ſonne of Nabat, the ſeruant of Salomon the ſonne of Dauid: and rebelled agaynſt his lord. † And there were gathered to him al the moſt vayne men, and the children of Belial: and they preuayled agaynſt Roboam the ſonne of
Salomon: moreouer Roboam was rude, and of a fearful hart, and could not reſiſt them. † Now therfore you ſay that you are able to reſiſt the kingdom of our Lord, which he poſſeſſeth by the children of Dauid, and you haue a great multitude of people, and golden calues, which Ieroboam hath made you for goddes. † And you haue caſt out the Prieſtes of of our Lord, the children of Aaron, and the Leuites: and you haue made you prieſtes, as al the peoples of the earth: who ſoeuer ſhal come & conſecrate his hand in a bullock of oxen, and in ſeuen rammes, is made the prieſt of them that are not goddes, † But our Lord is God, whom we forſake not, and the Prieſtes do miniſter to our Lord of the children of Aaron, and the Leuites are in their order. † Holocauſtes alſo they do offer to our Lord, euerie day morning and euening, and incenſe made according to the preceptes of the law, and the loaues are ſet forth on a moſt cleane table, and there is with vs the golden condleſticke, and the lampes therof, that they may be lighted alwaies at euening: for we keepe the preceptes of the Lord our God, whom you haue forſaken. † Therfore in our hoſt God is the prince, and his Prieſtes, which ſound with trumpettes, and reſound agaynſt you: children of Iſrael ſight not agaynſt our Lord the God of your fathers, becauſe it is not expedient for you. † He ſpeaking theſe thinges, Ieroboam endeuoured to entrappe him behind. And when he ſtood ouer agaynſt the enemies, he compaſſed Iuda vnwitting with his armie. † And Iudas looking backe, ſaw the battel at hand before and behind, and cryed to our Lord: and the Prieſtes begane to ſound with trumpettes. † And al the men of Iuda made a ſhout: and behold they crying, God terrified Ieroboam, and al Iſrael that ſtood agaynſt Abias and Iuda. † And the children of Iſrael ſled from Iuda, and our Lord deliuered them into their hand. † Abias therfore and his people ſtroke them with a great ſlaughter, and there fel wounded of Iſrael fiue hundreth thouſand valiant men. † And the children of Iſrael were humbled, at that time, and the children of Iuda excedingly encouraged becauſe they had truſted in our Lord the God of their fathers. † And Abias purſewed Ieroboam
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ieing, and he tooke his cities, Bethel and her daughters, and Ieſana with her daughters, Ephron alſo and her daughters. † Neither was Ieroboam able to reſiſt anie more, in the daies of Abias: whom our Lord ſtroke, and he died.
† Therfore Abias, his empite being ſtrengthened, tooke fourtene wiues: and he begat two and twentie ſonnes, and ſixtene daughters. † But the reſt of the wordes of Abias, and of his waies and wordes, are writen diligently in the Booke of Addo the Prophete.
CHAP. XIIII. Abias dieth, and his ſonne Aſa reigneth, deſtroyeth idolataie, 6. for
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i
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eth his cities, 9. and ouercometh, by Gods ſpecial helpe, the Aethtopians armie of a million of men.
AND Abias ſlept with his fathers, and they buried him in the Citie of Dauid: and Aſa his ſonne reigned for him, in whoſe daies the land was quiet tenne yeares. † And Aſa did that which was good and pleaſing in the ſight of his God, and he ouerthrew the altars of It perteyned properly to the king to deſtroy the exterior practiſe of idolatrie, but to the Prieſtes, & prophetes to informe the interior mind, & conſciences of euerie one. ſtrange ſeruice, and the excelſes, † and brake the ſtatues, and cut downe the groues. † And he commanded Iuda that they ſhould ſeeke our Lord the God of their fathers, and ſhould doe the law, and al the commandementes. † And he tooke away out of al the cities of Iuda the altars, and temples, & reigned in peace. † He built alſo fenſed cities in Iuda, becauſe he was quiet, and there had no battels riſen in his time, our Lord geuing peace. † And he ſayd to Iuda: Let vs build theſe cities, and compaſſe them with walles, and ſtrengthen them with towers, and gates, and lockes, whiles thinges are quiet from battels, becauſe we haue ſought out Lord the God of our fathers, and he hath geuen vs peace round about. They therfore did build, and there was no impediment in building. † And Aſa had in his armie of them that caried ſhieldes and ſpeares, of Iuda three hundred thouſand: and of Beniamin ſhieldbearers and archers, two hundred eightie thouſand, al theſe were moſt valiant men. † And Zara the Ethiopian with his armie iſlued forth agaynſt them, tenne hundred thouſand, and with three hundred chariotes: and he came as far as Mareſa. † Moreouer Aſa went on to meete him, and ſet his armie in aray to battel in the vale Sephata, which is neere Mareſa. † And he inuocated our Lord God, and ſayd: Lord there is no difference with thee, whether thou helpe in few, or in manie: helpe vs ô Lord our God: for hauing confidence in thee, and in thy name we are come agaynſt this multitude. Lord, thou art our God, let not man preuaile agaynſt thee. † Our Lord
therfore terrified the Aethiopians before Aſa and Iuda: and the Aethiopians fled. † And Aſa purſewed them, and the people that was with him, vnto Gerara: and the Aethiopians fel to vtter deſtruction, becauſe our Lord killing them, and his armie fighting they were deſtroyed. They tooke therfore manie ſpoiles, † and they ſtroke al the cities round about Gerara: for great terrour had inuaded al men: and they ſpoyled the cities, and caried away much praye. † Yea and deſtroying the ſheepecotes of ſheepe, they tooke an infinite multitude of cattel, and of camels: and returned into Ieruſalem.
CHAP. XV. Azarias prophecieth that Iſrael shal lack the true God, Prieſtes, and the law, a long time. 8. which king Aſa hearing moſt ſerioufly deſtroyeth idolatrie. 12. maketh couenant and oath to ſerue God. 16. And depoſeth his mother for offering ſacrifice to Priapus.
AND Azarias the ſonne of Oded, the Spirit of God coming vpon him, † went out to meete Aſa, and ſayd to him: Heare ye me Aſa, and al Iuda and Beniamin: Our Lord is with you, Cooperation with Gods grace meri
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eth increaſe of grace. becauſe you haue beene with him. If you wil ſeeke him, you ſhal finde: but if you forſake him, he wil forſake you. † And manie daies ſhal paſſe in Iſrael without the true God, and without Prieſt a teacher, and without the Law. † And when they ſhal returne in their diſtreſſe to our Lord the God of Ifrael, and ſhal ſeeke him, they ſhal finde him. † At that time there ſhal not be peace to him that goeth out and cometh in, but terrours on euerie ſide in the inhabiters of the earth. † for nation ſhal fight agaynſt nation, and citie agaynſt citie, becauſe our Lord wil truble them with al diſtreſſe. † You therfore take courage, and let not your handes be diſſolued: for there ſhal be reward to your worke. † Which when Aſa had heard, to witte, the wordes, and the prophecie of Azarias the ſonne of Oded the prophete, he tooke courage, and tooke away the Idols out of al the land of Iuda, and out of Beniamin, and out of the cities, which he had taken, of mount Ephraim, and he dedicated the altar of our Lord, which was before the porche of our Lord. † And he gathered together al Iuda and Beniamin, and the ſtrangers with them of Ephraim, and of Manaſſes, and of Simeon: for manie were fled to him of Iſrael, ſeing that our Lord his God was with him. † And when they were come into Ieruſalem the third
moneth, in the fiftenth yeare of the reigne of Aſa, † they immolated to our Lord in that day of the ſpoiles, & the praie, that they had brought, oxen ſeuen hundred, and rammes ſeuen thouſand. † And he went in after the maner to eſtabliſh the couenant, that they ſhould ſeeke our Lord the God of their fathers in al their hart, and in al their ſoul. † And if anie man, quoth he, ſhal not ſeeke our Lord the God of Iſrael, let him die, from the leaſt to the greateſt, from man vnto woman. † And they ſware to our Lord with a lowd voyce in iubilation, and in noyſe of trumpet, and ſound of ſhaulmes, † al that were in Iuda with execration: for in al their hart did they ſweare, and with al their wil did they ſeeke him, and found him, & our Lord gaue them reſt round about, † Yea and Maacha the mother of king Aſa he depoſed from the royal empyre, becauſe ſhe had made in a groue the idol of Priapus: which he wholy deſtroyed, and breaking into peeces, burnt it in the Torrent cedron. † But the King Aſa deſtroyed the places where Idoles were ſerued, chap. 14. v. 2. but tollerated the places where ſome offered ſacrifice to God beſide the proper altar in Ieruſalem, becauſe this was diſpenſable and not the other. Excelſes were leaft in Iſrael: neuertheleſſe the hart of Aſa was perfect al his daies. † And thoſe thinges which his father had vowed, and him ſelf, he brought into the houſe of our Lord, gold and ſiluer, and of veſſels diuers furniture. † And there was no warre vnto the fiue and thirteth yeare of the reigne of Aſa.
CHAP. XVI. Agaynſt the king of Iſrael, king Aſa procureth helpe of the Aſſyrians, 7. which a prophet reprouing is put in fetters. 11. Aſa dieth, with diſeaſe of his feete, and is buried with pompe.
AND in the ſix and thirteth yeare of his reigne, came vp
3. Reg. 15. Baaſa the king of Iſrael into Iuda, and with a wall compaſſed Rama, that none could ſafely goe out and come in of the kingdom of Aſa. † Aſa therfore brought forth ſiluer and gold, out of the treaſures houſe of our Lord, and of the kinges treaſures, and he ſent to Benadad the king of Syria, who dwelt in Damaſcus, ſaying: † There is league betwen me & thee, my father alſo and thy father had concord, wherfore I haue ſent thee ſiluer and gold, that breaking the league, which thou haſt with Baaſa the king of Iſrael, thou make him retire from me. † Which being knowen, Benadad ſent the princes of his hoſtes to the cities of Iſrael: who ſtroke Ahion, and Dan, and Ablemaim, and al the walled cities of Nephthali. † which when Baaſa had heard, he ceaſed to build
Rama, and intermitted his worke. † Moreouer Aſa the king tooke al Iuda, and caried away the ſtones out of Rama, and the timber that Baaſa had prepared for the building: and he built of them Gabaa, & Maſpha. † At that time came Hanani the prophete to Aſa the king of Iuda, and ſayd to him: Becauſe thou haſt had confidence in the king of Syria, and not in our Lord thy God, therfore hath the armie of the king of Syria eſcaped out of thy hand. † Were not the Aethiopians, and Libyians manie moe in chariotes, and horſemen, and a:: Iuſt puniſhment with paine of his feete, for iniuriouſly putting Gods prophet in fetters v. 10. So God puniſhed him temporally, for that and other paſſionate ſinnes: and he died in good ſtate, for. his hart was perfect al his dayes, (Chap 15. v, 17.) that is, moſt part of his life, eſpecially in his laſt dayes. multitude exceding great: whom, when thou didſt beleue in our Lord, he deliuered into thy hand? † For the eies of our Lord behold al the earth, and geue ſtrength to them, that with perfect hart beleue in him. Thou therfore haſt done foolyshly, & for this cauſe from this preſent time ſhal battels ariſe agaynſt thee. † And Aſa being angrie agaynſt the Seer, commanded him to be caſt into fetters: for he tooke indignation excedingly vpon this thing: and he ſlewe of the people at that time verie manie. † But the workes of Aſa the firſt & the laſl are writen in the Booke of the kinges of Iuda and Iſrael. † Aſa alſo fel ſicke in the nine and thirteth yeare of his reigne, of a moſt vehement payne of his feete, and neither in his infirmitie did he ſeeke our Lord, but rather truſted in the arte of Phiſitians. † And he ſlept with his fathers: and he died the one and fou
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teth yeare of his reigne. † And they buried him in his ſepulchre, which he had digged for himſelſ in the Citie of Dauid: and they layd him vpon his bed ful of ſpices and odori
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erous oyntementes, which were made by the arte of apothecaries, and they burnt it ouer him with exceding ambition.
CHAP. XVII. Ioſaphat ſucceding in the kingdom preuaileth in battel agaynſt the king of Iſrael. 6. deſtroyeth Idolaters, and ſendeth Prieſtes and Leuites to inſtruct the people. 11. The Philiſtians and Arabians ſend preſentes to king Ioſaphat. 13. the leaders of the armie and ſouldiars are numbred.
AND Ioſaphat his ſonne reigned for him, & grew ſtrong agaynſt Iſrael. † And he appoynted numbers of ſouldiars in al the cities of Iuda, that were compaſſed with walles. And he placed garriſons in the land of Iuda, and in the cities of Ephraim, which Aſa his father had taken. † And our Lord was with Ioſaphat, becauſe he walked in the firſt waies
of Dauid his father: and he truſted not in Baalim, † but in the God of his father, and went forward in his preceptes, and not according to the ſinnes of Iſrael. † And our Lord confirmed the kingdom in his hand, and al Iuda gaue giftes to Ioſaphat: and there grew to him infinite riches, and much glorie. † And when his hart had taken courage Good, workes approued by new benefices from God, as a reward, ther of do geue more hope & confidence to procede from vertue to vertue. 5. Tho. li. deregimin
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for the waies of our Lord, he tooke away alſo the Excelſes and groues out of Iuda. † And in the third yeare of his kingdom, he ſent of his princes Benhail, and Abdias, and Zacharias, and Nathanael, and Micheas, that they ſhould teach in the cities of Iuda: † and with them Leuites, Semeias, and Nathanias, and Zabadias, Aſael alſo, and Semiramoth, and Ionathan, and Adonias and Tobias, and Thobadonias Leuites, and with them Eliſama, and Ioram Prieſtes. † And they taught the people in Iuda, hauing the booke of the law of our Lord: and they went about al the cities of Iuda, and inſtructed the people. † Therfore the dread of our Lord came vpon al the kingdomes of the landes, that were round about Iuda, neither durſt they make battel agaynſt Ioſaphat. † Yea and the Philiſtians brought giftes to Ioſaphat, and tribute of ſiluer, the Arabians alſo brought cattel, of rammes ſeuen thouſand ſeuen hundred, and buckegoates as manie. † Ioſaphat therfore grewe, and was magnified on high: and he built in Iuda houſes like to toures, and walled cities. † And he prepared manie workes in the cities of Iuda: there were alſo men of warre, and valiant in Ieruſalem, † of whom this is the number by the houſes and families of euerie one: In Iuda princes of the armie, Ednas duke, and with him moſt valiant men three hundred thouſand. † After him Iohanan the prince, and with him two hundred eightie thouſand. † After him alſo Amaſias the ſonne of Zechri, conſecrated to our Lord, and with him two hundred thouſand of valiant men. † Him followed Eliada valiant to battels, and with him of them that held bow & ſhield two hundred thouſand. † After this man alſo Iozabad, and with him an hundred eightie thouſand readie ſouldiars. † Al theſe were at the hand of the king, beſide others, whom he had put in walled cities, in al Iuda.
CHAP. XVIII. Ioſaphat ioyned in affiniti
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with wicked Achab king of Iſrael, goeth with him againſt Ramoth Galaad, four hundred falſe prophetes promiſing victorie.
14. Micheas prophecying the contrarie, 25. is put in priſon. 28. Achab (notwithſtanding he changeth his attire, and leaueth Ioſaphat in danger) 33. is ſlaine.
IOSAPHAT therfore was rich and verie glorious, and was ioyned in affinitie to Achab. † And he went downe to him after certaine yeares into Samaria: at whoſe coming Achab killed muttons, and oxen very manie for him and the people that came with him: and he perſwaded him to goe vp into Ramoth Galaad. † And Achab the king of Iſrael ſayd to Ioſaphat the king of Iuda: Come with me into Ramoth Galaad. To whom he anſwered: As I am thou alſo: as thy people; ſo my people alſo: and For this he was iuſtly reprehended, but his ſimple intention diminiſhed his fault, and ſo he was more eaſily pardoned, & for his good workes otherwiſe donne in Gods ſeruice. ch. 19. 3. we wil be with thee in battel. † Ioſaphat ſayd to the king of Iſrael: Conſult I beſech thee preſently the word of our Lord. † Therfore the king of Iſrael gathered together of the prophetes four hundred men, and ſayd to them: Shal we goe into Ramoth Galaad to fight, or ſitte ſtil? But they ſayd: Goe vp, ſay they, and God wil deliuer it into thy hand. † And Ioſaphat ſayd: Is there not here a prophete of our Lord, that we may enquire alſo of him? † And the king of Iſrael ſayd to Ioſaphat: There is one man, of whom we may aske wil of our Lord: but I hate him, becauſe he doth not prophecie me good, but euil at al times: and it is Micheas the ſonne of Iemla. And Ioſaphat ſayd: Speake not in this maner ô king. † The king of Iſrael therfore called one of the Eunuches, and ſayd to him: Cal quickly Micheas the ſonne of Iemla. † Moreouer the king of Iſrael, and Ioſaphat the king of Iuda, ſate in their thrones, clothed with kinglie attyre, and they ſate in the court beſide the gate of Samaria, and al the prophetes before them. † But Sedecias the ſonne of Chanaana made him hornes of yron, and ſayd: Thus ſayth our Lord: With theſe ſhal
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thou ſtrike Syria, til thou deſtroy it. † And al the prophetes in like manner prophecied, and ſayd: Goe vp into Ramoth Galaad, and thou ſhalt proſper, and our Lord wil deliuer them into the kinges hand. † And the meſſenger that went to cal Micheas, ſayd to him: Behold the wordes of al the prophetes with one mouth tel the king good thinges: I beſech thee therfore that thy word alſo diſſent not from them, and that thou ſpeake proſperous thinges. † To whom Micheas anſwered: Our Lord liueth, whatſoeuer my God ſhal ſay to
me, that wil I ſpeake. † He therfore came to the king. To whom the king ſayd: Micheas, ſhal we goe into Ramoth Galaad to fight, or ſit ſtil? To whom he anſwered See Annotation. 3. Reg.
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. v. 15. Goe ye vp: for al thinges ſhal fal out proſperous, and the enemies ſhal be deliuered into your handes. † And the king ſayd: Agayne, and agayne I adiure thee, that thou ſpeake not to me, but that which is true in the name of our Lord. † But he ſayd: I ſaw al Iſrael diſperſt in the mountaynes, as ſheepe without a ſhepheard: and our Lord ſayd: Theſe haue no maiſters: let euerie man returne into his houſe in peace. † And the king of Iſrael ſayd to Ioſaphat: did I not tel thee that this man did not prophecie me anie good, but theſe thinges that be euil? † But he ſayd: Heare ye therfore the word of our Lord: I ſaw our Lord ſitting in his throne, and al the hoſt of heauen aſſiſting him on the right hand on the left. † And our Lord ſayd: who ſhal deceiue Achab the king of Iſrael, that he may goe vp and fal in Ramoth Galaad. And when one ſayd in this maner, and an other otherwiſe: † there came forth a ſpirit, and ſtood before our Lord, and ſayd: I wil deceiue him. To whom our Lord ſayd: wherin wilt thou deceiue him. † But he anſwered: I wil goe forth, and wil be a lying ſpirit in the mouth of al his prophetes. And our Lord ſayd: Thou ſhalt deceiue, and ſhalt preuaile: goe forth, and doe ſo, † Now therfore, behold our Lord hath geuen the ſpirit of lying in the mouth of al thy prophetes, and our Lord hath ſpoken of thee euil thinges. † And Sedecias the ſonne of Chanaana came, and ſtroke the cheeke of Micheas, and ſayd: which way paſſed the ſpirit of our Lord from me, that it ſhould ſpeake to thee. † And Micheas ſayd: Thou thy ſelf ſhalt ſee in that day, when thou ſhalt enter into chamber out of chamber, to be hid. † And the king of Iſrael commanded, ſaying: Take Micheas, and lead him to Amon the gouernour of the citie, and to Ioab the ſonne of Amelech. † And you ſhal ſay: Thus ſayth the king: Caſt this felow into priſon, and giue him a litle bread, and a litle water, til I returne in peace. † And Micheas ſayd: If thou returne in peace, our Lord hath not ſpoken in me, & he ſayd: Heare al ye peoples. † Therfore the king of Iſrael, and Ioſaphat the king of Iuda went vp into Ramoth Galaad. † And the king of Iſrael ſayd to Ioſaphat: I wil change my habite, and ſo I wil goe to the fight, but be thou clothed with thine owne garmentes. And
the king of Iſrael changing his habit came to the battel. † And the king of Syria had commanded the captaynes of his horſemen ſaying: Fight not agaynſt the leaſt, or agaynſt the greateſt, but agaynſt the king of Iſrael only. † Therfore when the princes of the horſemen ſaw Ioſaphat, they ſayd: This is the king of Iſrael. And they compaſſed him fighting: but he cried to our Lord, and he holpe him, and turned them away from him. † For when the captaynes of the horſemen ſaw, that is was not the king of Iſrael, they lea
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t him. † And it chanced that one of the people ſhot an arrow at aduenture, and ſtroke the king of Iſrael betwen the necke and the ſhoulders, and he ſayd to his cocher: Turne thy hand, and carie me out of the battel, becauſe I am wounded. † And the fight was ended in that day: moreouer the king of Iſrael ſtood in his chariote agaynſt the Syrians vntil euening, and died at the ſunne ſette.
CHAP. XIX. Ioſaphat being reproued by a prophet for yelding help to Achab, 5. appoynteth Iudges in ſeueral cities, admonishing them to doe iuſtice. 8. exhorteth Prieſtes and Leuites to execute their ſunctious carefully. 11. Amarias High Prieſt directing and ruling in thinges belonging to God, Zabedias general captayne gouerneth the kinges affayres.
AND Ioſaphat the king of Iuda returned into his houſe peaceably, into Ieruſalem. † Whom Iehu the ſonne of Hanani the Seer mette, and ſayd to him: Preciſian Do
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for his ſocietie with Achab. To whom S. Auguſtin anſwereth, that he was not blamed for other conuerſation with Achab, but for ayding him, and, ioyning with him in the act of ſinne, when he contemning Micheas the true prophete of God, and beleuing falſe prophetes went to battel wherin both kinges offended, but with difference; ſo one was ſa
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e though he ſemed to be ſecure, the other was ſaued in great danger. and repenting was pardoned li. 2. c. 1
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. opiſt Parme
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. To the impious man thou geueſt ayde, and to them that hate our Lord thou art ioyned in frendſhip, and therfore thou didſt deſerue in deed the wrath of our Lord: † but good workes are found in thee, for that thou haſt taken away the groues out of the land of Iuda, and haſt prepared thy hart to ſeeke our Lord the God of thy fathers. † Ioſaphat therfore dwelt in Ieruſalem: and he went forth to the people agayne from Berſabee vnto mount Ephraim, and recalled them to our Lord the God of their fathers. † And he appoynted iudges of the land in al the fenſed cities of Iuda, in euerie place, † and commanding the iudges, he ſayd: Take heede what you doe: for you exerciſe not the iudgement of man, but of our Lord: and whatſoeuer you ſhal iudge, it ſhal redound to you. † Let the feare of our Lord be with you, and with diligence doe al thinges: for there is no iniquitie with the Lord our God, nor acception
of perſonnes, nor deſyre of giftes. † In Ieruſalem alſo Ioſaphat appoynted Leuites, and Prieſtes, and princes of families of Iſrael, that they ſhould iudge the iudgement and cauſe of our Lord to the inhabitantes therof. † And he commanded them, ſaying: Thus shal you doe in the feare of our Lord faithfully, and with a perfect hart. † Euerie cauſe, that shal come to you of your brethren, that dwel in their cities, betwen kinred and kinred, wherſoeuer there is queſtion of the law, of the commandement, of ceremonies, of iuſtifications: shew it them, that they ſinne not agaynſt our Lord, and leſt there come wrath vpon you and your brethren: ſo doing therfore you shal not ſinne. † And A moſt plame diſtinction of ſpiritual and temporal authoritie and offices, not inſtituted by Ioſaphat, nor anie other king, but by God himſelf. Deut. 17. Num. 27. Amarias the prieſt and your Bishop shal be chiefe in theſe thinges, which pertayn to God: moreouer Zabadias the ſonne of Iſmahel, who is the prince in the houſe of Iuda, shal be ouer thoſe workes, which pertayne to the kinges office: and you haue maiſters the Leuites before you, take courage, and doe diligently, and our Lord wil be with the good.
CHAP. XX. The Ammonites, Moabites, and Syrians ioynning forces agaynſt Ioſaphat, 3. he ſeeketh Gods helpe by publique prayer and faſting. 14. A Prophet fortelleth that God wil fight for them: 20. ſo they ſinging praiſes to God, the enemies kil ech other. 24. Ioſaphat with his men gather verie great ſpoiles. 30. reigneth in peace, 35. but his nauie perisheth, for his ſocietee with wicked Ochozias.
AFTER theſe thinges were the children of Moab gathered together, and the children of Ammon, and with them of the Ammonites, to fight agaynſt Ioſaphat † And there came meſſengers, and told Ioſaphat, ſaying: There cometh agaynſt thee a great multitude from thoſe places, which are beyond the ſea, and out of Syria, and behold they ſtay in Aſaſonthamar, which is Engaddi. † And Ioſaphar being frighted with feare, he tooke him wholy to beſech ou
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Lord, and he They faſted not only to ſub due the fleſh to the ſpirite but alſo for other neceſſities. proclamed a faſt to al Iuda. † And Iudas was gathered together to pray to our Lord: yea and al Example of pilgremage to holie places, becauſe it pleaſeth God to heare the prayers of good people rather in one place then in an other. ch. 6. 7. &c. came out of their cities to beſech him. † And when Ioſaphat ſtood in the middes of the aſſemblie of Iuda, and Ieruſalem in the houſe of our Lord before the new court, † he ſayd: Lord God of our fathers, thou art God in heauen, and ruleſt ouer al the kingdomes of Nations, in thy hand is ſtrength and might, neither
can anie man reſiſt thee. † Didſt not thou our God kil al the inhabitantes of this land before thy people Iſrael, and gaueſt it to the ſeed of Abraham thy frend for euer? † And they dwelt in it, & built in it a Sanctuarie to thy name, ſaying: † If euils fal vpon vs, the ſword of iudgement, peſtilence, & famine, we wil ſtand before this houſe in thy ſight, wherein thy name is inuocated: & we wil crie to thee in our tribulations, and thou ſhalt heare, and ſaue vs. † Now therfore behold the children of Ammon, and mount Seir, by whom thou didſt not grant Iſrael to paſſe, when they came out of Aegypt, but they declined from them, & ſlew them not: † doe the contrarie, and endeuoure to caſt vs out of the poſſeſſion, which thou haſt deliuired to vs. † Our God, wilt not thou therfore iudge them? In vs in deed there is not ſo great ſtrength, that we can reſiſt this multitude, which cometh violently vpon vs. But whereas we are ignorant what we ought to doe, this onlie we haue leaft, that we direct our eies to thee. † And al Iuda ſtood before our Lord with their litle ones, and wiues, and their children. † And there was Iahaziel the ſonne of Zacharias, the ſonne of Banaias, the ſonne of Iehiel, the ſonne of Mathanias, a Leuite of the children of Aſaph, vpon whom the ſpirit of our Lord came in the middes of the multitude, † and he ſayd: Attend ye al Iuda, and you that dwel in Ieruſalem, and thou king Ioſaphat: thus ſayth our Lord to you: Feare not, neither dread ye this multitude: for it is not your battel, but Gods. † To morrow you shal goe downe agaynſt them: for they wil come vp by the ſteepe named Sis, and you shal find them in the vtmoſt part of the torrent, which is agaynſt the wilderneſſe of Ieruel. † It shal not be you that shal fight, but onlie ſtand confidently, and you shal ſee the helpe of our Lord ouer you, ô Iuda, and Ieruſalem: feare not, neither dreade ye: to morrow you shal goe out agaynſt them, and our Lord wil be with you. † Ioſaphat therfore, and Iuda, and al the inhabitantes of Ieruſalem fel flat on the earth before our Lord, and adored him. † Moreouer the Leuites of the children of Caath, and of the children of Core prayſed our Lord the God of Iſrael with a lowd voice, on high. † And when they had riſen earely in the morning, they went forth by the deſert of Thecua: and they being gone forth, Ioſaphat ſtanding in the middes of them, ſayd: Heare me ye men of Iuda, and al the inhabiters of Ieruſalem: Faith is the fundation of al good workes. Heb. 11. but not ſufficient to ſaluation without other vertues, and therefore they not only beleued but alſo faſted and prayed, and where nede required fought with weapons, though at this time it pleaſed God to fight for them. See Ioſue 23. beleue in the Lord
your God, and you ſhal be ſecure: beleue his prophetes, and al thinges ſhal fal out proſperous. † He gaue counſel alſo to the people, and appoynted the ſinging men of our Lord, that they ſhould prayſe him in their companies, and ſhould goe before the hoſt, and with agreable voice ſhould ſay: ConfeſſePſal. 135. to our Lord, becauſe his mercie is foreuer. † And when they began to ſing prayſes, our Lord turned their embuſhementes vpon themſelues, to witte, of the children of Ammon, and of Moab, and of mount Seir, who were gone forth to fight agaynſt Iuda, and were ſtriken. † For the children of Ammon, and of Moab, roſe together agaynſt the inhabitantes of mount Seir, to kil and deſtroy them: and when they had in worke atcheued this, being turned alſo agaynſt themſelues, they fel wounded one of an other. † Moreouer Iuda when they were come to the watch place, that looketh to the deſert, ſaw a far of al the countrie abrode ful of dead bodies, and that none remayned aliue that could eſcape death. † Ioſaphat therfore came, and al the people with him to take away the ſpoiles of the dead, and they found among the dead bodies, diuerſe ſtuffe, garments alſo, and moſt pretious veſſels: and they ſpoiled it, ſoe that they could not carie al thinges, nor in three dayes take a Way the ſpoiles for the greatneſſe of the praye. † And in the fourth day they were aſſembled in the Vale of bleſſing: for becauſe there they had bleſſed our Lord, they called that place the Vale of bleſſing vntil this preſent day. † And euerie man of Iuda returned, and the inhabitantes of Ieruſalem, and Ioſaphat before them into Ieruſalem with great ioy, becauſe our Lord had geuen them ioy of their enemies. † And they entered into Ieruſalem with pſalteries, and harpes, and trumpettes into the houſe of our Lord. † And the dread of our Lord fel vpon al the kingdomes of the landes when they heard that our Lord had fought agaynſt the enemies of Iſrael. † And the kidgdom of Ioſaphat was quiet and God gaue him peace round about. † Ioſaphat therfore reigned ouer Iuda, and he was fiue and thirtie yeares old when he begane to reigne: and he reigned fiue and twentie yeares in Ieruſalem: and the name of his mother was Azuba the daughter of Selahi. † And he walked in the way of his father Aſa, neither declined he from it, doing the thinges that were pleaſing before our Lord. † But He deſtroyed the places where ſacrifice was offered to idoles. ch. 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple, not being able to reduce al to perfection. yet the excelſes he tooke not away, and as yet the people had not directed their hart to
our Lord the God of their fathers. † But the reſt of the actes of Ioſaphat, the firſt and the laſt are writen in the wordes of Iehu the ſonne of Hanani, which he diſpoſed into the Bookes of the kinges of Iſrael. † After theſe thinges Ioſaphat the king of Iuda entered frendshipe with Ochozias the king of Iſrael, whoſe workes were moſt impious. † And he was partaker to make ſhippes, which should goe into Tharſis: and they made a nauie in Aſiongaber. † And Eliezer the ſonne of Dodau of Mareſa prophecied to Ioſaphat, ſaying: Becauſe thou haſt had a league with Ochozias, our Lord hath ſtrooken thy workes, and the shippes are broken, neither could they goe into Tharſis.
CHAP: XXI. Ioſaphat dieth, and Ioram ſucceding killeth his owne brethren, and ſome other chiefe men. 6. reigneth wickedly. 8. Edom, and Lobua reuolt from him. 12. Elias by letters forwarneth him of plagues, 16. which falling vpon him, he dieth after two yeares languishing, and horrible diſeaſe.
AND Ioſaphat ſlept with his fathers, & was buried with
4. Reg. 8. them in the Citie of Dauid: and Ioram his ſonne reigned for him. † Who had brethren the ſonnes of Ioſaphat, Azarias, and Iahiel, and Zacharias, and Azarias, and Michael, and Saphatias. al theſe were the ſonnes of Ioſaphat the king of Iuda. † And their father gaue them manie giftes of ſiluer, and of gold, and penſions, with the moſt fenſed cities in Iuda: but the kingdom he deliuered to Ioram, becauſe he was the firſt begotten. † And Ioram roſe ouer the kingdom of his father: and when he had eſtabliſhed himſelf, he ſlew al his brethren with the ſword, and certain of the princes of Iſrael. † Two and thirtie yeare old was Ioram when he began to reigne: and he reigned eight yeares in Ieruſalem. † And he walked in the waies of the kinges of Iſrael, as the houſe of Achab had done: for Achabs daughter was his wife, and he did euil in the ſight of our Lord. † But our Lord would not deſtroy the houſe of Dauid for the couenant, which he had made with him: and becauſe he had promiſed that he would geue him a lampe, and to his ſonnes for euer. † In thoſe daies Edom rebelled, from being ſubiect to Iuda, and made them ſelues a king. † And when Ioram had paſſed with his princes, and al the horſemen, that were with him, he roſe in the night,
and ſtroke Edom, which had compaſſed him, and al the captaynes of his horſemen. † But yet Edom rebelled, from being vnder the dominion of Iuda vntil this day: at that time Lobna alſo reuolted, from being vnder his hand. For he had forſaken our Lord the God of their fathers: † moreouer he built alſo excelſes in the cities of Iuda, and he made the inhabitantes of Ieruſalem to fornicate, and Iuda to tranſgreſſe. † And there were letters brought him Elias was aſſumpted from ordinarie conuerſation with mortal men the eighttenth yeare of king Ioſaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he ſhewed this ſpecial care of Ioram and his kingdom, after his aſſumption ſeuen yeares. from Elias the prophete, in which was Writen: Thus ſayth our Lord the God of Dauid thy father: Becauſe thou haſt not walked in the waies of Ioſaphat thy father, & in the waies of Aſa the king of Iuda, † but haſt gone by the waies of the kinges of Iſrael, and haſt made Iuda to fornicate, and the inhabitantes of Ieruſalem, hauing imitated the fornication of the houſe of Achab, moreouer alſo haſt killed thy brethren, the houſe of thy father, better men then thou: † behold our Lord wil ſtrike thee with a great plague with al thy people, and children, and thy wiues, and al thy ſubſtance. † And thou shalt be ſicke of a very ſore diſeaſe of thy bealie, til thy vital partes come forth by litle and litle euerie day. † Our Lord therfore raiſed vp agaynſt Ioram the ſpirit of the Philiſthianes, and of the Arabians, which are borderers to the Aethiopians. † and they went vp into the Land of Iuda, and waſted it, and they ſpoyled al the ſubſtance, that was found in the kinges houſe, moreouer alſo his ſonnes, and wiues: neither was there a ſonne left him but Ioachaz, who was the yongeſt. † And beſide al theſe thinges our Lord ſtroke him with an incurable diſeaſe of the bealie. † And when day ſucceded day, and the ſpaces of times paſſed about, the circuite of two yeares was complete: and ſoe being waſted with a long comſumption, ſoe that he voyded euen his very bowels, he was ridde of the diſeaſe, and of his life together. And he died in an exceding vile infirmitie, & the people made him not exequies according to the maner of burning, as they had done to his anceters. † He was two and thirtie yeares old, when he began to reigne, and he reigned eight yeares in Ieruſalem. And he walked not rightly, and they buried him in the Citie of Dauid: but yet not in the ſepulchre of the kinges.
CHAP. XXII. Ochozias reigning one yeare, 3. is ſlaine together with Ioram king of Iſrael, by king Iehu. 10. Athalia killeth the kinges children (onlie Ioas being ſaued by his aunt) and vſurpeth the kingdom ſix yeares.
AND the inhabitantes of Ieruſalem made Ochozias his
4. Reg. 8. v. 25. ch. 9. leaſt ſonne, king for him: for al the elders, that had bene before him, the rouers of the Arabians had ſlayne, which inuaded the campe: and Ochozias the ſonne of Ioram the king of Iuda reigned. † Two and To wit when he beganne to reigne alone: for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare. fourtie yeares old was Ocohzias when he began to reigne, and he reigned one yeare in Ieruſalem, and the name of his mother was Athalia the daughter of
See 4. Reg. 8. v. 18. Amri. † But he alſo went by the waies of the houſe of Achab: for his mother forced him to doe impiouſly. † He therfore did euil in the ſight of our Lord, as the houſe of Achab: for they were his counſelers after the death of his father, to his deſtruction. † And he walked in their counfels. And he went forth with Ioram the ſonne of Achab king of Iſrael, into battel agaynſt Hazael king of Syria, into Ramoth Galaad: and the Syrians wounded Ioram. † Who returned to be cured into Iezrael: for he had taken manie woundes in the foreſayd battel. Therfore Ochozias the ſonne of Ioram king of Iuda, went downe te viſit Ioram the ſonne of Achab in Iezrael being ſicke. † For it was the wil of God agaynſt Ochozias, that he ſhould come to Ioram: and when he was come he ſhould goe out alſo againſt Iehu the ſonne of Namſi, whom our Lord anoynted to deſtroy the houſe of Achab. † When Iehu therfore ouerthrew the houſe of Achab, he found the princes of Iuda, and the ſonne of the brethren of Ochozias, which ſerued him, and he ſlewe them. † Searching alſo for Ochozias himſelf, he tooke him lying hid in Samatia: and being brought vnto him, he killed him, and they buried him: becauſe he was the ſonne of Ioſaphat, who had ſought our Lord in al his hart Human hope failed, but Gods prouidence vſed meanes to conſerue ſome of Dauids iſſue to ſitte in his throne, yea to continue the ſucceſsion
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Chriſt. Mat. 1. neither was there anie more hope that anie ſhould reigne of the ſtocke of Ochozias. † For Athalia his mother, ſeing that her ſonne was dead, aroſe, and ſ
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eu al the kinges ſtocke of the houſe of Ioram. † Sauing that Ioſabeth the kinges daughter tooke Ioas the ſonne of Ochozias, and ſtole him out of the middes of the kinges ſonnes, when they were ſlayne▪ and she hid thim with his nource in the bedde chamber: and Ioſabeth that hid him, was the daughter of king Ioram, the wife of Ioiada the high prieſt, the ſiſter of Ochozias, and therfore Athalia did not kil him▪ † He therfore was with them in the houſe of God ſix yeares, in the which Athalia reigned ouer the Land.
CHAP. XXIII. Ioiada the Hiegh priest annoynteth and crowneth Ioas king. 12. cauſeth Athalia to be ſlaine, 16. idolatrie to be deſtroyed. 18. and Gods ſeruice aduanced.
AND in the ſeuenth yeare Ioiada taking courage, tooke
4. Reg. 11. the centurions, to witte, Azarias the ſonne of Ieroham, and Iſmahel the ſonne of Iohanan, Azarias alſo the ſonne of Obed, and Maaſias the ſonne of Adaias, and Eliſaphat the ſonne of Zechri: and made a couenant with them. † Who going about Iuda, gathered together the Leuites out of al the cities of Iuda, and the princes of the families of Iſrael, and they came into Ieruſalem. † Therfore al the multitude made a couenant with the king in the houſe of God: and Ioiada ſayd to them: Behold the kinges ſonne ſhal reigne, as our Lord hath ſpoken, vpon the ſonnes of Dauid. † This Gods promiſe being abſolute and certayne, yet humane meanes were neuertheles required. therfore is the thing which you ſhal doe. † The third part of you that come to the the vve
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vvatch. Sabbath of the Prieſtes, and of Leuites, and of porters ſhal be in the gates: and a third part at the kinges houſe: and a third at the gate, which is called of the Fundation: but let al the reſt of the common people be in the courtes of the houſe of our Lord. † Neither let anie other enter into the houſe of our Lord, but the Prieſtes, and they that miniſter of the Leuites: let them onlie goe in, becauſe they are ſanctified and let al the reſt of the multitude obſerue the watches of our Lord. † And let the Leuites enuiron the king, hauing euerie one their weapons: (and if anie other ſhal enter into the temple, let him be ſlayne) and let them be with the king both coming in, and going out. † The Leuites therfore, & al Iuda did according to al thinges, which In caſe of right and neceſſitie we ſee here what the high Prieſt could do and did by his authoritie: who otherwiſe intermedled not in the kings affayres. ch. 19▪ v 11.
Ioiada the high Prieſt had commanded; and they tooke euerie one the men that were vnder them, and came by the order of the Sabbath, with them that had fulfilled the Sabbath, and were to goe forth. For Ioiada the high Prieſt permitted not the companies to depart, which were accuſtomed to ſuccede one an other euerie weeke. † And Ioiada the Prieſt gaue to the centurions the ſpeares, and the ſhieldes, and targattes of king Dauid, which he had conſecrated in the houſe of our Lord. † And he appoynted al the people of them that held weapons on the right ſide of the temple, vnto the left ſyde of the temple, before the altar, and the temple, round about the
king. † And they brought forth the kinges ſonne, and put the crowne vpon him, and the teſtimonie, and gaue the law to be in his hand, & they made him king: Ioiada alſo the high Prieſt, and his ſonnes annoynted him: and they wiſhed him wel, and ſaid: God ſaue the king. † Which thing when Athalia had heard, to witte, the voice of them that ranne and prayſed the king, ſhe went in vnto the people, into the temple of our Lord. † And when ſhe had ſeene the king ſtanding vpon the ſteppe in the entrance, and the princes, and the companies about him, and al the people of the land reioyſing, and ſounding with trumpettes, and playing on inſtrumentes of diuerſe kind, and the voice of them that prayſed, ſhe rent her garmentes, and ſayd: Treaſon, treaſon. † And Ioiada the high Prieſt going forth to the centurions, and captaines of the armie, ſayd to them: Bring her forth without the precinct of the temple, and let her be killed with the ſword without. And the Prieſt commanded that ſhe ſhould not be killed in the houſe of our Lord. † And they layd handes vpon her necke: and when ſhe was entred within the gate of the horſes of the kinges houſe, they killed her there. † And Ioiada made a couenant betwen himſelf, and al the people, and the king, that they would be the people of our Lord. † Al the people therfore entred into the houſe of Baal, and deſtroyed it: and they brake his altars and They are wilfully blind that wil not ſee difference betwen images of Baal & of Chriſt or of Sainctes. his ſimul
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ra. images: Mathan alſo the prieſt of Baal they ſlewe before the altars. † And Ioiada appoynted ouerſeers in the houſe of our Lord, vnder the handes of the Prieſtes, & the Leuites, which Dauid diſtributed in the houſe of our Lord: that they ſhould offer holocauſtes to our Lord, as it is writen in the law of Moyſes, in ioy and ſonges, according to the diſpoſition of Dauid. † He appoynted alſo porters in the gates of the houſe of our Lord, that the vncleane in aniething
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hould not enter in. † And he tooke the centurions, and the moſt valiant men and princes of the people, and al the common people of the land, and they made the king to goe downe from the houſe of our Lord, & to enter by the middes of the vpper gate into the kinges houſe, and placed him in the royal throne. † And al the people of the land reioyſed, & the citie was quiet: moreouer Athalia was ſlayne with the ſword.
CHAP. XXIIII. Ioas reigning piouſly, ſo long as Ioiada liueth, cauſeth the Temple to be repayred, 14. and new ſa
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red veſsels to be made. 15. Ioiada an hundred thirtie
yeares old dieth. 17. Ioas falleth to idolatrie: 20. cauſeth Zacharias to be ſlayne in the court of the Temple. 23. A few Syrians kil the chief men about the king, and carie away great prayes. 25. Ioas is ſlayne by his owne men, and his ſonne Amaſias reigneth.
SEVEN yeares old was Ioas when he began to reigne: and he reigned fourty yeares in Ieruſalem, the name of his mother was Sebia of Berſabee. † And he did that which is good before our Lord al the dayes of Ioiada the Prieſt. † And Ioiada tooke for him two wiues, of whom he begat ſonnes & daughters. † After which thinges it pleaſed Ioas to repayre the houſe of our Lord. And he aſſembled the Prieſtes, and the Leuites, and ſayd to them: Goe ye forth to the cities of Iuda, and gather of al Iſrael money for the reparation of the temple of your God, yeare by yeare, and doe this in haſt: moreouer the Leuites did negligently. † And the king called Ioiada the prince, and ſayd to him: why haſt thou had no care to conſtrayne the Leuites to bring in out of Iuda and Ieruſalem the money, that was By the law euerie one payed yearly halfe a ſicle, towards the repayring of the tabernacle and ſo afterwardes of the temple. Ex. 30. appointed of Moyſes the ſeruant of our Lord, that al the multitude of Iſrael ſhould bring it in into the tabernacle of teſtimonie? † For the moſt impious Athalia, and her children haue deſtroyed the houſe of God, and of al thinges that had bene ſanctified in the temple of our Lord, they adorned the temple of Baalim. † The king therfore commanded and they made a cheſt: and ſet it by the gate of our Lord on the out ſide. † And it was proclaymed in Iuda and Ieruſalem, that euery man should bring the price to our Lord, which Moyſes the ſeruant of God appoynted ouer al Iſrael, in the deſert. † And al the princes reioyſed, and al the people: and going in they contributed into the cheſt of our Lord, and caſt in ſo that it was filled. † And when it was time that they should bring the cheſt before the king by the handes of Leuites (for they ſaw much money) the kinges Scribe went in, and he whom the high prieſt had appoynted: & they powred out the money that was in the cheſt, & recaried it to his place: and ſo did they from day to day, and there was gathered infinite money. † Which the king and Ioiada gaue to them, that ouerſaw the workes of the houſe of our Lord: but they hired with it hewers of ſtones, and artificers of al workes, to repayre the houſe of our Lord: ſmithes alſo of yron and braſſe, that that which began to fal, might be vpholden. † And
they that wrought did induſtriouſly, and the breach of the walles was cloſed by their handes, and they rayſed the houſe of our Lord into the old ſtate, and made it ſtand firmely. † And when they had accompliſhed al the workes, they brought the reſt of the money before the king and Ioiada: of the which were made veſſels of the temple to the miniſterie, and for holocauſtes, phials alſo, and other veſſels of gold and ſiluer: and holocauſtes were offered in the houſe of our Lord continually al the daies of Ioiada. † But Ioiada became old being ful of dayes, and died when he was an hundred and thirtie yeares old. † And they buried him in the citie of Dauid with the kinges, becauſe he had done good with Iſrael, and with his houſe. † And after that Ioiada was dead, the princes of Iuda went in, and adored the king, who being altered by their ſeruiceableneſſe, agreed to them. † And they forſooke the temple of our Lord the God of their fathers, and ſerued groues, and ſculptilles, and there came wrath agaynſt Iuda, and Ieruſalem for this ſinne. † And he ſent them prophetes, that they ſhould returne to our Lord, whom proteſting they would not heare. † The ſpirit of God therfore inueſted Zacharias the ſonne of Ioiada the Prieſt, & he ſtood in the ſight of the people, and ſayd to them: Thus ſayth our Lord God: Why tranſgreſſe you the precept of our Lord, which thing ſhal not profit you, & haue forſaken our Lord, that he ſhould forſake you? † Who being gathered agaynſt him, they threw ſtones according to the kinges commandement, in the court
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of the houſe of our Lord. † And Ioas the king did not remember the mercie, that Ioiada his father had done with him, but he killed his ſonne. Who when he died, ſayd: Our Lord ſee, and require it. † And when a yeare was come about, the armie of Syria came vp againſt him: & it came into Iuda & Ieruſalem, & ſlewe al the princes of the people, and al the pray they ſent to the king into Damaſcus. † And wheras there was come a very ſmal number of the Syrians, our Lord deliuered into their handes an infinit multitude, for that they had forſaken our Lord the God of their fathers: on Ioas alſo they exerciſed ignomious iudgementes. † And departing they left him in great diſeaſes: and his ſeruantes roſe agaynſt him, He that killed his ſpiritual father was ſlaine by his owne ſeruantes. for reuenge of the bloud of the ſonne of Ioiada the prieſt, & they ſlewe him in his bed, & he dyed: and they buried him in the Citie of Dauid, but not in the kinges ſepulchres. † And
there conſpired againſt him Zabad the ſonne of Semmaath an Ammoniteſſe, & Iozabad the ſonne of Semarith a Moabiteſſe. † Moreouer his children, and the ſumme of money, which was gathered vnder him, & the repayring of the houſe of God are writen more diligently in the Booke of kinges: and Amaſias his ſonne reigned for him.
CHAP. XXV. Amaſias killeth thoſe that ſlew his father. 5. Beſides his owne people, hyreth ſouldiars of Iſrael, but by aduiſe of a Prophete diſmiſſeth them, 11. and with his owne owerthroweth the Idumeans, whoſe idols taken in battel (13. the diſmiſſed ſouldiars in the meane time ſpoyling his countrie) he adoreth. 15. Contemning admonition, 17. and prouoking the king of Iſrael to warre, 22. is taken in battel and ſpoyled. 27. Fearing treaſon in Ieruſalem fleeth, and is ſlaine in Lachis.
FIVE and twentie yeares old was Amaſias when he began
4. Reg. 14. to reigne, and he reigned nine and twentie yeares in Ieruſalem, the name of his mother was Ioaden of Ieruſalem. † And he did good in the ſight of our Lord: but yet not in a perfect hart. † And when he ſaw his kingdom ſtrengthned, he put to death the ſeruantes, that had ſlayne the king his father, † but their children he ſlew not, as it is writen in the Booke of the law of Moyſes, where our Lord commanded, ſaying. The fathers ſhal not be ſlayne for the children,D
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t. 24 nor the children for their fathers, but euerie one ſhal die in his owne ſinne. † Amaſias therfore gathered together Iuda, and appoynted them by families, and tribunes, and centurions in al Iuda, and Beniamin: and he numbred from twentie yeares vpward, and found three hundred thouſand of yong men that went forth to battel, and held ſpeare and ſhielde. † He hyred alſo for wages of Iſrael an hundred thouſand ſtrong men, for an hundred talentes of ſiluer. † But a man of God came to him, and ſayd: O king, let not the hoſt of Iſrael goe forth with thee, for our Lord is not with Iſrael, and al the children of Ephraim: † and if thou thinke that battels conſiſt in the force of an armie, God wil make thee to be ouercome of the enemies: for it perteyneth to God both to helpe, and to put to flight. † And Amaſias ſayd to the man of God: What ſhal become then of the hundred talentes, which I haue geuen the ſouldiars of Iſrael? And the man of God anſwered him: Our Lord hath wherby he is able to
geue thee much more then this. † Amaſias therfore ſeperated the hoſt, that came to him out of Ephraim, that they ſhould returne into their place: but they being wrath excedingly agaynſt Iuda, returned into their countrie. † Moreouer Amaſias brought forth his people confidently, and went into the Vale of ſalt pittes, and ſtroke the children of Seir, ten thouſand. † And other ten thouſand men did the children of Iuda take, and bring to the ſteepe of a certaine rocke, and caſt them down headlong from the toppe, who burſt in ſunder euerie one. † But that armie which Amaſias had ſent backe, from going with him to battel, was ſpred in the cities of Iuda, from Samaria vnto Bethhoron, & killing three thouſand tooke away a great praye. † But Amaſias after the ſlaughter of the Idumeans, ſette vp the goddes of the children of Seir, which he had brought thence, for his goddes, and adored them, and burnt incenſe to them. † For which thing our Lord being angrie againſt Amaſias, ſent a prophete vnto him, which ſhould ſay to him: Why haſt thou adored goddes, that haue not deliuered their owne people out of thy hand? † And when he ſpake theſe thinges, he anſwered him:
4. Reg. 8. Art thou the kinges counſeler? be quiet, leſt I kil thee. And the prophet departing, ſayd: I know that God is minded to kil thee, becauſe thou haſt done this euil, and beſides haſt not agreed to my counſel. † Therfore Amaſias the king of Iuda taking verie il counſel, ſent to Ioas the ſonne of Ioachaz the ſonne of Iehu, the king of Iſrael, ſaying: Come, let vs ſee one an other. † But he ſent backe the meſſengers, ſaying: A thiſtle that is in Libanus ſent to a cedar of Libanus, ſaying: Geue thy daughter to my ſonne to wife: & behold the beaſtes that were in the wood of Libanus paſſed, and trode downe the thiſtle. † Thou haſt ſayd: I haue ſtroken Edom, and therfore thy hart is extolled into pryde, ſitte in thy houſe▪ why doſt thou prouoke euil againſt thee, that both thou mayeſt fal, and Iuda with thee. † Amaſias would not heare, becauſe it was our Lordes wil, that he should be deliuered into the handes of the enemiesObduration of hart for former ſinne. for the goddes of Edom. † Ioas therfore the king of Iſrael went vp, and they gaue themſelues one the ſight of the other: and Amaſias the king of Iuda was in Bethſames of Iuda: † and Iuda fel before Iſrael, and fled into their tabernacles. † Moreouer Amaſias the king of Iuda, the ſonne of Ioas, the ſonne of Ioachaz, did take Ioas
the king of Iſrael in Bethſames, & brought him into Ieruſalem: and deſtroyed the wal therof from the gate of Ephraim, to the gate of the corner, foure hundred cubites. † Al the gold alſo, and ſiluer, and al the veſſels, that he found in the houſe of God, and with Obededom in the treaſures alſo of the kinges houſe, moreouer he brought backe the ſonnes of the hoſtages into Samaria. † And Amaſias the ſonne of Ioas the king of Iuda liued, after that Ioas died the ſonne of Ioachaz the king of Iſrael, fiftene yeares. † But the reſt of the wordes of Amaſias the firſt and the laſt are Writen in the Booke of the kinges of Iuda and Iſrael. † Who after he reuolted from our Lord, they lay in waite agaynſt him in Ieruſalem. And when he had fled into Lachis, they ſent, and ſlew him there. † And carying him backe vpon horſes, buried him with his fathers in the Citie of Dauid.
CHAP. XXVI. Ozias ſeruing God, 6. preuaileth in battel againſt the Philiſtians, Arabians, and Ammonites. 9. proſpereth in honour and wealth. 16. Then w
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ixing proud offereth incenſe on the altar, is ſtriken with leproſie, expelled out of the Temple, and citie. 20. and his ſonne Ioathan ruleth the kingdom.
AND al the people of Iuda made his ſonne Ozias ſixtene yeares old, king for Amaſias his father. † He built Ailath, and reſtored it to the dominion of Iuda, after that the king ſlept with his fathers. † Sixtene yeares old was Ozias when he began to reigne, and he reigned two and fiftie yeares in Ieruſalem, the name of his mother was Iechelia of Ieruſalem. † And he did that which was right in the eies of our Lord, according to al thinges, which Amaſias his father had done. † And he ſought our Lord in the daies of Zacharias that vnderſtood and ſaw God: and when he ſought our Lord, So long as this king obſerued the ordinance of God to be directed by the high prieſt N
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. he proſpered in his affayres. he directed him in al thinges. † Moreouer he went forth, and fought againſt the Philiſthijms, and deſtroyed the wal of Geth, and the wal of Iabinia, and the wal of Azotus: he built alſo townes in Azotus, and among the Philiſthijms. † And God did helpe him againſt the Philiſthijms, and againſt the Arabians, that dwelt in Garbaal, and againſt the Ammonites. † And the Ammonites gaue giftes to Ozias: and his name was renowmed vnto the entrance of Aegypt for his often victories. † And Ozias built towers in Ieruſalem ouer the gate of the corner, and ouer the gate of the valley, and the
reſt, in the ſame ſide of the wal, and ſtrengthened them. † He built towers alſo in the wilderneſſe, and digged manie ceſternes, becauſe he had much cattel as wel in the champaine, as in the vaſtitie of the deſert: he had alſo vineyardes & dreſſers of vines in the mountaynes, and in Carmel: for he was a man geuen to huſbandrie. † And the hoſt of his warriers, which went forth to battels, was vnder the band of Iehiel the ſcribe, & Maaſias the doctor, and vnder the hand of Hananias, who was of the kinges dukes. † And al the number of the princes by families of valiant men, was two thouſand ſix hundred. † And vnder them al the hoſt of three hundred & ſeuen thouſand fiue hundred: which were apt to battels, and fought for the king againſt the aduerſaries † Ozias alſo prepared for them, that is to ſay, for al the armie, ſhildes, and ſpeares, and helmettes, and coates of mayle, and bowes, and ſlinges to caſt ſtones. † And he made in Ieruſalem engines of diuerſe kind, which he placed in the towers, and in the corners of the walles, to shoote arrowes, and great ſtones: and his name went forth farre, for that our Lord did ayde him, and had ſtrengthned him. † But when he was ſtrengthned, his hart was eleuated to his deſtruction, and he neglected our Lord his God: and entering into the temple of our Lord: he would burneFor vſurping ſpiritual authority which pertayned not to him, the high prieſt with his aſſiſtantes oppoſed themſelues againſt the king: and God confirmed their ſentence, by ſtriking the ſame king with leproſie. And ſo he was not only caſt out of the temple, but alſo out of his kingdom, and common conuerſation with other men, & forced to dwel in a ſeparet houſe without the citie according to the law. Leuit. 13. v. 46. incenſe vpon the altar of incenſe. † And incontinent Azarias the Prieſt going in after him, & with him the Prieſtes of our Lord eightie, moſt valiant men, † they reſiſted the king, and ſayd: It is not thy office Ozias, to burne incenſe to our Lord, but of the Prieſtes, that is, of the children of Aaron, which are conſecrated to this kind of miniſterie: goe out of the Sanctuarie, contemne not: becauſe this thing shal not be reputed to thee for glorie of our Lord God. † And Ozias being angrie, and holding in his hand the cenſar to burne incenſe, threatned the Prieſtes. And forthwith there roſe a leproſie in his forehead before the Prieſtes, in the houſe of our Lord vpon the altar of incenſe. † And when Azarias the high Prieſt had beheld him, and al the reſt of the Prieſtes, they ſaw the leproſie in his forehead, and in haſt they thruſt him out. Yea and him ſelf being ſore afrayd, made haſt to goe out, becauſe he felt by and by the plague of our Lord. † Ozias therfore the king was a leper vntil the day of his death, and he dwelt in a houſe apart ful of the leproſie, for the which he had bene caſt out of the houſe of our Lord.
Moreouer Ioathan his ſonne gouerned the kinges houſe, and iudged the people of the land. † But the reſt of the wordes of Ozias the firſt and the laſt wrote Iſaias the ſonne of Amos, the prophet. † And Ozias ſlept with his fathers, and they buried him in theNeither could he be buried in the propet ſepulchres of the kinges. kings ſepulchres field, becauſe he was a leper: and Ioathan his ſonne reigned for him.
CHAP. XXVII. Ioathan a godlie king, 5. preuaileth in battel againſt the Ammonites. 7. dieth, and his ſonne Achaz ſuccedeth.
FIVE and twentie yeares old was Ioathan when he began
4. Reg. 15.
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o reigne, and he reigned ſixtene yeares in Ieruſalem: the name of his mother was Ieruſa the daugter of Sadoc. † And he did that which was right before our Lord, according to al thinges, which Ozias his father had done, ſauing that he entered not into the temple of our Lord, and as yet the people did ſinne. † He built the high gate of the houſe of our Lord, and in the wal of Ophel he built manie thinges. † Cities alſo he built in the mountaynes of Iuda, and caſtelles and towres in the forreſtes. † He fought agaynſt the king of the children of Ammon, and ouercame them, and the children of Ammon gaue him at that time an hundred talentes of ſiluer, and tenne thouſand cores of wheate, and as manie cores of barley: the children of Ammon gaue him theſe thinges in the ſecond and third yeare. † And Ioathan was ſtrengthened, becauſe he had directed his waies before our Lord his God. † But the reſt of the wordes of Ioathan, and al his battels, and workes, are writen in the Booke of the kinges of Iſrael and Iuda. † He was fiue and twentie yeares old when he began to reigne, and he reigned ſixtene yeares in Ieruſalem. † And Ioathan ſlept with his fathers, and they buried him in the Citie of Dauid: and Achaz his ſonne reigned for him.
CHAP. XXVIII. For his great wickednes Achaz is taken in battel, his countrie ſpoyled, and manie
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yne by the kinges of Syria, and Iſrael. 9. yet God ſuffereth not the kingdom to be ſubdued. 16. Then requiring helpe of the Aſsyrians. 17 is ſpoyled by the Idumeans, Philiſthians, and Aſsyrians. 22. After al which pl
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nes he committeth more idolatrie. 26. dieth, and his ſonne Ezechias reigneth.
TWENTIE yeares old was Achaz when he began to reigne, & he reigned ſixtene yeares in Ieruſalem: he did4. Reg. 16. not right in the ſight of our Lord as Dauid his father. † but walked in the wayes of the kinges of Iſrael, moreouer alſo he did caſt ſtatues to Baalim. † He it is that burnt incenſe to the Valebenennom, and he conſecrated his ſonnes in fire according to the rite of the nations, which our Lord ſlewe in the coming of the children of Iſrael. † He ſacrified alſo, & burnt incenſe in the excelſes, & on hilles, and vnder euerie tree ful of grene leaues. † And our Lord his God deliuered him into the handes of the king of Syria, who ſtroke him, and tooke a great praye out of his kingdom, & brought into Damaſcus: to the handes alſo of the king of Iſrael was he deliuered, and ſtriken with a great plague. † And Phacee the ſonne of Romelia ſlewe of Iuda an hundred twentie thouſand in one day, al men of warre: for that they had forſaken our Lord the God of their fathers. † At that time Zechri a mightie man of Ephraim, ſlewe Maaſias the kinges ſonne, and Ezricam the gouernour of his houſe, Elcana alſo ſecond from the king. † And the children of Iſrael tooke of their brethren two hundred thouſand of wemen, of boyes, and of wenches, and an infinite praye: and they brought it into Samaria. † At that time there was a Prophete of our Lord, named Oded: who going forth to meete the armie coming into Samaria, ſayd to them: Behold our Lord the God of your fathers being angrie againſt Iuda, hath deliuered them into your handes, and you haue ſlayne them cruelly, ſo that your crueltie did reach to heauen. † Moreouer the children of Iuda and Ieruſalem you wil ſubdue vnto you for bondmen and bondwemen, which nedeth not to be done: for you haue ſinned hereupon to our Lord your God. † But heare ye my counſel, and carie backe the captiues, that you haue brought of your brethren, becauſe the great furie of our Lord hangeth ouer you. † There ſtood therfore princes of the children of Ephraim, Azarias the ſonne of Iohanan, Barachias the ſonne of Moſollomoth, Ezechias the ſonne of Sellum, and Amaſa the ſonne of Hadali, againſt them that came out of the battel, † and they ſayd to them: You ſhal not bring in the captiues hither, leſt we ſinne to our Lord. Why wil you adde vpon our ſinnes, and heape vp old offences? for it is a great ſinne, and the anger of the furie of our Lord hangeth ouer Iſrael.
† And the men of warre diſmiſt the pray, & al the thinges that they had taken, before the princes and al the multitude. † And the men, whom we mentioned aboue, ſtood and taking the captiues, and al that were naked they clothed and ſhod them, with the ſpoyles: and when they had clothed and refreſhed them with meate and drinke, and annoynted them becauſe of their labour, and had looked carefully to them: as manie as could not walke, and were of a weake bodie, they ſet on beaſtes, and brought them to Iericho the Citie of palme trees to their brethren, and themſelues returned into Samaria. † At that time king Achaz ſent to the king of the Aſſyrians asking helpe. And the Idumeans came and ſtroke manie of Iuda, and tooke a great praye. † The Philiſthijms alſo were ſpred abroad by the cities of the champayne, and toward the South of Iuda: and they tooke Bethſames, & Aialon, and Gaderoth, Socho alſo, & Thamnan, and Gamzo, with their villages, and dwelt in them. † For our Lord had humbled Iuda becauſe of Achaz the king of Iuda, for that he had made it naked of helpe, and had contemned our Lord. † And he brought agaynſt him Theglathphalnaſar the king of the Aſſyrians, who alſo afflicted him, and ſpoyled him no man reſiſting. † Therfore Achaz ſpoyling the houſe of our Lord, and the houſe of the kinges, and of the princes gaue giftes to the king of the Aſſyrians, and yet it did nothing profite him. † Moreouer alſo in the time of his diſtreſſe he increaſed contempte agaynſt our Lord, king Achaz himſelf by himſelf, † immolated victimes to the goddes of Damaſcus that ſtroke him, and ſayd: The goddes of the kinges of Syria doe helpe them, whom I wil pacifie with hoſtes, and they wil ayde me,::VVicked policie auaileth nothing, but hurteth much. wheras on the contrarie part they were his ruine, and al Iſraels. † Achaz therfore hauing ſpoyled al the veſſels of the houſe of God, and broken them ſhut the gates of the temple of God, and made him altars in al the corners of Ieruſalem. † In al the cities alſo of Iuda he built altars to burne frankincenſe, and he prouoked to wrath our Lord the God of his fathers. † But the reſt of his wordes, al his workes the firſt and the laſt are writen in the Booke of the kinges of Iuda and Iſrael. † And Achaz ſlept with his fathers, and they buried him in the Citie of Ieruſalem: for they receiued him not into the ſepulchres of the kinges of Iſrael. And Ezechias his ſonne reigned for him.
CHAP. XXIX. Ezechias repayreth the Temple, and diuine ſeruiee▪ 5. zelouſly exhorteth offenders to repentance. 12. the Temple is purified in ſixtene daies. 18. the king and nobles offer hoſtes, which the Prieſtes immolate. 25. with ſolemne muſick (ordained by king Dauid) and great ioy of al the people.
THERFORE Ezechias began to reigne, when he was fiue
4. Reg. 18. and twentie yeares old, and he reigned nine and twentie yeares in Ieruſalem: the name of his mother was Abia, the daughter of Zacharias. † And he did that which was pleaſing in the ſight of our Lord, according to al thinges that Dauid his father had done. † He in the firſt yeare and moneth of his reigne opened the doores of the houſe of our Lord, and repayred them. † And he brought the Prieſtes and the Leuites, and aſſembled them in the Eaſt ſtreate. † And he ſayd to them: Heare me ye Leuites, and be ſanctified, cleanſe the houſe of our Lord the God of your fathers, and take away al vncleannes out of the Sanctuarie, † Our fathers haue ſinned and done euil in the ſight of our Lord God, forſaking him: they haue turned away their faces from the tabernacle of our Lord, and geuen the backe. † They haue ſhut the doores, that were in the porch, and put out the lampes, and haue not burnt incenſe, and haue not offered holocauſtes in the Sanctuarie of the God of Iſrael. † Therfore was the furie of our Lord ſtirred vp vpon Iuda and Ieruſalem, and he hath deliuered them into commotion, and into deſtruction, & to be hiſſed at, as your ſelues ſee with your eyes. † Behold, our fathers haue fallen by the ſwordes, our ſonnes, and our daughters, and wiues are led captiue for this wickedneſſe. † Now therfore it pleaſeth me that we make a couenant with our Lord the God of Iſrael, and he wil turne away the furie of his wrath from vs. † My children be not negligent: our Lord hath choſen you to ſtand before him, and to miniſter to him, and to worſhipe him, and to burne incenſe to him. † The Leuites therfore aroſe: Mahath the ſonne of Amaſai, and Ioel the ſonne of Azarias, of the children of Caath: moreouer the children of Merari, Cis the ſonne of Abdi, and Azarias the ſonne of Ialaleel. And of the children of Gerſon, Ioah the ſonne of Zemma, and Eden the ſonne of Ioah. † But of the children of Eliſaphan, Samri, and Iahiel. Alſo of the children of Aſaph, Zacharias, and Mathanias.
† Moreouer alſo of the children of Heman, Iahiel, & Semei: yea and of the children of Idithun, Semeias, and Oziel. † And they gathered together their btethren, and were ſanctified, and went in according to the commandment of the king, and the precept of our Lord, to purge the houſe of God. † The Prieſtes alſo going into the Temple of our Lord to ſanctifie it, brought out al vncleannes, which they ſound within the entrance of the houſe of our Lord, which the Leuites tooke, and caried to the Torrent cedron without. † And they began to clenſe it the firſt day of the firſt moneth, and in the eight day of the ſame moneth they entred into the porche of the temple of our Lord, and they purged the temple in eight dayes, and in the ſixtenth day of the ſame moneth, they accompliſhed that which they began. † They entered in alſo to Ezechias the king, and ſayd to him: We haue ſanctified al the houſe of our Lord, and the altar of holocauſt, and the veſſels therof, moreouer alſo the table of propoſition with al the veſſels therof, † and al the furniture of the temple, which king Achaz in his reigne had polluted, after that he tranſgreſſed; and behold al thinges are ſet forth before the altat of our Lord. † and Ezechias the king riſing early, aſſembled al the princes of the citie, and went vp into the houſe of our Lord: † and they offered together ſeuen oxen, and ſeuen rammes, ſeuen lambes, and ſeuen buckgoates for ſinne, for the kingdom, for the ſanctuarie, for Iuda, and he ſayd to the Prieſtes the children of Aaron, that they ſhould offer them vpon the altar of our Lord. † They killed therfore the oxen, and the Prieſtes tooke the bloud, and powred it vpon the altar, they killed alſo the rammes, and their bloud they powred alſo vpon the altar, and they immolated the lambes, and powred the bloud vpon the altar. † They brought the buckgoates for ſinne before the king, and the whole multitude, and they put their handes vpon them: † and the Prieſtes immolated them, and ſprinkled their bloud on the altar for an expiation of al Iſrael: for the king had commanded for al Iſrael, that holocauſt ſhould be made, and for ſinne. † He appoynted alſo the Leuites in the houſe of our Lord with cymbals, and pſalteries, and harpes according to the diſpoſition of Dauid the king, and of Gad the Seer, and of Nathan the Prophete: for it was the precept of our Lord by the hand of his prophetes. † And the
Leuites ſtoode, holding the inſtrumentes of Dauid, and the Prieſtes trumpettes. † And Ezechias commanded that they should offer holocauſtes vpon the altar: and when holocauſtes were offered, they began to ſing prayſes to our Lord, and to ſound with trumpettes, and on diuerſe inſtrumentes, which Dauid the king of Iſrael had prepared for to ſound. † And al the multitude adoring, the ſinging men, and they that held the trumpettes, were in their office, whiles the holocauſt was accomplished. † And when the oblation was ended, the king bowed, and al that were with him, and adored. † And Ezechias, and the princes commanded the Leuites, that they should prayſe our Lord in the wordes of Dauid, and Aſaph the Seer: who prayſed him with great ioy, and bowing the knee adored. † But Ezechias added theſe wordes alſo: You haue filled your handes to our Lord, come, and offer victimes, and prayſes in the houſe of our Lord. Al the multitude therfore offered hoſtes, and prayſes, and holocauſtes with a deuout minde. † Moreouer the number of the holocauſtes, which the multitude offered, was thls, oxen ſeuentie, rammes an hundred, lambes two hundred. † And they ſanctified to our Lord oxen ſix hunered, & sheepe three thouſand. † But the Prieſtes were few, neither could they ſuffiſe to draw of the ſkinnes of the holocauſtes: wherfore the Leuites alſo their brethren holpe them, til the worke was accomplished, and the Prieſtes were ſanctified, for the Leuites are ſanctified with an eaſier rite, then the Prieſtes. † There were holocauſtes therfore verie many, the fatte of pacifiques, and the libamentes of the holocauſtes: and the ſeruice of the houſe of our Lord was accomplished. † And Ezechias reioyſed, and al the people, becauſe the miniſterie of our Lord was accomplished. For it pleaſed them that the thing should be done of a ſoden.
CHAP. XXX. Ezechias by meſſengers and letters exhorteth the people both of Iuda and Iſrael, to make Paeſch in Ieruſalem. 11. which ſome of Iſrael, and al Iuda performe, 18. the fourtenth day of the ſecond moneth, though al could not be purified according to the law. 23. they make an other feaſt of Azimes ſeuen dayes more, the king aend princes geuing hoſtes to the people.
EZECHIAS alſo ſent to al Iſrael and Iuda: and he wrote letters to Ephraim and Manaſſes, that they ſhould come
to the houſe of our Lord in Ieruſalem, and should make a Phaſe to our Lord the God of Iſrael. † Counſel therfore being taken of the king and the princes, and of al the aſſemblie of Ieruſalem, they decreed to make the Phaſe the ſecond moneth. † For they could not make it in his time becauſe the Prieſtes that might ſuffiſe, had not bene ſanctified, and the people had not as yet bene gathered into Ieruſalem. † And the word pleaſed the king, and al the multitude. † And they decreed to ſend meſſengers into al Iſrael from Berſabee vnto dan, that they should come, and make the Phaſe to our Lord the God of Iſrael in Ieruſalem: for manie had not made it as is preſcribed by the law. † And the poſtes went forth with letters of commandement from the king, and his princes, into al Iſrael and Iuda, according to that, which the king had commanded, proclaming: Children of Iſrael returne ye to our Lord the God of Abraham, and Iſaac, and Iſrael: and he wil returne to the remnant, that hath eſcaped the hand of the king of the Aſſyrians. † Become not as your fathers▪ and brethren, which haue reuolted from our Lord the God of their fathers, who hath deliuered them into deſtruction, as your ſelues ſee. † Harden not your neckes, as your fathers: geue handes to our Lord, and come to his Sanctuarie, which he hath ſanctified for ouer: ſerue our Lord the God of your fathers, and the wrath of his furie shal be turned away from you. † For if you shal returne to our Lord: your brethren, and children shal haue mercie before their Lordes, that haue led them captiue, and they shal returne into this land: for our Lord your God is merciful, and wil not turne away his face from you, if you shal returne to him. † Therfore the poſtes went forward ſpedely from citie to citie, through the land of Ephraim, and of Manaſſes, as farre as Zabulon, they mocking and ſkorning them. † Neuertheleſſe certayne men of Aſer, and Manaſſes, and Zabulon, condeſcending to the counſel, came to Ieruſalem. † But the hand of God was in Iuda, to geue them one hart to doe the word of our Lord, according to the precept of the king and of the princes. † And much people was gathered into Ieruſalem to make the ſolemnitie of Azimes in the ſecond moneth: † And riſing they deſtroyed the altars that were in Ieruſalem, and ouerthrowing al thinges wherin incenſe was burnt to idols, they threw it into the Torrent cedron. † And they immolated
the Phaſe the fourtenth day of the ſecond moneth. The Prieſtes alſo and the Leuites at length being ſanctified offered holocauſtes in the houſe of our Lord. And they ſtoode in their order according to the diſpoſition, & law of Moyſes the man of God: but the Prieſtes receiued the bloud to be powred out of the handes of the Leuites, † becauſe a great multitude Was not ſanctified: & therfore the Leuites immolated the Phaſe for them, that came not in time to be ſanctified to our Lord. † For a great part of the people of Ephraim, and Manaſſes, and Iſſachar, and Zabulon, that had not bene ſanctified, did eate the Phaſe, not according to that which is writen: and Ezechias prayed for them, ſaying: Our good Lord wil be merciful, † to al them, Being penitēt in ha
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. Deut. 27. &c. that in al their hart ſecke our Lord the God of their fathers: and wil not impute it to them that they are not ſanctified. † Whom our Lord heard, and was pacified to the people. † And the children of Iſrael, that were found in Ieruſalem, made the ſolemnitie of Azimes ſeuen daies in great ioy, prayſing our Lord euerie day. The Leuites alſo and the Prieſtes by inſtrumentes, that agreed to their office. † And Ezechias ſpake to the hart of al the Leuites, that had good vnderſtanding concerning our Lord: and they did eate during the ſeuen daies of the ſolemnitie, immolating victimes of pacifiques, and prayſing our Lord the God of their fathers. † And it pleaſed the whole multitude to celebrate it Voluntarie workes of ſuperetogation, more then was commanded. other ſeuen daies: which alſo they did with great ioy. † For Ezechias the king of Iuda had geuen the multitude a thouſand oxen, and ſeuen thouſand ſheepe: but the princes had geuen the people oxen a thouſand, & ſheepe ten thouſand: there was ſanctified therfore a verie great multitude of Prieſtes. † And al the multitude of Iuda was ful of mirth, as wel of the Prieſtes and Leuites, as of al the aſſemblie, that came out of Iſrael; of the proſelites alſo of the land of Iſrael, and them that dwelt in Iuda. † And there was made a great ſolemnitie in Ieruſalem, ſuch as had not bene in that citie from the dayes of Salomon the ſonne of Dauid the king of Iſrael. † And the Prieſtes & the Leuites roſe vp bleſſing the people: & their voice was heard: and their prayer came into the holie habitation of heauen.
CHAP. XXXI. Idoles being deſtroyed in al Iuda and part of Iſrael, Prieſtes and Leuites freely execute their functions. 4 Tithes and firſt fruictes are payed in ſuch abundance, 15. that they are put in ſtore houſes, and diſtributed by officers.
AND when theſe thinges had bene ritely celebrated, al Iſrael that was found in the cities of Iuda, went forth, and they brake the idols, and cut downe the groucs, ouerthrew the excelſes, and deſtroyed the altars, not onlie out of al Iuda and Beniamin, but out of Ephraim alſo and Manaſſes, til they vtterly deſtroyed them: and al the children of Iſrael returned into their poſſeſſions and cities. † And Ezechias appoynted companies of Prieſtes, and of Leuites, by their diuiſions, euerie man in his owne office, to witte, as wel of the Prieſtes, as of the Leuites, for the holocauſtes, and pacifiques, that they ſhould miniſter, and Beſides conſeſſion of ſinnes there is alſo cōfeſſion of Gods excellencie & goodnes confeſſe, and ſing in the gates of the campe of our Lord. † And the kinges part was, that of his proper ſubſtance holocauſt ſhould be offered, morning alwaies and euening, in the Sabbathes alſo, and the Calendes and in other ſolennites, as it is writen in the law of Moyſes. † He commanded alſo the people that dwelt in Ieruſaiem, to geue portions to the Prieſtes, and the Leuites, that they might attend the law of our Lord. † Which when it was noyſed in the eares of the multitude, the children of Iſrael offered very manie firſt fruites of corne, of wine, and of oyle, of honie alſo: and of al thinges, which the ground bringeth forth, they offered tithes. † Yea and the children of Iſrael and Iuda, that dwelt in the cities of Iuda, offered tithes of oxen, and ſheepe, and tithes of ſanctified thinges, which they had vowed to our Lord their God: and carying them al, made manie heapes. † The third moneth they began to lay the fundations of the heapes, and in the ſeuenth moneth they finiſhed them. † And when Ezechias, and his princes came in, they ſaw the heapes, and bleſſed our Lord, and the people of Iſrael. † And Ezechias asked the Prieſtes and the Leuites, why the heapes lay ſo: † Azarias the high Prieſt of the ſtocke of Sadoc anſwered him, ſaying: Since firſt fruites began to be offered in the houſe of our Lord, we haue eaten, and haue bene ful, and very much hath remayned, becauſe our Lord hath bleſſed his people: and of the remaynes this is the abundance, which thou ſeeſt. † Fzechias therfore commanded that ſtorehouſes ſhould be prepared in the houſe of our Lord. Which when they had done, † they brought in as wel the firſt fruites, as the tithes, and watſoeuer they had vowed, faythfully. And the ouerſeer of them was Chonenias a Leuite, and Semeihis brother
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the ſecond, † after whom Iahiel, and Azarias, and Nahath, and Aſael, and Ierimoth, Ioſabad alſo, and Eliel, and Ieſmachias, and Mahath, and Banaias, ouerſeers vnder the hand of Chonenias, and Semei his brother, by the commandment of Ezechias the king, and Azarias the high Prieſt of the houſe of God, to whom al thinges apperteyned. † But Core the ſonne of Iemna a Leuite, and porter of the eaſt gate, was ouerſeer of thoſe thinges, which were voluntarily offered to our Lord, and of the firſt fruites and the thinges conſecrated for Sancta ſanctorum. † And vnder his charge Eden, and Beniamin, Ieſue, and Semeias, Amarias alſo, and Sechenias, in the cities of the Prieſtes, that they ſhould faithfully diſtribute to their brethren portions, to the leſſer and greater: † ſauing the men children from three yeares and aboue, to al that entered into the temple of our Lord, and whatſoeuer day by day was profitable in the miniſterie, and the obſeruances according to their diuiſions, † to the Prieſtes by families, and to the Leuites from the twentith yeare and vpward, by the orders and companies, † and to al the multitude, as wel their wiues, as their children of both ſex, mea
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es were geuen faithfully of theſe thinges, that had bene ſanctified. † Yea and of the children of Aaron by the fildes and the ſuburbes of euerie citie, there were men ordayned, that ſhould diſtribute portions, to al the male ſexe, of the Prieſtes and the Leuites. † Ezechias therfore did al thinges which we haue ſayd in al Iuda: and wrought good and right, and truth before our Lord his God, † in al the ſeruice of the miniſterie of the houſe of our Lord, according to the law and the ceremonies, willing to ſeeke his God in al his hart, and he did it and proſpered.
CHAP. XXXII. Sennacherib king of Aſſyria inuading Iuda, king Ezechias encorageth the people, and prouideth to defend the countrie. 9. the Aſſyrians threaten the people, and blaſpheme God. 20. Ezechias and Iſaias pray. 21. An Angel deſtroyeth the Aſſyrians armie, ſo their king retiring home, is ſlayne in his idols temple, by his owne ſonnes. 22. Ezechias reigneth in peace, 24. falleth into deadlie ſicknes, but miraculouſly recouereth, offendeth in pryde, and repenteth. 27. is exceding rich, which he imprudently sheweth to ſtrangers: 32. dieth, and Manaſſes ſuccedeth.
AFTER which thinges, and :: this maner of truth, came4. R
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Sennacherib the king of the Aſſyrians, and entering
into Iuda, beſieged the fenſed cities, deſirous to take them. † Which when Ezechias had ſene, to witte, that Sennacherib was come, and the whole force of the battel to be turned agaynſt Ieruſalem, † taking counſel with the princes, and the moſt valiant men, to ſtoppe vp the heades of the fountaynes, that were without the citie: and the ſentence of them al decreing this, † he gathered a very great multitude, & they ſtopped vp al the fountaynes, and the riuer, that ranne in the middes of the land, ſaying: Leſt the kinges of the Aſſyrians come, and finde abundance of waters. † He built alſo doing induſtriouſly euerie wall that had bene deſtroyed, and built towers vpon them, and an other wall without: and he repayred Mello in the citie of Dauid, and made armour and ſhildes of al ſortes: † And he appointed princes of warryers in the armie: and he called them al together in the ſtreate of the gate of the citie, and ſpake to their hart, ſaying: † Doe manfully, and take courage: feare not, neither dread ye the king of the Aſſyrians, and al the multitude, that is with him: for there are manie moe with vs, then with him. † For with him is an arme of fleſh: with vs the Lord our God, which is our helper, and fighteth for vs. And the people was encouraged with theſe maner of wordes of Ezechias the king of Iuda. † Which thinges after they were done, Sennacherib the king of the Aſſyrians ſent his ſeruantes to Ieruſalem (for himſelf with al his armie beſeiged Lachis) to Ezechias the king of Iuda, & to al the people, that was in the citie, ſaying: † Thus ſayth Sennacherib the king of the Aſſyrians: In whom hauing affiance, doe you ſitte beſieged in Ieruſalem? † Hath Ezechias deceiued you, to deliuer you to death in hunger and thirſt, affirming that the Lord your God can deliuer you from the hand of the king of the Aſſyrians? † Why, is not this Ezechias, that hath deſtroyed his excelſes, and altars, and hath commanded Iuda & Ieruſalem, ſaying: Before one altar you ſhal adore, and on it you ſhal burne incenſe? † Are you ignorant what thinges I haue done, and my fathers to al the peoples of the landes? haue the goddes of nations, and of al landes bene able to deliuer their countrie out of my hand? † Who is there of al the goddes of the nations, which my fathers waſted, that could deliuer his people out of my hand, that your God alſo can deliuer you out of this hand? † Let not therfore Ezechias deceiue you, nor delude you
with vayne perſuaſion, neither beleue ye him. For if no god o
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al nations and kingdomes, could deliuer his people out of my hand, and out of the hand of my fathers, conſequently neither ſhal your God be able to deliuer you out of my hand. † Yea and manie other thinges did his ſeruantes ſpeake, agaynſt our Lord God, and agaynſt Ezechias his ſeruant. † Letters alſo he wrote ful of blaſphemie againſt our Lord the God of Iſrael, and he ſpake agaynſt him: as the goddes of their nations could not deliuer their people out of my hand, ſo the God alſo of Ezechias can not deliuer his people out of this hand. † Moreouer alſo with a lowd crie, in the Iewes tongue, he ſounded againſt the people, that ſate on the walles of Ieruſalem, that he might terrifie them, and take the citie. † And he ſpake agaynſt the God of Ieruſalem, as agaynſt the goddes of the peoples of the earth, the workes of mens handes. † Ezechias therfore the king, and Iſaias the prophet the ſonne of Amos, prayed agaynſt this blaſphemie, and cried out euen to heauen. † And our Lord ſent an Angel, which ſtroke euerie ſtrong man, and warryer, and prince of the armie of the king of the Aſſyrians: and he returned with ignominie into his countrie. And when he was entered into the houſe of his God, his ſonnes that were come forth of his wombe, ſlewe him with the ſword. † And our Lord ſaued Ezechias and the inhabitantes of Ieruſalem, out of the hand of Sennacherib the king of the Aſſyrians, and out of the hand of al, & gaue them reſt round about. † Manie alſo brought hoſtes, and ſacrifices to our Lord into Ieruſalem, and giftes to Ezechias the king of Iuda: who was exalted after theſe thinges before al nations. † In thoſe daies Ezechias was ſick euen to death, and he prayed our Lord: and he heard him, and gaue him a ſigne. † But not according to the benefites, which he receiued, did he recompenſe,
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e in proſperitie, then in aduerſitie. becauſe his hart was eleuated: and wrath came agaynſt him, and agaynſt Iuda and Ieruſalem. † And he was humbled afterward, becauſe his hart had bene exalted, both he and the inhabitantes of Ieruſalem: and therfore the wrath of our Lord came not vpon them in the daies of Ezechias. † And Ezechias was rich, and glorious excedingly and gathered to himſelf great treaſures of ſiluer and of gold, and of pretious ſtone, of ſpices, and of armour of al kinde, and of veſſels of great price. † Storehouſes alſo of corne, of wyne, and of oyle, and ſtalles of al beaſtes, and
foldes of cattel, † and ſix cities he built to him ſelf: for he had flockes of ſheepe, and of heardes innumerable, becauſe our Lord had geuen him ſubſtance exceding much. † The ſame is Ezechias, that ſtopped the vpper fountaine of the waters of Gihon, and turned them away vnderneth toward the Weſt of the Citie of Dauid: in al his workes he did proſperouſly what he would. † But yet in the embaſſie of the princes of Babylon, that were ſent to him, to aske of the wonder, that had chanced vpon the earth, God leift him that he might be tempted, and al thinges might be made knowen, that were in his hart. † But the reſt of the wordes of Ezechias, and of his mercies are writen in the viſion of Iſaias the ſonne of Amos the prophete, and in the booke of the kinges of Iuda & Iſrael. † And Ezechias ſlept with his fathers, and they buried him in the chiefe ſepulchres of the children of Dauid: and al Iuda celebrated his funeralles, & al the inhabitantes of Ieruſalem: and Manaſſes his ſonne reigned for him.
CHAP. XXXIII. Manaſſes for his manifold wickednes is led captiue into Babylon. 12. repenteth in priſon, is reſtored to his kingdom, and deſtroyeth idolatrie: 18. dieth, 21. & Amon ſucceding, 24. is ſlayne by his ſeruantes, and Ioſias reigneth.
TWELVE yeares old was Manaſſes when he began to4. Reg. 21.
reigne, and he reigned fiftie fiue yeares in Ieruſalem. † And he did euil before our Lord, according to al the abominations of the nations, which our Lord ouerthrew before the children of Iſrael: † and being turned, he reedified the excelſes which Ezechias his father had deſtroyed: and he built altars to Baalim, and made groues, and he adored al the hoſt of heauen, and worſhipped it. † He built alſo altars in the houſe of our Lord, wherof our Lord had ſayd: In Ieruſalem ſhal my name be for euer. † And he built them to al the hoſt of heauen in the two courtes of the houſe of our Lord. † And he made his ſonnes to paſſe through fyre, to the Valebenennom: he obſerued dreames, folowed ſouthſayings, gaue him ſelf to magike artes, he had with him magicians, & inchaunters: and he wrought manie euils before our Lord, to prouoke him. † Alſo a grauen, and a molten ſigne he put in the houſe of God, wherof our Lord ſpake to Dauid, and to Salomon his ſonne, ſaying: In this houſe, and in Ieruſalem, which I haue choſen al the tribes of Iſrael, Wil I put my
name for euer, † And I wil not make the foote of Iſrael to moue out of the land, which I haue deliuered to their fathers: yet ſo if they ſhal obſerue to doe that I haue commanded them, and al the law, and the ceremonies, and iudgementes by the hand of Moyſes. † Manaſſes therfore ſeduced Iuda, and the inhabitantes of Ieruſalem, that they did euil aboue al the nations, which our Lord had ouerthrowen before the face of the children of Iſrael. † And our Lord ſpake to him, and to his people, and they would not attend. † Therfore he brought vpon them the princes of the hoſt of the king of the Aſſyrians: and they tooke Manaſſes, & led him bound with chaynes, and fetters into Babylon. † Who after that he was in diſtreſſe, prayed our Lord his God: and did penance excedingly before the God of his fathers. † And he deſired him, and beſought him earneſtly: A pregnant example of the effect of harty repentance. and he heard his prayer, and brought him agayne to Ieruſalem into his kingdom, and Manaſſes knew that our Lord he was God. † After theſe thinges he built a wal without the citie of Dauid, on the weſt of Gihon in the valley, from the entrance of the fiſh gate round about vnto Ophel, and rayſed it excedingly: and he appoynted princes of the hoſt in al the fenſed cities of Iuda: † and he tooke away ſtrange goddes, and the idol out of the houſe of our Lord: the altars alſo which he had made in the mount of the houſe of our Lord, and in Ieruſalem, and he threw al without the citie. † Moreouer he reedified the altar of our Lord, and immolated vpon it victimes, and pacifiques, and prayſe: and he commanded Iuda to ſerue our Lord the God of Iſrael. † Neuertheleſſe as yet the people immolated in the excelſes to our Lord their God. † But the reſt of the actes of Manaſſes: and his obſecration to his God: the wordes alſo of the Seers, that ſpake to him in the name of our Lord the God of Iſrael, are conteyned in the wordes of the kinges of Iſrael. † His This prayer is not extant in the Hebrew but in Greke & Latin. as yet neither receiued for canonical, by the Church no
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refuſed. prayer alſo, and his obtayning, and al his ſinnes, and contempt, the places alſo wherein he built excelſes, and made groues, and ſtatues before he did penance, are writen in the wordes of Hozai. † Manaſſes therfore ſlept with his fathers, and they buried him in his houſe: & his ſonne Amon reigned for him. † Ammon was two and twentie yeares old when he began to reigne, and he reigned two yeares in Ieruſalem. † And he did euil in the fight of our Lord, as Manaſſes his father had done: and he immolated to al the idols, which
Manaſſes his father had made, and ſerued them. † And he did not reuerence the face our Lord, as Manaſſes his father did reuerence it, and he committed farre greater ſinnes. † And when his ſeruantes had conſpired agaynſt him, they ſlewe him in his owne houſe. † Moreouer the reſt of the multitude of the people, hauing ſlaine them that ſtroke Amon, made Ioſias his ſonne king for him.
CHAP. XXXIIII. Ioſias deſtroyeth idolatrie. 8. repaireth the Temple. 14. The booke of the law found in the Temple is redde before him. 19. wherby vnderſtanding the ſinnes of the people, 23. a prophete foresheweth their punishment, 26. but not in his daies. 29. He reneweth the couenant betwen God and the people.
EIGHT yeares old was Ioſias when he began to reigne, &4. Reg. 22.
he reigned thirtie and one yeares in Ieruſalem. † And he did that which was right in the ſight of our Lord, and walked in the waies of Dauid his father: he declined not neither to the right hand, nor to the left. † And in the eight yeare of his reigne, when he was yet a child, he began to ſeeke the God of his father Dauid: and the twelfth yeare after he began to reigne, he cleanſed Iuda and Ieruſalem from excelſes, and groues, and idols, & ſculptils. † And they deſtroyed before him the altars of Baalim, and the idols, that had bene ſet vpon them, they deſtroyed: the groues alſo and ſculptils he cut downe and brake in peeces: and ouer their tombes, that were accuſtomed to immolate vnto them, he ſtrawed the fragmentes. † Moreouer the bones of the Prieſtes he
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. Reg. 12.
burnt on the altars of the idols, and he clenſed Iuda and Ieruſalem. † Yea and in the cities of Manaſſes, and of Ephraim, and of Simeon, vnto Nepthali he ouerthrew al. † And when he had deſtroyed the altars, and the groues, and had broken the idols into peces, and had ouerthrowen al profane temples out of al the land of Iſrael, he returned into Ieruſalem. † Therfore in the eightenth yeare of his reigne, the land now clenſed, and the temple of our Lord, he ſent Saphan the ſonne of Eſelias, and Maaſias the gouernour of the citie, and Ioha the ſonne of Ioachaz Commenter, that they ſhould repayre the houſe of our Lord his God. † Who came to Helcias the high prieſt: and taking of him the money, which had bene brought into the houſe of our Lord, and which the Leuites and porters had gathered together of Manaſſes, and
Ephraim, and of al the remnant of Iſrael, of al Iuda alſo, and Beniamin, and the inhabiters of Ieruſalem, † they deliuered in their handes, that ouerſaw the workemen in the houſe of our Lord, that they ſhould repayre the temple, and mend al weake partes. † But they gaue it to the artificers, and to the maſons, that they ſhould bye ſtones out of the quarries, and timber for the ioyntures of the building, and for making the roofe of the houſe, which the kinges of Iuda had deſtroyed. † Who did al thinges faithfully. And the ouerſeers of the workemen were Iahath & Abdias of the children of Merari, Zacharias and Moſollam of the children of Caath, which vrged the worke: al Leuites ſkilful to ſing on inſtrumentes. † But ouer them, that caried burdens to diuerſe vſes, were ſcribes, and maſters of the Leuites, and porters. † And when they caried forth the money, that had bene brought into the temple of our Lord, Helcias the Prieſt found the Booke of the law of our Lord, Geuen by the hand of Moyſes. by the hand of Moyſes. † And he ſayd to Saphan the Scribe: I haue found the booke of the law in the houſe of our Lord: and deliuered it to him. † But he brought in the volume to the king, and told him, ſaying: Al thinges, which thou gaueſt into the hand of thy ſeruantes, loe are accomplished. † The ſiluer that was found in the houſe of our Lord, they haue gathered into a maſſe: and it was geuen to the ouerſeers of the artificers, and of them that make diuerſe workes. † Moreouer Helcias the Prieſt deliuered me this booke. Which when he had read in the kinges preſence, † and he had heard the wordes of the law, he rent his garmentes: † and he commanded Helcias, and Ahicam the ſonne of Saphan, and Abdon the ſonne of Micha, Saphan alſo the ſcribe, and Aſaa the kinges ſeruant, ſaying: † Goe, and pray our Lord for me, and for the remnant of Iſrael, and Iuda, concerning al the wordes of this Booke, which is found: for the great furie of our Lord hath diſtilled vpon vs, for that our fathers haue not kept the wordes of our Lord, to doe al thinges, that are writen in this volume. † Helcias therfore went, and they that were ſent together by the king, to Olda a propheteſſe, the wife of Sellum the ſonne of Thecuath, the ſonne of Haſra keeper of the garmentes: who dwelt in Ieruſalem in the ſecond part: and they ſpake to her the wordes, which we haue aboue mentioned. † But ſhe anſwered them: Thus ſayth out Lord the God of Iſrael: Tel
the man, that ſent you to me: † Thus ſayth our Lord: Behold I wil bring euils vpon this place, and vpon the inhabitantes therof, and al the curſes, that are writen in this Booke, which they redde before the king of Iuda. † Becauſe they haue forſaken me, and haue ſacrificed to ſtrange goddes, that they might prouoke me to wrath in al the workes of their handes, therfore ſhal my furie droppe vpon this place, & ſhal not be extinguished. † But to the king of Iuda that ſent you to beſeche our Lord, thus ſpeake ye: Thus ſayth our Lord the God of Iſrael: Becauſe thou haſt heard the wordes of this volume, † and thy hart is mollified, and thou art humbled in the ſight of our Lord for theſe thinges, which are ſpoken againſt this place, and the inhabitantes of Ieruſalem, and reuerencing my face, haſt rent thy garmentes, and wept before me: I alſo haue heard thee, ſayth our Lord. † It is a benefite to be taken out of this world, before genera
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e come vpon the people. For now wil I gather thee to thy fathers, and thou ſhalt be brought into thy graue in peace: neither shal thyne eies ſee al the euil that I wil bring in vpon this place, and vpon the inhabitantes therof. They therfore reported to the king al thinges that ſhe had ſayd. † But he calling together al the ancientes of Iuda and Ieruſalem, † went vp into the houſe of our Lord, and al the men of Iuda, and the inhabitantes of Ieruſalem, Prieſtes and Leuites, and al the people from the leaſt to the greateſt. In whoſe hearing in the houſe of our Lord, the king read al the wordes of the volume. † And ſtanding on his tribunal ſeate, he made a couenant before our Lord, that he would walke after him, and keepe his preceptes, and teſtimonies, and iuſtifications in al his hart, and in al his ſoule, and would do the thinges that were writen in that volume, which he had read. † He adiured alſo vpon this al that were found in Ieruſalem, and Beniamin: and the inhabitantes of Ieruſalem did according to the couenant, of our Lord the God of their fathers. † Ioſias therfore tooke away al abominations of al the countries of the children of Iſrael: and made al, that were left in Iſrael, to ſerue our Lord their God. Al his daies they reuolted not from our Lord the God of their fathers.
CHAP. XXXV. Ioſias celebrateth a moſt Solemne Paſch. 20. Is ſlaine by the king of Aegypt, al Iudalamenting him, 25. moſt ſpecially Ieremias.
AND Ioſias made in Ieruſalem This Phaſe, o
〈…〉
h made by Io
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as is fanious, partly for that this feaſt had bene omitted ſome yeares, but ſpecially for the great and extraordinarie ſolemnitie made at this um
•
. a Phaſe to our Lord, which was immolated the fourtenth day of the firſt4. Reg. 16. moneth. † And he appoynted the Prieſtes in their offices, and exhorted them that they would miniſter in the houſe of our Lord. † To the Leuites alſo, at whoſe inſtruction al Iſrael was ſanctified to our Lord, he ſpake: Put the Arke in the Sanctuarie of the temple, which Salomon built the ſonne of Dauid the king of Iſrael, for you ſhal carie it no more: but now miniſter to our Lord your God, and to his people Iſrael. † And prepare your ſelues by your houſes, and kinredes in the diuiſions of euerie one, as Dauid the king of Iſrael commanded, and Salomon his ſonne deſcribed. † And miniſter ye in the Sanctuarie by families and Leuitical companies, † and being ſanctified immolate the Phaſe, prepare alſo your brethren, that they may doe according to the wordes, which our Lord ſpake in the hand of Moyſes. † Moreouer Ioſias gaue to al the people, that was found there in the ſolemnitie of the Phaſe, lambes and kiddes of the flockes, and of the reſt of the cattel thirtie thouſand, of oxen alſo three thouſand, al theſe thinges of the kinges ſubſtance. † His dukes alſo voluntarily offered that which they vowed, as wel to the people, as to the Prieſtes and the Leuites. Moreouer Helcias, and Zacharias, and Iahiel princes of the houſe of our Lord, gaue to the Prieſtes to make the Phaſe cattel one with an other two thouſand ſix hundred, and oxen three hundred. † And Chonenias, and Semeias, alſo Nathanael, his brethren, moreouer Haſabias, and Iehiel, and Iozabad princes of the Leuites, gaue to the reſt of the Leuites to celebrate the Phaſe fiue thouſand sheepe, and oxen fiue hundred. † And the miniſterie was prepared, and the Prieſtes ſtood in their office: the Leuites alſo in companies, according to the kinges commandement. † And the Phaſe was immolated: and Prieſtes ſprinkled the blood with their hand, and the Leuites drew of the skinnes of the holocauſtes: † and they ſeperated them to geue them by the houſes and families of euerie one, and to be offered to our Lord, as it is writen in the Booke of Moyſes, of oxen alſo they did in like maner. † And they roſted the Phaſe vpon fyre, according to that which is writen in the law: but the pacifique hoſtes they b
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vled in caudrons, and kettles, and pottes, and in haſt they diſtributed it to al the people. † And for themſelues, and for
the Prieſtes they prepared afterward: for in oblation of holocauſtes and of fatte the Prieſtes were occupied vntil night: wherfore the Leuites prepared for themſelues, and for the Prieſtes the children of Aaron laſt. † Moreouer the ſinging men the children of Aſaph ſtood in their order, according to the precept of Dauid, and Aſaph, and Heman, and Idithun the prophetes of the king: and the porters watched at euerie gate, ſo that they departed not a moment from the miniſterie: for the which cauſe alſo their brethren the Leuites prepared meates for them. † Therfore al the ſeruice of our Lord was ritely accompliſhed that day, ſo that they made the Phaſe, and offered holocauſtes vpon the altar of our Lord, according to the precept of king Ioſias. † And the children of Iſrael that were found there, made the Phaſe at that time, and the ſolemnitie of Azymes ſeuen daies. † There was not a Phaſe like to this in Iſrael, from the daies of Samuel the prophete: neither did anie of al the kinges of Iſrael make a Phaſe as Ioſias, to the Prieſtes, and the Leuites, and to al Iuda, and Iſrael that was found, and to the inhabitantes of Ieruſalem. † In the eightenth yeare of the kingdom of Ioſias was this Phaſe celebrated. † After that Ioſias had repayred the temple, came vp Nechao the king of Aegypt to fight in Charcamis beſide Euphrates: and Ioſias went forth to meete him. † But he ſending meſſengers vnto him, ſayd: What haue I to doe with thee king of Iuda? I come not agaynſt thee this day, but I fight agaynſt an other houſe, to the which God hath commanded me to goe in haſt: leaue to doe agaynſt God, who is with me, leſt he kil thee. † Ioſias thought that the king of Aegypt intended to inuade his kingdome. And it was Gods wil he ſhould be ſlaine, and not ſee the euiles that ſhould happen to the people. Ioſias would not returne, but prepared battel agaynſt him, neither did he agree to the wordes of Nechao from the mouth of God, but went forward to fight in the fielde of Mageddo. † And there being wounded of the Archers, he ſayd to his ſeruantes: Carie me out of the battel, becauſe I am ſore wounded. † Who remoued him from one chariote into an other chariote, that folowed him after the maner of kinges, and they caried him away into Ieruſalem, & he died, and was buried in the monument of his fathers, and al Iuda and Ieruſalem Solemne exequies with lamentations and muſike. mourned for him. † Ieremie moſt of al: whoſe lamentations al the ſinging men and ſinging wemen repeate vntil this preſent day vpon Ioſias, and it is growen as it were a law in Iſrael: Behold it is ſayd to be writen in the lamentations. † But the reſt of the wordes
des of Ioſias & of his mercies: which are commanded by the law of our Lord: † his workes alſo the firſt and the laſt, are writen in the Booke of the kinges of Iuda and Iſrael.
CHAP. XXXVI. Ioachaz reigneth three monethes. 4. His brother Eliakim (named loakim) eleuen yeares, 9. his ſonne Ioachin three monethes, 11. his vncle Sedecias eleuen yeares. 14. Moſt Prieſtes, and people contemning the admonitions of Prophetes, 17. manie are ſlaine by the Chaldees, the Temple and Ieruſalem ſpo led and burnt. 20. The ſayd kinges ſucceſsiuely, and people are caryed captiue into Babylon. 22. After ſeuentie yeares Cyrus king of Perſia, releaſeth the captiuitie, and geueth leaue to reedifie the Temple.
THE people therfore of the land tooke Ioachaz the ſonne of Ioſias, and made him king for his father in Ieruſalem † Taree and twentie yeares old was Ioachaz, when he began to reigne, and he reigned three monethes in Ieruſalem. † And the king of Aegypt when he came into Ieruſalem, depoſed him, and condemned the land in an hundred talentes of ſiluer, and a talent of gold. † And he made Eliakim
Hitherto from K. Danids death the ſonne had euer ſucceded to his father. his brother king for him, ouer Iuda and Ieruſalem: and he turned his name Ioakim: but he tooke Ioachaz himſelf with him, and caried him away into Aegypt. † Fiue and twentie yeares old was Ioakim when he began to reigne, and he reigned eleuen yeares in Ieruſalem: and he did euil before our Lord his God. † Agaynſt him came vp Nabuchodonoſor the king of the Chaldees, and brought him bound in chaynes into Babylon. † Whither he tranſported alſo the veſſels of our Lord, and put them in his temple. † But the reſt of the wordes of Ioakim, and of his abominations, which he wrought, and the thinges that were found in him, are contayned in the Booke of the kinges of Iuda and Iſrael. And Ioachin his ſonne reigned for him. † Eight yeares old was Ioachin when he began to reigne, and he reigned three monethes and ten dayes in Ieruſalem, and he did euil in the ſight of our Lord. † And when the compaſſe of a yeare was come about, Nabuchodonoſor the king ſent ſome, that brought him in to Babylon, the moſt precious veſſels of the houſe of our Lord being caried away withal: But he made Sedecias his vncle king ouer Iuda and Ieruſalem. † One & twentie yeares old was Sedecias when he began to reigne: & he reigned eleuen yeares in Ieruſalem. † And he did euil in the eies
of our Lord his God, neither did he reuerence the face of Ieremie the prophet ſpeaking to him from the mouth of our Lord † He reuolted alſo from king Nabuchodonoſor, who had adiured him by God: & he hardened his necke & his hart, that he would not returne to our Lord the God of Iſrael. † Yea & al the chiefe of the Prieſtes, and the people tranſgreſled vnlawfully according to al the abominations of the Gentiles: and they polluted the houſe of our Lord, which he had ſanctified to him in Ieruſalem. † And our Lord the God of their fathers ſent to them, by the hand of his meſſengers, ryſing by night, and daily admoniſhing them: for that he ſpared his people and his habitation. † But they mocked the meſſengers of God, and litle eſtemed his wordes, and ſcorned the prophetes, vntil the furie of our Lord aſcended vpon his people, and there was no amendment. † For he brought vpon them the king of the Chaldees, and ſlewe their yong men with the ſword in the houſe of his ſanctuarie, he pitied not yong man, and virgin, and old man, no neither him that ſtouped for age, but he deliuered al into his handes. † And al the veſſels of the houſe of our Lord, as wel greater as leſſer, and the treaſures of the temple, and of the king, and the princes he tranſported into Babylon. † The enemies ſet fyre on the houſe of God, and deſtroyed the wal of Ieruſalem, al the towres they burnt, and what ſoeuer was pretious, they deſtroyed. † If anie man eſcaped the ſword, being led into Babylon he ſerued the king and his ſonnes, til the king of the Perſians reigned. † That the word of our Lord by the mouth of Ieremie might be accompliſhed, and the land might celebrate
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re. 25. their Sabbathes: for al the daies of the deſolation ſhe kept a Sabbath, til the ſeuentie yeares were expyred. † But in It is like that Eſdras added this cōcluſion when he reſtored the holie Scriptures that were loſt▪ for he beginneth his owne booke with the ſame wordes. The end of the fifth age. the firſt yeare of Cyrus king of Perſians, to fulfil the word of our Lord, which he had ſpoken by the mouth of Ieremie, our Lord rayſed vp the ſpirit of Cyrus king of the Perſians: who commanded to be proclaymed in al his kingdom, yea by writing, ſaying: † Thus ſayth Cyrus king of the Perſians: Al kingdomes of the earth hath the Lord the God of heauen geuen me, and he hath commanded me that I ſhould build him a houſe in Ieruſalem, which is in Iewrie: who of you is there in al his people? The Lord his God be with him, and let him goe vp.
THE CONTINVANCE OF THE CHVRCH AND RELIGION, IN THE FIFTH AGE. From the fundation of the Temple, to the captiuitie in Babylon. The ſpace of 430. yeares.
ALBEIT there were greater Schiſmes, Hereſies, and more reuoltes from Gods law and ſeruice in this fifth age, then in the former: Yet the true
The Church ſtil viſible, and the ſame faith as before.
Church and Religion continued ſtil, and were no leſſe conſpicuous then before. VVhich being clere and euident, touching manie principal Articles, we wil here only remitte the reader to ſome ſpecial places, for confirmation therof: neither wil we be prolixe, in declaring other pointes denied, or called into controuerſie at this time, by the impugners of Catholique Religion.
Beleefe in one God appeareth plainly in building, adorning, & dedicating
One God.
the Temple with ſo great ſolemnitie of the Prieſtes, Leuites, and al the Tribes, and particularly by king Salomons prayer. 3. Reg. 7. & 8. 2. Paral. 2. &c. Alſo Prouerb. 8. Eccle. 12. Iſaie. 41. 44. 45. The Myſterie of the B. Trinitie,Three Perſons Chriſt.
Prouer. 12. Iſaiae. 6. 48. 49. Oſe. 11. Ioel. 2. Of Chriſt our Redemer. Iſaie. 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Oſee. 6. 11.Sacrifices Sacramentes to be changed by Chriſt. 14. Ioel. 2. Sophon. 2. Aggoei. 2. Zachar. 2. &c. Sacrifices, Sacramentes, & other Rites the ſame as before. But more frequent Prophecies, that they ſhould be changed into better, and perfecter by Chriſt. Prou. 9. Iſai. 12. 52. 55. 61. In the meane time for more ſignification of the ſingular vertue of Chriſts Sacramentes, the effect of penitential workes is often recorded. For example, wicked Achab by hairecloth, faſting, and other humiliation eſcaped part of his deſerued puniſhment.Fruict of penance. 3. Reg. 21. Manaſſes recouered Gods fauoure, and his temporal kingdom. 2. Par. 33. VVho yet was punished in his poſteritie. 4. Reg. 23. And the Niniuites by ſuch penance auoided deſtruction. Ione. 3. Yea nothing is more frequent in the Prophetes then preaching of penance. Iſa. 1. 2. 3. 30. Iere. 3. 18. &c. and others, al aſcribing the cauſe of plagues, and afflictions to the want of repentance. And falſe Prophetes condemned of errour and falſe doctrine, for promiſing the people peace, and ſecuritie in their ſinnes. Ierem. 14. Lamen. 2. Beſides abſtinence from diuers ſortes
Abſtinence.
of meates, counted vncleane (Iſaiae 66.) and ordinarie faſtes, according to
Faſtes.
the law, other faſtes were appointed ſometimes, vpon occaſions requiring, not only to ſubdue, and mortifie the flesh, but alſo to obtaine mercie at Gods handes in ſpecial diſtreſſes. 2. Par. 20. Ioel. 1. 2. Ione 3. Elias faſting fourtie dayes, 3. Reg. 19. prefigured Chriſts faſt. VVhich the Church imitateth in Lent of fourtie daies, according to humane habilitie, for the faſtes
Lent.
of Chriſt, Elias, and Moyſes were miraculous.
To the Feaſtes inſtituted before, was added the Dedication of theFeaſtes.
Temple. 3. Reg. 7. 2, Par. 3. Which was built in Mount Moria, 2. Par. 3. the ſpecial place deſigned long before for this purpoſe, when Abraham
Place of the Temple deſigned long before.
was directed thither by God, & was there readie to ſacrifice his ſonne Iſaac. Gen. 22. where Dauid alſo offered ſacrifice. 2. Reg. 24. 1. Par. 21.
This being the onlie ordinarie place for Sacrifice, there were for other vſes of daylie prayer reading, preaching, and hearing the word of God other Synagogues built (as it were Parish churches) in great number: in
Synagogues.
Ieruſalem it ſelf foure hundred and foure ſcore, and manie more in the whole kingdom, as the Hebrew Traditions teſtifie. Of al which places, eſpecially ofSanctuarie. the Temple, there was venerable reſpect had. For which cauſe when Ioiada the High Prieſt gaue order to kil Athalia, he ſuffered it not to be donne in the Temple, but commanded firſt to draw her forth. 4. Reg. 11. 2. Par. 23. And as peculiar places, ſo ſpecial Pſalmes, and Hymnes were appointedSette forme of prayers.
for diuers purpoſes and occaſions. 2. Par. 20.
The miniſterie of Angeles was very vſual in this time. One was ſentMiniſterie of Angeles. to comforte and direct Elias the prophet in his afflictions. 3. Reg. 19. 4. Reg. 1. An Angel ſtroke the Aſſyrians whole campe, 4. Reg. 19. 2. Par. 32. Alſo the Interceſſion of Angels is ſo euident, Tobiae 12. Raphael offering Tobias prayer to God, that Proteſtants haue no other refuge to auoide this point of faith, but by denying the Booke to be Canonical Scripture.
Honour of other Sainctes, and their Interceſſion is proued a Maiori.Honour and Interceſſion of Sainctes.
For ſo much as honour was religiouſly exhibited to ſpiritual power and excellencie, in men yet liuing in this world. So a Noble man adored Elias the Prophet, being farre greater then he is ciuil, and worldlie reſpectes. 3. Reg. 18. Eliſeus alſo was adored by his diſciples, not for anie worldlie authoritie or eminence, but for his ſpiritual power and ſuperioritie amongſt them. 4. Reg. 2. Likewiſe al Prophetes, and Prieſtes were religiouſly honored for their holie and ſpiritual functions. 3. Reg. 13. Much more Sainctes are rightly honored being immortal, and in eternal glorie. It appeareth alſo that Elias, ſeuen yeares after that he was tranſlated from humane conuerſation (when Eliſeus was chiefe Prophet. 4. Reg. 3. which was in or before the eightenth yeare of Ioſaphat, who reigned fiue and twentie. 3. Reg. 22.) had care of Ioram, and his kingdom, admoniſhing him by letters of Gods wrath, against him and his people for their ſinnes. 2. Par. 21. And the scripture ſaieth often, that God ſpared and protected Ieruſalem, and the kingdom of Iuda for Dauids ſake. 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Iſa. 37. we haue alſo example of Sainctes ReliquesReliques.
in the cloke of Elias. 4. Reg. 2. in Eliſeus bones, 4. Reg. 13. and in an other Prophetes bodie buried in Bethel. VVhich Ioſias would not ſuffer to be touched. 4. Reg. 23. Images were conſerued in the Temple,Images. 3. Reg. 7. as before in the Tabernacle: when idolartie was moſt deſtroyed.
3. Reg. 15. 4. Reg. 23. yea an abuſe riſing of the braſen ſerpēt, for which Ezechias deſtroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple. VVhich none but Infideles ſought to deſtroy. And Oſee the Prophet (ch. 3.) bewayleth the want of Theraphim or Images, amongst other ſacred thinges, Sacrifice, Altar, and Ephod. VVherby the ancient Rabbins proue very wel, that Images of Angels (and the ſame of other Sainctes) are not contrarie to the Decalogue, but the images of Idoles. Good workes were rewarded, and bad puniſhed, 3. Reg. 9. and the
Good workes me
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itorions.
whole hiſtorie of this age teſtifieth the ſame. VVhere by the way may be obſerued, that ſome inſt men fel from their iuſtice, as Salomon. 1. Par. 28. 3. Reg. 11. Ioas, 4. Reg. 12. 2. Par. 24. Ozias, 2. Paral. 26. Others from wickednes returned to pietie. as Manaſſes 4. Reg. 23. 2. Par. 33. the
Euangelical counſelles pre figured.
multitude of the people very often much folowing the diſpoſition of their kinges. Special State of life not commanded by the law, was voluntarily profeſſed, and obſerued by ſome Prophetes, and their diſciples, called the children of Prophetes. Keping particular Rules, and wearing diſtinctChaſtitie of clergie men, & religious orders. habite. 4. Reg. 1. 2. 4. The orders of Nazarites, and Rechabites inſtituted before, continued ſtil. Amos. 2. Ierem. 35. ſtil which were very examplar
Mat. 19▪ 1 Cor. 7. Act. 5. 1. Tim. 5. figures of Religious State, and Orders in the new Teſtament, and perpetual chaſtitie of clergie men embraced by ſuch, as folow Euangelical counſailes. propoſed, and not commanded by our Sauiour. To which S. Paul likewiſe exhorteth, though there be no precept therof to anie, before they bind themſelues.
Exequies for the dead were continually kept, as the ſacred hiſtorie witneſſeth,
Solemne Exequies for the dead.
recording where and with what ſolennitie the kinges were buried. which would be ouerlong, & nedeles to recite: the like is alſo writen of ſome Prophetes. 3. Reg. 13. 4. Reg. 23. Holie Tobias by example, and fatherlie admonition exhorted his ſonne, to do workes of mercie, not only to the liuing, but alſo to the dead. Put thy bread, and thy wine vpon the ſepulture of the iuſt. c. 4. Iſaias, ch. 57. as the Iewes both vnderſtood and
Gen. 5.
practiſed, prayed, that peace be geuen to the iuſt, in his couch, or reſting place after his death. Of the general Reſurrection, Elias tranſlation
Reſurrection.
is a figure, who yet liuing sheweth, that God can and wil reſtore al men to life againe in their bodies, after death, as he conſerueth him, and Enoch in their mortal bodies without corruption. Ezechiel alſo prophecieth of the Reſurrection of the dead, applying it myſtically to ſpiritual reſurrection, and reſtauration of Iſrael to former ſtate. ch. 37. Of the laſt Iudgment, and
Iudgement. eternal glorie to the good, and euerlaſting paine to the wicked, Salomon agreably to the doctrin of other Prophetes, diſcourſeth▪ in his booke of Eccleſiaſtes,
Eternal glorie or paine.
namely ch. 3. 11. and in the last concludeth thus. Let vs al together heare the end of ſpeaking: Feare God, and obſerue his commandmentes:
for this is euerie man (or, to this end man is created) and God wil bring, into Iudgement al thinges, that are done, for euerie errour (or obſcure thing) whether it be good or euil.
Neither were theſe and other pointes of Faith and Religion interrupted,
Church without interruption.
but ſtil beleued and profeſſed in the Church alwaies viſible and incontaminate, notwithſtanding ſome boughes an
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branches became vnſtructſul, and rotten: others brake of and were ſeparated from this vine. For when Salomon falling to luxurie, multiplying manie wiues and concubines, was by them ſeduced and brought to ſpiritual fornication, and idolatrie, making altars, & offering ſacrifices to Idoles, the Prieſtes, Prophetes, and people generally perſeuered in Gods law & ſeruice. 3. Reg. 11. After whoſe death Ieroboam his ſeruant, of the tribe of Ephraim,
Ieraboams wicked policie poſſeſſing Tenne Tribes (called the kingdom of Iſrael) to maintaine his new ſtate, fearing that if the people reſorted to Ieruſalem, for religions ſake, they would depart from him, and returne to the right heyres of Dauid and Salomon, made an egregious Schiſme; ſetting vp two golden calues in Bethel, and Dan. 3. Reg. 12. made temples, altares, and prieſtes to ſ
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rue them, al oppoſite to Gods ordinance. But not only the other Two Tribes, called the kingdom of Iuda, but alſo the greateſt part of Iſrael, eſpecially Prieſtes, Leuites, and deuouteſt people, repayred ſtil to Ieruſalem, not yelding to that ſchiſme and idolairie. 2. Par. 11. Moreouer God raiſed vp and ſent ſpecial Prophetes, to confirme the weake and recal the ſeduced.
For Ieroboam had no ſowner ſette vp his new altar in Bethel, and begunne
Prophets inſpired by God to reſiſt Schiſme and Hereſie.
to offer incenſe vpon it, but a Prophet came out of Iuda, in the word of our Lord: and cried againſt that altar, foretelling that wheras for that preſent, they burnt frankine
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nſe vpon it, the time should come, when the falſe
4. Reg. 23.
prieſtes should be burned there, confirming by preſent miracles that which he auerred in wordes, the kings hand ſuddanly withering, & reſtoredThe often change of Kinges, and euil ſucceſſe in the kingdō of Iſrael.
againe by the prophets prayer, and the new altar cleuing in ſunder, that the ashes fel out. 3. Reg. 13. Further an other Prophet called Ahias foreſhewed the deſtruction and vtter extirpation of Ieroboams familie, for his enormious wickednes, and namely (which is most often inculcate) for making Iſrael to ſinne, by deuiſing and ſetting abroch a new religious. 3. Reg. 14. which ruine happened very shortly. For himſelf reigning twentie two yeares
The firſt familie reigned but 24. yeares (3. Reg. 14.) one of his ſonnes died preſently according to the Prophets word. v. 18. An other called Nadab ſucceding to his father, reigned only two yeares, and vvas ſlaine together with their whole race and kindred,
The ſecond newe familie 26.
by Baaſa of the tribe of Iſsachar. 3. Reg. 15. Likewiſe Baaſa folowing the bad ſteppes of Ieroboam was forewarned by Iehu a Prophet, that his houſe should alſo be deſtroyed. And accordingly when he had reigned foure and
twentie yeares, his ſonne Ela reigning but two yeares, was ſlaine by his ſeruant
The third but 7. daies. The fourth▪ 48. yeares. Zambri, and al his kinred deſtroyed. VVhish Zambri reigned but ſeuen dayes. For being forthwith beſieged by Amri, of the tribe of Beniamin, he deſperatly burned him ſelf together with the kinges palace. Neither did Amri then poſſeſſe the kingdome with peace. For he being choſen king by the armie only, whereof he was general, an other part of the people choſe & folowed Thebni. Wherof aroſe ciuil Warre betwen the Antikinges, continuing three yeares: til
•
hebni died, and ſo Amri reigned alone, but wickedly as his predeceſsors, twelue yeares in al. Then ſucceeded his ſonne Achab moſt wicked. Who maried Iezabel a Sydonian, & by her was perſwaded to worshippe Baal. 3. Reg. 16. To him not withſtanding God ſent manie admonitions by ſundrie Prophetes, and beſtovved great benefites vpon him, wherupon he did ſome notorious penitential workes; but not perſeuering in anie good thing, returned to his wickednes. 3. Reg. 20. And finally beleuing falſe prophetes, and perſecuting Micheas for prophecying the truth, was ſlaine in battel when he thought himſelf moſt ſecure. 3. Reg. 22. hauing reigned twentie two yeares. 3. Reg. 16. His ſonne Ochozias reigning but two yeares fel through a window, and died of the hurt. 4. Reg. 1. His other ſonne Ioram; after twelue yeares was ſlaine by Iehu of another familie: who then diſpatched Iezabel,The fifth. 103.
and leauing her in the ſtreete, the dogges did e
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te her carcaſſe. He alſo cauſed ſeuentie ſonnes of Ioram to be ſlaine, and vtterly deſtroyed al Achabs houſe. 4. Reg. 10. For which ſeruice he was eſtablished in the kingdome, for foure generations, v. 30. So himſelfe reigning twentie eight yeares,
•
. Reg. 10. after hi
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reigned ſucceſsiuely his ſonne Ioachaz ſeuenetene yeares, his ſonne Ioas, ſixtene yeares. 4. Reg. 13. his ſonne Ieroboam one and fourtie yeares. Laſt lie his ſonne Zacharias, vvhom his ſeruant Sellum of an other race, killed
The ſixth, one moneth. The ſeuenth, 12. yeares. The eight 20. yeares.
when he had reigned but ſix monethes. 4. Reg. 15. And after one mon
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th Sellum vvas ſlaine by Manahen of another progenie. VVho reigned tenn
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yeares. Then his ſonne Phaceia reigning two yeares, was ſlaine by Phacee of another generation. He reigning twentie yeares, manie of his people were carried captiue into Aſſiria, and himſelfe was ſlaine by Oſee of another kindred. 4. Reg. 15. Finallie the Aſſirians taking Samaria by three yeares
The ninthnine yeares. Then ouerthrowen and the kingdom neuer reſtored
ſiege, in the ninth yeare of Oſee poſſeſſed the kingdome of Iſrael, and led al the principal perſons captiues into Aſs
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ria: about two hundred fourtie two yeares after that Ieroboam firſt reigned ouer the Ten Tribes. Th
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there were in al ninetene kinges. Beſides Thebni, who onlie reigned in part againſt another. Of which the firſt Ieroboam, and Iehu were aduanced by Gods ordinance, for punishment of others. Amri was choſen by the armie, the reſt of the people choſing Thebni: Six inuaded by mere force, killing their predeceſsors. The reſt ſucceeded▪ by ſuch titles as their fathers had. And though ſome were better ſome worſe then others▪ al were wicked, and at la
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ouerth
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w
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.
Contrariwiſe in the kingdome of Iuda ſtanding after the ſeperation of
The kingdom of Iuda for Dauids ſake conſerued in his ſede.
tenne tribes about foure hundred yeares, though ſome kinges were wicked, yet ſome were good; and in them al God preſerued Dauids ſeede, by the line of Salomon, in this direct ſucceſsion: Roboam, Abias, Aſa, Ioſaphat, Ioram, Ochozias, Ioas (in whoſe infancie, his grandmother Athalia vſurped the kingdome ſix yeares) Amaſias, Ozias, Ioathan, Achaz, Ezechias, Manaſſes, Amon, Ioſias, Ioachaz (hitherto the ſonne euer ſucceeding his father) then Ioakim (brother of Ioachaz) Ioachin otherwiſe called Iechonias, ſonne of Ioachaz. And finallie his Vncle Sedecias; who was carried captiue into babilon. But Iechonias by Gods ſpecial prouidence, was fauored and exalted by a new king of Babilon. whether he was led captiue before. In whoſe line Dauids of ſpring continued though not with title of kinges, yet in eminent ſtate, and eſtimation. As reſteth to be noted in the ſixth age of the world.
The progenie alſo of Aaron continued in their office and function of
Succeſſion of Prieſtes continued.
Prieſthood, with ſucceſſion of High Prieſtes; as before from Aaron to Sadoc, partly in the line of Eleazar, partlie of Ithamar, both Aarons ſonnes; ſo from Sadoc, by the like ſucceſsion of both families. For of Eleazar is recorded this Genealogie 1. Parol. 6. Sadoc, Achimaas, Azarias, Iohanan, Azarias, Amarias, Achitob, Sadoc, Sellum, Helcias, Azarias, Zaraias, and Ioſedech. vvho vvas High Prieſt in the captiuitie. (v. 15.) being caried into Babilon in the firſt tranſmigration vvith king Iechonias, before the general captiuitie of al, as it ſeemeth 4. Reg. 24. his father Zaraias yet liuing, vvho vvas ſlaine nine yeares after by Nabuchadonoſor, 4. Reg. 25. And amongſt theſe there vvere ſome High Prieſts of Ithamars line. Towitte, Ioram, Ioiada (4. Reg. 11. 2. Par. 23.) Ioathan, Vrias, (4. Reg. 16.) and ſome others; or els ſome of the aboue mentioned, had other names. recited by Ioſephus. lib. 10. cap. 11. Antiq. and Nicephorus lib. 2. cap. 4. Hiſt. Eccleſ.
Moreouer beſides this ordinarie ſucceſsion of Prieſtes, there vvas an extraordinarieExtraordinary miſſion of Prophetes. miſſion of Prophetes: to ſupply more fullie the office of preaching the truth, and admonishing offenders. And theſe God inſpired and ſent, moſt eſpeciallie when and where errors ſprong, and ſinnes moſt abounded: geuing them extraordinarie grace and moſt excellent vertues, to conterpoiſe the enormities of vvicked men. Such vvere in the times of Achab and Iezabel, in the kingdome of Iſrael, beſides manie others, the two famousGreat effectes of their preaching and miracles. great Prophets Elias, & Eliſeus. vvhoſe admirable liues and holie conuerſation vvere a mirrour to the vvorld, and great terrour to the vvicked, VVhoſe vvorkes and miracles meruelouſlie confirmed the vvel diſpoſed, encouraged the w
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ake, conuerted manie tranſgreſſors, confounded falſe Prophets,
Elias his miracles.
iuſtified their ovvne preaching, and much glorified God. Elias 1. ſhutte the
heauen, that it rayned not in three yeares. 2. was fedde by rauens. 3. Multiplied a poore vvidovves meale & oile. 4. Raiſed her dead ſonne to life (3. Reg. 17.) 5. Brought fire from heauen, to burne his ſacrifice: thereby confounding foure hundred and fifty falſe prophets of Baal. 6. By prayer procured rayne. (3. -Reg. 18.) 7. Faſted vvithout eating or drincking fourtie daies and nightes together. (3. Reg. 19.) 8. Procured fire from heauen, which deuoured two inſolent captaines, and their hundred men (4. Reg. 1.) 9. Diuided the riuer of Iordan vvith his cloke, that himſelfe and Eliſens paſſed ouer the drie chanel. 10. VV as aſſumpted in a firie chariote into ſome place, vvhere he yet liueth. And parting a vvay Obtained of God, the like duble ſpirit (of prophecie and miracles) to Eliſeus. In like maner Eliſeus. 1. diuided Iordan againe by Elias cloke, and ſo
Eliſeus his miracles.
returned to his diſciples. 2. Amended the bitternes of certaine waters, by caſting in ſalte. 3. Boies being curſed by him, for deriding him, were forth vvith torne by beares (4. Reg. 2.) 4. He procured water without rayne, for three kinges in the campe (4. Reg. 3.) 5. Multiplied a poore vvidovves Oile. 6. By his prayers barren woman became frutefull. 7. He raiſed her ſonne from death. 8. Made the bitter broth of his diſciples ſweete. 9. Fedde maine with few loaues (4. Reg. 4.) 10. Cured Naaman of leproſie. 11. Stroke Giezi with the ſame (4. Reg. 5.) 12. Naaman of leproſie. 11. Stroke Giezi with the ſame (4. Reg. 5.) 12. Made yron to ſwimme. 13. Knewe the ſecret counſels of the Syrian king. 14. Made one ſee horſemen, and firie chariotes, which to others were inuiſible. 15. Made the Syrianes blinde, that vvere ſent to apprehend him, and ſo ledde them into samaria. 16. For ſhewed vnexpected plentie of corne the next day, VVith the death of a great man, that would not beleue it. (4. Reg. 7.) 17. And after his death an other mans dead bodie, touching his bones reuiued. 4. Reg. 13.
Other Prophets vvrought alſo miracles, but theſe for example may ſuffice to she vve, that God preſerued religion alſo in the kingdome of Iſrael.Religion not wholly deſtroyed in the kingdom of Iſrael.
VVhich himſelfe further teſtified, euen in moſt deſolate times, vvhen Elias lamented that he vvas leift alone (3. Reg. 19.) For God anſvvered, that ſeuen thouſand (meaning therby a great multitude) had not bowed their knees to Baal, not ſo much as in out vvard she vve conformed themſelues to infidelitie, or idolatrie. Iehu in his time, deſtroyed all the worſhippers of Baal. (4. Reg. 10.) But none at anie time could wholy deſtroy true Iſraelites. For God would not ſuffer it. 4. Reg. 14. v. 27.
Yea not vvithſtanding diuers notorious hereſies vvere preached, & folovved
Hereſies in the kingdom of Iſrael. in that kingdome of the Tenne tribes, yet ab did not fall, nor embrace them. Iecoboam not onlie made and ſet vp golden calues, but alſo taught, that they vvere Gods, ſaying: Behold thy goddes, O Iſrael, which
Ieroboamites brought thee out of the land of Aegypt. 3. Reg. 12. making temples,
altars, and imaginarie prieſtes, which were not of the children of Leui. Alſo a feaſt the fiftenth day of the moneth, after the ſimilitude of the ſolemnitie, that was celebrated in Iuda. Al which the holie Scripture ſaith: He fourged of his owne hart. The very propertie of Archeretickes. But the true Prieſtes, Leuites, and manic others, thatManie conſtant in true religion. had geuen their hart to ſeke our Lord, went into Ieruſalem, to immolate theire victimes before our Lord the God of their fathers. 2 Par. 11. Yea Naaman a ſtranger of Syria, and a Neophite in religion, taught by his example, that none may yeld conformitie, nor otherwiſe communicate with Infideles, then Gods Prieſts, or Prophetes approue for lawful. 4. Reg. 5.
Vnto this hereſie of leroboam Achab, by Iezabels perſwaſion, addedIezabelites. the worſhipping of Baal, as God. 3. Reg. 16. making both temple and altar to him in Samaria. Ieroboams prieſts ſeruing fitly this purpoſe. Though al the former heretikes no more agreed to this new hereſie, then Iutherans now admitte of Caluiniſme. For Iehua Ieroboamite deſtroyed al Iezabilits that he could by a ſtratageme gette together. 4. Reg. 10. v. 28. 29. Muchleſſe did al Iſrael ſerue Baal.
Againe after that Salmanazar king of Aſsyria had taken Samaria, and
Samaritanite
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. diuided into manie Sectes.
placed there a new people, 4. Reg. 17. they learning the rites of the Iſraelits religion, mixed their Paganiſme there with, and made a new hereſie, or rather manie new hereſies. For being diuers nations they had in ſeueral conuentieles, their particular goddes, and ſo manie diuers Sects. The Babylonians, Cutheites, Emathites, Heueites, and Sapharuaimites. 4. Reg. 17. But as the Prieſtes, which taught them rites of true religion, allowed not of this mixture, ſo doubtles ſome people harkened to their admonitions, and kept religion ſimply and ſincerely. And at this very time of the Tenne tribes captiuitie, holie Tobias who was carried captiue with the
Tobias neues yelded to Schiſme.
reſt, neither before nor after the captiuitie, leift the law of God. But went to Ieruſalem (when others ſerued leroboams golden calues) to the Temple of our Lord, and there adored the Lord God of Iſrael. And in captiuitie beſtowed himſelfe in workes of mercie, towardes the liuing and dead of his nation. Tob. 1.
As for the kingdom of Iuda, it was more free from hereſies. For
The Kingdom of Iuda more free from herefie.
very few or none of thoſe kinges that fell to other groſse enormities, yea to manifeſt idolatrie, became heretikes, as is probablie collected by that Iſaias the Prophet being ſent to Achaz, admonished him, conuerſed and dealt with him, as with one that beleued wholly and ſolely true religion: aſſuring him that God would protect Ieruſalem, bidding him not to feare the two ſmokingKing Achaz. firebrandes, in the wrath of Raſin king of Syria, and of Phacce king of Iſrael. Iſa. 7. Further bidding him aske a ſinge of God, he anſwered,
though frovvardli
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, yet not as an infidel: I wil not aske: and I wil not tempt our Lord. Yea though Vrias the High Prieſt by commandment
Vrias high prieſt.
of the ſame king (4▪
Reg. 16.) made a new altar in place of Gods Altar, yet he erred not in faith, nor in doctrine, as teaching in Moyſes chayre, but in fact onclie, and of frailtie for feare of the king, a
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the king offended in his externall act, to ſlatter the king of Syria. And in this caſe God ſent Iſai
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to admonish the king, which Vrias neglected, or durſt not do. Likwiſe IoramKing Ioram. and others committing idolatrie in fact, manie others ſtil profeſſed true Religion. (4. Reg. 8 2. Par. 21.) Ochozias (2. Par. 22.) Ioas in the latter part of his life, 2. Par. 24. Manaſſes in the former part of his reigne (4. Reg. 2. 2. Par 33.) and ſowe other kinges of Iuda committing idolatrie, and making others to fall with them, either were not wholie peruerted, or at leaſt drew not al with them, For not onlie Prophets, in whoſe hand (or miniſterie) God ſpake, and reproued theſe ſinnes, but manie others kept their Zele of true religion. as appeared in their promptnes to ſerue God, when by good kinges Aſa, Ioſaphat, Ezechias, Ioſias and others, they were exhorted, or admitted ſo to do. 4. Reg. 18. 23. 2. Par. 15. 17. 29. 30. 31. 33. 34. &c.
Finally wheras diuers good princes diſpoſed, thinges belonging to Diuine ſeruice in the temple, correcting faultes, and puniſhing oftenders in that behalfe, (3. Reg. 15. 4. Reg. 18. 23.) they did the ſame without preiudice of the High Prieſtes ſuprem
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cie in ſpirituall cauſes, and their godlie actes make nothing for the Engliſh Paradox of Laiheadſhippe.Authoritie depending vpon diuine ordinance, is not changed by factes or practiſe.
For ſuperior authoritie, and ordinarie povvre is not proued by factes good or euil, but rather by Gods ordinance and inſtitution. For as the factes of vſurpers make no lawfull preſcription; ſo neither the factes of good men, do change Gods general ordinance and law: But are done either by waie of execution, or ſometimes by diſpenſation. Often alſo by commiſsion and ſpecial inſpiration of God. As king Dauid by diſpenſation did eate the holie bread,
Good kinges defended and promoted religion not as chiefe in ſpiritual cauſes, but by way of execution, diſpenſation, o
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cōmiſſion.
Mat. 1
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.
which was ordained for Prieſts onlie. 1. Reg 21. He diſpoſed of Prieſtes and Leuites offices about the Arke of God. Par. 15. 19. by way of execution according to the law. And of the like offices in the Temple (when it should be built) 1. Par. 23. 24. 25. 26. by diuine inſpiration. And Salomon by commiſsion from God depoſed Abiathar the High Prieſt, from his office and put Sadoc in his place. 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Prieſtes, and diſpoſing them in their offices, for execution of Gods ſeruice, yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Prieſtes (4. Reg. 23.) yet they did ſuch thinges as Gods Commiſſioners, not as ordinarie Superiors in ſpiritual cauſes, and ſtill the ordinarie ſubordination made by the law, Deut. 17. Num. 27. ſtood firme and inuiolable, the High Prieſt ſupreme Iudge of all doubtes in faith, cauſes, and quarels in religion, when other ſubordinate inferior Iudges varied in their iudgmentes. Of which offices Malachias the Propher (cap. 2.)
admonished Prieſtes in his time, that whereas they were negligent, not performing
Prieſtes by their negligēce do ſinne but loſe not their authoritie.
their dutie, their ſinne was the greater, for that their authoritie ſtil remained, and the perpetual Rule of the lavv, that the lippes of the Prieſt ſhal kepe knowlege, and they (other men generally) ſhal require the law of his mouth, becauſe he is the Angel of the Lord of hoſtes. And al Princes & others were to receiue the law at the prieſtes hād of
Deut. 17. v.
〈◊〉
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the Leuitical Tribe. This vvas the vvarrant of ſtabilitie in truth of the Synagogue
The Church of the old Teſtament conſerued in truth. Much more the Church of Chriſt.
in the old Teſtament. Much more the Church and Spouſe of Chriſt, vvhoſe excellencie and ſingular priuileges Salomon deſcribeth in his canticle of canticles, hath ſuch vvarrant. Of this ſpouſe al the Prophets write, & that more pla
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nlie then of Chriſt himſelfe, forſeing more aduerſaries
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Pſal. 30. conc.
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. li. 3.
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. 32. de doctrin chriſt.
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. Tim. 3 4. Reg. 19. bending their forces againſt her, as S. Auguſtine obſerueth, then againſt Chriſt her head. And the ſame holie father in manie places teacheth, that she neither periſheth, nor loſeth her beutie, for the mixture of euil members, in reſpect of whom she is blacke, but fayre in reſpect of the good, Canti
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. 1. Notwithſtanding therfore ſinners remaining within the Church, ſchiſmatikes and heretickes breaking from the Church, ſtil she remaineth the pillar and firmament of truth; the virgin daughter of Sion.
THE ARGVMENT OF THE BOOKES OF ESDRAS.
ESDRAS a holie Prieſt and Scribe; of the ſtocke of Aaron, by the line
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. Eſ
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r. 7▪
The two bookes of Eſdras and Nehemias are but one in the Hebrew. The third and fourth are not canonical. of Eleazar, vvriteth the hiſtorie of Gods people, in, and preſently after their captiuitie in Babilon: vvhich Nehemias an other godlie Prieſt proſecuteth, vvhoſe booke is alſo called the ſecond of Eſdras, becauſe in the Hebrevv and Greke they are but one booke, relating the acts of them both. The other two books called the third and fourth of Eſdras, touching the ſame matter, are not in the Hebrew, nor receiued into the Canon of holie Scripture, though the Greke Church hold the third booke as Canonicall, and pla
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eth it firſt, becauſe it conteyneth thinges donne before the other.
In the two here folowing, vvhich are vndoubtedly holie Scripture S. IeromEpiſt. ad Paulin.
This hiſtorie hath alſo a ſpiritual ſenſe ſayth, that Eſdras and Nehemias (to witte the Helper, and Comforter from God) reſtored the Temple, and built the walles of the citie; adding that al the troope of the people returning into their countrie, alſo the deſcription of Prieſtes, Leuites, Iſraelites, Proſelites, and the workes of walles and to wres diuided by ſeueral families, aliud in cortice praeferunt, aliud in medulla▪ retinent, ſhew one thing in the barke, kepe an other thing in the marrow: ſignifying that this hiſtorie hath both a literal, and a myſtical ſenſe. According to theFirſt booke diuided into two partes. letter, this firſt booke shevveth the reduction of Gods people from Babylon; In the firſt ſix chapters. In the other ſoure, their inſtruction by Eſdras after their returne.
THE FIRST BOOKE OF ESDRAS.
CHAP. I. Cyrus king of Perſia moued by divine inſpiration, releaſeth Gods people from captiuitie, with licenſe to returne and build the Temple in Ieruſalem: 7. reſtoring the holie veſſel, which Nabuchodoneſor had taken from thence.
IN THE firſt yeare of Cyrus king of the Perſians,
The firſt part. The returne of gods people from Babylon.
Iſaiae 44. 45▪ Ierem. 25. 29. that the word of our Lord by the mouth of Ieremie might be accompliſhd, our Lord rayſed vp the ſpirit of Cyrus king of Perſians: and he made proclamation in al his kingdom, yea by wryting, ſaying: † Thus ſayth Cyrus king of the Perſians: Al the kingdomes of the earth hath the Lord the God of heauen geuen me, & he hath commanded me that I ſhould build him a houſe in Ieruſalem, which is in Iewrie. † Who is there among you of al his people? His God be with him. Let him goe vp into Ieruſalem, which is in Iewrie, and build the houſe of the Lord the God of Iſrael, he is the God that is in Ieruſalem. † And let al the reſt in al places wherſoeuer they dwel, let euery man of his place helpe him, with ſiluer and gold, and ſubſtance, and cattel, beſides that which they offer voluntarily to the temple of God, which is in Ieruſalem. † And there roſe vp the princes of the fathers of Iuda and Beniamin, & the Prieſtes, and Leuites, and euerie one, whoſe ſpirit God rayſed vp, to goe vp to build the temple of our Lord, which was in Ieruſalem. † And al that were round about, Liberally gaue ſuch thinges into their handes. did helpe their handes in veſſels of ſiluer, and of gold, in ſubſtance, and beaſtes, in furniture, beſides thoſe thinges which they had offered voluntarily. † King Cyrus alſo brought forth the veſſels of the temple of our Lord, which Nabuchodonoſor had taken of Ieruſalem, and had put them in the temple of his God. † But Cyrus the king of Perſians brought them forth by the hand of Mithridates the ſonne of Gazabar, & numbred them to Saſſabaſar the prince of Iuda. † And this is the number of them; Phials of gold thirtie, phials of ſiluer a thouſand, kniues twentie nine, goblettes
of gold thirtie, † goblettes of ſiluer of the ſecond order, foure hundred tenne: other veſſels a thouſand. † Al the veſſels of gold and ſiluer, fiue thouſand foure hundred: Saſſabaſar tooke al with them, that went vp from the tranſmigration of Babylon into Ieruſalem.
CHAP. II. The names and number of ſpecial men, which returned vnder the conduct of Zorobabel into leruſalem. 66. their ſubſtance of cattel, 68. and their oblations for the reedifying of the Temple.
AND This enumeration of the Iſraelites, which aſeended into Ieruſalem, ſignifieth the Elect which aſcend from the militant Chuch to the triumphant. theſe are the children of the prouince, that went vp from the captiuitie, which Nabuchodonoſor the king of Babylon had tranſported into Babylon, and returned into Ieruſalem and Iuda, euerie man into his citie. † They that came with Zorobabel, Ioſue, Nehemia, Saraia, Rahelaia, Mardochai, Belſan, Meſphar, Beguai, Rehum, Baana: The number of the men of the people of Iſrael: † The children of Pharos two thouſand an hundred ſeuentie two. † The children of Sephatia, three hundred ſeuentie two. † The children of Area, ſeuen hundred ſeuentie fiue. † The children of Phahath Moab, of the children of Ioſue: Iohab, two thouſand eight hundred twelue. † The children of Aelam. a thouſand two hundred fiftie foure. † The children of Zethua, nine hundred fourtie fiue. † The children of Zachai, ſeuen hundred ſixtie. † The children of Bani ſix hundred fourtie two. † The children of Bebai, ſix hundred twentie three. † The children of Azgad, a thouſand two hundred twentie two. † The children of Adonicam, ſix hundred ſixtie ſix. † The children of Beguai, two thouſand fiftie ſix. † The children of Adin, foure hundred fiftie foure. † The children of Ather, which were of Ezechias, ninetie eight. † The children of Beſai, three hundred and twentie three. † The children of Iora, an hundred twelue. † The childre of Haſum, two hundred twentie three. † The children of Gebbar, ninetie fiue. † The children of Bethlehem, an hundred twentie three. † The men of Nerupha, fiftie ſix. † The men of Anathoth an hundred twentie eight. † The children of Azmaueth, fourtie two. † The children of Cariathiarim, Cephira, and Beroth, ſeuen hundred fourtie three. † The children of Rama and Gabaa, ſix hundred twentie one. † The men of Machmas, an hundred twentie two.
† The men of Bethel and Hai, two hundred twentie three. † The children of Nebo, fiftie two. † The children of Megbis, an hundred fiftie ſix. † The children of an other Aelam, a thouſand two hundred fiftie foure. † The children of Harim, three hundred twentie. † The children of Lod Hadid and Ono, ſeuen hundred twentie fiue. † The children of Iericho, three hundred fourtie fiue. † The children of Senaa, three thouſand
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x hundred thirtie. † The Prieſtes: The children of Iadaia in the houſe of Ioſue, nine hundred ſeuentie three. † The children of Emmer, a thouſand fiftie two. † The children of Pheſhur, a thouſand two hundred fourtie ſeuen. † The children of Harim, a thouſand and ſeuentie. † The Leuites: The children of Ioſue and Cedmiel, the children of Odouia, ſeuentie foure. † The ſinging men: The children of Aſaph, an hundred twentie eight. † The children of the Porters: the children of Sellum, the children of Ater, the children of T
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lmon, the children of Accub, the children of Hatita, the children of Sobai: al an hundred thirtie nine. † The Natheneites: The children of Siha, the children of Haſupha, the children of Tabbaoth, † the children of Ceros, the children of Siaa, the children of Phadon, † The children of Lebana, the children of Hagaba, the children of Accub, † The children of Hagab, the children of Semlai, the children of Hanan, † The children of Gaddel, the children of Gaher, the children of Raaia, † The children of Raſin, the children of Necoda, the children of Gazam, † The children of Aza, the children of Phaſea, the children of Beſee, † The children of Aſena, the children of Mun
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m, the children Nephuſim, † The children of Bacbuc, the children of Hacupha, the children of Harhur, † The children of Beſluth, the children of Mahida, the children of Harſa, † The children of Bercos, the children of Siſara, the children of Thema, † The children of Naſia, the children of Hatipha, † The children of the ſeruants of Salomon, the children of Sotai, the children of Sophereth, the children of Pharuda, † The children of Iala, the children of D
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rcon, the childrē of Geddel, † The children of Saphatia, the children of Hatil, the children of Phochereth, which were of Aſebaim, the children of Ami. † Al the Nathineites, and the children of the ſeruantes of Salomon, three hundred ninetie two. † And theſe are they that came vp from Thelmela, Thelharſa, Cherub,
and Adon, and Emer. And they could not ſhew the houſe of their fathers and their ſeede, whether they were of Iſrael. † The children of Dalaia, the children of Tobia, the children of Necoda, ſix hundred fiftie two. † And of the children of the Prieſtes: The children of Hobia, the children of Accos, the children of Berzellai, who tooke a wife of the daughters of Berzellai the Galaadite, and was called by their name: † theſe ſought the writing of their genealogie, and
Such as ſay they are prieſtes and can not ſhew their vocatiō, muſt not exerciſe, that functon... Al aboue numbred of the tribes of Iuda, Beniamin, & Leui, do not amoūt to 30. thouſand three hundred. So in this general number are contained aboue twelue thouſand of other tribes, not recited among the reſt. as Rabbi Salomoa explicateth the difficultie. found it not, and they were caſt out of the Prieſthood. † And Atherſatha ſaid to them, that they ſhould not eate of the Holie of holies, til there roſe a prieſt learned and perfect. Al the multitude as it were one man, :: fourtie two thouſand three hundred ſixtie: † beſide their men ſeruantes, & wemen ſeruantes, which were ſeuen thouſand three hundred thirtie ſeuen: and among them ſinging men, and ſinging wemen two hundred. † Their horſes ſeuen hundred thirtie ſix, their mules two hundred fourtie fiue, † their cameles, foure hundred thirtie fiue, their aſſes ſix thouſand ſeuen hundred twentie. † And of the princes of the fathers, when they entred into the temple of our Lord, which is in Ieruſalem, they offered voluntarily vnto the houſe of our Lord to build it in his place. † According to their abilities, they gaue the expenſes of the worke, of gold ſixtie one thouſand ſoldes, of ſiluer fiue thouſand poundes, & garmentes for the prieſtes an hundred. † The Prieſtes therfore & the Leuites, and they of the people, and the ſinging men, and the potters, and the Nathinaites dwelt in their cities, and al Iſrael in their cities.
CHAP. III. An Altar is built for ſacrifice, 4 The feaſt of Tabernacles ſolemnly celebrated 8. And in the ſecond yeare (a
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ter their returne) the Temple is founded with great ioy of the people, and mourning of ſome.
AND now the ſeuenth moneth was come, and the children of Iſrael were in their cities: the people therfore was gathered together as it were one man into Ieruſalem. † And Ioſue the ſonne of Ioſedec roſe vp, and his brethren the Prieſtes, and Zorobabel the ſonne of Salathiel, and his brethren, and they built the altar of the God of Iſrael, that they might offer on it holocauſtes, as it is writen in the law of Moyſes the man of God. † And they placed the altar of God vpon his feete, the people of the lands round about putting
them Notwithſtanding the terrour of infideles, Gods ſeruantes too
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corage to offer ſacrifice. in feare, & they offered vpon it holocauſt to our Lord morning and euening. † And they made the ſolemnitie of tabernacles, as it is writen, and holocauſt euery day by order according to the praecept, the worke of the day in his day. † And after theſe thinges the continual holocauſt, as wel in the Calendes, as in al the ſolemnities of our Lord, that were conſecrated, and in al wherein there was offered voluntarily a gift to our Lord. † From the firſt day of the ſeuenth moneth they began to offer holocauſt to our Lord: moreouer the temple of God was not yet founded. † And they gaue money to hewers of ſ
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ones and to maſons: meate alſo and drinke, and oyle to the Sidonians and Tyrians, that they ſhould bring ceder trees from Libanus to the ſea vnto Ioppe, according to that which Cyrus the king of the Perſians had commanded them. † And in the ſecond yeare of their coming to the temple of God in Ieruſalem, the ſecond moneth, began Zorobabel the ſonne of Salathiel, and Ioſue the ſonne of Ioſedec, and the reſt of their brethren the Prieſtes, and the Leuites, and al that were come from the captiuitie into Ieruſalem, and they appoynted Leuites from twentie yeares and vpward, that they ſhould haſten forward the worke of our Lord. † And Ioſue ſtood and his ſonnes, and his brethren, Cedmihel, and his ſonnes, and the children of Iuda, as it were one man, that they might be inſtant vpon them, that did the worke in the temple of God: the ſonnes of Henadad, and their ſonnes, and their brethren Leuites. † The temple therfore of our Lord being founded by the maſons, the Prieſtes ſtood in their attyro with trumpettes: and the Leuites the children of Aſaph in cymbals, to prayſe God By the ordinance of Dauid. 1. Pa
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25 by the handes of Dauid the king of Iſrael † And they ſang together in hymnes, and confeſſion to our Lord: Becauſe he is good, becauſe his mercie is for euer vpon Iſrael. Al the people alſo made a ſhoute with a lowde crie in prayſing our Lord, becauſe the temple of our Lord was founded. † Verie manie alſo of the Prieſtes and the Leuires, and the princes of the fathers, & the ancients, that had ſeene the former temple; when they ſaw this temple founded, By their weping they teſtified that the new temple was not ſo excellent as the former. And therfore Agg
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u▪ prophetie (c. 2.) can not be vnderſtood of this temple, but of the Church of Chriſt.
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Aug li. 18. ci
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it.
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. 45. they wept with a lowd voyce: and manie ſhouting in ioy, lifted vp their voyce. † Neither could anie man diſcerne the voice of the crie of them that reioyced, and the voice of the weeping of the people: for one with an other the people
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howted with alowd crie, and the voice was heard far of.
CHAP. IIII. The schiſmatical Samaritanes, becauſe they are not admitted to communicate With the lewes, endeuour to hinder the building of the Temple. 5. Which neuertheles procedeth, al the dayes of king Cyrus. 7. but is hundered by Artaxerxes, til the ſecond yeare of Darius.
BVT the enemies of Iuda and Beniamin heard that the children of the captiuitie built a temple to our Lord the God of Iſrael. † And coming to Zorobabel, and the princes of the fathers, they ſayd to them. Let vs build with you, becauſe Schiſmatikes and Here-tikes may not be admitte
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to communicate in ſacrifice with Catholiques. euen as you, ſo do we ſeeke your God: Behold we haue immolated victimes from the dayes of Aſor Haddan the king of Aſſur, which brought vs hither. † And Zorobabel ſayd to them, and Ioſue, and the reſt of the princes of the fathers of Iſrael: It is not for you and vs to build a houſe to our God, but we our ſelues alone wil build to the Lord our God, as Cyrus the king of the Perſians hath cōmanded vs. † It came to paſſe therfore that the people of the land hindred the handes of the people of Iuda, and trubled them in building. † And they hyred counſelers agaynſt them, to deſtroy theyr counſel al the dayes of Cyrus the king of the Perſians, & vntil the reigne of Darius theking of the Perſians▪ † And in the reigne of Aſſuerus in the begining of his reigne, they wrote an accuſation againſt the inhabitantes of Iuda and Ieruſalem. † And in the dayes of Artaxerxes B
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ſelam, Mitridates, & ▪ Thabeel, & the reſt that were in theyr counſel writ to Artaxcrxes king of the Perſians: and the epiſtle of the accuſation was writen in Syriake, and was read in the Sirian language. † Reum Beelreem, and Samſai ſcribe wrote one epiſtle from Ieruſalem to Artaxerxes the king, of this tenure: † Reum Beelteem, and Samſai ſcribe, and the reſt of their counſelers, the Dineites, and the Apharſathaceites, the Terphaleites, the the Apharſei
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es, the Erchueites, the Babylonians, the Suſanecheites, the Dieuites, and the Aelamites, † and the reſt of the Gentiles, which Aſenaphar the great and glorious tranſported: and made them dwel in the cities of Samaria, and in the reſt of the countries beyond the Riuer in peace: († this is the copie of the epiſtle, which they ſent to him) To Artaxerxes the king, thy ſeruantes, the men that are beyond the Riuer, ſend greeting. † Be it knowen to the king, that the lewes, which came vp from thee to vs, are come into
Ieruſalem a rebellious and naughtie citie, which they build making the rampyres thereof, and repayring the walles. † Now therfore be it knowen to the king, that if that citie ſhal be built, and the walles therof repayred, they will not geue tribute, and tolle, & yearly rentes, and this damage wil come euen to the kinges. † But we mindful of the ſalt that we haue eaten in the palace, and becauſe we count it heynous to ſee the kings harmes, therfore we haue ſent and certified the king, † that thou recount in the bookes of the hiſtories of thy fathers, and thou ſhalt finde writen in the commentaries: and ſhalt know that that citie is a rebellious citie, and hurtful to the kinges, and prouinces, and battels are rayſed in it of old time: for the which cauſe alſo the citie it ſelfe was deſtroyed. † We certifie the king, that if that citie ſhal be built, and the walles therof repayred, thou ſhalt haue no poſſeſſion beyond the Riuer. † The king ſent word to Reum Beelteem, and Samſai ſcribe, and to the reſt that were in their counſel inhabitantes of Samaria, and to the reſt beyond the Riuer, ſending greeting and peace. † The accuſation, which you haue ſent to vs, was openly read before me. † and I gaue commandment: and they recounted, and haue found, that that citie of old time rebelleth agaynſt the kinges, and ſeditions and battels are rayſed in it. † For there haue beene alſo moſt valiant kinges in Ieruſalem, which alſo had dominion ouer al the countrie, that is beyond the Riuer. They tooke alſo tribute, and rolle, and rentes. † Now therfore heare the ſentence: Prohibite ye thoſe men, that that citie be not built, til it perhaps ſhal be commanded by me. † See that you doe not negligently accompliſh this thing, and by litle there grow euil agaynſt the kinges. † Therfore the copie of the edict of Attaxerxes the king was read before Reum Beelteem, and Samſai the ſcribe, and their counſelers: and they went in haſt into Ieruſalem to the Iewes, & prohibited them with arme and ſtrength. † Then was the worke of the houſe of our Lord in Ieruſalem intermitted, and was not done vntil the ſecond yeare of the reigne of Darius the king of the Perſians.
CHAP. V. By the exhortation of Aggaeus, and Zacharias, the people procede in building the ſemple. 3. VVhich their enimies ſtriuing to hinder, 5. for deciſion of the cauſe, both parties write to king Darius.
AND there prophecied Aggeus the Prophete, & Zacharias the ſonne of Addo, prophecying to the Iewes, that were in Iewrie and Ieruſalem, in the name of the God of Iſrael. † Then roſe vp Zorobabel the ſonne of Salathiel, and Ioſue the ſonne of Ioſedec, and began to build the temple of God in Ieruſalem, and with them the prophetes of God helping them. † But at the ſame time there came to them Thathanai, who was prince beyond the Riuer, and Stharbuzanai, and their counſelers: and ſayd thus to them: Who hath geuen you counſel to build this houſe, and to repayre the walles? † Wherto we anſwered them, what the names were of the men that were authors of that building. † And God geuing corege to his ſeruantes, ſtricke their enemies with terrour, and ſo made them ceaſe from hinderuig his worke as they before intended. the eye of theyr God was ſet vpon the ancientes of the Iewes, and they could not inhibite them. And it pleaſed them that the matter ſhould be reſerred to Darius, and then they would ſatisfie agaynſt that accuſation. † The copie of the epiſtle, which Thathanai prince of the countrie beyond the Riuer ſent, and Stharbuzanai, and his counſelers the Arphaſacheites, which were beyond the Riuer, to Darius the king. † The word, which they ſent him, was writen thus: To Darius the king al peace. † Be it knowen to the king, that we went to Iurie, the prouince, to the houſe of the great God, which is in building with ſtone vnpoliſhed, and timber is put in the walles: and that worke is in building diligently, and groweth in their handes. † We therfore demanded of thoſe ancientes, and thus we ſayd to them: Who hath geuen you authoritie to build this houſe, & to repaire theſe walles? † Yea and their names we asked of them, that we might certifie thee: and we writte the names of thoſe men, that are the chiefe amongſt them. † And they anſwered vs theſe wordes, ſayng: We are the ſeruantes of the God of heauen & earth, and we do build a temple, that was built theſe manie yeares before, and which a great king of Iſrael built and ſet vp. † But after that our fathers prouoked the God of heauen to wrath, he deliuered them into the handes of Nabuchodonoſor the king of Babylon the Chaldee: this houſe alſo he deſtroyed, and his people he tranſported into Babylon. † But in the firſt yeare of Cyrus the king of Babylon, Cyrus the king put forth an edict, that this houſe of God ſhould be built. † For the veſſeles alſo of the temple of God, of gold and of ſiluer, which Nabuchodonoſor had taken out of
the temple, that was in Ieruſale
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m, and had caried them into the temple of Babylon, Cyrus the king brought forth out of the temple of Babylon, and they were geuen to Saſſabaſar ſo called, whom alſo he appointed the chiefe, † and ſayd to him: Take theſe veſſels, and goe, and put them in the temple, that is in Ieruſalem, and let the houſe of God be built in his place. † Then therfore came this Saſſabaſar, and layd the foundations of the temple of God in Ieruſalem, and from that time vntil now it is in building, and is not yet finiſhed. † Now therfore if it ſeeme good to the king, let him ſearch in the kings librarie, which is in Babylon, whether it hath beene commanded by Cyrus the king, that the houſe of God in Ieruſalem ſhould be built, and let him ſend the kings pleaſure concerning this thing vnto vs.
CHAP. VI. Darius finding in the regiſter, that Cyrus gaue licence to build the Temple, commandeth that none binder it. 8. geueth alſo money towardes the charges, and hoſtes for ſacrifice.
Then Darius the king commanded, and they ſearched in the librarie of the bookes, that were layd vp in Babylon, † and there was found in Ecbatanis, which is a caſtle in the prouince Medena, one volume, and there was ſuch a cōmentarie writen therein: † In the firſt yeare of Cyrus the king: Cyrus the king decreed, that the houſe of God ſhould be built, which is in Ieruſalem, in the place where they immolate hoſtes, and that they lay the foundations ſupporting the height of threeſcore cubites, & the bredth of threeſcore cubites, † three rewes of ſtones vnpoliſhed, & ſo rewes of new timber: and the coſtes ſhal be geuen out of the kings houſe. † Yea & the veſſels of the temple of God, of gold & of ſiluer which Nabuchodonoſor had taken out of the Temple of Ieruſalem, and had brought them into Babylon, let them be reſtored, & brought ba
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ke into the temple of Ieruſalem vnto their place, which alſo were put in the temple of God. † Now therfore Thathanai prince of the countrie, that is beyond the Riuer, Stharubazanai, and your counſelers the Apharſacheites, which are beyond the Riuer, depart farre from them, † and ſuffer that temple of God to be made of the duke of the Iewes, and of their ancientes, that they may build that houſe of God in his place. † Alſo there is cōmandment
geuen from me what muſt be done of thoſe ancientes of the Iewes, that the houſe of God may be built, to witre, that of the kings coffer, that is, of the tributes, that are geuen out of the countrie beyond the Riuer, the charges be diligently geuen to thoſe men, leſt the worke be hindred. † And if it ſhal be neceſſarie, calues alſo, and lambes, and kiddes, for holocauſt to the God of heauen, wheate, ſalt, wyne, and oyle, according to the rite of the Prieſtes▪ that are in Ieruſalem, let there be geuen them day dy day, that there be no complaynte in any thing. † And let them offer oblations to the God of heauen, and pray for the life of the king, and of his children. † By me therfore there is a decree made; That euerie man, which ſhal alter this commandement, there be a beame taken of his houſe, and ſet vp, and he be faſt hanged vpon it, and his houſe be confiſcate. † And the God, that hath made his name to dwel there, deſtroy alkingdomes, and the people that ſhal extend theyr hand to reſiſt, & to deſtroy the houſe of God, that is in Ieruſalē.
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Darius haue made the decree, which I wil to be diligently accōpliſhed. † Therfore Thathanai the prince of the countrie beyond the Riuer, and Stharbuzani, and his counſelers, according to that which Darius the king had commanded, ſo did execute it diligently. † And the ancientes of the Iewes built, and proſpered according to the prophecie of Aggeus the prophet, and of Zacharias the ſonne of Addo: and they built and ſet vp, the God of Iſrael commanding, and The hart of the king is in the hand of our Lord. Prouerb. 21. Cyrus commanding, and Darius, and Artaxerxes the kings of the Perſians. † And they were finiſhing this houſe of God, vntil the third day of the moneth of Adar, which is the ſixth yeare of Darius the king. † And the children of Iſrael, the Prieſtes and the Leuites, and the reſt of the tranſmigration, made the dedication of the houſe of God in ioy. † And they offered in the dedication of the houſe of God, calues an hundred, rammes two hundred, lambes foure hundred, buckgoates for the ſinne of al Iſrael twelue, according to the number of the tribes of Iſrael. † And they ſet the Prieſtes in theyr orders, and the Leuites in theyr courſes ouer the workes of God in Ieruſalem, as it is writen in the booke of Moyſes. † And the children of Iſrael of the tranſmigration made the Phaſe, the fourtenth day of the firſt moneth. † For al the Prieſtes and the Leuites were purified as it were one man: al cleane to
immolate the Phaſe for al the children of the tranſmigration, and for theyr brethren the Prieſtes, and them ſelues. † And the children of Iſrael that were returned from the tranſmigration, did eate, and al that had ſeparated them ſelues from the coinquination of the Gentiles of the earth vnto them, to ſeeke our Lord the God of Iſrael. † And they made the ſolemnitie of Azymes ſeuen dayes in ioy, becauſe our Lord had made them ioyful, and had turned the hart of the king of Aſſur to them, that he ſhould helpe theyr handes in the worke of the houſe of our Lord the God of Iſrael.
CHAP. VII. Eſdras, with manie other Prieſtes and Leuites, aſcendeth to
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eruſalem to teach, and aſſiſt the people. 11. bringing Artaxerxes Edict, declareth it to the people, 27. and geueth thankes to God.
AND after theſe thinges in the reigne of ArtaxerxesThe ſecond part▪ Eſdras inſtructeth the people. king of Perſians, Eſdras the ſonne of Saraias, the ſonne of Azarias, the ſonne of Helcias, † the ſonne of Sellum, the ſonne of Sadoc, the ſonne of Achitob, † the ſonne of Amarias, the ſonne of Azarias, the ſonne of Maraioth▪ † the ſonne of Zarahias, the ſonne of Ozi, the ſonne of Bocci, † the ſonne of Abiſue, the ſonne of Phinees, the ſonne of Eleazar, the ſonne of Aaron the Prieſt from the begynning. † The ſame Eſdras Eſdras came with the f
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from Babylon
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ſd▪ 12▪
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ut returned thither and now aſcended the ſecond time
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o Ieruſalem. came vp from Babylon, and he was a quicke ſcribe in the law of Moyſes, which our Lord God gaue to Iſrael: and the king gaue him according to the hand of our Lord his God vpon him al his petition. † And there came vp of the children of Iſrael, and of the children of the Prieſtes, and of the children of the Leuites, and of the ſinging men, and of the porters, and of the Nathineites into Ieruſalem in the ſeuenth▪ yeare of Artaxerxes the king. † And they came into Ieruſalem the fifth moneth, that is the ſeuenth yeare of the king † For in the firſt day of the firſt moneth he began to goe vp from Babylon, and in the firſt day of the fifth moneth▪ he came into Ieruſalem according to the good hand of his God vpon him. † For Eſdras prepared his hart to ſearch the law of our Lord▪ and to doe and to teach in Iſrael preceptes and iudgement. † And this is the copie of the epiſtle of the edict, which king Artaxerxes gaue to Eſdras the Prieſt, the learned ſcribe, in the wordes and preceptes of our Lord, and his ceremonies in Iſrael. † Artaxerxes the king of kings to
Eſdras the Prieſt, the moſt learned ſcribe of the law of God of heauē, greeting. † It is decreed by me that whōſoeuer it ſhal pleaſe in my kingdom of the people of Iſrael, and of the Prieſtes and Leuites, to goe into Ieruſalē, let him goe with thee. † For thou art ſent from the face of the king, and of his ſeuen counſelers, that thou mayſt viſite Iewrie and Ieruſalem in the law of thy God, which is in thy hand. † And that thou maiſt carie the ſiluer & gold, which the king & his counſelers haue voluntarily offered to the God of Iſrael, whoſe tabernacle is in Ieruſalem. † And al the ſiluer and gold whatſoeuer thou ſhalt finde in al the prouince of Babylon, and the people wil offer, and of the Prieſtes that ſhal voluntarely offer to the houſe of theyr God, which is in Ieruſalem, † take freely, and bye diligently of this money calues, rammes, lambes, and the ſacrifices and libamentes of them, and offer them vpon the altar of the temple of your God, that is in Ieruſalem † Yea and if it ſhal pleaſe thee, and thy brethren to doe any thing with the reſt of the ſiluer and gold, doe ye according to the wil of your God. † The v
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els alſo, which are geuen thee for the miniſterie of the houſe of thy God, deliuer thou in the ſight of God in Ieruſalem. † Yea and other thinges wherof neede shal be for the houſe of thy God, how much ſoeuer is neceſſarie for thee to ſpend, thou shalt geue it out of the treaſure, and excheker of the king, and from me. † I Artaxerxes the king haue appointed and decreed to al the keepers of the common coffer, that are beyond the Riuer, that whatſoeuer Eſdras the Prieſt, the ſcribe of the law of God of heauen, shal aske of you, you geue it without delay, † vnto an hundred talentes of ſiluer, and vnto an hundred cores of wheat, and vnto an hundred bates of wyne, and vnto an hundred bates of oyle, but ſalt without meaſure. † Al that pertayneth to the rite of the God of heauen, let it be geuen diligently in the houſe of the God of heauen: leſt perhaps he be angrie agaynſt the kingdom of the king, and of his ſonnes. † We doe you alſo to vnderſtand concerning al the Prieſtes, and Leuites, and the ſingers, and the porters, the Nathineites, and miniſters of the houſe of this God, that you haue no authoritie to put tolle and
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ribute, and yearlie rentes vpon them. † And thou Eſdras according to the wiſedom of thy God, which is in thy hand, appoy
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t iu
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ges and preſidentes, that they may iudge for al the people▪ that is beyond the
Riuer, that is for them which know the law of thy God, yea and the ignorant teach ye frely. † And euerie one that ſhal not doe the law of thy God, and the law of thy king diligently, there ſhal be iudgement of him, either vnto death, or into baniſhment, or to the confiſcation of his ſubſtance, or at the leaſt into priſon. † Bleſſed be our Lord, the God of our fathers, which hath put this in the kinges hart, that he would glorifie the houſe of our Lord, which is in Ieruſalem, † and hath inclined his mercie toward me before the king and his counſelers, and al the mightie princes of the king: and Itaking courage by the hand of our Lord my God, which was on me, gathered together out of Iſrael princes that ſhould goe vp with me.
CHAP. VIII. Eſdras reciteth thoſe that came with him from Babylon. 21. the faſt which
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e appointed. 33. and how they brought the holie veſſel into the Temple.
THESE therfore are the princes of the families, and the genealogie of them, that came vp with me in the reigne of Artaxerxes the king This great number which by Eſdras perſwaſion came from Babylon, ſignified the greatfiuict of ſoules conuerted from ſinne by the exhortation of holie preachers. S. Beaa. li. 2. in Eſara. c. 10.
out of Babylon. † Of the children of Phinees, Gerſom. Of the children of Ithamar, Daniel. Of the children of Dauid, Hattus. † Of the children of Sechenias, the children of Pharos, Zacharias: and with him were numbered an hundred fiftie men. † Of the children of Phahath Moab, Eleoenai the ſonne of Zareha, and with him two hundred men. † Of the children of Sechenias, the ſonne of Ezechiel, and with him three hundred men. † Of the children of Adan, Abed the ſonne of Ionathan, and with him fiftie men. † Of the children of Alam, Iſaias the ſonne of Athalia, and with him ſeuentie men. † Of the children of Saphatia, Zebedia the ſonne of Michael, and with him eightie men. † Of the children of Ioab, Obedia the ſonne of Iahiel, and with him two hundred and eightene men. † Of the children of Selomith, the ſonne of Ioſphia, and with him an hundred ſixtie men. † Of the children of Bebai, Zacharias the ſonne of Bebai: and with him twentie eight men. † Of the children of Azgad, Ioanan the ſonne of Eccetan, and with him an hundred and ten men. † Of the children of Adonicam, which were the laſt: and theſe are theyr names: Elipheleth, and Iehiel, and Samaias, and with them ſixtie men. † Of the children of Begui, Vthai and Zachu
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, and with them ſeuentie men. † And I gathered them to
the riuer, which runneth downe to Ahaua, and we taried there three daies: and I ſought among the people and among the Prieſtes for the children of Leui, and found none there. † Therfore I ſent Eliezer, and Ariel, and Semeias, and Elnathan, and Iarib, and other Elnathan, and Nathan, and Zacharias, and Moſollam princes: and Ioiarib, and Elnathan wiſe men. † And I ſent them to Eddo, which is chiefe in the place of Chaſphia, and I did put in theyr mouth the wordes that they ſhould ſpeake to Eddo, and his brethren the Nathineites in the place of Chaſphia, that they ſhould bring vs miniſters of the houſe of our God. † And they brought vs by the good hand of our God vpon vs a moſt learned man of the children of Mocholi the ſonne of Leui the ſonne of Iſrael, and Sarabias and his ſonnes, and his brethren eightene, † and Haſabias, and with him Iſaias of the children of Merari, and his brethren, and his ſonnes twentie. † And al the Nathineites, which Dauid gaue, and the princes for the miniſteries of the Leuites, Natineites two hundred twentie: al theſe were called by theyr names. † And I proclaymed there It ſuffice not to part from Babylon (that is, from ſinne) but we muſt alſo doe workes of ſatisfaction, and therfore Eſdras here proclamed an extraordinarie faſt to thoſe that were come from captiuitie. a faſt beſide the Riuer of Ahaua, that we might be afflicted before the Lord our God, and might deſire of him a right way for vs and our children, and al our ſubſtance. † For I was aſhamed to aſke the king ayde and horſemen, that might defend vs from the enemie in the way: becauſe we had ſayd to the king: The hand of our God is vpon al them, that ſeeke him in goodneſſe: and his empire and ſtrength, and furie vpon al them that forſake him. † And we faſted, and beſought our God hereby: and it fel out proſperouſely vnto vs. † And I ſeparated twelue of the chief Prieſtes, Sarabias, and Haſabias, and with them ten of theyr brethren. † And I weved vnto them the ſiluer and gold, and the conſecrated veſſels of the houſe of our God, which the king had offered and his counſelers, and his princes, and al Iſrael of them, that were found: † and I weyed in theyr handes of ſiluer ſix hundred fiftie talentes, and veſſels of ſiluer an hundred, of gold an hundred talentes: † and cuppes of gold twentie, which had a thouſand ſolides, and two veſſels of the beſt ſhyning braſſe, fayre, as gold. † And I ſayd to them: You are the holie of our Lord, and the veſſels are holie, and the ſiluer and gold, that is voluntarely offered to our Lord the God of our fathers: † Watch & keepe it, vntil you deliuer it by weight before the princes
of the Prieſtes, and of the Leuites, and the princes of the families of Iſrael in Ieruſalem, into the treaſure of the houſe of our Lord. † And the Prieſtes and the Leuites receiued the weight of the ſiluer and gold, and of the veſſels, to carie it to Ieruſalem into the houſe of our God. † We therfore did ſette forward from the riuer of Ahaua the twelfth day of the firſt moneth to goe on to Ieruſalem: and the hand of our God was vpon vs, and deliuered vs from the hand of the enemie, and the lyer in wayte by the way. † And we came to Ieruſalem, and we taried there three dayes. † And in the fourth day the ſiluer was weyed, and the gold, and the veſſels in the houſe of our God by the hand of Meremoth the ſonne of Vrias the Prieſt, and with him Eleazar the ſonne of Phi
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ees, and with them Iozabed the ſonne of Ioſue, and Noadaia the ſonne of Bema
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Leuites, † according to the number and weight of al: and al the weight was deſcribed at that tyme. † Yea and the children of the tranſmigration that were come from the captiuitie, offered holocauſtes to the God of Iſrael, calues twelue for al the people of Iſrael, rammes nyntie ſix, lambes ſeuentie ſeuen, buckegoates for ſinne twelue: al for holocauſt to our Lord. † And they gaue the kings edictes to the princes, that were ouerſeers for the king, and the dukes beyond the Riuer, and they aduanced the people and the houſe of God.
CHAP. IX. For mariages and other aſſociation which the Iewes had with Gentiles, Eſdr
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s lamenteth, 5. and confeſsing the peoples iniquitie, prayeth God to conſerue them from vtter deſtruction.
AND after theſe thinges were accompliſhed, the princes came to me, ſaying: The people of Iſrael, and the Prieſts and Leuites Malachias the Prophet complaineth alſo of this fault c. 2. v. 11. threatning Gods puniſhment both to ſuperiors and ſubiectes for not correcting it.
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. are not ſeperated from the people of the landes, and from the abhominations of them, to witte, of the Chananeite, and Hetheite, and Pherezeite, and Iebuſeite, and of the Ammonites, and Moabites, and the Aegyptians, and Amorrheites. † For they haue taken of their daughters to them and to their ſonnes, and haue mingled the holie ſeede with the people of the landes. The hand alſo of the princes and magiſtrates hath bene firſt in this tranſgreſſion. † And when I had heard this word, I rent my cloke and my coate, and plucked of the heares of my head and bearde, and
ſate mourning. † And there aſſembled to me al that feared the God of Iſrael, for the trangreſſion of them, that were come from the captiuitie, and I ſate ſorowful, vntil the euening ſacrifice. † And at the euening ſacrifice I roſe out of my affliction, and my cloke and coate being rent I fell vpon my knees, and ſpred forth my hands to our Lord my God, † And ſaid: My God I am confounded and aſhamed to lifte vp my face to thee: becauſe our iniquities are multiplied ouer our head, and our ſinnes haue growen euen vnto heauen, † from the dayes of our fathers: yea and we our ſelues alſo haue ſinned greuouſly vnto this day, and in our iniquities haue we bene deliuered our ſolues, and our Kinges, and our Prieſtes into the hand of the kinges of the landes, and into the ſword, and into captuitie, and into ſpoyle, and into confuſion of countenance, as alſo at this day. † And now as it were a litle, and for a moment was our prayer made before the Lord our God, that a remnant might be left vs, and In reſpect o
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their greatiniquities Eſdias preſumeth not to aske the conſeruation of the whole people, but ſome reliques or
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rā leſt part, as it were a little poſt or a naile of a whole houſe towards the reedifying therof. a nayle might be geuen vs in his holie place, and that our God would illuminate our eies, and would geue vs a litle life in our bondage. † Becauſe we are bondmen, and in our bondage our God
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id not forſake vs, & he inclined mercie vpon vs before the king of the Perſians, to geue vs life, and to aduance the houſe of our God, and to build the deſolations therof and to geue vs▪ a hedge in Iuda and Ieruſalem. † And now what ſhal we fay, ô our God, after theſe thinges? becauſe we haue forſaken thy cōmandmēts, † which thou haſt cōmanded in the hand of thy ſeruantes the prophetes, ſaying: The land, to the which you enter to poſſeſſe it, is an vncleane land, according to the vncleanneſſe of peoples, and of other landes, by the abhominations of them that haue filled it from mouth vnto mouth in theier coinquination. † Now therfore geue not your daughters to their ſonnes, and their daughters take not for your ſonnes, and doe ye not ſeeke their peace, and their proſperity for euer: that you may be ſtrengthned, and may eate the goodes that are of the land, and may haue your children heyres for euer. † And after al thinges that come vpon vs in our moſt wicked workes, and our moſt great ſinne, becauſe thou our God haſt deliuered vs from our iniquitie, and haſt geuen vs health as it is at this day
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† that we ſhal not turne away, and make fruſtrate thy commandementes, neither ſhould ioyne matrimonies with the peoples of theſe abominations▪
Why art thou angrie with vs vnto vtter deſtruction, not to leaue vs a remnant vnto ſaluation? † Lord God of Iſrael thou artiuſt: becauſe we are leift, which ſhould be ſaued as at this day. Behold we are before thee in our ſinne, for there can be no ſtanding before thee vpon this.
CHAP. X Eſdras calling the people together commandeth them to diſmiſse the ſtrange Wemen, which they haue married: 14 appointing officers to ſee it executed: 18 and reciteth thoſe Which had married ſuch wemen.
ESDRAS therfore thus praying, and beſeeching, and weeping, and lying before the temple of God, there was gathered to him of Iſrael an exceeding great companie of men and wemen and children, and the people wept with much lamentation. † And Sechenias the ſonne of Iehiel of the children of Aelam anſwered, and ſaid to Eſdras: We haue tranſgreſſed againſt our God, and haue taken to wiues ſtrange wemen of the peoples of the land: and now if there be penance in Iſrael vpon this, † let vs make a couenant with the Lord our God, to put away al the wiues, and them that are borne of them, according to the wil of our Lord, and of them that feare the precept of the Lord our God: be it done according to the law. † Ariſe, it is thy part to diſcerne, and we wil be with thee: take courage, and doe it. † Eſdras therefore roſe
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Eſdras being extraordinarily ſent by God, to correct the people, repayreth to the high Prieſts ſonne, by his authoritie calleth the people together and ſo procedeth to make reformation.
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o S. Pauſ conferred with other Apoſtles. Gal. 2 vp, and adiured the Princes of the Prieſtes and of the Leuites, and al Iſrael, that they ſhould doe according to this word, and they ſware. † And Eſdras roſe vp before the houſe of God, and went to the chamber of :: Iohanan the ſonne of Eliaſib, and entered into it, he did eate no bread, and dranke no water: for he mourned for the tranſgreſſion of them, that were come out of the captiuitie. † And there was a proclamation ſent in Iuda and Ieruſalem to al the children of the tranſmigration, that they ſhould aſſemble together into Ieruſalem. † And euerie one that ſhal not come within three dayes, according to the counſel of the princes and ancientes, al his ſubſtance ſhal be taken away, and him ſelfe ſhal be caſt out of the companie of the tranſmigration. † There aſſembled therfore al the men of Iuda, and Beniamin into Ierufalem within three dayes, that is the ninth moneth, the twenteth day of the moneth: and al the people ſate in the ſtreate of the houſe of God, trembling for the ſinne, and Their
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inne was puniſhed by ouer much rayne. v. 13. And ſo affliction gaue them more feeling of their faultes. the rayne. † And
Eſdas the Prieſt aroſe, and ſayd to them: You haue tranſgreſſed, and taken ſtrange wemen to wife, to adde vpon the ſinne of Iſrael. † And now geue confeſſion to our Lord the God of your fathers, and doe his pleaſure, and be ſeparated from the peoples of the land, and from your wiues the ſtrangers. † And al the multitude anſwered, and ſayd with a lowde voyce: According to thy word vnto vs, ſo be it done. † Neuertheleſſe becauſe there is much people, and a tyme of rayne, and we can not abyde to ſtand without, and it is not a worke of one day or two (for we haue excedingly ſinned in this thing) † let there be princes appoynted in al the multitude: and let al in our cities that haue taken ſtrangers to wife, come at ſette tymes, and with them the ancientes by citie and citie, and the iudges therof, vntil the wrath of our God be turned away from vs for this ſinne. † Therfore Ionathan the ſonne of Azahel, and Iaazia the ſonne of Thecua were appoynted ouer this, and Meſollam and Sebethai Leuites did helpe them: † and the children of the tranſmigration did ſo. And Eſdras the Prieſt, and the men, princes of the families went into the houſes of theyr fathers, and al by theyr names, and they ſate in the firſt day of the tenth moneth to ſearch out the matter. † And al the men were fully counted that had taken ſtrangers to wife, vnto the firſt day of the firſt mos neth. † And there were found of the ſonnes of the Prieſtes that had taken ſtrangers to wife. Of the children of Ioſue the ſonne of Ioſedec, and his brethren, Maaſia, and Eliezer, and Iarib, and Godolia. † And they gaue theyr handes to put away theyr wiues, and to offer for theyr offence a ramme of the flocke. † And of the children of Emmer, Hanani, and Zebedia. † And of the children of Harim, Maaſia, and Elia, and Semeia, and Iehiel, and Ozias. † And of the children of Pheſhur, Elionai, Maaſia, Iſmael, Nathanael, Iozabed, and Elaſa. † And of the children of the Leuites, Iozabed, and Semei, and Celaia, the ſame is Calita, Phataia, Iuda, and Eliezer. † And of the ſinging men Eliaſib: and of the porters, Sellum, and Thelem, and Vri. † And of Iſrael, of the children of Pharos, Remeia, and Iezia, and Melchia, and Miamin, and Eliezer, and Melchia, and Banea. † And of the children of Aelam, Mathania, Zacharias, and Iehiel, and Abdi, and Ierimoth, and Elia. † And of the children of Zethua, Elioenai, Eliaſib, Mathania, Ierimuth, and Zabad, and Aziza.
† And of the children of Bebai, Iohanan, Hanamia, Zabbai, Athalai: † And of the children of Bani, Moſollam, and Melluch, and Adaia, Iaſub, and Saal, and Ramoth. † And of the children of Phahath Moab, Edna and Chalal, Bananias, and Maaſias, Mathanias, Beſeleel, Bennui, and Manaſſe. † And of the children of Herem, Eliezer, Ioſue, Melchias, Semeias, Simeon, † Beniamin, Maloch, Samarias. † And of the children of Haſom, Mathanai, Mathatha, Zabad, Eliphelet, Iermai, Manaſſe, Semei. † Of the children of Bani, Maaddi, Amram, and Vel, † Baneas, and Badaias, Chelia
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, † Vania, Marimuth, and Eliaſib, † Mathanias, Mathanai, and Iaſi, † and Bani, and Bennui, Semei, † and Salmias, and Nathan, and Adaias, † and Mechnedebai, Siſai, Sarai, † Ezrel, and Selemiau, Semeria, † Sellum, Amaria, Ioſeph † Of the children of Nebo, Iehiel, Mathathias, Zabad, Zabina, Ieddu, and Ioel. and Banaia. † Al theſe had taken ſtrangers to wife, and there were of them that had borne Amongſt other inconueniences of vnlawful mariages one is that children are borne illegitimate. children.
THE ARGVMENT OF THE BOOKE OF NEHEMIAS.
THIS booke beareth Title both of the author Nehemias, who writDuble title of this booke. it, and of the ſecond booke of Eſdras, who in the former writ the hiſtorie of the Iſraelites after theyr relaxation from captiuitie, to the building againe of the Temple, with other thinges done the ſame time. VVhereuntoThe cōtentes. Nehemias ioyneth thinges ſucceding, eſpecially the new erectionS. Ierom. Epiſt. ad Paulin. of walles and towers about the citie of Ieruſalem. And it may be diuided into three partes. In the two firſt chapters, he sheweth his compaſsionDiuided into three partes. of his countries miſſerie: and his cōming to aſſiſt them. In the tenne folowing, he reciteth the good effectes in repayring, and ſtrengthning the citie with wall
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s and people. In the laſt chapter, the correction of errors & euil maners, which he found amongſt them.
THE BOOKE OF NEHEMIAS. which alſo is called: THE SECOND OF ESDRAS.
CHAP. I. Nehemias hearing the miſerable state of his countrie men in Iurie, 4. lamenteth,The firſt part▪ Nehemias his cōmiſeration of his countrie. faſteth, and prayeth God for their relief.
THE wordes of Nehemias by his legacie, being ſent from a king▪ by his name which ſignifieth comforter from our Lord; and by his building againe the walles of Ieruſalem; prefigured our Sauiour, who was ſent from God the Father, himſelfe being the comforter of mankind, and the ſend
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of an other comforter the Holie Ghoſt, to remaine with his Church. S. Beda. prolog in Nehemiam.
Nehemias the ſonne of Helchias. And it came to paſſe in the moneth of Caſleu, the twenteth yeare, and I was in Suſis the caſtel. † And Hanani one of my brethren came, him ſelſe and men of Iuda, and I aſked them of the Iewes, that remayned, and were left aliue of the captiuitie, and of Ieruſalem. † And they ſayd to me. They that remayned, and are left of the captiuitie there in the prouince, are in great affliction, and in reproche: and the wal of Ieruſalem is broken downe, and the gates therof are burnt with fire. † And when I had heard theſe maner of wordes, I ſate, and wept, and mourned many dayes: and faſted, and prayed before the face of the God of heauen. † And I ſayd: I beſech thee Lord God of heauen, ſtrong, great, and terrible, which keepeſt couenant & mercie with them that loue thee, and keepe thy cōmandmentes: † let thine eares be harkning, and thine eyes open, to heare the prayer of thy ſeruant, which I pray before thee this day, night & day for the children of Iſrael thy ſeruantes: and I confeſſe for the ſinnes of the children of Iſrael, in which they haue ſinned to thee: I & my fathers houſe haue ſinned, † we haue bene ſeduced with vanitie, and haue not kept thy commandments, and cerimonies and iudgement, which thou haſt commanded to Moyſes thy ſeruant. † Remember the word, that thou didſt command vnto Moyſes thy ſeruant, ſaying: When you ſhal tranſgreſſe, I will depreſſe you into peoples: † and if you returne to me, and keepe my precepts, and doe them, although you ſhal be led away to the vttermoſt partes of heauen, thence wil I gather you, and bring you backe into the place, which I haue choſen that my name ſhould dwel there. † And they are thy ſeruantes, and thy people: whom thou haſt redemed in thy great ſtrength, and in thy mighty hand. † I beſech thee Lord, let thine eare be attent to the prayer of thy ſeruant, and
to the prayer of thy ſeruants, which will feare thy name: and direct thy ſeruant this day, and giue him mercy before this man. for I was the kings cupbearer
CHAP. II. Nehemias obtaining commiſsion from king Artaxerxes cometh to Ieruſalem: 11. ſecretty vieweth the broken walles, and ruines of the citie, 17. and exhorteth al the Iewes to the reedifying therof.
AND it came to paſſe in the moneth of Niſan, the twentith yeare of Artaxerxes the king: and there was wine before him, and I lifted vp the wine, and gaue to the king: and I was as it were languiſhing before his face. † And the king ſayd to me: Why is thy countenance ſad, whereas I doe not ſee thee ſicke? this is not without cauſe, but ſome euil I know not what, is in thy hart. And I was very much and excedingly afrayd: † and I ſayd to the king: O king for euer mayſt thou liue: why ſhould not my countenance be heauie, becauſe the citie of the houſe of the ſepulchres of my fathers is deſolate, and the gates therof are burnt with fire? † And the king ſayd to me: For what thing makeſt thou requeſt? And I prayed the God of heauen, † and I ſayd to the king: If it ſeme good to the king, and if thy ſeruant do pleaſe before thy face, thou ſend me into Iewrie to the citie of the ſepulchre of my father, and I wil build it. † And the king ſayd to me, and the Queene that
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ate by him: Vnto what time wil thy iourney be, and when wilt thou returne? And it pleaſed before the king, and he ſent me: and I appoynted him a time. † And I ſayd to the king: If it ſeme good to the king, let him geue me letters to the gouernours of the country beyond the Riuer, that they conduct me, til I come into Iewrie: † and a letter to Aſaph the keeper of the kings foreſt, to geue me timber that I may couer the gates of the towre of the houſe, and the walles of the citie, and the houſe that I ſhal enter into. And the king gaue according to the good hand of my God with me. † And I came to the dukes of the countrie beyond the Riuer, and gaue them the kings letters. And the king had ſent with me captaynes of ſoldiers, and horſemen. † And Sanaballat an Horonite, and Tobias a ſeruant an Ammonite heard it, and Infideles & Heretikes are greued, that others endeuoure to repayre the ruines of the Church in any countrie. were greiued with great affliction, that a man was come, which ſought the proſperitie of the children of Iſrael. † And I came to Ieruſalem and was there
three dayes. † and I aroſe in the night, I and a few men with me, and I told not anie man what God had put in my hart to doe in Ieruſalem, and there was no beaſt with me, but the beaſt wheron I ſate. † And I went out by the gate of the valley by night, and before the fountayne of the dragon, and to the gate of the dung, and I viewed the wal of Ieruſalem broken downe, and the gates therof conſumed with fire. † And I paſſed to the gate of the fountayne, and to the kinges conduite, and there was no place for the beaſt where on I ſat, to paſſe. † And I went vp by the torrent in the night, and viewed the wal, and going backe I came to the gate of the valley, and returned. † But the magiſtraſtes knew not whither I went, or what I did: yea and to the Iewes, and the Prieſtes, and the nobles, and the magiſtrates, and the reſt that did the worke vntil then I had ſhewed nothing. † And I ſayd to them: You know the affliction wherin we are, becauſe Ieruſalem is made deſolate, and the gates thereof are conſumed with fire: Come, and let vs build the walles of Ieruſalem, and let vs be no longer a reproch. † And I ſhewed them Gods hand was clearly ſhewed in the effect of obtaining the kings fauourable letters. the hand of my God, that it was good with me, and the kings wordes, which he had ſpoken to me, and I ſayd: Let vs riſe, and let vs build. And their handes were incouraged in good. † But Sanaballat the Horonite, and Tobias the ſeruant an Ammanite, and Goſem an Arabian heard of it, and they ſcorned vs, and deſpyſed vs, and ſayd: What is this thing, that you doe? Why do you rebel againſt the king? † And I anſwered them, and ſayd to them: The God of heauen he helpeth vs, and we are his ſeruants: let vs riſe and build: but you haue no part, nor iuſtice, nor memorie in Ieruſalem.
CHAP. III. The High Prieſt and others beginne to repaire Ieruſalem ſtreingthning it withThe ſecond part. How the citie was repayred with walles & people. an vttermoſt, 19. middle, 28. and innermoſt wall with towres and gates.
AND Eliaſib the high Prieſt aroſe, and his bretheren the Prieſtes: and they built the gate of the flocke: they ſanctified it, and ſet the doores therof, and vnto the towre of an hundred cubites they Finiſhing the gate they dedicated it to Gods ſeruice, being for defence of his holie citie and ſo ſanctified it ſanctified it, vnto the towre of Hananeel. † And beſides him did the men of Iericho build, and beſides him built Zachur the ſonne of Amri. † But the fishgate the children of Aſnaa did builde: they couered it,
and ſet vp the doores therof, and the lockes, and barres. And beſides them built Marimuth the ſonne of Vrias the ſonne of Accas. † And beſides him built Moſollam the ſonne of Bazachias, the ſonne of Merezebel, and beſides them built Sadoc the ſonne of Baana. † And beſide them builded the Thecuenes: but their great men did not put vnder their neckes in the worke of their Lord. † And Ioiada the ſonne of Phaſea, and Moſollam the ſonne of Beſodia built the oldgate couered it, and ſet vp the doores therof, and the lockes, and barres. † And beſide them built Meltias a Gabaonite, and Iadon a Meronathite, men of Gabaon and Maſpha, for the duke that was in the country beyond the Riuer. † And beſide him built Ezrel the ſonne of Araia a goldſmith: and beſide him built Ananias the ſonne of a Pigmentarie: and they leift Ieruſalem vnto the wal of the broder ſtreate. † And beſide him built Raphaia the ſonne of Hur, prince of the ſtreate of Ieruſalem. † And beſide them Iedaia the ſonne of Haromaph againſt his houſe: and beſide him built Hattus the ſonne of Haſebomia. † The halfe part of the ſtreate built Melchias the ſonne of Herem, and Haſub the ſonne of Phahath Moab, and the towre of the fornaces. † And beſide him built Sellum the ſonne of Alohes prince of the halfe part of the ſtreate of Ieruſalem, he and his daughters. † And the gate of the valley built Hanun, and the inhabitants of Zanoe: they built it, and ſette vp the dores therof, and the lockes, and barres, and a thouſand cubires in the wal vnto the gate of the dunghil. † And the gate of the dunghil built Melchias the ſonne of Rechab, the prince of the ſtreate of Bethacaram: he built it, and ſette vp the dores therof, and the lockes, and barres. † And the gate of the fountayne Sellum builded the ſonne of Colhoza, prince of the village of Maſpha: he built it, and couered it, and ſet vp the doores therof, & the lockes, & barres, and the walles of the poole of Siloe vnto the kings gardē, and vnto the ſteppes that goe downe from the citie of Dauid. † After him built Nehemias the ſonne of Azboc prince of the halfe part of the ſtreate of Bethſur, as far as ouer againſt the ſepulchre of Dauid, and vnto the poole, that is built with great worke, and vnto the houſe of the valiants. † After him the Leuites builded, Rehum the ſonne of Benni. After him built Haſebias prince of the halfe part of the ſtreate of Ceila in his ſtreate. † After him built their bretheren Bauai the
ſonne of Enadad, prince of the halfe part of Ceila. † And beſide him built Azer the ſonne of Ioſue, the prince of Maſpha the ſecond meaſure, againſt the viſiting of the moſt ſure corner. † After him in the mount built Baruch the ſonne of Zachai the ſecond meaſure, from the corner vnto the gate of the houſe of Eliaſib the high Prieſt. † After him built Merimuth the ſonne of Vrias the ſonne of Haccus, the ſecōd meaſure, from the gate of the houſe of Eliaſib, as far as the houſe of Eliaſib extended. † And after him built the Prieſts, men of the champayne of Iordan. † After him built Beniamin & Haſub againſt their houſe: & after him built Azarias the ſonne of Maſias the ſonne of Ananias againſt his houſe. † After him built Bennui the ſonne of Hanadad the ſecond meaſure, from the houſe of Azarias vnto the bending, and vnto the corner † Phalel the ſonne of Ozi againſt the bending and the towre, which appeareth from out of the kings high houſe, that is, in the court of the priſon: after him Phadaia the ſonne of Pharos. † And the Nathineites dwelt in Ophel, as far as ouer againſt the gate of waters toward the Eaſt, and the towre that ſtoode out. † After him the Thecuenes builded the ſecond meaſure ouer againſt, from the great and eminent towre vnto the wall of the temple. † And vpward to the gate of horſes the Prieſtes built, euery man againſt his houſe. † After them built Sadoc the ſonne of Emmer againſt his houſe. And after him built Semaia the ſonne of Sechenias, keeper of the Eaſt gate. † After him built Hanania the ſonne of Selemia, and Hanun the ſonne of Seleph the ſixth, the ſecond meaſure: after him built Moſollam the ſonne of Barachias, againſt his treaſurie. After him Melchias a goldſmith ſonne vnto the houſe of the Natheneites, and of them that ſold old ſtuffe againſt the iudgement gate, and vnto the vpper chamber of the corner. † And within the vpper chamber of the corner in the gate of the flocke, the goldſmithes and marchants builded.
CHAP. IIII. Notwithſtanding the enimies rage and oppoſe againſt the building of walles, 4. the Iewes build with one hand, and hold their ſwordes in the other. Nehemias encorageth them, and the worke proceedeth.
AND it came to paſſe, when Sanaballat had heard that we builded the wal, he was very angrie: and being
moued excedingly he ſcorned the Iewes. † and ſayd before his bretheren, and the multitude of the Samaritanes: What doe It was Gods prouidence that the enemies mocking at the reparation of Ieruſalem did not ſo furiouſly reſiſt, til the worke was performed: ſo ſometimes heretikes ſcoffe at the ende
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of poore prieſtes laboring to reſtore Catholique religion: but whether they ſcoffe or rage, Gods holie worke procedeth and proſpereth. the ſillie Iewes? Wil the gentiles let them alone? Shal they ſacrifice and accompliſh in one day? Why, are they able to build vp the ſtones out of the heapes of duſt, that are burnt? † Yea Tobias alſo the Ammanite his neighbour ſayd: Let them build: if a fox come vp, he ſhal leape ouer their ſtone wal. † Heare our God, becauſe we are had in diſpiſe: turne the reproch vpon their head, and giue them into diſpite in a Land of captiuitie. † Couer not their iniquitie, and let not their ſinne be put out before thy face, becauſe they haue mocked thy builders. † Therfore we built the wal, and ioyned together the whole vnto the halfe part: and the hart of the people was prouoked to worke. † And it came to paſſe, when Sanaballat had heard, and Tobias, and the Arabians, and the Ammanites, and the Azotians, that the breach of the wal of Ieruſalem was cloſed vp, and the gates began to be ſtopped, they were wrath excedingly. † And they were al aſſembled together, to come, and to fight againſt Ieruſalem, and to prepare embuſhments. † And we prayed our God, and ſet watchmen vpon the wal day and night againſt them. † And Iudas ſayd: The ſtrength of him that carrieth is weakened, & the morter is very much, and we ſhal not be able to build the wal. † And our enimies ſayd: Let them not know, and let them be ignorant, til we come into the mideſt of them, and kil them, and make their worke to ceaſe. † And it came to paſſe, the Iewes that dwelt beſide them, coming and telling vs ten times, out of al places from whence they came to vs, † I ſette the people in a place behind the wal round about in order, with their ſwordes, and ſpeares, and bowes. † And I looked and roſe vp: & I ſayd to the princes and magiſtrates, and to the reſt of the common people: Be not afrayd at their face: Remember our Lord great and terrible, and fight for your bretheren, your ſonnes, and your daughters, and your wiues, and your houſes. † And it came to paſſe, when our enimies had heard that it was told vs, God defeted their counſel. And we returned al to the walles, euery man to his worke. † And it came to paſſe from that day, the halfe part of their yongmen did the worke, and halfe was ready to battel, and ſpeares, & ſheilds, and bowes, and cotes of mayle, and the princes behind them in al the houſe of Iuda † of
them that built in the wal, and that carried burdens, and that laded them: with one of his hands he did the worke, & with the other he held a ſword: † for euery one of the builders was girded with a ſword about his reynes. And they builded, and ſounded with the trumpet nere me. † And I ſayd to the princes, and to the magiſtrates, & to the reſt of the common people: The worke is great and broad, and we are ſeperated in the wal one far from an other: † in what place ſoeuer you ſhal heare the ſound of the trumpet, thither runne together vnto vs: our God wil fight for vs. † And let vs our ſelues doe the worke: and let the halfe part of vs hold ſpeares from the ryſing of the morning, til the ſtarres appeare. † At that time alſo I ſayd to the people: Let euery man with his ſeruant tarry in the middes of Ieruſalem, and let there be courſes among vs by day and night to worke. † And I and my bretheren, and my ſeruants, and the watchmen, that were behinde me, did not put of our clothes: euery man was made bare only to waſhing.
CHAP. V. Nehemias blameth couetous richmen, for oppreſsing the poore. 14. himſelfe geueth largely of his owne to the needie.
AND there was S Beda in his time lamented that ſome ſpiritual Superiors neglected to feede their flock, either ſpiritually or temporally, and yet exacted temporal reuenewes, and oppreſſed the poore people, li 3. c. 21. in
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ſd. How much more may we with him, wiſh an other Nehemias, that is a comforter from our Lord to correct this fault, & to releeue poore Catholiques diſtreſſed? a great crie of the people, and of their wiues againſt their brethren the Iewes. † And there were that ſaid. Our ſonnes and our daughters are verie manie: let vs take corne for the price of them, and let vs eate, and liue. † And there were that ſayd: Let vs pledge our fieldes, and vineyardes, and our houſes, and let vs take corne in famine. † And others ſayd: Let vs borow money for the kings tributes, and let vs giue our fields and vineyardes, † and now as the fleſh of our bretheren, ſo is our fleſh: and as their children ſo alſo our children. behold we ſubdew our ſonnes, and our daughters into bondage, and our daughters there are bond we men▪ neither haue we where with they may be redemed, and our fieldes and our vineyardes other men doe poſſeſſe. † And I was exceding angrie, when I had heard their crie according to theſe wordes. † And my hart thought with my ſelfe: and I rebuked the princes and magiſtrates, and ſayd to them: Do you euery one exact vſuries of your brethen? and I gathered againſt them a great aſſemblie, † and I ſayd to them: We as you know, haue redemed our bretheren the
Iewes, that were ſold to the gentiles, according to our abilitie: and wil you therfore ſel your bretheren, and ſhal we redeme them? And they held their peace, neither did they find what to anſwer. † And I ſayd to them: The thing is not good, which you doe: why walke you not in the feare of our God, leſt we be vpbrayded with al the gentiles our enimies? † I alſo
:: A right propertie of a true paſtor, to do that good which he preacheth to others▪
S. Beda ibidem.
and my bretheren, and my ſeruantes, haue lent money and corne to very manie: let vs not aske this againe in common, let vs remitte them the debt, that is dewe to vs. † Reſtore ye to them their fieldes this day, and their vineyards, and their oliuets, and their houſes: yea the hundreth part alſo of money, corne, wine and oyle, which you were wont to exact of them, giue it rather for them. † And they ſayd: We wil reſtore, and we wil ſeeke nothing of them: and we wil do ſo as thou ſpeakeſt. And I called the Prieſtes, and adiured them, to do according to that which I had ſayd. † Moreouer I ſhooke my boſome, and ſayd: God ſo ſhake euery man, that ſhal not accomplish this word, out of his houſe, and out of his labours, ſo be he shaken out, and made emptie. And al the multitude ſayd: Amen. And they prayſed God. And the people did as it was ſayd. † And from that day, wherin the king commended me to the duke in the land of Iuda, from the twenteth yeare til the two & thirteth yeare of Artaxerxes the king for twelue yearees, I and my bretheren did not eate the yearly allowance, that was dewe to the dukes. † But the former dukes, that had bene before me, burdened the people, and tooke of them in bread, and wine, and money euery day fourtie ſicles: yea and their officers oppreſſed the people. But I did not ſo for the feare of God. † Yea I builded rather in the worke of the wal, and field I bought not, and al my ſeruantes were gathered together to the worke. † Tke Iewes alſo and the magiſtrates an hundred fiftie men, and they that came to vs out of the nations, that were round about vs were at the table. † And there was prepared for me day by day one oxe, ſix choſen rammes, beſide foules, and within ten dayes diuers wines, & many other things did I giue. Moreouer alſo the yearly allowance of my dukedome I ſought not, for the people was very much empoueriſhed. † A good conſcience hath great confidence in God and iuſtly hopeth for reward. Remember me my God to good, according to al things, which I haue done to this people
CHAP. VI. The enemies guilfully offer to make league with the Iewes 3. but Nehemias procedeth in building the walles: 16. and al bordering nations feare them.
AND it came to paſſe, when Sanaballat had heard, and Tobias, and Goſſem the Arabian, and the reſt of our enimies, that I did build the wal, and there was no breach remayning in it (how beit at that time I had not put the doores in the gates) † Sanaballat and Goſſem ſent to me, ſaying: Come, and VVhen heretikes & other aduerſaries of the Church finde them ſelues not able to ſuppreſſe Catholiques, they offer conditions of peace, and libertie to al▪ ſo when proteſtātes beganne & where they are weake, they would haue none perſecuted for anie opinions in religion; but where they are ſtrōg they hardly grant toleration to Catholiques, let vs make a league together in the villages, in the field of Ono: But they thought to doe me euil. † I ſent therfore meſſengers to them, ſaying: I am doing a great worke, and I can not goe downe, leſt perhaps it be neglected when I ſhal come, and deſcend to you. † But they ſent to me according to this word, foure times: and I anſwered them according to the former word. † And Sanaballat ſent his ſeruant to me the fifth time according to the former word, and he had a letter in his hand written in this maner: Among the Gentiles it is heard, and Goſſem hath ſayd, that thou and the Iewes meane to rebel, and therfore thou buildeſt the wal, and wil aduance thy ſelfe king ouer them: for which cauſe † thou haſt ſette vp prophettes alſo, which should preach of thee in Ieruſalem, ſaying: There is a king in Iurie: The king wil heare of theſe thinges: therfore come now, that we may take counſel together. † And I ſent to them, ſaying: It is not done according to theſe words, which thou ſpeakeſt: for thou frameſt theſe things of thine owne hart. † For al theſe terrified vs, thinking that our hands would ceaſe from the worke, and we would leaue of. For which cauſe I did the more ſtrengthen my hands: † and I entred into the houſe of Samaia the ſonne of Dalaia the ſonne of Metabeel ſecretly▪ who ſayd: Let vs conſult with our ſelues in the houſe of God in the middes of the temple: and Let vs ſhutte the doores of the temple becauſe they wil come to kil thee, and in the night they wil come to ſlea thee. † And I ſayd: Doth any man that is like vnto me flee? and who being as I am, wil goe into the temple, and liue? I wil not goe in. † And I vnderſtood that God had not ſent him, but as it were prophicying he had ſpoken to me, and Tobias, and Sanaballat had hyred him. † For he had taken a price, that I being terrified ſhould do it, and ſinne, and they might haue
ſome euil to vpbraid me withal. † Remember me Lord for Tobias and Sanaballat, according to ſuch their workes. Yea and Noadias the prophete, and the reſt of the prophetes that terrified me † But the wal was finiſhed the fiue and twenteth day of the moneth of Elul, in two and fiftie dayes. † It came topaſſe therfore when al our enimies had heard it, that al nations which were round about vs, feared, & were diſmayed within them ſelues, and knew that this worke was done of God. † But in thoſe dayes alſo many letters of the principal Iewes were ſent to Tobias, and from Tobias there came tothem. † For there were many in Iurie ſworne vnto him, becauſe he was the ſonne in law of Sechenias the ſonne of Area, and Iohanan his ſonne had taken the daughter of Moſollam the ſonne of Barachias. † Yea and they prayſed him before me, and they reported my words vnto him: and Tobias ſent letters to terrifie me.
CHAP. VII. Nehemias appointeth watchmen in Ieruſalem, 5. and calling the people together reciteth the number of thoſe, which came firſt from Babylon. 68. likewiſe of their cattel, 70. and the giftes of certaine chiefe men towards the reparations.
AND after the wal was built, & I had put on the doores, and numbred the porters, and ſinging men▪ and Leuites: † I commanded Hanani my brother, and Hananias prince of the houſe of Ieruſalem (for the ſemed as it were a true man, and one that feared God aboue the reſt) † and I ſayd to them: Let not the gates of Ieruſalem be opened vntil the heate of the ſunne. And when they yet ſtood by, the gates were ſhut, and barred: and I ſetteThree ſpecial defences of a citie, are the ſtrength of walles, ſhut
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ing and opening the gates in due time, & diligēt watchmen: ſo to the cuſtodie of faithful ſoules three thinges are neceſſarie; the grace of God, due regard of the outward
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enſes, and continual watch againſt out inuiſible enemies. watchmen of the inhabitants of Ieruſalem, euery one by their courſes, and euery man againſt his houſe. † And the citie was exceding large and great, and the people few in the middes therof, & there were no houſes built. † But God gaue me in my hart, and I aſſembled the princes and magiſtrates, and common people, that I might number them: and I found a booke of the number of them, that came vp firſt, and there was found written in it: † Theſe are the children of the prouince, which came vp from the captiuirie of them that were tranſported, whom Nabuchodonoſor the king of Babylon had tranſported, and returned into lurie, euery one into his owne citie. † They
that came with Zorobabel, Ioſue, Nehemias, Azarias, Rahamias, Nahamani, Mardochaeus, Belſam, Meſpharath, Begoai, Nahum, Baana. The number of the men of the people of Iſrael. † The children of Pharos, two thouſand an hundred ſeuenty two. † The children of Saphatia, three hundred ſeuentie two. † The children of Area, ſix hundred fiftie two. † The children of Phahathmoab of the children of Ioſue and Ioab, two thouſand eight hundred eightene. † The children of Aelam, a thouſand two hundred fiftie foure▪ † The children Zethua, eight hundred fourtie fiue. † The childeren of Zachai, ſeuen hundred ſixtie. † The childeren of Bannui, ſix hundred fourtie eight. † The children of Bebai, ſix hundred twentie eight. † The children of Azgad, two thouſand three hundred twentie two. † The childeren of Adonicam, ſix hundred ſixtie ſeuen. † The children of Beguai, two thouſand ſixtie ſeuen. † The childeren of Adin, ſix hundred fiftie fiue. † The childeren of Ater, childeren of Hezecias ninetie eight. † The childeren of Haſem, three hundred twentie eight. † The children of Beſai, three hundred twentie foure. † The children of Hareph, an hundred twelue † The children of Gabaon, nyntie fiue. † The childeren of Betlehem, and Netupha, an hundred eightie eight. † The men of Anathoth, an hundred twentie eight: † The men of Bethazmoth, fourtie two. † The men of Cariathiarim, Cephira, and Beroth ſeuen hundred fourtie three. † The men of Rama and Geba, ſix hundred twentie one. † The men of Machmas, an hundred twentie two. † The men of Bethel and Hai, an hundred twentie three. † The men of an other Nebo, fiftie two. † The men of an other Aelam, a thouſand, two hundred fiftie foure. † The childeren of Harem, three hundred twentie. The childeren of Iericho, three hundred fourtie fiue. † The childeren of Lod Hadid and Ono, ſeuen hundred twentie one. † The childeren of Senaa, three thouſand nine hundred thirtitie. † The Prieſts: The children of Idaia in the houſe of Ioſue, nine hundred three. † The childeren of Emmer, a thouſand fiftie two. † The childeren of Phaſhur, a thouſand two hundred fourtie ſeuen. † The children of Arem, a thouſand ſeuentene. The Leuites: † The children of Ioſue & Cedmiel, the children † of Cenia, ſeuentie foure: The ſinging men: † the childeren of Aſaph, an hundred fourtie eight. † The porters: The childeren of Sellum, the
childeren of Ater, the childeren of Telmon, the childeren of Accub, the childeren of Hatita, the childeren of Sobai: an hundred thirtie eight. † The Nathineites: The childeren of Soha, the childeren of Haſupha, the childeren of Tebbaath, † the childeren of Ceros, the childeren of Siaa, the childeren of Phadon, the childeren of Lebana, the childeren of Haguba, the childeren of Seimai, † the childeren of Hanan, the childeren of Geddel, the childeren of Gaher, † the childeren of Raaia, the childeren of Raſin, the childeren of Necoda, † the childeren of Geſem, the childeren of Aza, the childeren of Phaſea, † the childeren of Beſai, the childeren of Munim, the childeren of Nephuſſim, † the childeren of Bacbuc, the childeren of Hacupha, the childeren of Harur, † the childeren of Beſloth, the childeren of Mahida, the childeren of Harſa, † the childeren of Bercos, the childeren of Siſara, the childeren of Thema, † the childeren of Naſia, the childeren of Hatipha, † the childeren of the ſeruantes of Salomon, the childeren of Sotai, the childeren of Sophereth, the childeren of Pharida, † the childeren of Iahala, the childeren of Darcon, the childeren of Ieddel, † the childeren of Saphia, the childeren of Hatil, the chideren of Phohereth, who was borne vnto Sabaim, the ſonne of Amon. † Al Natheneites, and the childeren of the ſeruantes of Salomon, three hundred nyntie two. † But theſe be they which came vp from Thelmela, Thelharſa, Cherub, Addon, and Emmer: and could not ſhew the houſe of their fathers, and their ſeed, whether they were of Iſrael. † The children of Dalaia, the childeren of Tobia, the childeren of Necoda, ſix hundred fourtie two. † And of the Prieſts, the childeren of Habia, the childeren of Accos, the childeren of Berzellai, who tooke a wife of the daughters of Berzellai a Galeadite, and he was called by their name. † Theſe ſought their writing in the regiſter, and found it not: & they were caſt out of the Prieſthood. † And Atherſatha ſaid to them, that they ſhould not eate of the Holies of holies, vntil there ſtood vp a Prieſt learned and cunning. † Al the multitude as it were one man fourtie two thouſand three hundred ſixtie, † beſide their men ſeruants and wemen ſeruantes, which were ſeuen thouſand three hundred thirtie ſeuen: and among them ſinging men, & ſinging wemen, two hundred fourtie fiue. † Their horſes, two hundred fourtie ſix their mules two hundred fourtie fiue, † their camels, foure
hundred thirtie fiue, aſſes ſix thouſand ſeuē hundred twentie.
Hitherto is reported what was written in the Regiſter. From this place forward goeth on in order the hiſtorie of Nehemias.
S. Ierom here noteth whēce he receiued eech part of this booke, which is al Canonical Scripture being al alike ſo declared by the Church.
† And certaine of the princes of families gaue vnto the worke. Atherſatha gaue into the treaſure of gold a thouſand drachmas, phials fiftie, tunikes for Prieſtes fiue hundred thirtie. † And of the princes of families there gaue into the treaſure of the worke of gold, twentie thouſand drachmas, and of ſiluer two thouſand two hundred pound. † And that which the reſt of the people gaue, of gold twentie thouſand drachmas, and of ſiluer two thouſand pound, and tunikes for Prieſtes ſixtie ſeuen. † And the Prieſtes, and Leuites, and porters, and ſinging men, and the reſt of the common people, and the Nathineites, and al Iſrael dwelt in their cities. And the ſeuenth moneth was come: and the childeren of Iſrael were in their cities.
CHAP. VIII Eſdras readeth the law before the people. 9. Nehemias conforteth them. 13. They celebrate the feaſt of tabernacles ſeuen dayes: 13. & of collection the eight day.
AND al the people was gathered togethor as it were one man to the ſtreate, which is before the water and they ſayd to Eſdras the ſcribe, that he ſhould bring the booke of the law of Moyſes, which our Lord had commanded Iſrael. † Eſdras therfore the prieſt The people requeſted Eſdras, to bring the booke of the law, and he brought it, neither is there anie mention that he writte the whole law out of his memorie or by miracle: which maketh it probable that al copies were not burned or loſt, but ſome reſerued by Ieremias, Eze chiel, Daniel, Aggeus. Zacha rias, or by him ſelfe or others out of which he collected one intire volume correcting faultes committed by ſcribes, & adding ſome thinges for explication ſake & ſupplement of the hiſtories: and that either by tradition o
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reuelation. brought the law before the multitude of men and wemen, and al that could vnderſtand, in the firſt day of the ſeuenth moneth. † And he read it playnly in the ſtreate that was before the water gate, from morning vntil midday, in the preſence of the men, and wemen, and of theſe that vnderſtood: and the eares of al the people were attent to the booke. † And Eſdaas the ſcribe ſtood vpon a ſteppe of wood, which he made to ſpeake vpon: and there ſtood by him Mathathias, and Semeia, and Ania, and Vria, and Helcia, and Maaſia, on his right hand: and on the left: Phadaia, Miſael, and Melchia, and Haſum, and Hasbadana, Zacharia, and Moſollam. † And Eſdras opened the booke before al the people: for he appeared aboue al the people: and when he had opened it, al the people ſtood. † And Eſdras bleſſed our Lord the great God: and al the people anſwred: Amen, amen: lifting vp their handes, and they bowed, and adored God flatte on the earth. † Moerouer Ioſue, & Bani, and Serebia, Iamin, Accub, Septhai, O
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ia,
Maaſia, Celita, Azarias, Iozabed, Hanan, Phalaia: Leuites made ſilence in the people to heare the law: and the people ſtoode in their degree. † And they read in the booke of the law of God diſtinctly and playnly, for to vnderſtand: and they vnderſtood when it was read. † And Nehemias ſaid (the ſame is
Atherſatha priu
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eg
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, by reaſon of his fauour with king Artaxerxes. Chap. 2. Atherſatha) and Eſdras the Prieſt and ſcribe, and the Leuites interpreting to al the people: It is a day ſanctified to the Lord our God, mourne ye not, and weepe not. For1. Eſd. 2. al the people wept, when they heard the wordes of the law. † And he ſaid to them: Goe, eate fat thinges, and drinck the ſweete wine, and ſend portions to them, that haue not prepared for themſelues: becauſe it is the holie day of our Lord, and be not ſadde: for the ioy of our Lord is our ſtrength. † And the Leuites made ſilence in al the people, ſaying: Hold your peace, becauſe the day is holie, and be not ſorowful. † Therefore al the people went to eate and drinck, and to ſend portions, and to make great ioy: becauſe they vnderſtood the wordes, that he had taught them. † And in the ſecond day were gathered the princes of the families of al the people, the Prieſts and Leuites to Eſdras the ſcribe, that he ſhould interpret vnto them the wordes of the law. † And they found written in the law, that our Lord commanded in the hand of Moyſes, that the children of Iſrael ſhould dwel in tabernacles, on the ſolemne day, the ſeuenth moneth: † and that they ſhould proclame and publiſh a voice in al their cities, and in Ieruſalem, ſaying: Goe ye forth into the mount, and fetch branches of the oliue tree, and branches of the moſt fayre tree, branches of the mirtle tree, and boughes of the palme trees, and branches of the thicke leaued tree, that tabernacles may be made, as it is written. † And the people went forth, and brought. And they made themſelues tabernacles euery man in his houſe toppe, and in his courtes, and in the courtes of the houſe of God, and in the ſtreate of the water gate, and in the ſtreate of the gate of Ephraim. † Therefore al the church of them, that were returned from the captiuitie, made tabernacles, and dwelt in tabernacles. For from the daies of Ioſue the ſonne of Nun the children of Iſrael had not done it in ſuch ſort, vntil that day: and there was exceeding great ioy. † And he reade in the booke of the law of God day by day, from the firſt day til the laſt, and they made the ſolemnitie ſeuen dayes, & in the eight day a collect according to the rite.
CHAP. IX. The people repenting in faſting and ſakcloth, put away their wiues of ſtrange nations. 5. Eſdras confeſſeth Gods benefites, and the peoples ingratitude. 32. prayeth for them, and maketh league with God.
AND in the foure and twenteth day of the moneth the children of Iſrael came together in faſting and ſackeclothes, and carth vpon them. † And the ſeede of the children of Iſrael was True repentance requireth w
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kes of penance, & eſpecially the ren
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ou
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g of occaſions of ſinne: as ſeperation from euil con panie abandoning of euil cogitations, and of much wordly pleaſure. ſeperated from euerie ſtrange childe: and they ſtood, and confeſſed their ſinnes, and the iniquities of their fathers. † And they roſe vp to ſtand: and they read in the volume of the law of our Lord their God, foure times in a day, and four times they confeſſed, and adored our Lord their God. † And there aroſe vpon the ſteppe of the Leuites Ioſue, and Bani, Cedminel, Sabania, Bonni, Sarebias, Bani, and Chanani: and they cried with a lowde voice to our Lord their God. † And the Leuites Ioſue and Cedmihel, Bonni, Haſebnia, Serebia, Odaia, Sebnia, and Phathahia, ſaid: Ariſe, Bleſſe our Lord your God from eternitie to eternitie: and let them bleſſe the high name of thy glorie in al bleſſing & praiſe. † Thou the ſame o Lord, alone thou haſt made heauen, & al the hoſt therof: the earth & al thinges that are in it: the ſeas and al thinges that are therin: and thou doſt giue life to al theſe thinges, and the hoſt of heauē adoreth thee. † Thou the ſame o Lord God, which didſt chooſe Abram, & broughteſt him out of the fire of the Chaldees, and gaueſt him the Changing of names importeth
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ome beneficial myſterie. Gen.
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7. name Abraham. † And thou didſt finde his hart faithful before thee: and thou madeſt a couenante with him, that thou wouldeſt geue him the land of the Chananite, of the Hetheite, and of the Amorrheite, and of the Pherezeire, and of the Iebuſeite, & of the Gergeſeite, to geue vnto his ſeede: and thou haſt fulfilled thy wordes, becauſe thou art iuſt. † And thou ſaweſt the afflicton of our fathers in Aegypt: & their crie thou didſt hear
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vpon the Read ſea. † And thou gaueſt ſignes & wonders in Pharao, and in al his ſeruants, and in al the people of his land: for thou didſt know that they had done proudly againſt them: and thou madeſt thyſelf a name, as alſo at this day. † And thou didſt diuide the ſea before them, and they paſſed througth the midſt of the ſea in drie land: but their perſecutors thou threweſt into the depth, as a ſtone into the rough waters. † And in a piller of a cloude thou waſt their leader by day, and in a piller of fire
by night, that the way might appeare to them, by the which they went. † To mount Sinai alſo thou didſt deſcend, and ſpakeſt with them from heauen, and thou gaueſt them right iudgements, and the law of truth, ceremonies, and good preceptes. † Thy ſanctified Sabbath thou didſt ſhew them, and the commandements, and ceremonies, and the law thou didſt command them in the hand of Moyſes thy ſeruant. † Bread alſo from heauen thou gaueſt them in their hunger, and water out of the rocke thou didſt bring forth to them thirſting, and thou ſaideſt to them that they ſhould enter in, and poſſeſſe the land, vpon which thou didſt lift vp thy hand to diliuer it them. † But they and our fathers did proudly, and hardned their neckes and heard not thy cōmandements. † And theyFree wil in ſinners. would not heare, and they remembred not thy merueylous workes which thou haſt done to them. And they hardned their neckes, and gaue the head to returne to theirNum 14. ſeruitude, as it were by contention. But thou a propitious God, and gratious, and merciful, long ſuffering and of much compaſſion, didſt not forſake them. † Yea and when they had made to them ſelues a molten calfe, and had ſaid: This is thy God, which brought thee out of Aegypt: and they did great blaſphemies. † But thou in thy manie mercies didſt not leaue them in the deſert: the piller of the cloude departed not from them by day to lead them into the way, and the piller of fire by night to ſhew them the way by which they ſhould goe. † And thou gaueſt them thy good ſpirite, which ſhould teach them, and thy Manna thou didſt not withhold from their mouth, and thou gaueſt them water in thirſt. † Fourtie yeares didſt thou feede them in the deſert, and nothing was wanting to them, their garmentes waxed not old, and their feete not worne. † And thou gaueſt them kingdomes, and peoples, and didſt part lottes vnto them: and they poſſeſſed the land of Sehon, and the land of the king Heſebon, and the land of Og the king of Baſan. † And thou didſt multiplie their children as the ſtarres of heauen, & brought them to the land wherof thou hadſt ſaid to their fathers, that they ſhould enter and poſſeſſe it. † And the children came, and poſſeſſed the land, and thou didſt humble before them the inhabiters of the land, the Chanan
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ites, and gaueſt them into their hand, and their kinges, and the peoples of the land, that they might doe to them as it pleaſed them. † They therfore tooke the
fenſed cities and fatte ground, and poſſeſſed houſes ful of al goodes: ceſternes made by others, vineyardes, and oliuetes, & manie trees that bare fruite: and they did eate, and were filled, and became fatte, and abounded with delicious thinges in thy great goodnes. † But they prouoked thee to wrath, & departed from thee, and threw thy law behind their backes: & they killed thy prophetes, which admoniſhed them erneſtly to returne to thee: and they did great blaſphemies. † And thou gaueſt them into the handes of their enemies, and they afflicted them. And in the time of their tribulation they cried to thee, & thou from heauen didſt heare, and according to thy manie cōpaſſions gaueſt them ſauiours, that ſhould ſaue them from the hand of their enemies. † And when they had reſted, they returned to do euil in thyſight: & thou didſt leaue them in the hand of their enemies, and they poſſeſſed them. And they returned, & cried to thee: & thou heardeſt from heauen, and deliueredſt thē in thy mercies, manie times. † And thou didſt admoniſh them that they ſhould returne to thy law. But they did proudly, & heard not thy cōmandmentes, and ſinned in thy iudgementes, which a man ſhould do, and ſhal liue in them, and they gaue the reuolting ſhoulder, and hardned their necke, neither did they heare. † And thou didſt prolong manie yeares ouer them, and didſt teſtefie to charge them in thy ſpirit by the hand of thy Prophetes: and they heard not, and thou didſt deliuer them into the hand of the peoples of the nations. † But in thy very many mercies thou madeſt them not conſumption, neither didſt thou forſake them: becauſe a God of compaſſions and gratious art thou. † Now therfore O our God, great, ſtrong, and terrible, keeping couenant and mercie, turne not away from thy face al the labour, which hath found vs, our Kinges, and our Princes, and our Prieſts, and our Prophetes, and our fathers, and al the people from the daies of the king of A
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ur, vntil this day. † And thou art iuſt in al thinges, that haue come vpon vs: becauſe thou haſt done truth, but we haue done wickedly. † Our Kinges, our Princes, our Prieſtes, and our fathers haue not done thy law, and haue not attended thy commandmentes, and thy teſtimonies which thou haſt teſtified among them. † And they in their reignes, and in thy manifold goodnes, which thou gaueſt them, and in the land moſt large and fatte, which thou didſt deliuer in their
ſight, ſerued not thee, nor returned from their moſt wicked deuiſes. † Behold we our ſelues this day are bondmen: and the land, which thou gaueſt our fathers, that they ſhould eate the bread therof, and the good thinges that are therof, and our ſelues are ſeruantes in it. † And the fruites therof are multiplied to the kinges, whom thon haſt ſette ouer vs for our ſinnes, and they haue dominion ouer our bodies, and ouer our beaſtes, according to their wil, and we are in great tribulation. † Therfore vpon al theſe thinges we our ſelues make a couenant, and write, and our Princes, our Leuites, and our Prieſtes ſigne it.
CHAP X. M
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nie, in name of al, ſubſcribe to the couenant made with God. 30. Namely not to marrie with ſtrangers, 31. to keepe the Sabbath day, and the ſeuenth yeare. 32. To pay oblations, 35. Firſt fruites, 38. and Tithes.
AND the ſubſcribers were Nehemias, Atherſatha the ſonne of Hachelai, and Sedecias, † Saraias, Azarias, Ieremias, † Pheſhur, Amarias, Melchias, † Hattus, Sebenia, Melluch, † Harem, Merimuth, Obdias, † Daniel, Genthon, Baruch, † Moſollam, Abia, Miamin, † Maazia, Belgai, Semeia: theſe were Prieſtes. † Moreouer Leuites, Ioſue the ſonne of Azanias, Bennui of the children of Henadad, Cedmihel, † And their bretheren, Sebenia, Odaia, Celita, Phalaia, Hanan, † Micha, Rohob, Haſebia, † Zachur, Serebia, Sabania, † Odaia, Bani, Baninu. † The heades of the people, Pharos, Phahathmoab, Aelam, Zethu, Bani, † Bonni, Azgad, Bebai. † Adonia, Begoai, Adin, † Ater, Hezecia, Azur, † Odaia, Haſum, Beſai, † Hareph, Anathoth, Nebai. † Megphias, Moſollam, Hazir, † Mezſibel, Sadoc▪
Iedua. † Pheltia, Hanan, Anai † Oſee, Hanania, Haſub, † Alohes, Phalea, Sobec, † Rehum, Haſebna, Maaſia, † Echaia, Hanan, Anan, † Melluch, Haran, Baana: † And the reſt of the people, Prieſtes, Leuites, Porteres, and ſinging men, Nathineites, and al that ſeperated themſelues from the peoples of the landes to the law of God, their wiues, their ſonnes, and their daughters. † Al that could vnderſtand promiſing for their bretheren, their princes, and they that came to promiſe, and ſweare that they would walke in the law of God, which he gaue in the hand of Moyſes the ſeruant of God, that they would do & kepe al the
cōmandments of the Lord our God, and his iudgementes and his ceremonies. † And that we would not geue In al leagues & couenantes of peace thoſe articles are ſpecially mentioned wherin breach hath bene made in former times. our daughters to the people of the land, and their daughters we would not take to our ſōnes. † The peoples of the land, which bring in things to ſel, & al thinges to be vſed, to ſel them on the Sabbath day, we wil not take it of them in the Sabbath, and in the ſanctified day. And we wil let paſſe the ſeuenth yeare, and the exaction of euerie hand. † And we wil ordayne preceptes vpon ourſelues, to giue the third part of a ſicle euerie yeare to the worke of the houſe of our God, † to the loaues of propoſition, and to the continual ſacrifice, and for a continual holocauſt in the Sabbathes, in the Calendes, in the Solemnities, and in the ſanctified, and for ſinne: that propitiation may be made for Iſrael, and vnto al vſe of the houſe of our God. † We therfore did caſt lotes concerning the oblation of wood betwen the Prieſtes, and the Leuites, and the people, that it ſhould be brought into the houſe of our God by the houſes of our fathers at ſet times, from yeare to yeare: that it might burne vpon the altar of the Lord our God, as it is written in the law of Moyſes: † And that we would bring the firſt borne of our land, and the firſt fruites of al the fruite of euerie tree, from yeare to yeare, in the houſe of our Lord. † and the firſt fruites of our ſonnes, and of our cattel, as it is written in the law, and the firſt fruites of our oxen, and of our ſheepe, that they might be offered in the houſe of our God, to the Prieſtes which miniſter in the houſe of our God. † And the firſt fruites of our meates, and of our libamentes, and the fruites of euerie tree, of vintage alſo and of oyle we wil bring to the Prieſtes, vnto the treaſurie of our God, and the tenth part of our land to the Leuites. The Leuites themſelues ſhal receiue the tithes out of al the cities of our works. † And the Prieſt the ſonne of Aaron ſhalbe with the Leuites in the tythes of the Leuites, and the Leuites ſhal offer the tenth part of their tythe in the houſe of our God, to the treaſurie in the treaſure houſe. † For the children of Iſrael and the children of Leui ſhal carie to the treaſurie the firſt fruites of corne, of wine, and of oyle: and the ſanctified veſſels ſhal be there, and the Prieſtes, and ſinging men, and porters, and miniſters, and we wil not leaue the houſe of our God.
CHAP. XI. New inhabitantes of Ieruſalem are recited. 20. likwiſe who dwelt in other cities of Iuda.
AND the princes of the people dwelt in Ieruſalem: but the reſt of the people caſt lottes, to take Becauſe Ieruſalem was moſt impugned by enimies fewe were willing to dwel there, one part of ten that ſhould dwel in Ieruſalem the holie citie, and nine partes in the cities. † And the people bleſſed al the men that had yet many valient men of the tribes of Iuda Beniamin and Leui offered them ſelues: of other tribes the tenth part were choſen by lottes. wherby is gathered that many of the tenne tribes returned alſo into Chanaan, though the holie Scripture doth not ſo expreſly record what became of them as of the other tenne tribes, becauſe Ieruſalem pertained to the lote of Beniamin, Iuda was the Kinglie tribe, and Leui the Prieſtlie. S. Beda. lib. 3. cap. 31▪ in Eſdr. voluntarily offered them ſelues to dwel in Ieruſalem. † Theſe therfore are the princes of the prouince, which dwelt in Ieruſalem, and in the cities of Iuda. And euerie one dwelt in his poſſeſſion, in their cities, Iſrael, the Prieſtes, the Leuites, the Nathineites, and the children of the ſeruants of Salomon. † And in Ieruſalem there dwelt of the children of Iuda, and of the children of Beniamin: of the children of Iuda, Athaias the ſonne of Aziam, the ſonne of Zacharias, the ſonne of Amarias, the ſonne of Saphatias, the ſonne of Malaleel: of the children of Phares, † Maaſia the ſonne of Baruch, the ſonne of Cholhoza, the ſonne of Hazia, the ſonne of Adaia, the ſonne of Ioiarib, the ſonne of Zacharias, the ſonne of a Silonite. † Al theſe the childeren of Phares, which dwelt in Ieruſalem, foure hundred ſixtie eight, valiant men. † And theſe are the childeren of Beniamin: Sellum the ſonne of Moſollam, the ſonne of Ioed, the ſonne of Phadaia, the ſonne of Colaia, the ſonne of Maſia, the ſonne of Etheel, the ſonne of Iſaia, † and after him Gebbai, Sellai, nine hundred twentie eight, † and Ioel the ſonne of Zechri the ouerſeer of them, and Iudas the ſonne of Senua ſecond ouer the citie. † And of the Prieſtes, Idaia the ſonne of Ioarib, Iachim, † Saraia the ſonne of Helcias, the ſonne of Moſollam, the ſonne of Sadoc, the ſonne of Meraioth, the ſonne of Achitob the prince of the houſe of God, † and their bretheren that doe the workes of the temple: eight hundred twentie two. And Adaia the ſonne of Ieroham, the ſonne of Phelelia, the ſonne of Amſi, the ſonne of Zacharias, the ſonne of Pheſhur, the ſonne of Melchias, † and his bretheren the princes of the fathers: two hundred fourtie two. And Amaſſai the ſonne of Azreel, the ſonne of Ahazi, the ſonne of Moſolamoth, the ſonne of Emmer, † and their bretheren exceding mightie: an hundred twentie eight, and their ouerſeer Zabdiel ſonne of the mightie ones. † And of the Leuites Semeia the ſonne of Haſub, the ſonne of Azaricam, the ſonne of Haſabia, the ſonne of Boni, † and Sabathai and Iozabed, ouer al the workes, that were without the houſe of God, of the princes of the Leuites. † And Mathania the ſonne of Micha, the ſonne of
Zebedei, the ſonne of Aſaph prince to prayſe, and to confeſſe in prayer, and Becbecia ſecond of his bretheren, and Abda the ſonne of Samua, the ſonne of Galal, the ſonne of Idithum. † Al the Leuites in the holie citie two hundred eightie foure. † And the porters, Accub, Telmon, and their bretheren, which kept the dores: an hundred ſeuentie two. † And the reſt of Iſrael the Prieſtes and the Leuites in al the cities of Iuda, euerie man in his poſſeſſion. † And the Nathineites, that dwelt in Ophel, and Siaha, and Gaſpha of the Nathineites. † And the ouerſeer of the Leuites in Ieruſalem, Azzi the ſonne of Bani, the ſonne of Haſabia, the ſonne of Mathania, the ſonne of Micha. Of the childeren of Aſaph, the ſinging men in the miniſterie of the houſe of God. † For the kings commandment was vpon them, and an order among the ſinging men day by day. † And Phathahia the ſonne of Meſezebel of the childeren of Zara the ſonne of Iuda in the hand of the king, according to euerie word of the people, † and in the houſes through al their countries. Of the children of Iuda there dwelt in Cariatharbe, & in her daughters: and in Dibon, and in her daughters, and in Cabſeel, and in the villages thereof, † and in Ieſue, and in Molada, and in Bethphaleth, † and in Haſerſual, and in Berſabee, & in her daughters. † and in Siceleg, and in Mochona, and in her daughters, † and in Remmon, and in Saraa, and in Ierimuth, † Zanoa, Odollam, and in their townes, Lachis and in her countries, Azeca, and in her daughters. And they abode in Berſabee vnto the vale of Ennom. † And the childeren of Beniamin, of Geba, Mecmas, and Hai, and Bethhel, and her daughters, † in Anathoth, Nob, Anania, † Aſor, Rama, Gethaim, † Hadid, Seboim, and Neballac, Lod, † and Ono the valley of artificers. † And of the Leuites were portions of Iuda and Beniamin.
CHAP. XII The names and offices of Prieſtes, and Leuites, which came with Zorobabel and Ioſue to Ieruſalem 27. with great ſolemnitie of thankſgeuing▪ 31 watchmen are oppoynted on the new walles. 45. and K
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peres of the holy treaſure.
AND theſe are the Prieſtes and Leuites, that came vp
Eſdras went againe to babylon, and obtayning a fauorable commiſſion of the King brought manie with him into Ieruſalem.
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.
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a
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. 7. with Zorobabel the ſonne of Salathiel, and Ioſue: Saraia, Ieremias, :: Eſdras, † Amaria, Melluch, Hattus. † Sebenias,
Rheum, Merimuth, † Addo Genthon, Abia, † Miamin, Madia, Belga, † Semeia, and Ioiarib, Idaia, Sellum, Amoc, Helcias, † Idaia. Theſe are the Princes of the Prieſtes, and their bretheren in the daies of Ioſue. † Moreouer the Leuites, Ieſua, Bennui, Cedmihel, Sarebia, Iuda, Mathanias, ouer the hymnes they & their bretheren: † And Becbecia, and Hannia and their bretheren euerie one in his office. † And The genealogie o
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Ioſue to leddoa otherwiſe called Iaddus. Ioſue begatte Ioacim, and Ioacim begate Eilaſib, and Eliaſib begate Ioiada, † and Ioiada begate Ionathan, and Ionathan begate Ieddoa. † And in the daies of Ioacim the Prieſtes and Princes of the families were. Of Saraia, Maraia: Of Ieremias, Hanania: † Of Eſdras, Moſellam: and of Amaria, Iohanan: † Of Milicho, Ionathan: o Sebenia, Ioſeph: † Of Haram, Edna▪ Of Maraioth, Helci: † Of Adaia, Zacharia: Of Genthon, Moſollam, † Of Abia, Zechri: Of Miamin and Moadia, Phelti: † Of Belga, Sammua: of Semaia, Ionathan: † Of Ioiarib, Mathanai: of Iodaia, Azzi: † Of Sellai, Sellai: Of Amoc, Heber: † Of Helcias, Haſebia: Of Idaia, Nathanael. † The Leuites in the daies of Eliaſib, and Ioaiada, and Iohanan, and Ieddoa, written Princes of the families, and the Prieſtes in the reigne of Darius the Perſian. † The children of Leui, Princes of the families, written in the booke of Cronicles of daies, and vnto the daies of Ionathan the ſonne of Eilaſib. † And the Princes of the Leuites, Haſebia, Serebia, and Ioſue the ſonne of Cedmihel: & their bretheren by their courſes, to praiſe and confeſſe according to the precept of Dauid the man of God, and to waite equally in order. † Mathania, and Becbecia, Obedia, and Moſollam, Telmon, Accub, keepers of the gates and of the entrances before the gates. † Theſe were in the daies of Ioacim the ſonne of Ioſue, the ſonne Ioſedec, and in the daies of Nehemias the duke, and of Eſdras the Prieſt, and Scribe. † And in the dedication of the wal of Ieruſalem they ſought Leuites out of al other places, to bring them into Ieruſalem, and to make the dedication and ioy in geuing of thankes, and ſongue, and in cimbales, pſalteries and harpes. † And the children of the ſinging men were gathered together out of the champaine about Ieruſalem, and out of the townes Nethuphati, † and from the houſe of Galgal, and from the countries of Geba and Azmaueth: becauſe the ſinging men did build them ſelues villages round about Ieruſalem. † And the Prieſtes and Leuites were cleanſed, and
they cleanſed the people, and the gates, and the wall. † And I made the Princes of Iuda, goe vp vpon the wal, and I ſette two great quyers of them that ſhould praiſe. And they went on the right hand vpon the wal to the gate of the dunghil. † And after them went Oſaias, and the halfe part of the princes of Iuda, † and Azarias, Eſdras, and Moſollam, Iudas, and Beiamin, and Semeia, and Ieremias. † And of the childeren of the Prieſtes with trumpetes, Zacharias the ſonne of Ionathan, the ſonne of Semeia, the ſonne of Nathania, the ſonne of michaia, the ſonne Zechur, the ſonne Aſaph, † and his bretheren Semeia, and Azareel, Malalai, Galalai, Maai, Nathanael, and Iudas, and Hanani, with the inſtrumentes of the ſonge of Dauid the man of God: and Eſdras the ſcribe before them in the gate of the fountayne. † And againſt them there went vp in the ſtayers of the citie of Dauid, in the riſing of the wal aboue the houſe of Dauid, and vnto the gate of waters to ward the Eaſt. † And the ſecond quyer of thankes geuers went on the contrarie ſide, and I after it, and the halfe part of the people vpon the wal, and aboue the tower of the fornaces, & vnto the brodeſt wal, † and aboue the gate of Ephraim, and aboue the old gate, and aboue the gate of fiſhes and the towre of Hananeel, aud the towre of Emath, and vnto the gate of the flocke: and they ſtood in the gate of the watch, † and there ſtood two quyers of them that prayſed in the houſe of God, and I, and the halfe part of the magiſtrates with me. † And the Prieſtes, Eliachim, Maaſia, Miamin, Michea, Elioenai, Zacharia, Hanania with trumpettes, † & Maaſia, and Semeia, and Eleazar, and Azzi, and Iohanan, and Melchia, and Aelam, and Ezer. And the ſinging men ſang alowd, and Iezraia the ouerſeer: † and they immolated in that day great victimes, and reioyced: for God had made them ioyful with great ioy: yea their wiues alſo and childeren reioyced, and the ioy of Ieruſalem was heard far of. † They numbered alſo in that day, men ouer the ſtorehouſes of the treaſure, for the libamentes, and for the firſt fruites, and for the tythes. that the princes of the citie might bring in by them in the honour of thankesgiuing, Prieſtes and Leuites: becauſe Iuda was made ioyful, in the Prieſtes & Leuites ſtanding by. † And they kept the watch of their God, and the obſeruance of expiation, and the ſinging men, and the porters, according to the precept of Dauid, and of Salomon his ſonne, † becauſe in
the daies of Dauid, and Aſaph from the beginning there were princes appoynted of the ſinging men in ſong prayſing, and confeſſing to God. † And al Iſrael, in the daies of Zorobabel, and in the daies of Nehemias gaue portions to the ſinging men, and to the porters day by day, and they As others gaue tithes to the Leuites: ſo they gaue to Prieſtes. Num. 18.
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. 21. 28. ſanctified the Leuites, and the Leuites ſanctified the children of Aaron.
CHAP. XIII. The law is read, 3. ſtrange wemen are diſmiſſed. 5. Faultes in diſtribution of the treaſure are amended, 10. and due portions gueen to the Leuites. 15. Breakers of the Sabbath are corrected, 23. and thoſe which maried wemen of ſtrange nations.
AND in that day there was read in the volume of Moyſes
The third part Correction of faultes. the people hearing it: and there was found writtenDeut. 23. in it, that the Ammonites and the Moabires ſhould not enter into the Church of God for euer: † for that they mette not the children of Iſrael with bread and water: and they hyredNum. 22. againſt them Balaam, to curſe them: and our God turned the curſing into bleſſing. † And it came to paſſe, when they had heard the law, they ſeperated euerie ſtranger from Iſrael. † And ouer this thing was Eliaſib the Prieſt, who had bene made ouerſeer in the treaſurie of the houſe of our God, and neere akinne to This Tobias was an Ammo nite & a perſecuter, c. 14. to whom Eliaſib being akine (by reaſon of vnlawful mariages) ioyned felowſhipe with him for wicked lucre which therfore Nehemias corrected, prefiguring therin ou
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Sauiours zele, who threw byers and ſellers out of the temple Mat. 21. And theſe perſecuters prefigured heretikes in their wordes and actes, as venerable Beda expoundeth. li,
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Eſd. c. 19. Tobias. † He therfore made to himſelfe a great treaſurie, and they were there before him laying vp giftes, and frankincenſe, and veſſeles, and the tythe of corne, of wine, and of oyle, the portions of the Leuites, and of the ſinging men, and of the porters, and the firſt fruites of the Prieſtes. † But in al theſe things I was not in Ieruſalem, becauſe in the two and thirteth yeare of Artaxerxes the king of Babylon I came to the king, and in the end of certaine dayes I deſired the king. † And I came to Ieruſalem, and I vnderſtood the euil, that Eliaſib had done to Tobias, to make him a treaſure in the entrances of the houſe of God. † And it ſemed to me exceding euil. And I threw forth the veſſels of the houſe of Tobias out of the treaſurie: † and I commanded and they clenſed the treaſurie: and I brought thither againe the veſſels of the houſe of God, the ſacrifice, and the frankincenſe. † And I knew that the portion of the Leuites had not bene geuen: and that euerie man was fled into his countrie of the Leuites, and the ſinging men, and of them that miniſtred: † and I pleaded the matter againſt the magiſtrates,
and ſaid: Why haue we forſaken the heuſe of God? And I aſſembled them, and I made them to ſtand in their ſtandings. † And al Iuda caried the tythe of the corne, wine, and oyle into the ſtore houſes. † And we appoynted ouer the ſtorehouſes Selermas Prieſt, and Sadoc ſcribe, and Phadaia of the Leuites, and next to them Hanan the ſonne of Zachur, the ſonne of Mathania: becauſe they were approued faithful, and to them were committed the portions of t
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e bretheren. † Remember me my God for this thing, and wipe not out my mercies, which I haue done in the houſe of my God, and in his ceremonies. † In thoſe daies I ſaw them in Iuda treading the preſſes on the Sabbath, carying heapes, and loding vpon aſſes wine, and grapes, and figges, and al maner of burthen, and bringing it into Ieruſalem on the Sabbath day. And I charged them, that they ſhould ſel on a day that it was lawful to ſ
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lin. † And the Tyrians owelt in it, bringing fiſhes, and al thinges to ſel: and they ſold on the Sabbathes to the children of Iuda in Ieruſalem. † And I rebuked the Princes of Iuda, and ſaid to them: What is this euil thing, that you doe, and prophane the day of the Sabbath? † Why did not our fathers theſe thinges, and our God brought vpon vs al this euil, and vpon this citie? And you adde wrath vpon Iſrael in violating the Sabbath. † And it came to paſſe, when the gates of Ieruſalem had reſted on the Sabbath day, I ſpake: and they ſhut the gates, and I commanded them that they ſhould not open them til after the Sabbath: and of my ſeruantes I appoynted ouer the gates, that none ſhould bring in burdens in the Sabbath day. † And the merchantes, and they that ſold al merchandiſe, taried without Ieruſalem once and againe. † And I charged them, and I ſaid to them: Why tarie you ouer againſt the wal? if you ſhal doe ſo the ſecond time, I wil lay my hand vpon you. Therfore from that time they came not on the Sabbath. † I ſpake alſo to the Leuites that they ſhould be cleanſed, and ſhould come to keepe the gates, and to ſanctifie the day of the Sabbath: therfore for this alſo remember me my God, & ſpare me according to the multitude of thy mercies. † But in thoſe daies alſo I ſaw the Iewes marying wiues wemen of Azotus, and of Ammon, and of Moab. † And their children ſpake, the halfe part the Azotian tongue, and they could not ſpeake the Iewes language, and they ſpake according to the language of the people
and people. † And I rebuked them, and curſed them. And I beate of them ſome men, and shaued them bald, and adiured them by God, that they should not geue their daughters to their ſonnes, nor take their daughters for their ſonnes, & for themſelues, ſaying: † Did not Salomon the king of Iſrael ſinne in this kind of thing? and ſurely in manie nations, there was not a king like to him, & he was beloued of his God, and God ſette him king ouer al Iſrael: him therfore alſo foren wemen brought to ſinne. † And ſhal we alſo being diſobedient perſons doe al this great euil, to tranſgreſſe againſt our God, and to marie foren wemen? † And Sanaballat the Horonite was ſonne in law to one of the ſonnes of Ioiada, the ſonne of Eliaſib the high Prieſt, whom I draue from me. † Remember o Lord my God againſt them, that pollute the Prieſthood, and the right of Prieſtes and Leuites. † Therfore I ſepatared from them al ſtrangers, and I appoynted the courſes of the Prieſtes and Leuites, euerie man in his miniſterie: † and in the oblation of woode at times appoynted, and in the firſt fruites: A iuſt man that hath merited by good workes may pray with great confidence for reward. Remember me my God vnto good. Amen.THE THIRD, AND FOVRTH BOOKES OF ESDRAS, WITH THE PRAYER OF MANASSES, folow after the MACHABEES.
ANNOTATIONS. Concerning the bookes of TOBIAS, IVDITH, WISDOM, ECCLESIASTICVS, and MACHABEES.
PROTESTANTES and other Sectaries of this time denie theſe bookes to be diuine Scripture, becauſe they are not in the Iewes Canon, no
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were accepted for canonical in the primitiue Church. But in deede the chiefe cauſe is,Heretikes denie ſome ſcriptures becauſe they cōuince their errors. for that ſome thinges in theſe bookes, are ſo manifeſt againſt their opinions, that they haue no other anſwere, but to reiect their authoritie. An old ſhiftLib. de Praedeſt. Sanct. c. 14. noted and refuted by S Auguſtin touching, the Booke of VViſdome, which ſome refuſed, pretending that it was not canonical, but in deede becauſe it conuinced their errors. For otherwiſe who ſeeth not, that the Canon of the Church of Chriſt is of more authority with al true Chriſtians, then the CanonThe Churches canon of more authority thē the Iewes. of the Iewes? And that the Church of Chriſt numbreth theſe Bookes amongſt others of diuine and infallible authoritie, is euident by the teſtimonie and diffinition, not only of later general Councels; of Trent, Seſſ. 4. and Florence Inſtructione Armenorum, of Pope Innocentius, Epiſt ad Exuperium, and Gelaſius, Decreto delibris ſacris; but alſo the Councel of Carthage. An. Dom. 419. S. Auguſtin lib. 2. Doct. Chriſt. cap. 8. Iſidorus lib. 6. Etymol. cap. 1. Caſſidorus lib. 1. Diuinarum Lectionum. Rabanus, lib. 2 de Inſtitutione Clericorum, and others teſtifie the ſame, as we ſhal further note ſeuerally of euerie booke, in their particular places. And for ſo much as our aduerſaries acknowlege theſe Bookes to be Holie, and worthie to be read in the Church, but not ſufficient to proue, and confirme pointes of faith: the ſtudious reader may conſider that the Councel of Carthage calleth them Canonical, and Diuine, which ſheweth that they are of infallible authoritie. For a Canon is an aſſured rule and warrant of direction, whereby (ſayth S. Auguſtin lib. 11. contra Fauſtum. cap. 5. et lib. 2. contraA canon is an infallible rule of direction. Creſconium. cap. 32.) the infirmitie of our defect in knowlege is guided, and by which rule other bookes are likewiſe knowne to be Gods word. His reaſon is, becauſe we haue no other aſſurance that the bookes of Moyſes, the foureThe Goſpel is knowne by the Church. Goſpels, and other bookes are the true word of God, but by the Canon of the Church. VVherevpon the ſame great Doctor vttered that famous ſaying: that he vvould not beleue the Goſpel, except the authoritie of the Catholique Church moued him thervnto. contra. Epiſt. Fundamenti. ca. 5.
True it is that ſome Catholique Doctors doubted whether theſe bookes were Canonical or no, becauſe the Church had not then declared that theyBookes doubted of beiore the Churches definition are not doubtful after. were; but ſince the Churches declaration no Catholique doubteth. So S. IeromPraefat. in Iudith. teſtifieth, that the Booke of Iudith (among the reſt) ſemed to him not canonical, til the Councel of Nice declared it to be. Likewiſe the Epiſtle to the Hebrewes, the Epiſtle of S. Iames, the ſecond of S. Peter, the ſecond and third of S. Iohn, S. Iudes Epiſtle, and the Apocalyps were ſometimes doubted of, yet were afterwardes declared to be Canonical. And moſt Proteſtantes, namely Engliſh admitte them al, as the aſſured word of God, though they were not alwaiesDe viris illuſtrib. verbo.
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acobus. ſo reputed by al, but as S. Ierome affirmeth of S. Iames Epiſtle, Paulatim tempore procedente meruit authoritatem. By litle and litle in proceſſe of time merited authoritie.
THE ARGVMENT OF THE BOOKE OF TOBIE.
BESIDES the teſtimonies of Councels and Fathers before mentioned, S.Other teſtimonies, that this Booke is canonical. Cyprian, de Oratione Dominica alleaging this booke (cap. 12.) ſaith: Diuine Scripture inſtructeth vs, that prayer is good with faſting and almes. S. Ambroſe (li de Tobia,
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. 1.) calleth this booke by the common name of Scripture, ſaying: he wil briefly gather the vertues of Tobie, which the Scripture in hiſtorical maner layeth forth at large. VVhere he alſo calleth this hiſtorie Prophetical, and Tobie a Prophet. And lib. 3. offic. cap. 14. alleageth this booke as he doth other holie Scriptures, to proue that the vertues of Gods ſeruants farre excel the Moral Philoſophers.
chap. 1
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S. Chryſoſtom ho. 15. ad Heb alleageth Tobias, as Scripture denouncing curſe to contemners. S. Auguſtin made a ſpecial ſermon of Tobias, as he did of Iob, which is the 226. ſermon de tempore S. Gregorie parte. 3. paſtor. curae admon. 21. alleageth it as holie Scripture. And vene able Beda expoundethToma 4.
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in
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. Reg. 10. this whole booke myſtically, as he doth other holy Scriptures. S. Ierom tranſlatedIt was written in Chaldee. it out of the Chaldee language, wherein it was written, iudging it more
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e
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e to diſpleaſe the Phari
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aical Iewes, who reiect it, then not to ſatisfie the wil of holie Bishops, vrging to haue it. Epiſt. ad Chromat. & Heliodorum. to. 3.
The author is vncertaine: but S. Athanaſius (in Synopſi) reporteth theThe cōtentes. contentes at large. And S. Auguſtin (li. queſt. ex v
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roque teſtamento q. 119.) deliuereth both the contentes, and cauſe of writing it, briefly thus. The ſeruant of God, holie Tobias is geuen to vs after the law, for an example, that we might know how to practiſe the thinges, which we reade. And if tentations come vpon vs, not to depart from the feare of God, nor expect helpe from anie other then from him.
Diuided into three partes. It may be diuided into three partes. The firſt foure chapeers shew the holie and ſincere maner of life of old Tobias. The eight folowing relate the iorney, and affayres of yong Tobias, accompained and directed by the Angel Raphael. In the two laſt chapters, they praiſe God. And old Tobias prophecieth better ſtate of the commonwealth.
THE BOOKE OF TOBIAS.
CHAP. I. Tobias of the tribe of Nephthali, neuer communicateth in Ierobams ſciſme. 9.This booke is read at Mattins the third weke of September. teacheth his ſonne to feare God, and flee ſinne. 11. Being in captiuitie cateth not forbidden meates, as others do. 13 Amongſt other workes of mercie, he lendeth tenne talentes of ſiluer to Gabelus. 2
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. Is perſecuted and ſpoyled. 24. Shorty the king being ſlaine, he recouereth libertie and his goodes.The firſt part. Tobias his holie maner of life.
TOBIAS of the tribe, and cirie of Nepthali (which is in the vpper partes of Galilee aboue Naaſlon, beyond the way, that leadeth to the weaſt, hauing on the right hand the citie Sephet) † when he was captiue in the daies of Salmanaſar the king of the Aſlyrians, yet being in captiuitie, he forſooke not the way of truth, † ſo that he imparted al things that he could make, dayly to his brethren captiues with him, which were of his kinred. † And whereas he was yonger then al the tribe of Nephthali, yet did he no childiſh thing in his worke. † Finally when Not abſolutly al, but very manie: for ſome of the ſame tribe and kinred did alſo feare God. c.
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. v. 2. al went to the golden calues, which Ieroboam the king of Iſrael had made, he alone fled the companies of al, † and went into Ieruſalem to the temple of our Lord, and there adored our Lord God of Iſrael, offering faithfully al his firſt fruites, and his tithes, † ſo that in the third yeare he miniſtred al the tithing to the proſelytes, and ſtrangers. † Theſe thinges and the like to theſe did he obſerue being a childe according to the law of God. † But when he was a man, he tooke to wife Anna of his owne tribe, and he begat a ſonne of her, geuing him his owne name, † whom from his infancie he taught to feare God, and to abſtayne from al ſinne. † Therfore when by the captiuitie he was come with his wife and ſonne into the citie of Niniue, with al his tribe, (†when al did eate of the meates of the Gentiles) he kept his ſoule, and neuer was contaminated in their meates. † And becauſe he was mindful of our Lord in al his hart, God gaue him grace in the ſight of Salmanaſar the king, † and he gaue him leaue to goe whitherſoeuer he would, hauing libertie to doe what thinges ſoeuer he would. † He therfore went to al that were in the captiuitie, and gaue them holeſome admonitions. † And when he was come into Rages a citie of the Medes, and had ten talentes of ſiluer of theſe wherwith he had beene honoured of the king: † and
when in a great multitude of his kinred, he ſaw Gabelus ſtand in nede, who was of his tribe, vnder a bil of his hand he gaue him the ſayd weight of ſiluer. † But after much time, Salmanaſar the king being dead, when Sennacherib his ſonne reigned for him, and eſtemed the children of Iſrael odious in his ſight: † Tobias dayly went through al his kinred, and conforted them, and diuided to euerie one, as he was able, of his goods: † the hungrie he nouriſhed, and to the naked he gaue clothes, and the dead, and them that were ſlayne, he buryed carefully. † Finally when king Sennacherib was returned fleing from Iewrie the ſhaughter, that God had made about him for his blaſphemie, and being angrie ſlewe manie of the children of Iſrael, Tobias buryed their bodies. † But when it was told the king, he commanded him to be ſlayne, and tooke al his ſubſtance. † But Tobias fleing with his ſonne and with his wife, nakedly lay hid, becauſe manie loued him. † But after fourtie fiue dayes the king was ſlayne of his owne ſonnes, † and Tobias returned into his houſe, and al his ſubſtance was reſtored to him.
CHAP. II. Tobias to burie an Iſraelite that is ſlaine in the ſtreete, leaueth his dinner and gheſtes. 10. Is made blind by Gods permisſion, for manifeſtation of his patience. 19. His Wife getteth her liuing by worke, 22. and for a ſcrupulous Word, reprocheth his ſinceritie.
BVT after theſe thinges, when there was a feſtiual day of our Lord, and a good dinner was made in Tobias houſe, † he ſayd to his ſonne: Goe, and bring ſome of our tribe,
Al the people of the tenne tribes did not ſerue Ieroboams golden calues, but ſome feared God & conſequently refrayned from euil. Prou. 3. at leaſt from idolatrie that feare God, to make merie with vs. † And when he had gone, returning he tolde him, that one of the children of Iſrael lay ſlayne in the ſtreate. And he forth with leaping vp from his place at the table, leauing his dinner, came faſting to the bodie: † and taking it vp caried it to his houſe ſecretely, that when the ſunne should be downe, he might warely burie him. † And whē he had hid the bodie, he eate bread with mourning and trēbling, † remembring that word, which our Lord ſayd by Amos the Prophet: Your feſtiual dayes shal be turnedAmos. 8. v. 10. into lamentation and mourning. † But when the ſunne was downe, he went, and buried him. † And al his neighbours rebuked him, ſaying: Euen now thou waſt commanded to be ſlayne becauſe of this matter, and thou dideſt ſcarce
eſcape the commandment of death, and True zele is not hindred from workes of mercie by feare of death: becauſe perfect charitie caſteth out feare. I, Ioan 4.
doeſt thou burie the dead agayne? † But Tobias more fearing God, then the king, in haſt tooke the bodies of them that were ſlayne, and hid them in his houſe, and at midnight buried them. † And it happened that on a certayne day, being wearied with burying, coming into his houſe he had caſt himſelf downe by the wal, and ſlept, † and as he was ſleeping, hote dung out of the ſwallowes neſt fel vpon his eyes, and he was made blinde. † And this tentation therfore our Lord permitted to chance vnto him, that an example might be geuen to poſteritie of his patience, alſo of holie Iob. † For whereas he feated God alwaies from his infancie, and kept his commandmentes, he grudged not agaynſt God for that the plague of blindnes had chanced to him, † but continewed immoueable in the feare of God, geuing thankes to God al the dayes of his life. † For as the kinges inſulted againſt bleſſed Iob: ſo his Both elder and yonger ſorte of his kinred derided him, not his proper parentes, for he was depriued of father and mother when he was a child, as it ſemeth. c. 1. v. 4.
parentes and coſins derided his life, ſaying. † Where is thy hope, for the which thou dideſt beſtowe almes and burials? † But Tobias rebuked them, ſaying: Speake not ſo: † becauſe we are the children of holie ones, and looke for that life, which God wil geue to them, that neuer change their faith from him. † But Anna his wife went dayly to weauing worke, and she brought the gaines of her handie labour, which ſhe could get. † Whereby it came to paſſe, that she receiuing a kid of goates had brought it home: † the voice whereof bleating when her huſband had heard, he ſayd: Take heed, leſt perhaps it be ſtollen, reſtore ye it to his owners, becauſe it is not lawful for vs either to eate anie thing of theft or to touch it. † To theſe wordes his wife being angrie anſwered: Thy hope is become vayne manifeſtly, and thine almes now haue appeared. † And with theſe, and other ſuch like wordes she vpbrayded him.
CHAP. III. The prayer of Tobias, 7. and Sara, in their ſeueral afflictions, 24. are heard by God, and the Angel Raphael is ſent to releeue them.
THEN Tobias lamented, and began to pray with teares, † ſaying: Thou art iuſt ô Lord, & al thy iudgementes are iuſt, and al thy waies, mercie, & truth, and iudgement. † And now Lord be mindful of me, and take not reuenge of my ſinnes, neither remember the ſinnes of me, or of my parentes.
† Becauſe we haue not obeyed thy commandmentes, therfore we are deliuered in ſpoile, and captiuitie, and death, and into a fable, and into reproch to al nations, in which thou haſt diſperſed vs. † And now Lord great are thy iudgementes, becauſe we haue not done according to thy preceptes, & haue not walked ſincerely before thee: † and now Lord according to thy wil do with me, & command my ſpirite to be receiued in peace: for it is expedient for me to die, rather then to liue. † The verie ſame day therfore it chanced that Sara the daughter of Raguel in In a prouince of the Medes wherof Rages was the head citie, for when they came where Raguel dwelt, Tobias ſtayed there, and the Angel went to the citie of Rages where Gabelus dwelt. c. 9. As one may ſay: ſuch a one dwelleth in Rome, that dwelleth in anie part of Romania: in Yorck, Lincolne, or Mum moth, that dwelleth in one of thoſe ſhires. Rages a citie of the Medes, ſhe alſo heard reproch of one of her fathers handmaydes, † becauſe ſhe had beene deliuered to ſeuen huſbandes, & the diuel named
Aſmod
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os, ſignifying Deſtroyer is a captaine or king of thoſe diuels which ſpecially deſtroy ſoules by the ſinnes of the fleſh, & afterward tormenteth both ſoules and bodies for the ſame ſinnes. Aſmodeus had killed them, forth with as they were entred in vnto her. † Therfore when she rebuked the wench for her fault, she anſwered her, ſaying: Let vs no more ſee ſonne of thee, or daughter vpon the earth, thou murderer of thy huſbandes. † What wilt thou kil me alſo, as thou haſt now killed ſeuen husbandes? At this voice ſhe went into an higher chamber of her houſe: and three dayes, and three nightes did not eate, nor drinke: † but continewing in prayer with teares beſought God, that he would deliuer her from this reproch. † And it came to paſſe the third day, whiles ſhe accomplished her prayer, bleſſing our Lord, † ſhe ſayd: Bleſſed is thy name ô God of our fathers: who when thou haſt bene angrie, wilt doe mercie, & in the time of tribulation forgeueſt them their ſinnes, that inuocate thee. † To thee ô Lord I turne my face, to thee I direct myne eyes. † I deſire Lord that thou looſe me from the bond of this reproch, or els take me away from the earth. † Thou knoweſt Lord that I neuer coueted a huſband, and haue kept my ſoule cleane from al concupiſcence. † Neuer haue I companied my ſelf with ſporters: neither haue I made my ſelfe partaker with them that walke in lightneſſe. † But a husband I conſented to take, with thy feare, not with my luſt. † And either I was vnworthie of them, or they perhaps were not worthie for me: becauſe perhaps thou haſt kept me for an other man. † For thy counſel is not in mans power. † But this hath euerie one for certayne, that worſhippeth thee, that his life, if it be in probation, shal be crowned: and if it be in tribulation, it shal be deliuered: and if it be in correction, it shal be lawful to come to thy mercie. † For thou art not delighted in our perditions: becauſe after
a tempeſt thou makeſt a calme, and after teares and weeping thou powreſt in ioyfulneſſe. † Be thy name God of Iſrael bleſſed foreuer. † At that time the prayers of both were heard in the ſight of the glorie of the high God: † and the holie Angel of our Lord Raphael was ſent, to cure them both, whoſe prayers at one time were
Act. 10. An Angel ſhewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels. & other Sainctes. recited in the ſight of our Lord.
CHAP. IIII. Tobias thincking he shal dye, geueth his ſonne godlie admonitions. 7. eſpecially exhorteth him to geue almes diligently. 13. to flee al fornication, pride, and fraude. 21. And telleth him of money lent to a friend.
THERFORE when Tobias thought his prayer to be heard that he might haue died, he called to him Tobias his ſonne, † and ſayd to him: As Moyſes to the people Deut. 33. and Dauid to Salomon. 3. Reg. 2. So Tobias gaue holie admonitions to his ſonne: in al fourtene. noted in the inner margin.
Heare my ſonne the wordes of my mouth, & lay them as a foundation in thy hart. † When God ſhal take my ſoule, * burie my bodie: and thou ſhalt doe1 *honour to thy mother al the dayes of her life: † for thou muſt
2 be mindful what perils, and how great ſhe ſuffered for thee in her wombe. † And when ſhe alſo ſhal haue accomplished the time of her life, burie her beſide me. † And al the dayes of thy life * haue God in thy mind: and beware thou conſent3 not to ſinne at anie time, and pretermitte the preceptes of our Lord God. † * Of thy ſubſtance The ſame doctrine of good workes, and reward, is taught▪
Daniel. 4. v. 24. geue almes, and turne not
4 away thy face from anie poore perſon: for ſo it shal come to paſſe that neither the face of our Lord shal be turned from thee. † As thou shalt be able; ſo be merciful. † If thou haue much, geue aboundantly: if thou haue litle, ſtudie to impert alſo a litle willingly. † For thou doſt treaſure vp to thy ſelf a good reward in the day of neceſſitie. † becauſe almes deliuereth from al ſinne, and from death, & wil not ſuffer the ſoule to goe into darkeneſſe. † Great confidence before God moſt high shal almes be to al them that doe it. † * Take heed to thy
5 ſelf my ſonne of al fornication, & beſide thy wife neuer abide to know crime. †* Neuer permitte pryde to rule in thy word:
6 for in it al perdition tooke his beginning. †* Whoſoeuer hath
7 wrought anie thing for thee, pay him his hyre immediatly, and let not the hyre of thy hyred ſeruant remayne with thee at al. †* That A notable rule, agreable to the law of nature. which thou hateſt to be done to thee by an other, ſee
8 thou doe it not to an other at anie time. † Eate thy bread with the hungrie & needie, and of thy garmentes couer the naked. †* Set thy bread, and thy wine vpon VVorkes of mercie extēd alſo to the dead. the burial of a iuſt man,
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and doe not eate and drinke therof with ſinners. † Seeke
10. 11 counſel alwaies of a wiſeman. † At al time bleſſe God: and
12 deſire of him, that he direct thy waies, and that al thy counſels remayne in him. † I tel thee alſo my ſonne It perteyneth to good men amongſt other thinges, to geue notice and to diſpoſe of their temporal goodes by their laſt wil. that I gaue
13 tenne talentes of ſiluer, whiles thou waſt yet a child, to Gabelus, in Rages a citie of the Medes, and I haue a bil of his hand with me: † and therfore enquire how thou maiſt come to him, and receiue of him the foreſayd weight of ſiluer, and reſtore him the bil of his hand. † Feare not my ſonne: we
14 leade in dede a poore life, but we shal haue many good thinges if we feare God, and depart from al ſinne, and doe wel.
CHAP. V. Yong Tobias ſeeking a guide for his iourney, Raphael the Angel in shape of aThe ſecond part. The iourney and affayres of yong Tobias aſſiſted by the Angel Raphael. man preſenteth himſelf, and vndertaketh this office. 23. The mother lamenteth the abſcence, and danger of her ſonne.
THEN Tobias anſwered his father, and ſayd: I wil doe al things, father, whatſoeuer thou haſt commanded me. † But how I shal require this money, I can nor tel, he knoweth not me, and I know not him: what token shal I geue him? Yea neither the way which leadeth thither, did I euer know. † Then his father anſwered him, and ſayd: I haue the bil of his hand with me, which when thou shalt shew him he wil forth with reſtore it. † But goe now, and ſeeke thee out ſome faythful man, that may goe with thee being ſure of his hyre: that thou mayſt receiue it, whiles I yet liue. † Then Tobias going forth, found a The Angel Raphael appearing in forme of a man prefigured our Sauiour who indede became a verie man. S. Beda.
goodlie yongman, ſtanding girded, and as it were readie to walke. † And not knowing that it was an Angel of God, he ſaluted him, and ſayd: From whence haue we thee, good yongman? † But he anſwered: Of the children of Iſrael. And Tobias ſayd to him: Knoweſt thou the way, that leadeth vnto the countrie of the Medes? † To whom he anſwered: I know it: and al the wayes therof I haue often walked, and I haue taried with Gabelus our brother, who abydeth in Rages a citie of the Medes, which is ſituate in the Mount Ecbatanis. † To whom Tobias ſayd: Stay for me I beſeech thee, til I tel theſe ſame things to my father. † Then Tobias going in told al theſe things to his father. Whereupon his father marueiling, requeſted that he would come in vnto him. † Going in therfore he ſaluted him, and ſayd: Ioy be to thee alwaies. † And Tobias ſayd: What
maner of ioy ſhal be to me, which ſitte in darkenes, and ſee not the light of heauen? † To whom the yong man ſayd: Be of good cheere, it is very neere that thou mayſt be cured of God. † Tobias therfore ſayd to him: Canſt thou bring my ſonne to Gabelus into Rages a citie of the Medes? and when thou ſhalt returne, I wil pay thee thy hyre. † And the Angel ſayd to him: I wil conduct him, & bring him to thee againe. † To whom Tobias anſwered: I pray thee, tel me, of what houſe, or what tribe a
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t thou? † To whom
Raphael ſignifying med
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in
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of God.
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. Greg. ho. 34▪ calleth himſelfe Azarias, whoſe ſhape and vi
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a
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e he tooke vpon him, which name alſo ſignifieth the helpe of God.
Raphael the Angel ſayd: Seekeſt thou the kinred of an hyred ſeruant, or an hyred ſeruant himſelfe, that may goe with thy ſonne? † But leſt perhaps I make thee careful, I am Azarias the ſonne of Ananias the great. † And Tobias anſwered: Thou art of a great kinred. But I pray the be not angrie that I would know thy kinred. † And the Angel ſayd to him: I wil lead thy ſonne ſafe, and bring him to thee agayne ſafe. † And Tobias anſwering, ſayd: Wel may you walke, a
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God be in your iourney, and his Angel accompanie you. † Then al things being readie, that were to be caried in the way, Tobias bid his father and his mother, fare wel, and they walked both together. † And when they were departed, his mother began to weepe, & to ſay: Thou haſt taken the ſtaffe of our old age, and ſent him away from vs. † I would the money had neuer bene, for the which thou haſt ſent him. † For our pouertie ſufficed vs, that we might account this thing riches, that we ſaw our ſonne. † And Tobias ſayd to her: Weepe not, our ſonne ſhal come thither ſafe, and ſhal returne ſafe to vs, and thyne eies ſhal ſee him. † For I beleue that :: the good Angel of God doth accompanie him, & doth wel diſpoſe al things, that are done about him, ſo that he ſhal returne to vs with ioy. † At this voyce his mother left weeping, and held her peace.
CHAP. VI. By the Angels aduiſe yong Tobias apprehendeth a fish, that aſs
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ulteth him. 5. reſerueth the hart, gal, and liuer for meaicines. 10. They lodge at the houſe of Raguel, whoſe daughter Sara Tobias is to marie, 14. A diuel hath heretofore ſlaine her ſeuen husbandes, 16. but shal not hurt him.
AND Tobias went forward, & a dogge folowed him, and he made his firſt abode by the riuer of Tigris. † And he went out to waſh his feete, and behold an huge fiſh came forth to deuoure him. † Of whom Tobias being afrayd, cryed
out with a loud voice, ſaying: Sir, he inuadeth me. † And the Angel ſaid to him: Take him by the gille, & draw him to thee. Which when he had done, he drew him on the drie land, and he began to ſtrugle before his feete. † Then ſayd the Angel to him: Take out the entralles of this fiſhe, and his hart, and gal, and liuer, keepe to thee: for theſe are neceſſarie and profitable for medecines. † Which when he had done, he roſted the S. Paul alſo calleth fleſh of fiſh 1. Cor. 15. and Plinie lib. 9. c. 15. fleſh therof, and they tooke it with them in the way: the reſt they ſalted which might ſuffiſe them, til they came to Rages the citie of Medes. † Then Tobias asked the Angel, and ſayd to him: I beſech thee brother Azarias, tel me what remedies ſhal theſe things haue, which thou haſt bid me keepe of the fiſh? † And the Angel anſwering, ſayd to him: If thou put a litle peece of his and liuer. v. 19. hart vpon coales, the Diuels who exalted them ſelues as equal with God, a
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e iuſtly made ſubiect to corporal creatures. God cōcurring with natural cauſes, whoſe good pleaſure is ſometimes to vſe inſtrumēts naturally vnapt, as when Chriſt gaue ſight to the blinde by putting clay on his eyes. Ioan. 9. ſometimes more apt, as when he fed manie with few loaues. Ioan. 6. So the Angel by Gods appointment vſed this meanes to expel the diuel. ſmoke therof driueth out al kinde of diuels, either from man or from woman, ſo that it cometh no more vnto them. † And the gall is auailable to annoynt the eies, in which there ſhal be white blemiſh, and they ſhal be healed. † And Tobias ſayd to him: Where wilt thou that we tarie? † And the Angel anſwering, ſayd: Here is one named Raguel, a nerekinſman of thy tribe, and he hath a daughter named Sara, and he hath neither man child, nor anie woman child beſide her. † Al his ſubſtance is dewe to thee, and thou mayſt take her to wife. † Aske her therfore of her father, and he wil giue her thee to wife. † Then Tobias anſwered, and ſayd: I heare that she hath beene deliuered to ſeuen husbandes, and they are dead: yea and I haue heard, that a diuel killed them. † I am afrayd therfore, leſt theſe things may happen to me alſo: & whereas I am the onlie childe of my parentes, I may bring downe their old age with ſorow vnto Into the place where good ſoules reſted, none then hauing acceſſe into heauen. See Annotations.
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en. 37. hel. † Then the Angel Raphael ſayd to him: Heare me, and I wil shewe thee who they are, on whom the diuel can preuaile. † For they that ſo receiue matrimonie, that they exclude God from them ſelues, and from their mind, and ſo geue them ſelues to their luſt, as horſe and mule, which haue not vnderſtanding, ouer them the diuel hath power. † But thou when thou shalt take her, entring into the chamber, for three daies be continent from her, and thou shalt geue thy ſelf to nothing els but to prayers with her. † And the ſame night, the and hart v. 8. liuer of the fish ſette on the fyre, the diuel shal be driuen away. † But the
The ſecond night he asked and obtayned this grace; for he knew not his wife vntil the fourth night. v. 22. ſecond night thou shalt be admitted in the copulation of
the holie Patriarches. † And the third night thou shalt obteyne a bleſſing that ſound children may be procreated of you. † And when the third night is paſt, thou shalt take the virgin with the feare of our Lord, moued rather for loue of childeren then for luſt, that in the feede of Abraham thou mayſt obteyne bleſſing in children.
CHAP. VII. They are kindly entertained by Raguel. 10 Tobias demandeth Sara to wife, which Raguel, encoredged by the Angel, granteth. 15. and the mariage is made.
AND they went to Raguel, and Raguel receiued them with ioy. † And Raguel beholding Tobias, ſayd to Anna his wife: How like is this yongman to my ſiſters ſonne! † And when he had ſpoken theſe wordes, he ſayd: Whence are you ye yongmen our brethren? † But they ſayd: We are of the tribe of Nephthali, of the captiuitie of Niniue. † And Raguel ſayd to them: Know you Tobias my brother? Who ſayd: We know him. † And when he ſpake much good of him, the Angel ſayd to Raguel: Tobias, of whom thou askeſt is this mans father. † And Raguel put forth him ſelfe, and with teares kiſſed him, and weeping vpon his necke, ſayd: Bleſſing haue thou my ſonne, becauſe thou art the ſonne of a good and moſt vertuous man. † And Anna his wife, and Sara theyr daughter wept. † And after they had talked, Raguel commanded a wether to be killed, and a banket to be prepared. And when he deſired them to ſitte downe to dinner, † Tobias ſaid: I wil not eate nor drinke here this day, vnleſſe thou firſt aſſure my petition, and promiſe to geue me Sara thy daughter. † Which word Raguel hearing, was ſore afrayd, knowing what had chanced to thoſe ſeuen husbands, which went in vnto her: and he began to feare leſt perhaps it might chance to him alſo in like maner: and when he doubted, and A iuſt man (ſayth S. Ambroſe. lib 3. Off. c. 14.) feared other mens harmes, and would rather his daughter ſhould not be maried then others ſhould be in danger, preferring honeſtie before profite. gaue no anſwer to him demanding, † the Angel ſayd to him: Feare not to geue her to this man, for to him fearing God is thy daughter dewe to be his wife: therfore an other could not haue her. † Then ſayd Raguel: I doubt not but God hath admitted my prayers and teares in his ſight. † And I beleue that therfore he hath made you come to me, that this mayde might be ioyned to her kinred, according to the law of Moyſes: and now haue no doubt but I wil deliuer her
to thee. † And taking his daughter by the right hand, gaue it into the right hand of Tobias, ſaying: The God of Abraham, and the God of Iſaac, and the God of Iacob be with you, and he ioyne you together, and fulfil his bleſſing in you. † And taking paper they made a writing of the mariage. † And after theſe things they made merie, bleſſing God. † And Raguel called to him Anna his wife, and commanded her to prepare an other chamber. † And ſhe brought Sara her daughter in thither, and ſhe wept. † And ſhe ſayd to her: Be of good cheere my daughter, our Lord of heauen geue thee ioy for the tediouſneſſe which thou haſt ſuffered.
CHAP. VIII. Tobias bruling part of the fishes liuer, Raphael bindeth the diuel. 4. Tobias and Sara pray. 11. Raguel fearing that Tobias is dead, maketh a graue for him, but vnderſtanding that he is wel, filleth it vp againe, 21. prepareth a feaſt, geueth the half of his goodes preſently for Saraes dawrie, the other halfe after her parents death.
AND after they had ſupped, they brought in the yong man to her. † Tobias therfore remembring the Angels word, brought forth out of his bag, part of
See chap. 6. v.
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. Myſtically it ſignified Chriſts paſſion whereby the diuel was expelled out of mens hartes. S. Aug ſer. 28. de Sanctis. Proſper, li. de promiſſ. p. 2. c. 39. the liuer, and layd it vpon liue coales. † Then Raphael the Angel tooke the diuel, and bound him in the deſert of higher Aegypt. † Then Tobias exhorted the virgin, & ſayd to her: Sara ariſe, and let vs pray to God to day, and to morow, and the next morow: becauſe theſe three nights we are ioyned to God: and when the third night is paſt, we wil be in our wedlocke. † For we are the children of holie men, & we may not be ioyned together as gentiles, that know not God. † And they riſing together, prayed both together that health might be geuen them. † And Tobias ſayd: Lord God of our fathers, the heauens & the earth, and the ſea & fountaynes, and riuers, and al thy creatures that are in them, bleſſe thee. † Thou madeſt Adam of the ſlime of the earth, & gaueſt him Eue an helper. † And now Lord thou knoweſt, that not for fleshlie luſt doe I take my ſiſter to wife, but only for the loue of poſteritie, in the which thy name may be bleſſed for euer & euer. † Sara alſo ſayd: Haue mercie on vs Lord, haue mercie vpon vs and let vs grow old both together in health. † And it came to paſſe about the cock crowing, Raguel bad his ſeruantes to be called for, & they went with him together to digge a graue. † For he ſayd: Leſt perhaps it may
chance to him, as alſo to the other ſeuen huſbandes, that went in vnto her. † And when they had prepared the pitte, Raguel returning to his wife, ſayd to her: † Send one of thy handmaydes, and let her ſee if he be dead, that I may burie him before it be day. † But ſhe ſent one of her handmaydes, who going into the chamber, found them ſafe and ſound, ſleeping both together. † And returning ſhe brought good tydings: and they bleſſed our Lord, to witte, Raguel & Anna his wife, † and ſayd: We bleſſe thee Lord God of Iſrael, becauſe it hath not chanced as we thought. † For thou haſt done thy metcie with vs, & haſt excluded from vs the enemie, that perſecuted vs. † And thou haſt taken pitie vpon two the In the one familie there were no more children but one ſonne, in the other one onlie daughter. only children. Make them Lord bleſſe thee more fully: and to offer vp to thee a ſacrifice of thy prayſe, and of their health, that al nations may know, that thou art God onlie in al the earth. † And forth with Raguel commanded his ſeruantes, that they ſhould fil vp the pitte, which they had made, before it were day. † And he bad his wife make readie a feaſt, and prepare al thinges, that for victuals were neceſſarie to them that goe a iourney. † He cauſed alſo two fatte kyne, and foure wethers to be killed, and great chere to be prepared for al his neighbours, and al his freindes. † And Raguel adiured Tobias, that he should abide with him two weekes. † And of al thinges which Raguel poſſeſſed, he gaue the halfe part to Tobias, and made this writing, that the halfe part, which was remayning after their deceaſe, should come to the dominion of Tobias.
CHAP. IX. The Angel Raphael goeth to Gabelus, receiueth the money, and bringeth him to the mariage. 8. They ſalute ech other, and Gabelus wisheth al proſperitie to yong Tobias, and his ſpouſe.
THEN Tobias called the Angel to him, whom he thought to be a man, and he ſayd to him: Brother Azarias, I pray thee harken to my wordes: † If I should deliuer my ſelf to be thy ſeruant I shal not deſerue thy prouidence. † Howbeit I beſech thee, that thou take vnto thee beaſtes and ſeruantes, and goe to Gabelus into The Angel went to the citie i
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ſelfe called Rages, Tobias remaining in the ter
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orie or prouince therof, w
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Ra
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, which place is alſo called Rages. c. v 7. Rages the citie of Medes: & render him his handwriting, and receiue of him the money, and deſire him to come to my mariage. † For thyſelf knoweſt that my father numbreth the dayes: and if I ſlacke one day more, his ſoule is made ſorowful † And ſurely thou ſ
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eſt how
Raguel hath adiured me, whoſe adiuring I can not diſpiſe. † Then Raphael taking foure of Raguels ſeruantes, & two camels, went into Rages the citie of Medes: & finding Gabelus gaue him his hand writing, and receiued of him al the money. † And he told him of Tobias the ſonne of Tobias, al thinges that were done: and made him come with him to the mariage. † And when he was entered into Raguels houſe, he found Tobias ſitting at the table: and he leaping vp, they kiſſed ech other: and Gabelus wept, and bleſſed God, † and ſayd: The God of Iſrael bleſſe thee, becauſe thou art the ſonne of a verie good man, and iuſt, and that feareth God, and doth almes deedes: † and bleſſing be geuen vpon thy wife, and vpon your parentes: † & that you may ſee your children, and your childrens children, vnto the third & fourth generation: and your ſeede be bleſſed of the God of Iſrael, who reigneth fereuer and euer. † And when al had ſayd, Amen; they went to the feaſt: but with the feare of our Lord alſo did they celebrate the feaſt of the mariage.
CHAP. X. The parentes lament the long abſence of their ſonne Tobias. 8▪ whom when Raguel can not perſwade to ſtay longer, 11. he wisheth much good vnto him, and his wife, admonishing her to be dutiful in al thinges.
BVT when Tobias taried long “ becauſe of the mariage, Tobias his father was careful, ſaying: Why thinkeſt thou doth my ſonne tarie, or why is he held there? † Is Gabelus dead thinkeſt thou, and no man wil reſtore him the money? † And he began to be ſorowful exceedingly him ſelfe, and Anna his wife with him: and Such of the Iewes as beleue in Chriſt, hartely lament that he
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eth ſo lōg from their nation. Some more aſſuredly with old Tobias, others more doubtfully with his wife, expect his returne. S. Beda
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n Tobiam Euen ſo the remnant of Catholiques in countries fallen to hereſie haue great ſadnes and continual ſorovv in their hart (Rom. 9.) vvishing (with what temporal loſſe ſoeuer) the ſaluation of their brethren, kinſmen, and countriemen: ſome hoping more confidently and comforting others, that Chriſt wil againe illuminate our whole nation, as ſight was reſtored to old Tobias. they began both to weepe together: becauſe their ſonne did not returne to them the day appointed. † His mother therfore wept with diſcomfortable teares, and ſayd: Woe, woe is me, my ſonne, why ſent we thee to goe to a ſtrange countrie, the light of our eies, the ſtaffe of our old age, the comforte of our life, the hope of our poſteritie? † We hauing al things together in thee onlie, ought not to haue let thee goe from vs. † To whom Tobias ſaid: Hold thy peace, and be not trubled, our ſonne is ſafe, that man with whom we ſent him is faithful ynough. † Howbeit she could by no meanes be comforted, but dayly running out looked about, and went about al waies by which there ſeemed hope he would returne, that ſhe might ſee him a far
of, if it were poſſible, coming. † But Raguel ſayd to his ſonne in law: Tarie here, and I wil ſend a meſſenger to Tobias thy father, that thou art in health. † To whom Tobias ſayd: I know that my father & my mother do now count the dayes, and their ſpirite is tormented in them. † And when Raguel deſired Tobias in manie wordes, and
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e by no meanes would heare him, he deliuered Sara vnto him, and the halfe part of al his ſubſtance in men ſeruantes, & wemen ſeruantes, in cattel, in camels, and in kine, and in much money and diſmiſt him ſafe and ioyful from him, † ſaying: The holie Angel of our Lord be in your iourney, and bring you through ſafe, and that you may finde al thinges wel about your parentes, and myn eies may ſee your children before I die. † And the parentes taking their daughter, kiſſed her, and let her goe: † admoniſhing her to honour her father and mother in law, to loue her huſband, to rule the houſhold, to gouerne the houſe, and to shewe her ſelfe irreprehenſible.
ANNOTATIONS. CHAP. VI. VII. VIII. IX. X.
1. Taried long becauſe of the Mariage.] Out of this example of a holie Mariage betwen yong Tobias and Sara, deſcribed in the fiue precedent chapters, ſomeInſtructions to maried perſons out of the example of Tobias and Saras Mariage ſpecial good leſſons may be briefly gathered, for the inſtruction & conſolation of ſuch as are to marie, or be already maried. Not that either al, or onlie the ſame obſeruations perteyne now to chriſtian Mariage, but that al Chriſtianes may ſee, how orderly godlie perſons proceded in making, and performing this holie contract in the old Teſtament, and therby lerne, that more perfection is required in Chriſtian Matrimonie, being now (as then it is was not) a holieEpheſ. 5. Mat. 19. Sacrament, ſignifying the Vnion betwen Chriſt & his Church: and geuing peculiarTrue Mariage alwayes a holie contract. Now a Sacrament. Proper inſtructions for man and wife. Grace to the parties (if themſelues hinder it not) to beare more eaſily the incident burdens, and rightly to fulfil the proper duties of man and wife, according to the godlie inſtruction of the Roman Catechiſme. Al that we ſhalpart. 2 de Matrim. q. 22. 23. here note, may be reduced to two heades, or principal partes. For in this Mariage there were certaine neceſſarie, and as it were eſſential pointes, without which it had not benne a lawful nor right contract: Other acceſſarie ceremonies, and Rites were alſo very conuenient, for the more ſolemnitie and better performance therof. As the like of both ſortes are now, but more perfect in Chriſtian Mariages. In the former kind, firſt of al, the end of Mariage was propoſed by the Angel, and deſired by the parties. chap. 6. v. 22. c. 8. v. 9. not for pleaſure but for children, and poſteritie, by vvhich God might be bleſſed and ſerued: Secondly Mariage muſt be betvven lavvful perſonnes, For the ſeruantes of God could notThree neceſſarie pointes in Matrimonie. lawfully match, neither with Infideles, nor with ouer nere kinred, but in conuenient
Exod. 34. Deu. 7. Leuit. 18. Nu. 36. v. 7. degrees, and that ordinarily in the ſame Tribe. ch. 6. v. 11. ch. 7. v 14. as the law of Moyſes preſcribed. Thirdly, the parties muſt geue, and expreſse their mutual conſent, and the good wil of parentes was alſo requiſite. ch. 7. v. 10. 15. 20. Theſe principal pointes premiſed; for the due ſolemnization other Rites were
alſo adioyned. Firſt Raguel, the maides father, gaue his daughter taking her by theTenne godly Rites obſerued in the Mariage of Tobias and Sara. right hand, and ſo deliuered her into the right hand of Tobias. ch. 7. v 15. as with vs the father, or nere freind of the woman, geueth her to be maried to ſuch a man. Secondly her father prayed that it might wel ſuccede, ibidem. and ſo do al freindes now, eſpecially the Prieſt by the publique prayers of the Church. The third rite, the couenantes of Mariage were made, with aſſigment of dawrie,1. 2. 35 4. 5. alſo vvritten, ch. 7. v. 16 & ſealed, as the
Apud. Munst
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rum. Gen. 29. v. 27. Iudic. 14. v. 17. Hebrew and Greke text witneſſe. The fourth, Inuitation of freindes to the Mariage. ch. 8. v. 2. ch 9. v 3. The fifth▪ They made a feaſt, which commonly dured ſeuen dayes, but here fourtene▪
ch 8: v. 23. for the duble ioy of the mariage, and expulſion of the diuel. But though the feaſt continued long, yet was it moſt moderate and ſober, vvith feare of our Lord they celebrated the feaſt of the Mariage ch. 9. v 1
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. Plato a heathen Philoſopher, li. 6▪
de le
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ibus, preſcribeth what temperance in meate & drinke, and what modeſtie of behauiour, are required in mariage feaſtes. VVhoſe eccellent ſentence, F. Serarius in Tob. 10. reciteth The ſixth rite, the bringing of the bride to her chamber,6.
chap 7 v 19▪ the Catholique Church hath a particular forme of bleſſing the bridal chamber. The ſeuenth, Tobias & Sara obſerued three dayes continencie7. after the Mariage ch 6. v. 18. ch 8. v. 4. which now is commended by way of counſel, not of precept. The eight, Tobias obſerued that which the Angel8. aduiſed him, in burning the liuer of the fiſh vpon coales in their chamber. ch 6. v. 19. ch 8 v. 2. So deuout perſons commonly obſerue that which ſpiritual men exhort them vnto, though it be not a commandment. The ninth, Priuate9. 10. prayer of the new maried perſons, ch. 6. v 18. c. 8. v. 4. The tenth, the ſending away of the ſpouſe to her huſbands houſe, or dwelling place, with good wiſhes, due payment of the promiſed dawrie, and godlie admonitions by her parentes. ch. 10. v. 10. 11. 12. 13.
CHAP. XI.
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eauing Sara with the reſt of the companie, and the flocke to folow, the Angel Raphael and Tobias goe before, 5. are ioyfully receiued, 8. Tobias annointeth his fathers eyes with the fishes gal, and he ſeeth. 18. Sara arriueth ſeuen dayes after with her familie and cattle.
AND when they returned they came to Charan, which is in the middeway agaynſt Niniue, the eleuenth day. † And the Angel ſaid▪ Brother Tobias thou knoweſt how thou dideſt leaue thy farher. † If it pleaſe thee therfore, let vs goe be ore, and let the families folow ſoftly after vs, together with thy wife, and with the beaſtes. † And when this pleaſed him that they should goe, Raphael ſaid to Tobias: Take with thee of the gal of the fish: for it shal be neceſſarie. Tobias therfore tooke of that gal and they departed. † But Anna ſate beſide the way dayly, in the toppe of a hil, from whence she might ſee afar of. † And whiles she watched his coming out of that place, she ſaw afar of, and by and by perceiued her ſonne coming: and running she told her huſband ſaying: Behold thy ſonne cometh. † And Raphael
ſaid to Tobias▪ But when thou art entred into thy houſe forthwith adore our Lord thy God: and geuing thankes to him goe to thy father, and kiſſe him. † And immediatly annointe vpon his eies of this gal of the fish, which thou carieſt with thee. For know thou that forthwith his eies ſhal be opened, and thy father ſhal ſee the light of heauen, and ſhal reioice in the ſight of thee. † Then ranne It nothing diſgraceth the ſacred hiſtorie that a ſmal matter being alſo true is recorded with the reſt. As not one letter nor one title of the lavv may be omitted, Mat. 5 S. Be
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alſo expoundeth it myſtically of Gods preachers. S. Ierom. doth the like, in. Iſaiae. 56 and S Auguſtin li 22. c 56. c
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t. Fauſtum. Manich.
the dogge before, which had beene with them in the way, and coming as it were a meſſenger with the fawning of his tayle reioyſed. † And his father that was blind ryſing vp, began to runne ſtumbling with his feete: and geuing a ſeruant his hand, went to meete his ſonne. † And receiuing him kiſſed him, with his wife, and they began both to weepe for ioy. † And when they had adored God, and geuen thankes, they ſate downe together. † Then Tobias taking of the gal of the fiſh, annoynted his fathers eies. † And he ſtayed as it were almoſt halfe an houre: & the white ble
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h began to come out of his eies, as it were the skine of an egge. † Which Tobias taking drewe from his eies, and immediatly God vſed this gal of a fiſh in curing Tobias eyes, in like ſorte as the liuer in driuing away the diuel. c. 6. v. 8. he receiued ſight. † And they glorified God, to wit, himſelfe and his wife, and al that knewe him. † And Tobias ſaid: I bleſſe thee Lord God of Iſrael, becauſe thou haſt chaſtiſed me, and thou haſt ſaued me: and behold I ſee Tobias my ſonne. † After ſeuen dayes alſo came in Sara his ſonnes wife, and al the familie ſafe, and cattel, and the camels, and much money of his wiues: and that money alſo, which he had receiued of Gabelus: † and he told his parentes al the benefites of God, which he had done to him by the man, that conducted him. † And Achior and Nabath Tobias ſiſters ſonnes came, reioyſing at Tobias, and congratulating him for al good thinges, that God had ſhewed towards him. † And for ſeuen daies making good chere, they reioyſed al with great ioy.
CHAP XII. Old Tobias and his ſonne offer the half of al the goodes which they had newly receiued to Raphael, for his wages. 6. VVho then declareth to them that he was ſent from God to helpe them, 15. and that he is an Angel,
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0. He parteth
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way, and they render thankes to God.
THEN Tobias called to him his ſonne, and ſayd to him: What may we geue to this holie man, that is come with thee. † Tobias anſwering, ſayd to his father: Father what reward ſhal we geue him? or what can be worthie of his benefittes▪
† He hath 1 2. 3 4. 5 6 7 led me and brought me agayne ſafe, he receiued the money of Gabelus, he 1 2. 3 4. 5 6 7 cauſed me to haue my wife, and the 1 2. 3 4. 5 6 7 euil ſpirit he chaſed from her, he 1 2. 3 4. 5 6 7 made ioy vnto her parentes, my ſelf he 1 2. 3 4. 5 6 7 deliuered from being deuoured of the fish, 1 2. 3 4. 5 6 7 thee alſo he hath made to ſee the light of heauen, and we are replenished with Gratful Tobias recounteth ſeuen benefites receiued by the companion of his iourney, & that they haue receiued (not manie but) al good things by him.
al good things by him. What can we geue him worthie for theſe things? † But I beſeech thee my father, that thou deſire him, if perhaps he wil voutſafe to take vnto him the one halfe of al thinges, which are brought. † And they calling him, to wit the father and the ſonne, tooke him aſide: & began to deſire him that he would voutſafe to accept the halfe part of al thinges, that they had brought. † Then he ſayd to them ſecretely: Bleſſe ye the God of heauen, and before al that liue confeſſe to him, becauſe he hath done mercie with you. † For to hide the ſecrete of a king is good: but to reueale & confeſſe the workes of God is an honorable thing. † Faſting and almes are as two wingues with which prayer flyeth into heauen. Prayer is good with faſting and almes, rather then to lay vp treaſures of gold: † becauſe almes deliuereth from death, and that is it which purgeth ſinnes, and maketh to finde mercie and life euerlaſting. † But they that committe ſinne and iniquitie, are enemies to their owne ſoule. † I open therfore vnto you the truth, and I wil not hide from you the ſecrete word. † When thou didſt pray with teares, and didſt burie the dead and leaft thy dinner, and dideſt hide the dead by day in thy houſe, and by night didſt burie them, “I O how ſwete (or excellent) a thing is it (ſaith S. Auguſtin ſer. 3. de Natiuit.) when Angeles guardianes of our life offer our vowes (or reſolution to flee vices and embrace vertues) before the ſight of Gods Maieſty? offered thy prayer to our Lord. † And becauſe thou waſt acceptable to God, it was neceſſarie that tentation should proue thee. † And now our Lord ſent me to cure thee, and to deliuer Sara thy ſonnes wife from the diuel. † For I am Raphael an Angel, one of the ſeuen, which aſſiſt before our Lord. † And when they had heard theſe thinges, they were trubled, & trembling fel vpon the ground on their face. † And the Angel ſayd to them: Peace be to you, feare not. † For when I was with you, by the wil of God I was ſo: bleſſe ye him, and ſing to him. † I ſeemed indeede to eate with you, and to drinke: but I vſe an inuiſible meate and drinke, which can not be ſeene of men. † It is time therfore that I returne to him, that ſent me: but bleſſe ye God, and tel al his maruelous workes. † And when he had ſayd theſe things, he was taken from their ſight, and they could ſee him no more. † Then proſtrate for three houres vpon their face, they bleſſed God: and ryſing vp they told al his maruelous workes.
ANNOTATIONS. CHAP. XII.
12. I offered thy prayer to our Lord.] Here the Angel Raphael reporteth certaine good offices, which he had done for Tobias. He did other like for hisOffices of Angels towardes men. ſonne, and for Raguel, and his daughter, which are likewiſe recorded in this booke. And the whole world, eſpecially Gods ſeruantos, receiue continual great benefites by holie Angeles, as partly may be gathered in this holie hiſtorie, and more els where. For firſt the office of Angeles is, to aſſiſt, or be alwayesReadic to helpe al. readie, as moſt diligent ſeruitoures of God, expecting what his diuine goodnes wil appoint them, whither to goe, and what to doe for the benefite of men: as holie Raphael was ſent, when yong Tobias wanted a guide. Secondly, AngelsOffer mens prayers and good workes. Ayde the godlie. offer the prayers of the faithful, or as the Greke text
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eadeth, v. 15 Angels preſent the prayers of Sainctes, that is, of godlie men and wemen to God: ſo Raphael teſtifieth here him ſelf, that he offered Tobias prayers to our Lord. Thirdly, Angeles ayde and aſſiſt thoſe that loue puritie of life, ſincere ſeruice of God, hate vice, embrace vertue, & do workes of mercie; ſo Raphael aſſiſted Tobias, when he traueled to butie the dead, fleing from the kings furie, and hiding himſelf, ch
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. v. 21. 23. Fourthly Angels exhort to good workes, as in this 12.Exhort to good. Inſtruct. chapter. v. 6 8 9 10 18 Fiftly they ſ
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geſt
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d inſtruct what to do, ch 6. v. 4. 5. Raph
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ght yong Tobias to
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ake the fi
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h, v
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b wel him, reſerue partes therof,
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a
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iſed him to lodge at Raguels houſe, to demand S
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ra to wife, and v. 16. 17. i
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ſtructed him, againſt whom diuels haue powre. Sixthly, theyExpel euil ſpirites. Deliuer from euils and dangers. Procure temporal commodities for the ſoules good. expel diuels from perſons, and places, ch. 8. v. 3. Raphael tooke and bound the diuel Aſmodeus in the deſert of hiegher Egypt. Seuenthly, they deliuer men from dangers and euiles, c. 6. v. 3 as when the great fiſh aſſaulted Tobias, and Sara from moleſtation, and ſlaunder, and old Tobias from blindnes. chap. 3▪ v. 10. ch. 11. v. 8. ch. 12. v. 14. Eightly. VVhen it redoundeth to the honour and more ſeruice of God, and good of the ſoule, Angeles procure riches, and worldly commodities, ch. 12. v. 3. Yong Tobias gratfully confeſſed the great benefites receiued by his guide, concluding generally, by him vve are replenished (ſayth he) vvith al good thinges. Ninthly, Good Angels alſo proue men, for their more merite, ſo the Angel witneſſeth ch. 12. v. 13. Becauſe thou vvaſt acceptable to God, it vvas neceſſarie, that tentation should proue thee. Tenthly, and finally (for weProue the good by trib
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lations. remite the reader to larger documentes of others) after proofe of patience, fortitude, and other vertues, holie Angeles comforte good men; ſo Raphael encoraged old Tobias, ſaying, ch. 5. v. 13. his blindenes ſhould ſhortly be cured, ch. 12. v. 12. ſhewed him how gratful his prayers with teares and woorkes of mercie were in Gods fight. He comforted Raguel and his familie by bringingComforte the patient and a
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vertuous. yong Tobias to their houſe, ch. 7. v.
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. Much more, ch. 8. v. 16. both them and al Tobias his familie, by driuing away the diuel; and laſtly by reuealing himſelfe vnto them. So holie Angeles, eſpecially the proper gardian patrones of euerie one, are alwayes readie to helpe men; guard them, exhort them to good, do inſtruct them, do expel euil ſpirites, and deliuer men from many euilsAngeles guardians haue ſpecial care of ſoules committed to their charge. & dangers, do procure them temporal commodities, proue their vertues, offer their prayers and good workes, aſſiſt them al their liues, and at their deathes, then alſo bring their ſoules to the Iudgement ſeate, and (if they die in good ſtate) to eternal ioy and glorie, wherof the ancient fathers writinges are ful. S. Gregorie the great in his Dialogue, li. 4. c. 58▪ S. Athanaſius li. de communi eſsentia. S. Chriſoſtom. ho. 3. in Epist. ad Colloſſ. li. 6. de Sacerdotio. Gregorius Turonen.
li. de gloria Martyrum, & Confeſſorum. S. Auguſtin Epiſt. ad probam. c. 9. Epiſt. 68. ad fratres in eremo. li. 11. c. 31. ciuit. & octoginta trium. qq. q. 79. Our Sauiour himſelf teſtifieth that Angels reioyce at the conuerſion of a ſinner. Luc. 15. and therfore, they know and haue care of mens ſtates in this life, and finally Angeles caried the ſoule of poore Lazarus into Abrahams boſome. Luc. 16.
CHAP. XIII. Tobias the father prayſeth God, exhorting al Iſrael to do the ſame, 11. propheciethThe third part. Old Tobias prayſeth God, prophecieth better ſtate of Gods people. the reſtauration and better ſtate of Ieruſalem.
AND Tobias the elder opening his mouth, bleſſed our Lord, and ſayd: Thou art great Lord for euer, and thy kingdom world without end: † becauſe thou ſcourgeſt, and ſaueſt: leadeſt downe to hel, and bringeſt backe agayne: and there is none that may eſcape thy hand. † Cōfeſſe to our Lord ye children of Iſrael, and in the ſight of the Gentiles prayſe him: † becauſe he hath therfore diſperſed you among the gentiles, which know not him, that you may declare his maruelous workes, and Temporal affliction for the ſpiritual good of others. make them know, that there is no other God omnipotent beſides him. † He hath chaſtiſed vs for our iniquities: and he wil ſaue vs for his mercie. † Behold therfore what he hath done with vs, and with feare and trembling confeſſe ye to him: and extol the king of the worldes in your workes. † And I His bodie being in captiuitie, yet his ſpirit was free to praiſe and thank God. S.
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pr. li. de mortaluate.
in the land of my captiuitie wil confeſſe to him: becauſe he hath ſhewed his maieſtie toward a ſinful nation. † Conuert therfore ye ſinners, & do iuſtice before God, beleuing that he wil doe his mercie with you. † And I, and my ſoule wil reioyce in him. † Bleſſe ye our Lord al his elect, celebrate daies of gladnes, and confeſſe to him. † Ieruſalem the citie of God, our Lord hath chaſtiſed thee in the workes of thy handes. † Confeſſe to our Lord in thy good thinges, and bleſſe the God of the worldes, that he may He prophecieth the reedifying of the temple, and citie of
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e
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uſalem. reedefie his tabernacle in thee, and may cal backe al the captiues to thee, & thou mayſt reioyce for euer and euer. † Thou shalt shine with a glorious light: and al the coaſtes of the earth shal adore thee. † Nations from far shal come to thee: and bringing giftes, they shal adore our Lord in thee, and shal eſteeme thy land for ſanctification. † For they shal inuocate the great name in thee. † Curſed shal they be that shal contemne thee: and damned shal they be that shal blaſpheme thee: and bleſſed shal they be that shal build thee. † And thou shalt reioyce in thy children, becauſe they shal
al be bleſſed, & ſhal be gathered together to our Lord. † Bleſſed are al that loue thee, and that reioyce vpon thy peace. † My ſoule, bleſſe thou our Lord, becauſe he hath deliuered Ieruſalem his citie Onlie celeſtial Ieruſalem ſhal be free from al tribulations. from al her tribulations, the Lord our God. † Bleſſed ſhal I be if there ſhal remayne of my ſeede, to ſee the glorie of Ieruſalem. † The gates of Ieruſalem ſhal be built of Saphire and the Emerauld: and al the compaſſe of the walles therof of pretious ſtone. † With white and cleane ſtone ſhal al the ſtreates therof be paued: and in the ſtreates therof No Chriſtian in ignorant (ſayth S. Auguſtin Epiſt. 86.) that Alleluia is a voice of praiſe. In Engliſh it is. Praiſe ye the Lord vvith ioy.
Alleluia ſhal be ſong. † Bleſſed be our Lord, which hath exalted it, and his kingdom be for euer and euer ouer it Amen.
CHAP. XIIII. Old Tobias dieth at the age of an hundred and two yeares, 5. exhorteth his ſonne and nephewes to pietie, forshewing that Niniue shal be deſtroyed, and Ieruſal
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m reedified. 14. yonger Tobias returneth with his familie to Raguel, and dieth happely as he had liued.
AND the wordes of Tobias were ended. And after that Tobias was reſtored to his ſight, he liued two and fourtie yeares, and ſaw the children of his nephewes. † Therfore an hundred and two yeares being accompliſhed, he was buried honorably in Niniue. † For being ſix and fiftie yeares old he loſt the ſight of his eies, and being threeſcore he receiued it agayne. † And the reſt of his life was in ioy, and with great increaſe of the feare of God he went forward in peace. † And at the houre of his death he called vnto him Tobias his ſonne, and his ſeuen yong ſonnes, his nephewes, and ſayd to them: † The deſtruction of Niniue is neere: for the word of our Lord fayleth not: and our brethren, which are diſperſed from the land of Iſrael, ſhal returne to it. † And al the deſert land therof ſhal be repleniſhed, and the houſe of God which is burnt in it, shal agayne be reedefied: and thither shal al returne that feare God, † and the Gentiles shal forſake their idols, and shal come into Ieruſalem, and shal inhabite in it, † and This can not be vnderſtood of the citie of Ieruſalem but of the Church of Chriſt. al the kings of the earth shal reioyce in it, adoring the king of Iſrael. † Heare ye therfore my children your father: ſerue our Lord in truth, and Gods ſeruantes muſt not only expect what ſhal be commanded, but alſo ſeeke to know what they ought to do. ſeeke to doe the thinges that pleaſe him: † and command your children that they doe iuſtices and almes deedes, that they be mindeful of God, and bleſſe him at al time in truth, and in al their power.
† Now therfore children heare me, and doe not tarie here: but what day ſoeuer you shal burie your mother by me in one ſepulchre, from thenceforth directe your ſteppes to depart hence: † for I ſee that the iniquitie therof wil giue it an end. † And it came to paſſe after the death of his mother, Tobias departed out of Niniue with his wife, and children, and childrens children, and returned to his father and mother in law. † And he found them in health in good old age: and he tooke care of them, and he cloſed their eies: and al the inheritance of Raguels houſe he receiued: & he ſaw the fifth generation, his childrens children. † And nintie nine yeares being accomplished in the feare of our Lord, with ioy they buried him. † And A notable cōmendation of Tobias familie and poſteritie. And a plaine teſtimonie that true Religion neuer failed wholy in the tenne tribes, much leſſe in the kingdom of Iuda, leaſt of al in the Church of Chriſt, & new Teſtament. al his kinred, and al his generation continewed in good life, and in holie conuerſation, ſo that they were acceptable both to God, and to men, and to al the inhabitantes in in the land.
THE ARGVMENT OF THE BOOKE OF IVDITH.
S. Ierom ſometime ſuppoſed this booke, not to be canonical, but after wardeS. Ierom for the authoritie of the councel of Nice, held this booke to be canonical, which before he did not.
Epiſt. 111 115. Prefat. in Iudith. finding that the Councel of Nice accounted it in the number of holie Scriptures, he ſo eſtemed it; and therupon not only tranſlated it into Latin, out of the Chaldeetongue, wherin it was firſt written, but alſo as occaſion required, alleaged the ſame as diuine Scripture, and ſufficient to conuince matters of faith in controuerſie. For otherwiſe his oppoſing the authoritie of the Nicen Councel, should proue nothing at al againſt the Iewes, ſeing they alſo acknowledge this booke amongſt Agiographa (or holie writtes) but leſſe fitte (ſay they) to ſtreingthen thoſe thinges which come into contention. wherby is clere that S. Ierom thenceforth held it for diuine Scripture. As further appeareth in his commentaries in Iſai 14. more expreſly Epiſt. ad Principiam, he counted it in ranke with other Scriptures, wherof none doubteth, ſaying: Ruth, Eſther, Iudith were of ſo great renoume, that they gaue the names to ſacred volumes. And in this Preface doubted not to ſay: that the rewarder of Iudithes chaſtitie (God himſelf) gaue her for imitation not only to wemen, but alſo to men: gaue her ſuch vertue that she ouerthrew him, whom none could ouercome, and conquered the inuincible. Alſo Before theOthers Doctors both before and after the councel of Nice accounted this booke canonical. Councel, Origen in c. 14. Iudith. Tertullian de Monogamia. c. vlt. And
diuers whom S. Hilarie citeth, and diſſenteth not from them, Prologo in Pſalmos, held this booke for Canonical. Manie more writes likwiſe about the time of the ſame Councel, and after ſo account it. Prudentius in Phychomachia prudicitiae & libidinis: Chromatius in c. 6. Mat. Paulinus. in Natali. 10. S. Chryſoſtom hom. 10. in Math. S. Ambroſe. li. 3. Offic. c. 13. Epist. 82. et li. de viduis. S. Auguſtin (or ſome other good author) written two ſermons of Iudith, 228. 229. Caſſiodorus diuini lect. c. 6. Fulgentius Epiſt 2. de ſtatu viduarum. Ferrandus Carthaginenſis ad Regiū de re militati. Iumi
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us Africanus li. 1. de partibus diuine l
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gis. Sulpitius in hisſtori
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. S. Beda de ſex aetatibus. Alredus writing the life of S. Edward our king. More are not neceſſarie to reaſonabl
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men. Con
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erning the time, and author, it ſ
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th moſt probable tha
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theſe thinges happened whenVVhen this hiſ
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orie happened An
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by whom it was written Manaſſes king of Iuda was e
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t er in priſon in Babylon, or newly reſtored to2. Para. 33. his kingdom, who as it ſemeth permitted the gouerment to the high Prieſt Eliachim (Chap 4) otherwiſe called
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oachim (ch. 15)
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alſo writte this booke, as
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hilos Chronologie, li. 2. reporteth. From which time they had no war
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es
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ilth. reigne of Ioachoz, about 80▪ yeares, conformable to the long pea
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mentioned, chap. 6. v 30. In ſumme we haue her, not a poetical Comedie (as Martin Luther shameth
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ot to cal it, in Simpoſ
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ac
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s, c. 29 and in his GermanThe cōtentes. Preface of Iudith, but a ſacred Hiſtorie (as al
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for
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mentione eſtemed it, and the Iewes confeſſe) of a moſt valiant Matrons fact, deliuering the people of God from perſecution of a cruel Tyranne. The firſt three chapters shew the occaſionDiuided into foure partes. of this danger: the next foure deſcribe the dif
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culties & diſtreſſes therof: other ſeuen with part of the 15. how Iudith deliuered them from it. In the reſt Iudith is much prayſed, and she with the whole people praiſe God.This booke is read at Mattins the fourth weeke of September. The firſt part. The occaſion of the Iewes perſecution at this time.
THE BOOKE OF IVDITH.
CHAP. I. Nabuchodonoſor king of Aſsyrians ouercometh Arphaxad king of the Medes: 7. ſummoneth manie other nations to ſubmitte themſelues to his Empyre: 11. which they refuſing he threatneth reuenge.
ARPHAXAD The author being reſolued to write this hiſtorie, ioyneth his narration to his internal purpoſe, ſaying: Arphaxad therfore &c. S. Greg. ho. 2. in Ezech.
therfore king of the Medes had ſubdued manie nations to his empire, & he built a moſt mightie citie, which he called Ecbatanis, † Of ſtone ſquared and hewed: he made walles therof in height ſeuentie cubites, and in breadth thirtie cubites, and the towers therof he made in height an hundred cubites. † But each ſide of them was in foure ſquare twentie foote long, and he made the gates therof according
to the height of the towers: † and he Thou foole this night they ſhal take thy life from thee, & theſe things whoſe ſhal they be? Luc. 12.
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. gloried as mightie in the force of his armie, and in the glorie of his chariotes. † In the twelfth yeare of his reigne: Nabuchodonoſor the king of the Aſſyrians, who reigned in Niniue the greate citie, fought againſt Arphaxad, and ouer came him † in the great field, which is called Ragan, about Euphrates, and Tigris, and Iadaſon in the field of Erioch the king of the Elicians. † Then was the kingdom of Nabuchodonoſor exalted, and his hart was eleuated: and he ſent to al, that dwelt in Cilicia and Damaſcus, and Libanus, † and to the nations, that are in Carmelus, and Cedar, and the inhabitantes of Galilee in the great field of Eſdrelon, † and to al that were in Samaria, and beyond the riuer Iordan euen to Ieruſalem, and al the land of
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eſſe til you come to the borders of Aethiophia. † To al theſe Nabuchodoſor king of the Aſſyrians ſent meſſengers: † Who al with one minde ſaid nay, & ſent them backe emptie, and reiected them without honour. † Then Nabuchodonoſor the king taking indignation againſt al that land, ſwore by his throne and kingdom that he would defenderet ſe. reuenge him ſelfe of al thoſe countries.
CHAP. II. Nabuchodonoſor ſendeth Holofernes his General to Waiſt al countries of the Weſt. 7. With a great armie, and aboundant munition. 11. They ſubdue manie places, and others are ſtrooken With great feare.
IN the thirtenth yeare of king Nabuchodonoſor, the two and twenteth day of the firſt moneth, the word was geuen out in the houſe of Nabuchodonoſor the king of the Aſſyrians, that he would reuenge him ſelfe. † And he called al the ancientes, and al the captaynes, and his men of warre, and communicated with them the ſecrete of his counſel: † and he ſaid that his cogitation was vpon that, to ſubdew al the earth to his empire. † which ſaying when it had pleaſed them al, Nabuchodonoſor the king called Holofernes the General of his warres, † and ſaid to him: Goe forth againſt euerie kingdom of the weſt, & againſt them eſpecially, that contemned my commandment. †This cruel cōmandment was as cruelly put in execution by Holofernes, ch. 3.
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. 11. Thyne eie shal ſpare no kingdom, and euerie
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enſed citie thou shalt
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ubdew to me. † Then Holofernes called the captaynes, & magiſtrates of the powre of the Aſſyrians: and he muſtered men for the expedition, as the king commanded him, an hundred twentie thouſand fighting
men on foote, and twelue thouſand archers horſemen. † And he made al his expedition to goe before in a multitude of inumerable camels, with thoſe thinges that might ſuffice the armies abundantly, heardes of oxen alſo, and flockes of sheepe, which had no number. † He appoynted corne to be prepared out of al Syria in his paſſage. † But gold and ſiluer he tooke out of the kings houſe exceding much. † And he went forth and al the armie with the chariotes, & horſemen, and the archers, which couered the face of the earth, as locuſtes. † And when he had paſſed through the coaſtes of the Aſſyrians, he came to the great mountaines of Ange, which are on the left hand of Cilicia: and he went vp into al theit caſteles, and wonne euerie fortreſſe. † And he brake downe the renowmed citie of Melothus, and ſpoyled al the children of Therſis, and the children of Iſmael, which wete againſt the face of the deſert, and on the ſouth of the land of Cellon. † And he paſſed ouer Euphrates, and came into Meſopotamia: and he brake al the high cities, that were there, from the torrent of Membre, til ye come to the ſea: † and he tooke the borders therof, from Cilicia vnto the coaſtes of Iapheth, which are toward the ſouth. † And he caried away al the children of Madian, and ſpoyled al their riches, and al that reſiſted him he ſlew in the edge of the ſword. † And after theſe thinges he went downe into the fieldes of Damaſcus in the daies of harueſt, and he ſet al the corne on fire, and he made al the trees and vineyardes to be cut downe; † and the feare of him fel vpon al the inhabitantes of the land.
CHAP. III. Manie kinges and other princes ſubmitte them ſelues to Holofernes. 8. He receiueth them, and taketh of their chief men to reinforce his armie, 11. neuertheles deſtroyeth their cities, and their goddes, that Nabuchodonoſor only might be called God.
THEN the kinges and princes of al cities and prouinces▪
namely of Syria and Meſopotamia, and Syria Sobal, and Libya, and Cilicia ſent their embaſſadours, which coming to Holofernes, ſaid: † Let thy indignation towarde vs ceaſe: For it is better that liuing we feare Nabuchodonoſor the great king, and be ſubiect to thee, then dying, we should with our deſtruction ſuffer the damages of our ſeruitude. † Euerie citie of ours, and al our poſſeſſion, al mountaynes,
and hilles, and fieldes, and heardes of oxen, and flockes of sheepe, and goates, and of horſes, and camels, and al our goodes, and families are in thy ſight: † let al our thinges be vnder thy law. † We alſo, and our children are thy ſeruantes. † Come to vs a peaceable Lord, and vſe our ſeruice, as it shal pleaſe thee. † Then went he downe from the mountaynes with horſemen in a great powre, and tooke euerie citie, and euerie inhabiter of the land. † And of al the cities he tooke to helpe him valiant men, and choſen for battel. † And ſo great feare lay vpon al thoſe prouinces, that the inhabitantes of al cities, princes and honorable perſons, together with the people went out to meete him coming, † receyuing him with garlandes, and torches, dauncing with timbrels, & shaulmes. † Neither doing theſe thinges, could they for al that mitigate the fi
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ceneſſe of his ſtomacke: † for he did both deſtroy their cities, and cut downe their groues. † For Nabuchodonoſor the king had commanded him, that he should deſtroy al the goddes of the earth, that An expreſſe figure of Antichriſt 2. Theſ. 2. for whom al heretikes make way as precurſers, for the ſingular man of ſinne wil confeſſe no God but himſelf. he only might be called God of thoſe nations, which could be ſubdewed with the might of Holofernes. † And paſſing through al Syria Sobal, and al Apamea, & al Meſopotamia he came to the Idumeians into the land of Gabaa, † and tooke their cities, and ſate there for thirtie dayes, in which daies he commanded al the armie of his powre to be vnited.
CHAP. IIII. The children of Iſrael excedingly fearing Holofernes forces. 3. prouide to reſiſt him, by the exhortation of the High Prieſt, vſing both humaine, 8. and diuine meanes.
THEN the children of Iſrael, which dwelt in the Land
The ſecond part. Gods people are in great feare and diſtreſſe. of Iuda, hearing theſe thinges, were ſore aſrayd of his preſence. † Trembling alſo, and horrour inuaded their ſenſes, leſt he would doe that to Ieruſalem and to the temple of our Lord, which he had done to other cities, and their temples. † And they ſent into al Samaria round about, as for as Iericho, and preoccupated al the toppes of mountaynes: † and they compaſſed their townes with walles, and gathered together corne for prouiſion of battel. † Eliachim The high prieſt managed alſo the temporal afsayres of the cōmon welth, at this time, by conſent & commiſſion of king Manaſſes, as is moſt probable theſe thinges happening ſhortly after his repentāce. 2. Paral. 33. the prieſt wrote to al, that were againſt Eſdrelon, which is againſt the face of the great fielde beſide Dothain, and to al, by whom there might be paſſage of way, that they should take the aſcentes
of the mountaynes, by which there might be way to Ieruſalem, and should keepe watch, where the way was narrow betwen the mountaynes. † And the children of Iſrael did according as the Prieſt of our Lord, Eliachim had appointed them. † And al the people cried to our Lord with great inſtance, and they humbled their ſoules in faſtings, and prayers they & their wiues. † And the Prieſtes put on heareclothes, and they laide the infantes proſtrate againſt the face of the temple of our Lord, and the altar of our Lord they couered with hearecloth: † and they cried to our Lord the God of Iſrael With one accord, that their infantes might not be geuē into praye, & their wiues into ſpoile, and their cities into deſtruction, and their holie thinges into pollution, and they be made a reproch to the Gentiles. † Then Eliachim the high Prieſt of our Lord went about al Iſrael and ſpake to them, † ſaying: Know ye, that our Lord wil heare your prayers, if continewing you continew in faſtinges and prayers in the ſight of our Lord. † Be mindful of Moyſes the ſeruant of our Lord, who ouerthrew Amalec truſting in his power, and inExo. 17. his might, and in his armie, & in his shieldes, & in his chariotes, & in his horſemen, not by fighting, but with holie prayers: † ſo shal al the enemies of Iſrael be; if you perſeuere in this worke, which you haue begunne. † They therfore at this exhortation of his, beſeching our Lord, continewed in the ſight of our Lord, † ſo that they alſo, which offered the holocauſtes to our Lod, did offer the ſacrifices to our Lord girded with heareclothes, and there were ashes vpon their head. † And they al prayed God with al their hart, that he would viſite his people Iſrael.
CHAP. V. Holofernes hearing that the Iſraelites prepare to reſiſt him, in great rage demandeth diuers particulars concerning that people, 5. Achior an Ammonite telleth the meruelous workes of God towards them. 22. aduiſeth him not to fight againſt them. 26 the chief capitanies are offended, & threaten Achior.
AND it was told Holofernes the General of the warres of the Aſſyrians, that the children of Iſrael prepared them ſelues to reſiſt, and had ſhut vp the wayes of the mountaynes, † and with exceding furie he chafed in great anger, and called al the princes of Noab and dukes of Ammon, † and he ſayd to them: Tel me Holofernes could not be altogether ignorant of ſo famous a people as the Iewes, but in his rage marueling at their attempt demādeth more particularly of their habilitie to reſiſt him. See▪ v. 27. what is this people which beſetteth
the mountaynes: or what, and of what ſorte, and how great their cities are: alſo what their power is, or what is their multitude: or who is the king of their warfare: † and why aboue al that dwel in the Eaſt, haue theſe contemned vs, and haue not come forth to meete vs, that they might receiue vs with peace? † Then Achior captaine of al the children of Ammon anſwering, ſaid: If thou wou
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ſafe my Lord to heare, I wil tel the truth in thy ſight of this people, which dwelleth in the mountaynes, and there shal not a falſe word come forth of my mouth. † This people is of the progenie of the Chaldees. † The ſame dwelt firſt in Meſopotamia, becauſe they
Gen. 11. would not folow the goddes of their fathets, which were in the land of the Chaldees. † Forſaking therfore the ceremonies of their fathers, which were in multitude of goddes, † they worshipped one God of heauen, who alſo commanded them that they should depart from thence, and should dwel in Charan. And when there was famine ouer al the land,Gen. 12. they went downe into Aegypt, and there for foure hundred yeares were ſo multiplied, that the hoſt of them could not be numbred. † And when the king of Aegypt oppreſſed
Exod. 1. them, and in the buildinges of his cities had ſubdewed them in brick and claye, they cried to their Lord, and he ſtroke the whole Land of Aegypt with diuers plagues. † And when the
Exo. 7. &c. Aegyptians had caſt them out from them, and the plague had ceaſed from them, and they would take them againe, and cal them backe to their ſeruice, † theſe fleeing away, the God of heauen opened the ſea, ſo that the waters were made ſolide or firme. Exo. 14. conſolidated as a wal, on either ſide, and they walking through the botome of the ſea paſſed drie foote. † In which place whiles an innumerable armie of the Aegyptians purſewed them, they were ſo ouerwhelmed with the waters, that there was not one remayning, to tel the fact to poſteritie. † Alſo being paſt the read ſea, they poſſeſſed the deſertes of Mount Sinai, in which neuer man could dwel, or ſonne of man reſted. † There bitter fountaynes were made
Exod. 1
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. 16. 17. ſweete for them to drinke, and for fourtie yeares they receiued meate from heauen. † Whereſoeuer they entered without bow and arrow, and without shielde and ſword, their God fought for them, and ouercame. † And there was not
Iudie. 2. 3. 4. &
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. that did inſult againſt this people, but when they departed from the worſhip of the Lord their God. † But as often as
beſide their owne God, they worshiped an other, they were geuen to praye, and into the ſword, and to reproch. † And as often as they were penitent for that they reuolted from the worship of their God, the God of heauen gaue them power to reſiſt. † Finally the king of the Chananeites, and of Iebuſeites, and of the Pherezeites, and of the Hetheite
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, and ofNu. 21. the Heueites, and of the Amorrheites, and al the mightie in Heſebon they ouerthrew, and they poſſeſſed their landes, &I
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ſ. 12. their cities: † and as long as they ſinned not in the ſight of their God, it was wel with them, for their God hateth iniquitie. † For He ſemeth to ſpeake of the captiuitie of king Manaſees. Paral
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33. See the argument of this booke pag. 1011. theſe yeares alſo paſt when they had reuolted from the way, which God had geuen them, that they ſhould4. Reg. 21. walke in it, they were deſtroyed in battels by manie nations, and verie manie of them were led captiue into a ſtrange land. † But of late returning to the Lord their God, from the diſperſion wherein they were diſperſed, they are vnited & are come vp into al theſe mountaynes, and poſſeſſe Ieruſalem againe where their Holies are. † Now therfore my Lord, ſearch if there be any iniquitie of theirs in the ſight of their God: and let vs goe vp to them, becauſe their God deliuering wil deliuer them to thee, and they ſhal be ſubdewed vnder the yoke of thy power: † but if there be no offence of this people before their God, we can not reſiſt them, becauſe their God wil defend them: and we ſhal be a reproche to the whole earth. † And it came to paſſe, when Achior had ceaſed to ſpeake theſe wordes, al the great men of Holofernes were angrie, and they thought to kil him, ſaying to each other: † As Holofernes v. 3. demanded that which he in great part knew, ſo his men (knowing Achior wel ynough) in rage demand, vvho he is that dare ſay ſuch thinges▪
who is this, that ſayth the children of Iſrael can reſiſt king Nabuchodonoſor, and his armies, men vnarmed, and without force, and without skil of the feates of warre? † That Achior therfore may know that he deceiueth vs, let vs goe vp into the mountaynes: and when their mightie ones ſhal be taken, then ſhal he with them be ſtrooken through with the ſword: † that euerie nation may know that Nabuchodonoſor is God of the earth, and beſides him there is none other.
CHAP. VI. Holofernes in great rage ſendeth Achior to Bethulia, that he may there be ſlaine with the Iſraelites. 8. He is leift bound to a tree, 10. from whence the Iſraelites taking him, he telleth them the cauſe. 14. They entertaine him courteouſly and earneſtly pray to God for helpe.
AND it came to paſſe when they had ceaſed to ſpeake, Holofernes being ſore offended, ſaid to Achior: † Becauſe thou haſt prophecied vnto vs ſaying, that the nation of Iſrael is defended of their God, that I may ſheu thee Nabucodonoſors vaſſals would haue no other God but him. And God almightie is alſo ielous and wil haue no God but him ſelfe. that there is no God, but Nabuchodonoſor: † when we ſhal haue ſtrookē them al as one man, then thy ſelf with them ſhalt die by the ſword of the Aſſyrians, and al Iſrael with thee ſhal periſh by deſtruction: † and thou ſhalt proue that Nabuchodonoſor is lord of the whole earth: and then the ſword of my warfare ſhal paſſe through thy ſides, & pearſed thou ſhalt fal among the wounded of Iſrael, and thou ſhalt no more fetch breath, til thou be deſtroyed with them. † But if thou thinke thy prophecie true, let not thy countenance quaile, and the paleneſſe that is in thy face, let it depart from thee, if thou thinke theſe my wordes can not be accompliſhed. † And that thou mayſt know that thou shalt proue theſe thinges together with them, behold from this houre thou shalt be aſſociate to their people, that whiles they shal receiue worthie punishment of my ſword, thou withal may be ſubiect to the vengeance. † Then Holofernes commanded his ſeruantes that they should take Achior, and lead him into Bethula, and should deliuer him into the handes of the children of Iſrael. † And the ſeruantes of Holofernes taking him, went through the champaine▪ but when they came neere the mountaynes, the ſlingers came forth againſt them. † And they turning out of the way by the ſide of the mountayne, tyed Achior to a tree hand and foote, and ſo left him bound with withes, and returned to their lord. † Moreouer the children of Iſrael deſcending from Bethulia, came to him▪ Whom looſnig they brought to Bethulia, and ſetting him in the middes of the people, demanded what was the matter, that the Aſſyrians had left him bound. † In thoſe dayes the princes there, were Ozias the ſonne of Micha of the tribe of Simeon, and Charmi, who alſo is Gothoniel. † In the middes therefore of the ancientes, and in the ſight of al, Achior told al thinges that he had ſpoken being aſked of Holofernes: and how the people of Holofernes would haue killed him for this word, † and how Holofernes him ſelfe being angrie cōmanded him to be deliuered for this cauſe to the Iſraelites: that when he should ouercome the children of Iſrael, then he might command Achior alſo himſelf to die by diuerſe tormentes,
for this that he had ſaid: The God of heauen is their defender. † And when Achior had declared al theſe thinges, al the people fel on their face, adoring our Lord, and with common lamentation and weeping they powred out their prayers with one accord to our Lord, † ſaying: Lord God of heauen and earth, behold God regardeth the pride of ſinners; their pride, and haue regard to the humiliation of penitentes, our humilitie, and attend the ſanctitie of his Church in general, as wel holie perſons, as holie thinges. the face of thy ſainctes, and ſhew that and true cōfidence in him, without preſumīg of mens poure thou forſakeſt not them that preſumeof thee and, that thow humbleſt them that preſume of them ſelues, and glorie of their power. † Their weeping therfore being ended, & the peoples prayer by the whole day being finiſhed, they comforted Achior, † ſaying: The God of our fathers, whoſe power thou haſt ſet forth, he wil geue thee this recompence, that thou rather ſhalt ſee their deſtruction. † And when the Lord out God shal geue this libertie to his ſeruantes, be God with thee alſo in the middes of vs: that as it shal pleaſe thee, ſo thou with al thine mayſt conuerſe with vs. † Then Ozias, the counſel being ended, receiued him into his houſe, and made him a greate ſupper. † And al the ancientes being called, they refreshed them ſelues together after the faſting was ended. † But afterwarde al the people was called together, and al the night long within the church, they prayed deſiring helpe of the God of Iſrael.
CHAP. VII. Holofernes beſiegeth Bethulia, 6. cutteth their conduite of water, 9. kepeth their fountaines. 12. the people murmure, and mutenie, 18. yet they pray to God, 23. and the high prieſt determineth, if aide come not within fiue dayes, to deliuer the citie to the Aſſyrians.
BVT Holofernes the next day commanded his armies, that they should goe vp againſt Bethulia. † And there were of warre foote men an hundred twentie thouſand, and horſe men two and twentie thouſand, beſides the preparations of thoſe men, whom the captiuitie had taken, and had beene led away out of the prouinces and cities, of al youth. † Al prepared them ſelues together to the fight agaynſt the children of Iſrael, and they came by the hil ſide vnto the toppe, which looketh toward Dothaim, from the place which is called Belma vnto Chelmon, which is againſt Eſdrelon. † But
Gods ſeruantes firſt of al before they fight, do workes of penāce, cōmend their cauſe to God, then take wea pons in hand, & expect opportunitie to encounter with the enimies. the children of Iſrael, as they ſaw the multitude of them, laid them ſelues proſtrate vpon the earth, caſting ashes vpon
their heades, praying with one accord, that the God of Iſrael would ſhew his mercie vpon his people. † And taking their weapons of warre, they ſate at the places, which by a narrow path way lead directly betwen the mountaynes, and they were keping them al day and night. † Moreouer Holofernes, whiles he compaſſeth round about, found that the foūtayne, which ranne in, went directly to their conduite on the ſouth ſide without the citie: and he commanded their conduite to be cut aſunder. † Neuertheleſſe there were fountaynes not far from the walles, out of which ſecretly they ſemed to draw water to refreſh them ſelues, rather then to drinke. † But the children of Ammon, & Moab came to Holofernes, ſaying: The children of Iſrael truſt not in ſpeare, nor in arrow, but the mountaynes defend them, & the hilles ſtanding meruelous ſtipe gard them. † Therfore that thou mayſt ouercome them without ioyning battel, ſet kepers of the fountaynes, that they may not draw water of them, and without ſword thou ſhalt kil them, or at the leaſt being wearied they wil yeld their citie, which they thinck being ſet in the mountaynes, can not be ouercome. † And theſe wordes pleaſed Holofernes, and his ſouldiars, and he placed round about an hundred men at euerie fountayne. † And when that watch had beene fully kept for twentie dayes, the ceſternes fayled, and the collections of waters to al the inhabitantes of Bethulia, ſo that there was not within the citie, wherof they might be ſatiſfied no not for one day, becauſe water was dayly geuen to the people by meaſure. † Then al the men, and wemen, yong men, and children, being gathered together to A common frailtie of people in diſtreſſe to impute error to their Superiour: though in deede Ozias erred rather in yelding at laſt to their ſuggeſtion v. 2
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. then in withſtanding thus long. Ozias, al together with one voice, † ſaid: God iudge betwen vs and thee, becauſe thou haſt done euil agaynſt vs, in that thou wouldeſt not speake peaceably with the Aſſyrians, and for this cauſe God hath ſold vs into their handes. † And there is none to helpe, wheras we lye proſtrate before their eies in thirſt, & great deſtruction. † And now aſſemble ye al, that are in the citie, that we may of our owne accord yeld vs al to the people of Holofernes. † For it is better, that captiues we bleſſe our Lord liuing, then we ſhould die, and be a reproch to al fleſh, when we ſhal ſee our wiues, and our infantes die before our eies. † We cal to witnes this day heauen and earth, and the God of our fathers, which taketh vengeance of vs according to our ſinnes, that now you deliuer
the cirie into the hand of Holofernes armie, that our end may be ſhort in the edge of the ſword, which is made longer in the drught of thirſt. † And when they had ſaid theſe thinges, there was made great weeping and howling of al in the aſſemble, and for manie houres with one voice they cried to God, ſaying: † We haue ſinned with our fathers, we haue done vniuſtly, we haue committed iniquitie. † Thou becauſe thou art gracious, haue mercie vpon vs, or in thy ſcourge reuenge our iniquities, and deliuer not them that truſt in thee to a people, that knoweth not thee, † that they ſay not among the Gentiles. Where is their God? † And when they wearied with theſe cries, and tyred with theſe weepings, had held their peace, † Ozias ryſing vp embrued with teares, ſaid: Be of good chere bretheren, and theſe fiue daies let vs expect mercie of our Lord. † For peraduenture he wil cut of his indignation, and wil geue glorie to his name. † But if after fiue dates be paſt there come no aide, we wil doe theſe wordes, which you haue spoken.
CHAP. VIII. Iudith a moſt veriuous, rich, fayre, & renowmed widow. 9. rebuketh the high prieſt and ancientes, for their determination to deliuer the citie, if aydeThe third pare Iudith delinereth her whole nation from perſecution. come not in fiue dayes, 14. exhorteth al to penance. 28. They al agree to her godlie aduiſe, 30. praying for good ſuceſſe of her intention, which they yet know not.
AND it came to paſſe, when Iudith a widow had heard theſe wordes, which was the daughter of Merari, the ſonne of Idox, the ſonne of Ioſeph, the ſonne of Ozias, the ſonne of Elai, the ſonne of Iamnor, the ſonne of Gedeon, the ſonne of Raphaim, the ſonne of Achitob, the ſonne of Melchias, the ſonne of Enan, the ſonne of Nathanias, the ſonne of Salathiel, the ſonne of Simeon, the ſonne of Iſrael: † and her huſband was Manaſſes, who died in the daies of barley harueſt: † for he was occupied with them that bound sheues in the field, and the heate came vpon his head, and he died in Bethulia his citie, and was buried there with his father. † And Iudith was leaft his widow now three yeares and ſix monethes. † And in the higher partes of her houſe she made her ſelf In three ſpecial obſeruances this holie widow led a moſt religions life :: In much priuate prayer :: in wearing hearecloth; :: and in much faſting: as it were a perpetual lent, aldayes but Sabbathes, & feaſtes excepted. a ſecrete chamber, in which she abode shut vp with her maides, † and hauing :: cloth of heare vpon her loynes, she :: faſted al the daies of her life, but Sabbathes, and the firſt day of the moneth. newmoones,
and the feaſtes of the houſe of Iſrael. † And she was of an exceding beautiful countenance, to whom her husband had leaft much richeſſe, and a great familie, and poſſeſſions ful of heardes of oxen, and flockes of sheepe. † And she was among al moſt famous, becauſe she feared our Lord very much, neither was there that spake an il word of her. † When she therfore had heard that Ozias had promiſed, that after the fifth day were paſt he would yeld the citie, she ſent to the ancientes Chabri and Charmi. † And they came to her, and she ſaid to them: What is this word, wherein Ozias hath conſented, to yeld the citie to the Aſſyrians, if within fiue daies there come no ayde to vs? † And what are you, that tempt our Lord? † This is no word that may prouoke mercie, but rather that may rayſe vp wrath, and inflame furie. † You
In this eſpecially they offended, that they prefixed a ti
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, meaning then to yeld the citie, for they ſhold rather haue fought againſt the enemie, then deliuer Gods people to a tyranne, holie thinges into prophane handes, & by their example put Ieruſalem and the temple in like danger. Rabanus.
haue ſet a time for the mercie of our Lord, and according to your pleaſure, you haue appointed him a day. † But becauſe our Lord is patient, let vs be penitent for this ſame thing, and sheding teares let vs deſire his pardon: † for not as man, ſo wil God threaten, neither as the ſonne of man wil he be inflamed to anger. † And therfore let vs humble our ſoules to him, and being ſetled in an humble ſpirit, ſeruing him: † let vs ſay weeping to our Lord, that according to his wil ſo he doe his mercie with vs: that as our hart is trubled in their pride, ſo alſo we may glorie in our humilitie: † becauſe we haue not folowed the ſinnes of our fathers, which forſooke their God, and adored ſtrange goddes, † for which abomination they were geuen into the ſword, and into confuſion to their enemies: but we know no other God but him. † Let vs humbly expect his conſolation, and he wil require our bloud of the afflictions of our enemies, and he wil humble al Nations, what ſoeuer ſhal riſe vp againſt vs, and the Lord our God wil make them without honour. † And now bretheren, becauſe you are ancientes in the people of God, and their ſoules depende of you: by your ſpeach comforte their hartes, that they be mindful, that our fathers were tempted to be proued, whether they did worſhippe their God truly. † They muſt be mindful how our father Abraham was tempted, and by many tribulations proued, was made the freind of God. † So Iſaac, ſo Iacob, ſo Moyſes, & al that haue pleaſed God, through manie tribulations haue paſſed faithful. † But they that did not receiue the tentations with the feare
of our Lord, and vttered their impatience and reproch of their murmuring againſt our Lord, † were deſtroyed of S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Iſrael in the deſert, addeth this word deſtroyer, which is only in this place, and not Num 11. nor 14 nor els in the old Teſtamēt. which is an other argumēt that this boke is Canonical. the deſtroyer, and periſhed by ſerpents. † And we therfore let vs not reuenge ourſelues for theſe thinges, which we ſuffer, † but reputing theſe verie puniſhments to be the ſcourges of our Lord leſſe then our ſinnes, wherwith as ſeruantes we are chaſtiſed, let vs thinke them to haue chanced to our amendement, and not to our deſtruction. † And Ozias and the ancientes ſayd to her: Al thinges which thou haſt spoken, be true, and there is no reprehenſion in thy wordes. † Now therfore pray for vs, becauſe thou art a holie woman, and fearing God. † And Iudith ſaid to them: As you know, that which I could speake to be of God: † ſo that which I haue diſpoſed to doe, proue if it be of God, and pray that God eſtabliſh my counſel. † You ſhal ſtand at the gate this night, and I wil goe out with myne Some thinke Abra was a proper name, but whether it was or no, it ſignifieth an handmaide of more honour as we ſpeake: A maide of honour.
abra: and pray ye, that as you haue ſaid, in fiue dayes our Lord reſpect his people Iſrael. † But I wil not that you ſearch my doing, and til I bring you word, let nothing els be done, but pray for me to our Lord God. † And Ozias the prince of Iuda ſaid to her: Goe in peace, and our Lord be with thee to the reuenge of our enemies. And returning they departed.
CHAP. IX. Iudith in hearecloth & aſhes prayeth for the deliuerie of the people, remembering like benefites of God. 12. craueth powre to ouerthrow Holofernes.
VVHO going away, Iudith Of ſuch priuate oratories as this our Sauiour ſemeth to ſpeake Mat. 6. ſaying: F
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ter into thy chamber &c. Of like oratories among Chriſtians read Card Baronius An. D 293. S. Cyp. ep. 56. went into her oratorie: and clothing her ſelf with hearecloth, put aſhes vpon her head: and falling proſtrate to our Lord, she cried to our Lord, ſaying: † Lord God of may father Simeon, who gaueſt him a ſword for defenee againſt ſtrangers, which were rauishers in their coinquination, and diſcouered the virgine vnto confuſion: † and gaueſt their wemen into praye, and their daughters into captiuitie: and al the praye to be diuided to thy ſeruantes, which were zelous in The zele of Simeon and Leui was commendable, but for diuers' euil circumſtances the fact was re proued by Iacob. Gen. 34. & 49. thy zele: helpe I bebeſech thee ō lord God me a widow. † For thou haſt done the thinges heretofore, and haſt purpoſed one thing after an other: and that hath bene done which thou wouldeſt. † For al thy wayes are readie, and thy iudgementes thou haſt put in thy prouidence. † Looke vpon the campe of the Aſſyrians now, as thou didſt voutſafe to ſee the campe of the Aegyptians,
when they ran armed after thy ſeruantes, truſting in chariotes, and in their horſemen, and in a multitude of menIxo. 14. of warre. † But thou didſt looke ouer their campe. and darke. neſſe wearied them. † The depth held their feete, and the waters ouerwhelmed them. † So let theſe alſo be made ô Lord, which truſt in their multitude, and in their chariotes, and in pikes, and in shieldes, and in their arrowes, and glorie in their ſpeares, † and know not thy ſelf art our God, which deſtroyeſt warres from the beginning, and Lord is thy name. † Lift vp thyne arme as from the beginning, and daſh their power in thy power: let their power fal in thy wrath, which promiſe that they wil violate thy holie thinges, and pollute the tabernacle of thy holie name, & with their ſword throw downe the horne of thyne altar. † Bring to paſſe Lord, that his pride be cut of with his owne ſword, † She prayed, that Holofernes ſhould be moued with her beautie, & ſwete ſpeach: which he might be and not ſinne, but he by his free wil ſinning God turned his ſinne to the good of others. See Annot. Exod. 7. pag. 173. S. Aug. Ser. 228.
let him be caught with the ſnares of his eies in me, and thou shalt ſtrike him from the lippes of my charitie. † Geue me conſtancie in mind, that I may contemne him: and powre that I may ouerthrow him. † For this shal be a memorial of thy name, when the hand of a woman shal ouerthrow him. † For not in multitude is thy power ô Lord, neither in ſtrength of horſes is thy wil, neither haue the proud pleaſed thee from the beginninge: but the prayer of the humble and meeke hath alwayes pleaſed thee. † God of the heauens, creatour of the waters, and Lord of euerie creature, heare me wretch, praying and preſuming of thy mercie. † Remember Lord thy teſtament, and geue a word in my mouth, and ſtrengthen counſel in my hart, that thy houſe may continew in thy ſanctification: † and al Nations may acknowledge, that thou art God, and there is no other beſides thee.
CHAP. X. Iudith excellently adorned, and very beautiful goeth with her handmaide towards the campe, 11. is taken by the watch, 16. and brought to Holofernes.
AND it came to paſſe, when she had ceaſed to crie to our Lord, she roſe from the place, wherein she lay proſtrate to our Lord. † And she called her See ch. 8.
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. 32. abra, and going downe into her houſe she tooke from her the hearecloth, and put of the garmentes of her widowhood, † and washed her bodie, and anoynted her ſelf with ointement, and plaited the heare of her head, and put a crowne vpon her head, and clothed her
ſelf with the garmentes of her ioyfulnes, and put
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panto
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es on her feete, and tooke braceletes, and Lilies, and
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arele
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es, and ringes, and with al her ornamentes she adorned her ſelf. † To whom alſo God by this teſtifie
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her holie intention in adorning herſelfe. our Lord gaue beautie: becauſe al this trimming did not depend of ſenſualitie, but of vertue: & ther fore our Lord amplified this beautie on her, that she might appeare to al mens eies of incomparable comlines. † She therfore layd vpon her abra Not only certaine meates were forbid by the law Leuis. 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles, for which cauſe Daniel and the three children would not eate of the kings meates in Babylon. Dan 1. a bottel of wyne, and a vēſſel of oyle, and Stiped barley. polent, and drie figges, and bread, and cheeſe, and went foreward. † And when they were come to the gate of the citie, they found Ozias expecting, and the ancientes of the citie. † Who when they ſaw her, being aſtonished maruailed at her beautie exceedingly, † Yet asking her no queſtion, they let her paſſe, ſaying: The God of our fathers geue thee grace, and ſtrengthen al the counſel of thy hart, with his powre, that Ieruſalem may glorie vpon thee, and thy name may be in the number of the holie and iuſt. † And they that were there ſaid, al with one voyce: So be it, ſo be it. † But Iudith praying our Lord, paſſed through the gates she and her Abra. † And it came to paſſe, when she went downe the hil, about breake of day the watchmen of the Aſſyrians mette her, and held her, ſaying: whence comeſt thou? or whither goeſt thou? † Who anſwered, I am a daughter of the Hebrews, therfore am I fled from their face, She told manie thing
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cuidently true, other things conditionally, as it was like to come to paſſe, if God ſent not better meane
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. becauſe I knew it should come to paſſe, that they should be geuen you vnto spoyle, becauſe that contemning you, they would not of their owne accord yeld themſelues, that they might find mercie in your ſight. † For this cauſe I thought with my ſelf, ſaying: I wil goe to the preſence of the prince Holofernes, that I may tel him their ſecretes, and shew him by what entrance he may winne them, ſo that there shal not fal one man of his armie. † And when thoſe men had heard her wordes, they conſidered her face, and she was a wonder in their eies, for they marueiled at her beautie excedingly. † And they ſaid to her: Thou haſt ſaued thy life, in that thou haſt found ſuch counſel, that thou wouldeſt come downe to our lord. † And this know thou, that when thou shalt ſtand in his ſight, he wil deale wel with thee, and thou shalt be moſt gratious in his hart. And they brought her to the tabernacle of Holofernes, telling him of her. † And when she was entered before his face, forth with Holofernes was caught in his eies. † And his
guard ſaid to him: who can contemne the people of the Hebrewes, which haue S.
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ulgentius probably iudgeth that Iudith was now about fourtie yeares old. Epiſt. 2. cap. 6. ſo beautiful wemē, that we should not worthely fight againſt them for theſe? † Iudith therfore ſeeing Holofernes ſitting in a canopie, which was wouen of purple, and gold, and emerauld, and pretious ſtones: † and when she had looked in his face, she adored him, falling proſtrate vpon the ground. And the ſeruantes of Holofernes lifted her vp, their lord commanding it.
CHAP. XI. Holofernes demanding Iudith the cauſe of her coming: 4, she deceiueth him with a probable narration.
THEN Holofernes ſaid to her: Be of good chere, and feare not in thy hart: becauſe I haue neuer hurt man, that would ſerue Nabuchodonoſor the king. † And thy people, if they had not contemned me, I would neuer haue lifted vp my ſpeare ouer them. † But now tel me, for what cauſe haſt thou departed from them, and it hath pleaſed thee to come to vs? † And Iudith ſaid to him: Al that Iudith ſayth is true in her ſenſe as she meant it, but not in the vnderſtanding of Holofernes and his ſouldiars, yet was no leſſe lawful then that Ioſue did in de
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euing the citezenes of Hay. Ioſue 8. S. Aug. q. 10. in Ioſue.
Take the wordes of thy handmayde, for if thou wilt folow the wordes of thy handmayde, our Lord wil do with thee a perfect thing. † For Nabuchodonoſor the king of the earth liueth, and his power liueth which is in thee to the chaſtiſing of al ſtraying ſoules: that not onlie men ſerue him by thee, but alſo the beaſtes of the field obey him. † For the induſtrie of thy mind is reported to al nations, and it is declared to al the world, that thou onlie art good, and mightie in al his kingdom, and thy diſcipline is bruted to al prouinces. † Neither is that vnknowne, which Achior ſpake, neither are we ignorant of that thou haſt commanded to come vpon him. † For it is certaine that our God is ſo offended with ſinnes, that he hath ſent word by his prophetes to the people, that he wil deliuer them for their ſinnes. † And becauſe the children of Iſrael know they offended their God, thy dread is vpon them. † Moreouer alſo famine hath inuaded them, and for drought of water they are now eſtemed among the dead. † Finally they ordayne this, to kil their cattel, and to drinke the bloud of them, † and the holie thinges of our Lord their God which God commanded not to be touched, in corne, wine, and oile, theſe haue they purpoſed to beſtow, and they wil conſume the thinges which they ought not to touch with their handes: therfore becauſe
they do theſe thinges, it is ſure that they ſhal be geuen into perdition. † Which I thy handmayde knowing, am fled from them, and our Lord hath ſent me to tel thee theſe verie thinges. † For I thy handmayde worſhippe God, euen now being with thee, and thy handmayde wil goe forth, and I wil pray God, † and he wil tel me when he wil repay them their ſinnes, and I coming wil tel thee, ſo that I may bring thee through the middes of Ieruſalem, and thou ſhalt haue al the people of Iſrael, as ſheepe, that haue no paſtor, and there ſhal not ſo much as one dog barke againſt thee: † becauſe theſe thinges are told me by the prouidence of God. † And becauſe God is angrie with them, I am ſent to tel theſe vetie thinges to thee. † And al theſe wordes pleaſed Holofernes, and his ſeruantes, and they maruailed at her wiſedom, and one ſaid to an other: † There is not ſuch a woman vpon the earth in looke, in beautie, and in ſenſe of wordes. † And Holofernes ſayd to her: God hath done wel, which ſent thee before the people, that thou mighteſt geue them into our handes: † and becauſe thy promiſe is good, if thy God shal doe this for me, he shal alſo be my God, and thou shalt be great in the houſe of Nabuchodonoſor, and thy name shal be renowmed in al the earth.
CHAP. XII. Iudith is brought into Holofernes treaſurehouſe, 2. hath leaue to abſtaine from the Gentils meates, 5. and to goe forth in the night to pray. 10. The fourth day she cometh to Holofernes banket; 16, he is taken with concuſpiſcence, and drinketh very much wine.
THEN he bad her goe in where his treaſures were layd vp, and bad her tarie there, and he appoynted what should be geuen her of his owne banket. † To whom Iudith anſwered, and ſaid: Now See chap. 10▪ v. 5. I can not eate of theſe thinges, which thou commandeſt to be geuen me, leſt there come diſpleaſure vpon me: but I wil eate of theſe thinges, which I haue brought. † To whom Holofernes ſaid: If theſe thinges which thou haſt brought with thee shal fayle thee, what shal we doe to thee. † And Iudith ſaid: Thy ſoule liueth my lord, that thy handmayde shal not ſpend al theſe thinges, til God doe by my hand theſe thinges, which I haue purpoſed. And his ſeruantes brought her into the tabernacle, which he had commanded. † And whiles she went in, she deſired that
ſhe might haue licence to goe forth, in the night and before day to prayer, and to beſech our Lord. † And he commanded his chamberlaynes, that as it pleaſed her, she should goe out & come in to adore her God for three dayes. † And she went forth in the nightes into the vale of Bethulia, and washed her ſelf in a fountaine of water. † And as she came vp, she prayed our Lord the God of Iſrael, that he would direct her way to the deliuerie of his people. † And going in, she remayned
This puritie confiſted in abſtaining from meates forbid by the Law, or offered to Idoles. pure in the tabernacle, vntil she tooke her owne meate in the euening. † And it came to paſſe in the fourth day, Holofernes made a ſupper to his ſeruantes, and ſayd to Vagao his eunuch: Goe, and perſwade that Hebrew woman, that ſhe conſent of her owne accord to dwel with me. † For it is a foule thing with the Aſſyrians, if a woman mocke a man in doing, that ſhe paſſe free from him. † Then Vagao went in to Iudith, & ſaid: Let not the good P
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ell
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. yong maide feare to goe in to my Lord, that she may be honoured before his face, that she may eate with him and drinke wine in ioyfulnes. † To whom Iudith anſwered: Who am I, that I should gayneſay my lord? † Al that ſhal be good and beſt before his eies, wil I doe. And whatſoeuer shal pleaſe him, that shal be beſt to me al the dayes of my life. † And she aroſe, and decked herſelf with her garmentes, and going in she ſtood before his face. † And the hart of Holofernes was ſtrooken: for he burnt in the concupiſcence of her. † And Holofernes ſaid to her: Drinke now, and ſit downe in ioyfulnes, becauſe thou haſt found grace before me. † And Iudith ſaid: I wil drinke my lord, becauſe my ſoule is magnified this day aboue al my dayes. † And she tooke, and did eate, and dranke before him thoſe thinges, which her handmayde had prepared her. † And Holofernes was made pleaſant toward her, and dranke wine exceeding much, ſo much as he had neuer drunke in his life?
CHAP. XIII. Holofernes lying in a druncken ſleepe, Iudith cutleth of his head, 12. ſo returneth with her m
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de through the gard, as it were to pray, cometh to Bethulia, 16. exhorteth al to thinke God, and sheweth them the head. 22. She is bleſſed of al. 27. Achior alſo praiſeth God and Iudith.
AND when it was waxen late, his ſeruantes made haſt to their lodgings, and Vagao shut the chamber doores, and went his way. † And they were al ouerladen with wine.
† And Iudith was alone in the chamber. † Moreouer Holofernes lay in his bed, faſt a ſlepe with very much The ſ
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ing of one woman ouer
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. c. 9. drunkennes. † And Iudith ſaid to her mayd that ſhe ſhould ſtand without before the chamber, and watch. † And Iudith ſtood before the bed, praying with teares, and with mouing of her lippes in ſilence, † ſaying: Confirme me o Lord God of Iſrael, and in this houre haue reſpect to the workes of my handes, that as thou haſt promiſed, thou mayſt aduance If Bethulia had benne taken Ieruſalem alſo had b
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wherof God had made more ſpecial promiſe to Dauid and others. Iſa
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. 37 38. &c
Ieruſalem thy citie: and I may bring to paſſe that which I beleuing that it may be done by thee, haue purpoſed. † And when ſhe had ſayd theſe thinges, she went to the piller, that was at his beds head, and his ſword that hong tyed on it, she looſed. † And when she had drawen it out, she tooke him by the heare of his head, and ſayd: Confirme me ô Lord God in this houre, † and she ſtroke twiſe vpon his necke, and cut of his head, and tooke his canopie from the pillers, and rolled aſide his bodie a truncke. † And after a while she went out, and deliuered the head of Holofernes to her mayde, and bad her put it into her wallet. † And they two went forth, according to their cuſtome, as it were to prayer, and they paſſed the campe, and compaſſing the valley, they came to the gate of the citie. † And Iudith a far of ſaid to the keepers of the walles: Open the gates, becauſe God is with vs, which hath wrought power in Iſrael. † And it came to paſſe, when the men had heard her voyce, they called the ancientes of the citie. † And they ran al to meete her, from the leaſt to the greateſt: becauſe they hoped not that now she would come. † And they lighting lightes gathered round about her euerie one: and she going vp into a higher place, commanded ſilence to be made. And when al had held their peace, † Iudith ſaid: Prayſe yee the Lord our God, who hath not forſaken them that hope in him: † and in me his handmayde he hath ſulfilled his mercie, which he promiſed to the houſe of Iſrael: and he hath killed by my hand the enemie of his people this night. † And bringing forth the head of Holofernes out of the wallet, she shewed it them, ſaying: Loe the head of Holofernes the general of the armie of the Aſſyrians, and behold his canopie, wherein he lay in his drunkennes, where the Lord our God ſtroke him by the hand of a woman. † But the ſame our Lord liueth, that his Iudiths
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defended her, as Iacob
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gel deliuered him from all euiles▪
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. 48. Angel hath kept me, both going hence, and abyding there, and from thence returning hither: and our
Lord hath not ſuffered me his handmayde to be defyled, but without pollution of ſinne he hath called me backe to you, reioyſing in this victorie, in my eſcape, and in your deliuerie. † Confeſſe ye al to him, becauſe he is good, becauſe his mercie is for euer. † And they al adoring our Lord, ſaid to her: Our Lord hath bleſſed thee in his power, becauſe by thee he hath brought our enemies to nothing. † Moreouer Ozias the prince of the people of Iſrael, ſaid to her: Bleſſed art thou daughter of our Lord the high God aboue al wemen vpon the earth. † Bleſſed be our Lord, which made heauen and earth, which hath directed thee vnto the woundes of the head of the prince of our enemies. † Becauſe this day he hath ſo magnified thy name, that they prayſe shal not depart out of the mouth of men, which shal be mindeful of the power of our Lord for euer, for that thou haſt thy life for the diſtreſſes and tribulation of thy kinred, but haſt holpen the ruine before the preſence of our God. † And al the people ſayd: So be it, ſo be it. † Moreouer Achior being called came, and Iudith ſaid to him: The God of Iſrael, to whom thou gaueſt teſtimonie, that he reuengeth him ſelf of his enemies, he hath cut of the head of al the vnfaithful this night by my hand. † And that thou mayſt proue that it is ſo, loe the head of Holofernes, who in the contempt of his pride contemned the God of Iſrael: and threatened thee death, ſaying: When the people of Iſrael shal be taken, I wil command thy ſides to be pearſed with a ſword. † But Achior ſeing the head of Holofernes, being in anguish for feare, fel on his face vpon the earth, and his ſoule was ſore trubled. † But after taking spirit agayne he was refreshed, & fel downe at her feete, and adored her, and ſayd: † Bleſſed art thou of thy God in euerie tabernacle of Iacob, becauſe in euerie nation, which shal heare thy name, the God of Iſrael shal be magnified in thee.
CHAP. XIIII. Holofernes head is hanged on the wall. 6. Achior is circumciſed, 7. The Iſraeelites aſſault the Aſſyrians, 8. who going to awake their General, 14. finde him ſlaine, 17, and are al confounded with feare.
AND Iudith ſaid to al the people: Heare me brethren, hang ye this head vpon our walles: † and it shal be, when the ſunne shal riſe, let euerie man take his armour, and yſſue ye forth with violence, not that you goe downe
beneath, but as it were inuading violently. † Then the watchmen muſt of neceſſitie runne to rayſe vp their prince to battel. † And when the captaynces of them shal runne to the tabernacle of Holofernes, and shal finde him headles rowled in bloud, feare wil fal vpon them. † And when you shal know that they flee, goe after them ſecurely, becauſe our Lord wil deſtroy them vnder your feete. † Then Achior an Ammonite. (ch. 5. v. 5.) being truly conuerted and beleeuing in God, was admitted into the Church, notwithſtanding that Ammonites and Moabites were excluded by name, Deut. 23. v. 3. which is therfore ment only of thoſe that perſiſt impenitent and obſtinate. Achior ſeeing the power, that God of Iſrael wrought, forſaking the rite of gentilitie, beleued God, and circuncided the flesh of his prepuce, and was ioyned to the people of Iſrael, and al the ſucceſſion of his kinred vntil this preſent day. † And immediatly as day brake, they hong the head of Holofernes vpon the walles, and euerie man tooke his armour, and they went forth with great noyſe and shouting. † Which the watchmen ſeing, ranne to the tabernacle of Holofernes. † Moreouer they that were in the tabernacle, coming, and before the dore of the tabernacle making a noyſe, to rayſe him, they endeuored by art to diſquiet him, that Holofernes might awake not by them rayſing him, but by them making a noyſe. † For no man durſt by knocking, or entring, to open the chamber of the chiefe of the Aſſyrians. † But when his dukes and tribunes were come, and al the chiefe of the armie of the king of the Aſſyrians, they ſaid to the chamberlayns: † Goe in, and awake him, becaufe the mice yſſuing out of their holes, haue preſumed to prouoke vs to battel. † Then Vagao entring into his chamber, ſtoode before the cortine, and made a clapping with his handes: for he thought that he ſlept with Iudith. † But when with the ſenſe of his eares he percieued no motion of perſon lying, he came neere to the cortine, and lifting it vp, and ſeing the bodie without the head of Holofernes weltred in his bloud lye vpon the ground, cried out in a lowd voyce with weeping, and rent his garmentes. † And going into the tabernacle of Iudith, he found her not, and he lept forth to the people, † and ſayd: One Hebrewe woman hath made confuſion in the houſe of king Nabuchodonoſor: for behold Holofernes lyeth vpon the ground, and his head is not vpon him. † Which when the princes of the power of the Aſſyrians had heard, they al rent their garmentes, and intollerable feare and dread fel vpon them, and theit mindes were trubled excedingly. † And there was made an incomparable crie in the middes of their campe.
CHAP. XV. The Aſſyrians flee for feare, 3. the Hebrewes purſue them, 7. and are enriched by the spoyles. 9. The high prieſt with others come from Ieruſalem and prayſe Iudith. 14. The goodes of Holofernes are genen so her.
AND when al the armie heard that Holofernes was beheaded, courage and counſel fel from them, and being shaken with trembling onlie and feare, they helpe them ſelues by flight, † ſo that none spake with his neighbour, but hanging the head, al thinges leaft behind, they made haſt to eſcape the Hebrewes, whom they heard to come armed vpon them, fleing by the waies of the fieldes, and the pathes of the hilles. † The children of Iſrael therfore ſeing them fleing, folowed them. And they went downe ſounding with trumpettes, and shouting after them. † And becauſe the Aſſyrians were not vnited together, they went headlong into flight: but the children of Iſrael purſewing in one companie, diſcomfited al that they could find. † Ozias therfore ſent meſſengers through al the cities and countries of Iſrael. † Euerie countrie therfore, and euerie citie ſent choſen youth armed after them, and they purſewed them in the edge of the ſword, vntil they came to the extremetie of their borders. † And the reſt that were in Bethulia, entered into the campe of the Aſſyrians, and tooke away the praye, which the Aſſyrians fleing had leaft, and were loden excedingly. † But they that were returned conquerers to Bethulia, tooke away with them al thinges that were theirs, ſo that there was no number in cattel, and beaſtes, and al their moueables, that from the leaft vnto the greateſt al were made rich of their prayes. † And Ioachim the high Prieſt came from Ieruſalem into
The fourt part The prayſes of Iudith, who with al the people praiſe God. Bethulia with al his ancientes to ſee Iudith. † Who when ſhe was come out to him, they al bleſſed her with one voyce, ſaying: Iudith was a ſpecial figure of the B. Virgine Marie, to whom theſe praiſes perteyne in more eminent ſorte, then to anic other creature. S.
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Thou art the glorie of Ieruſalem, thou the ioy of Iſrael, thou the honour of our people: † becauſe thou haſt done manfully, and thy hart was ſtrengthened, for that thou haſt loued chaſtirie, and after thy husband not knowne any other: therfore alſo the hand of our Lord hath ſtrengthened thee, and therfore shalt thou be bleſſed for euer. † And al the people ſayd: So be it, ſo be it. † And for thirtie daies, ſcarſe were the ſpoyles of the Aſſyrians gathered of the people of Iſrael. † Moreouer al thinges, that were proued to be the peculiar
goodes of Holofernes, they gaue to Iudith in gold, and ſiluer, and garmentes, and pretious ſtones, and al ſtuffe, and al the thinges were deliuered her of the people. † And al the people reioyſed with wemen, and virgins, and yongmen, on inſtrumentes and harpes.
CHAP. XVI. Iudith ſingeth a canticle of thanks geuing to our Lord. 22. The people goe to Ieruſalem and offer ſacrifices. 25. She in great honour liueth a widow til her death in good old age. 30. the people haue long peace, and a fea
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ual day is inſtituted in perpetual memorie of her fact.
THEN ſang Iudith this ſong to our Lord, ſaying: † Beginne ye to our Lord in timbrels, ſing ye to our Lord in cymbals, tune to him a new pſalme, reioyſe, and inuocate his name. † S. Ephre
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ſer. de 2. A
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ontu, citeth this place as holie ſcripture ſo teſtifying this booke to be canonica
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. Our Lord confoundeth battels, Lord is his name. † Who hath ſet his campe in the middes of his people, that he might deliuer vs from the hand of al our enemies. † Aſſur came out of the mountaynes from the North in the multitude of his ſtrength: whoſe multitude ſtopped vp the torrentes, and their horſes couered the valles. † He ſaid that he would ſet my borders on fyre, and kil my yongmen with the ſword, to geue my infantes into praye, and virgins into captiuitie. † But our Lord omnipotent hath hurt him, and hath deliuered him into the hands of a woman, and hath pearſed him. † For, not by yongmen is their mightie one fallen, neither haue the ſonnes of Such giantes as were before Noes floud, Gen. 6. Titan ſtrooken him, neither did the high Nor ſuch as were after, Num. 1
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. Deut.
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giantes ſet them ſelues vpon him, but Iudith the daughter of Merari in the beautie of her face diſſolued him. † For ſhe put from her the garmentes of widowhood, and put on her the garmentes of ioy, in the reioyſing of the children of Iſrael. † She anoynted her face with oyntment, and tyed together her lockes with a crowne, ſhe tooke a new ſtole to deceiue him. † Her ſandals rauiſhed his eies, her beautie made his ſoule captiue, ſhe with a ſword cut of his head. † The Perſians did quake at her conſtancie, and the Medes at her boldneſſe. † Then did the campe of the Aſſyrians howle, when my humble ones appeared, withering in thirſt. † The ſonnes of yongwemen haue pearſed them, and they haue killed them as boyes fleing away: they haue periſhed in battel before the face of the Lord my God. † Let vs ſing an hymne to our Lord, let vs ſing a new hymne to our
God. † Adonai ô Lord great art thou, and noble in thy power, and whom no man can ouercome. † Let euerie creature of thyne ſerue thee: becauſe thou ſaydſt, and they were made: thou didſt ſend thy spirit, and they were created, and there is none that can reſiſt thy voyce. † The mountaynes with the waters ſhal be moued with the foundations: the rockes ſhal melt as waxe before thy face. † But they that feare thee, ſhal be great with thee in al thinges. † Wo be to the nation, that ryſeth vp vpon my kinred: for our Lord omnipotent wil be reuenged on them, in the day of iudgement he wil viſite them. † For he wil geue Euerlaſting torments of fire & wormes perteyne to the damned bodies. S. Aug. li. 21. c. 4. etſ.
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uit. and greater paines to the damned ſoules, eſpecially the loſſe of Gods viſion fyre, and wormes into their fleſh, that they may be burnt, and may feele for euer. † And it came to paſſe after theſe thinges, al the people after the victorie came into Ieruſalem to adore our Lord: and forthwith as they were purified, they al offered holocauſtes, and vowes, and their promiſes. † Moreouer Iudith offered for an anathema of obliuion al the inſtrumentes of warre of Holofernes, which the people gaue her, and the canopie that her ſelf had taken away out of his chamber. † And the people was pleaſant according to the face of ſainctes, and for three monethes the ioy of this victorie was celebrated with Iudith. † And after thoſe daies euerie man returned into his houſe, and Iudith was made great in Bethulia, and ſhe was more glorious to al the land of Iſrael. † There was alſo chaſtitie ioyned to her vertue, In the Greke
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11. Manie de
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red her to mariage.
ſo that ſhe knew not man al the daies of her life, “after that Manaſſes her huſband was dead. † And on feſtiual daies ſhe came forth with great glorie. † And ſhe abode in her husbands houſe, Liuing in al 105. yeares she was widow about ſixtie nine▪ for when she ſlew Holofernes she was about fourtie yeares old ch. 10. v. 18 and her huſband was then dead three yeares and a halfe before.
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h. 8. v. 4. an hundred fiue yeares, and diſmiſt her abra free, and ſhe died and was buried with her huſband in Bethulia. † And al the people mourned for her ſeuen dayes. † And in al the space of her life there was not that trubled Iſrael, and after her death manie yeares. † But the day of the feſtiuitie of this victorie is receiued of the Hebrewes in the number of holie daies, and is worſhiped of the Iewes from that time vntil this preſent day.
ANNOTATIONS. CHAP. XVI.
26. After that her huſband vvas dead [As yong Toblas and Sara were notable patterns to maried perſons▪ ſo Iudith is a like good example to deuoutIudith an example of holie widowhood. widowes, excelling moſt partin manie reſpectes. For firſt ſhe profeſſed this holie ſtate of life in the old Teſtament, when it was moſt rare, the law prouiding
that the brother, or next kinſman, ſhould marie the widow of him, thatManie incitementes concurring to the contrarie made her widowhood more excellent. died without children, as it ſemeth she had none, the Greke text affirming thatDeu. 25. v 5. Ruth. 3. v. 12. ſhe gaue al her goodes before her death to other kinred. ch. 16. v. 24. Secondly▪ ſhe was only once maried, ch. 15. v. 13. ch. 16. v. 26. wheras, it is alſo commendable after twiſe or oftenner mariage at laſt to abſtaine. Thirdly, ſhe was yong, about 36. yeares: for three yeares and a half after that her husband was dead, ſhe was called a yong maide, ch. 12. v. 12. Fourtly, ſhe was of excellent beautie, ch. 8 v. 7. Fiftly exceeding rich. ibidem. Sixtly, very noble, eſpecially after the deliuerie of the people from ſuch diſtreſſe. ch. 15. v. 10. Seuently, for this renowmed fact, and for her other great vertue (ch. 8. v. 8) manie principal men deſired to marie her, ch. 16. v. 22 Eightly, al the people wished much iſſue of ſo noble a ſtock. ch. 16. v. 25. Nintly, she liued long in the ſtate of widowhood, about threeſcore and nine yeares, from. 36. to 105, ch. 16. v. 28. Tently, there was great and long peace in al Iſrael, after that she had releeued Bethulia. ch. 16. v. 30. Al which might eaſely haue inuited an other to haue maried: but her great deuotion, and feruent deſire to ſerue God in a retiredwidowhood an Euangelical counſell. auſtere life, faſting. & praying, ch. 8. v. 6. cutte of al incitements to mariage, and made her before the Goſpel, to embrace Euangelical counſel, not commanded, but for better attaining to perfecton counſeled by our Sauior and S. Paul. Mat. 19. 1. Cor. 7.
THE ARGVMENT OF THE BOOKE OF ESTHER.
OF the authoritie of this booke only two or three ancient writers,Melite S. Atha. S. Greg. Nazian. Origen apud Euſeb. lib 6. c. 25. hiſt.
This whole booke is canonical. doubted, before the councels of Laodicea, and Carthage declared it to be Canonical, Al the reſt did euer eſteme it as diuine Scripture. For albeit S. Ierom in his time found not certaine partes therof in the Hebrew, and therfore tranſpoſed the ſame to the end of the booke, as now we haue them: yet in the Greeke he found al theſe ſixtenne chapters conteyned in tenne. And it is not vnprobable, that theſe parcels were ſometimes in the Hebrew, as were diuers whole bookes which are now loſt. But whether they were at anie time in the Hebrew or no, the Church of Chriſt accounteth the whole Booke of infallible authoritie, reading as wel theſe partes, as the reſt in her publique office. And the councel of Trent (ſeſſ. 4.) For more expreſſe declaration defiueth that al the bookes recited in the ſame Decree (amongſt which is Eſther) with al the partes therof, as they are accuſtomed to be read in the Catholique Church, and be conteyned in the old vulgare latin Edition, are ſacred and Canonical Scripture.
It conteyneth a particular great danger of the people of Iſrael, hapening (asThe contentes is probable) shortly after their general relaxation, & returne of ſome from the captiuitie of Babylon; and their deliuere from it, through the godlie Zele and other vertues of Quene Eſther, directed herein by Mardocheus, who being alſoVVritten by Mardocheus in imminent danger was deliuered & aduanced. and finally writ the hiſtorie.
which may be diuided into foure partes, not by order of the chapters: as hey are here tranſpoſed: but in order of time, firſt the author reporteth ſomeDiuided into
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ure partes. thinges going before the peoples danger, in the 11. 1. 2. 12. chapters, and part of the 3. Secondly their danger and diſtreſſe, in the reſt of the 3. and part of 13. chapters. Thirdly their deliuerie: from the 4. chapter to the middes of the. 9. and reſt of the 13. and in the 14. 15. and 16. Fourtly, the thinges that enſued hereupon, in the other half of the ninth chapter, the 10. chapter, and firſt verſe of the eleuenth.
VVho ſoeuer vvil pleaſe to read this hiſtorie, in order of the time as the thinges happened, adioyning the latter chapters, vvhich are in the Greke, and not in the Hebrevv, may folovve the letters of the Alphabet, as here vve haue placed them in the margent, beginning at the ſecond verſe of the 11. chapter, vvhere he findeth the letter A. and vvhen he cometh to B. returne vvhere the ſame letter is noted. ch. 1. And ſo in the reſt folovv the ſame direction.
THE BOOKE OF ESTHERThis booke is read at mattins the laſt weeke of September.
CHAP. I. King Aſſuerus celebrateth a great banket to shew his glorie, 10. calleth quene Vaſthi therto. who refuſing to come, is by aduiſe of his counſel depoſed.
IN the daies of Aſſuerus, who reigned from India
The firſt part beginneth in the 11. ch. A B vnto Aethiopia ouer an hundred twentie ſeuen prouinces: † when he ſate in the throne of his kingdō, the citie Suſá was in the begynning of his kingdom. † In the third yeare therfore of his empyre he made a great feaſt to al the princes, and to his ſeruantes, to the moſt valiant of the Perſians, and the nobles of the Medes, and the rulers of the prouinces in his ſight, † that he might shew the riches of the glorie of his kingdom, and the greatnes, & vaunting of his might, a great time, to witte, an hundred & foure ſcore dayes. † And when the daies of the feaſt were accompliſhed, he inuited al people, that was found in Suſan, from the greateſt to the leaſt: and commanded ſeuen daies a feaſt to be prepared in the entrance of the garden, and of the wood, which was planted with royal garniſhing and with hand. † And there hong on euerie ſide hangings of skie colour, and grene, and hyacinthine colour, held vp with cordes of ſilke, and of purple, which were put into rings of yuorie, and were held vp
with marble pillers. Beddes alſo of gold and ſiluer, were placed in order vpon the floore paued with the emerauld, and the touch ſtone: which paynting adorned with meruelous varietie. † And they that were inuited, dranke in golden cuppes, and the meates were brought in change of veſſels. Wine alſo plenteous and the beſt was ſet downe, as was worthie of a kings magnificence. † Modeſtie and temperance amongſt heathen people condemneth Chriſtianes that vrge men to drinke immoderatly, and ſo cauſe them to be drunke. S. Au. Ser. 231.
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Neither was there that compelled them to drinke that would not, but as the king had appointed, making ech of his princes ouerſeer of euerie table, that euerie man might take what he would. † Vaſthi alſo the queene made a feaſt for the wemen in the palace, where king Aſſuerus had accuſtomed to remayne. † Therfore the ſeuenth day, when the king was merier, and after very much drinking was wel warmed with wine, he commanded M
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umam, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charchas, the ſeuen eunuches, that miniſtred in his ſight, † that they ſhould bring in queene Vaſthi before the king, the crowne ſet vpon her head, that he might ſhew her beautie to al the peoples and princes: for ſhe was exceding beautiful. † Who refuſed, and contemned to come at the kings commandment, which he had commanded by the eunuches. Wherupon the king being wrath, and chaffed with :: exceding furie, († asked the wiſemen, which after the manner
The end of immoderate feaſting is commonly browling. Here the king became furious, and the queene was diuorſed from him. of a king were alwayes preſent with him, and he did al thinges by their counſel, which knew the lawes, and rightes of the elders: † (and the chiefe and neareſt him were, Charſena, and Sethar, and Admatha, and Tharſis, and Mares, and Marſana, and Mamuchan, ſeuen dukes of the Perſians, and of the Medes, which ſaw the face of the king, and were wont to ſitt firſt after him) † to what ſentence Vaſthi the queene ſhould be ſubiect, that would not do Aſſuerus the kings commandment, which he had commanded by
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he eunuches. † And Mamuchan anſwered, the king hearing, and the princes:
Brentius approueth the ſentence of this paraſice, but Ioſephus. li. 11 c 6. Macrobius. li 7. c. 1. Saturn. S. Ierom ad Ruſtic. and S. Ambroſe. l. de.
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h
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c. 14 iudge the queenes refuſal lawful, and agreable to the Perſians lawes, which prohibited maried we
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to come in ſight of other men in great aſſemblies: neither had the king iuſt cauſe to break that law, for pleaſing his phanſie in his drunken humour. v. 10. Luther alſo wreſteth this example in fanoure of adulterie, par. 2. de diuortio. folio 177. Editionis
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itenber.
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. 1553. Queene Vaſthi hath not only hurt the king, but alſo al peoples, and princes, that are in al the prouinces of king Aſſuerus. † For the word of the queene wil goe forth to al wemen, that they wil contemne their husbands, and wil ſay: King Aſſuerus commanded that the queene Vaſthi ſhould come in to him, and ſhe would not. † And by this example al the wiues of the princes of the Perſians and the Medes, wil little eſteeme the commandmentes of their husbandes:
wherfore the kings indignation is iuſt. † If it pleaſe thee, let an edict goe forth from thy face, and let it be written according to the law of the Perſians and of Medes, which is not lawful to be tranſgreſſed, that Vaſthi come in no more to the king, but an other, that is better then ſhe, take her kingdome. † And let this be publiſhed into al the empire of thy prouinces (which is moſt large) and let al the wiues, as wel of the greater as of the leſſer geue honour to their husbandes. † His counſel pleaſed the king, and the princes: and the king did according to the counſel of Mamuchan, † and he ſent letters to al the prouinces of his kingdome, as euerie nation could heare and reade, in diuers languages and characters, that the husbandes ſhould be princes and maiſters in their houſes: and that this ſhould be publiſhed through al peoples.
CHAP. II. Inquirie being made of the beſt and faireſt virgines, (5. Eſther the vnknowe neece of Mardocheus a
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ew) is preferred, 18. and made Queene in place of Vaſthi; a mariage feaſt made, and preſentes geuen. 21) Mardocheus detecteth traitors, and his ſeruice is recorded in the regeſter.
THESE thinges ſo done, after the indignation of king Aſſuerus was aſſwaged, he remembred Vaſthi, and what ſhe had done, or what ſhe had ſuffered: † and the kings ſeruantes and his miniſters ſaid: Let there be maydens ſought for the king, virgins and beautiful, † and let there be ſent that may viewe through al prouinces beautiful maydens and virgins: and let them bring them to the citie of Suſan, and deliuer them into the houſe of wemen vnder the hand of Egeus the eunuch, who is ouerſeer of the kings wemen: and let them receiue wemens ornamentes, and other things neceſſarie to be vſed. † And which ſo euer among al ſhal pleaſe the kings eies, let her reigne for Vaſthi. The word pleaſed the king: and ſo as they had ſuggeſted, he commanded to be done. † There was a man in the citie of Suſan a Iew, named Mardocheus, the ſonne of Iair, the ſonne of Semei, the ſonne of Cis, of the ſtocke of Iemini, † who had beene tranſported from Ieruſalem the ſame time, that Nabucodonoſor the king4▪
Reg. 24. of Babylon tranſported Iechonias the king of Iuda, † who was the foſter father of his brothers daughter Ediſſa, which by an other name was called Eſther: and ſhe had loſt both her parentes: exceeding beautiful, and of comely face. And her
father and mother being dead, Mardocheus adopted her for his daughter. † And when the kings commandment was bruited abrode, and according to his commandement many fayre virgins were brought to Suſan, and were deliuered to Fgeus the eunuch: Deut.
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. v. 3. Iſraelites are forbid to marie with Gentiles, yet when there was no danger to be peruerted, and great hope of good, Eſther by Mardocheus counſel conſented to marie king Aſſuerus, though otherwiſe she detested the bed of the incircumciſed, and of euerie stranger,
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h 14. v. 15. K. Dauid alſo maried the kings daughter of Geſſu
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. 2. Reg. 3. v. 3. Eſther alſo among the reſt of the maydens was deliuered to him, that ſhe might be kept in the number of the wemen. † Who pleaſed him, and found grace in his ſight. And he commanded the eunuch, that he should haſten the wemens ornamentes, and should deliuer▪ her, her partes, & ſeuen the moſt beautiful maydens of the kings houſe, and should adorne and decke both her and her wayting maydes. † Who would not tel him her people and countrie. For Mardocheus had commanded her, that of this thing she should altogether keepe ſilence: † who walked daily before the entrance of the houſe, wherin the choſen virgins were kept, taking care of Eſthers welfare, and deſirous to know what should chance vnto her. † And when the time of euerie virgin in order was come, that they should goe in to the king, al things accomplished that perteyned to wemens ornamentes, it was the twelfth moneth: yet ſo, that for ſix monethes they were anoynted with oyle of myrtle, and other ſix monethes they vſed certayne payntings and ſweete ſpices. † And going in to the king, what ſoeuer they asked that perteyned to adorning they receiued: and being trimmed, as it pleaſed them, they paſſed from the chamber of the wemen to the kings chamber. † And she that went in at euening, came out in the morning, and from thence she was brought to the ſecond houſe, that was vnder the hand of Suſagazus the cunuch, who was chiefe ouer the kings concubines: neither had she power to returne any more to the king, vnleſſe the king had willed, and had commanded her to come by name▪ † And the time by order coming about, the day was at hand, that Eſther the daughter of Abihail the brother of Mardocheus, whom he had adopted for his daughter, should goe in to the king. Who ſought not wemens ornamentes, but whatſoeuer Egeus the eunuch the keper of the virgins would, thoſe things he gaue her to her adorning. For she was exceding fayre, and of incredible beautie, she ſemed to al mens eies gratious and amiable. † She therfore was brought to the chamber of king Aſſuerus the tenth moneth, which is called Tebeth, in the ſeuenth yeare of his reigne▪ † And the
king loued her more then al the wemen, and she had grace and mercie before him aboue al the wemen, and he put the crowne of the kingdom on her head, and made her reigne in ſteede of Vaſthi. † And he commanded a verie magnifical feaſt to be prepared to al the princes, and to his ſeruantes, for the coniunction, and mariage of Eſther. And he gaue reſt to al the prouinces, and beſtowed giftes according to princely magnificence. † And when virgins were ſought the ſecond time and gathered together, Mardocheus taried at the kings gate, † neither had Eſther as yet vttered her countrie, & people, according to his cōmandment. For what ſoeuer he commanded, Eſther obſerued: and she did al thinges ſo as she was wont at that time, when he nourished her a litle one. † At that time therfore, when Mardocheus abode at the kings gate, Bagathan, and Thares were angrie, two of the kings eunuches, that were porters, and were chiefe in the firſt entrie of the palace: and they would make inſurrection againſt the king, and kil him. † Wherof Mardocheus Mardocheus hearing ſuſpicious wordes and obſeruing their actions ſawe that they intended euel and informed the King, wherby their
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eſon was diſouered. Rab.
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alom. & Ioſep.
gotte notice, and immediatly he told it to queene Eſther: and ſhe to the king in the name of Mardocheus, who had reported the thing vnto her. † It was examined, and found: and they were both hanged on a gibbet. And it was put in the hiſtories, and regiſtred in the cronicles before the king. C ch. 12. v. 1.
CHAP. III. Aman aduanced by the king, is much offended that Mardocheus doth not adore him. 6. and therfore procureth the kings decree, to deſtroy the whole nation of Iewes.
AFTER theſe things king Aſſuerus aduanced Aman the
D ſonne of Amadathi, which was of the ſtocke of Agag: & he put his throne aboue al the princes which he had. † And al the kings ſeruantes, that were in the doores of his pallace, bowed their knees, and adored Aman: for ſo the emperour had commanded them, Aman exacted ſuch honour as heathen people gaue to their leſſe goddes, which was alſo idolatrie. for Mardocheus was willing to giue him ciui
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honour, euen to kiſse the ſteppes of his feete, but feared (and refuſed)
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o geue Godlie honour to him. ch 13. v. 13. 14. S. Th
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. 2. 2. q. 84. a. 1. onlie Mardocheus did not bowe his knee, nor adore him. † To whom the kings ſeruantes, that were chiefe at the doores of the pallace, ſaid: Why doeſt thou aboue the reſt not obſerue the kings commandment. † And when they ſaid this often, and he would not heare, they told Aman, deſirous to know whether he would perſeuere in his ſentence: for he had told them that he was a Iew. † Which when Aman had heard, and had proued by experience that
Mardocheus bowed not his knee vnto him, nor adored him, he was angrie excedingly. † And he counted it a matter of nothing to lay his handes vpon Mardocheus alone: for he had heard that he was of the nation of the Iewes, and he would rather deſtroy al the nation of the Iewes, that were in the kingdom of Aſſuerus. † The firſt moneth (which is called Niſan) in the twelfth yeare of the reigne of Aſſuerus, the lot was caſt into a potte which in Hebrew is called Phur, before Aman, Such is the prepoſterous
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nrie of rancour, to appoint the day of executing his malice, before he had got the kings decree. in what day and what moneth the nation of the Iewes should be ſlayne: and there came forth the twelfth moneth, which is called Adar. † And Aman ſaid to king Aſſuerus: There is a people diſperſed through al the prouinces of thy kingdom, and ſeparated one from an other, vſing new lawes and ceremonies, moreouer alſo contemning the kings ordinances: And thou knoweſt very wel that it is not expedient for thy kingdom that they waxe inſolent by libertie. † If it pleaſe thee, decree that they may perish, and I wil pay ten thouſand talentes to the cofferers of thy treaſure. † The
The ſecond part. The Iewes danger to be maſſacred. king therfore tooke the ring that he vſed, from his hand, and gaue it to Aman the ſonne of Amadathi of the progenie of Agag, the enemie of the Iewes, † and he ſaid to him: The ſiluer which thou doeſt promiſe, be it thine: but concerning the people doe that which pleaſeth thee. † And the kings ſcribes were called in the firſt moneth, Niſan, the thirtenth day of the ſame moneth: and there was written, as Aman had commanded, to al the kings lieuftenantes, and iudges of the prouinces, and of diuers nations, as euerie nation could read, and heare according to the varietie of languages, in the name of king Aſſuerus: and the letters ſigned with his ring, † were ſent by the kings poſtes to al prouinces, that they should kil and deſtroy al the Iewes, from boy vnto old man, children, and wemen, in one day, that is, in the thirtenth of the twelth monerh, which is called Adar, and ſhould ſpoyle them of their goodes.
E ch. 13. v. 1.
† And The letter at large is in the ſeuen firſt verſes of the 13 ch. of which this is the ſumme. the content of the letters was this, that al prouincesF might know, & prepare them ſelues againſt the day aforeſayd. † The poſtes that were ſent, made haſt to fulfil the kings cō
mandment. And immediatly the edict hong in Suſan, the king and Aman feaſting, and al the Iewes that were in the citie, weeping.
CHAP. IIII. Al the Iewes lament their imminent danger. 5. Mardocheus willeth Eſther to intreate the king for their
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afiie. 11. She fearing to goe to the king contrarie to his law vncalled, 15. yet they al faſting and praying for her, sheThe third part The deliuerie of the Iewes from danger. doth it.
VVHICH things when Mardocheus had heard, he rent his garmentes, and was clothed with ſackcloth, ſprinkling ashes on his head: and in the ſtreat of the middes of the citie he cried with a lowed voyce, shewing the anguish of his mind, † and with this wayling going euen to the doores of the pallace: for it was not lawful for one clothed with ſackcloth to enter the kings court. † In al prouinces alſo, townes, and places, to which the kings cruel decree was come, there was The firſt and beſt remedie in diſtreſſe is to do workes of penance for ſinnes cōmitted. 1. Cor. 11.
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. great mourning with the Iewes, faſting, howling, and weeping, manie vſing ſackcloth and ashes for their couch. † And Eſthers maides and the eunuches went in, and told her. Which she hearing was aſtonyed: and she ſent a garment, that the ſackcloth being taken away, they should put it on him: which he would not take. † And calling for Athach the eunuch, whom the king had geuen her for a ſeruant to Mardocheus, commanded him to goe and to learne of him, why he did this. † And Athach going forth went to Mardocheus ſtanding in the ſtreate of the citie, before the palace doore: † who told him al thinges that had chanced, how Aman had promiſed, that he would bring ſiluer into the kings treaſures for the ſlaughter of the Iewes. † He gaue him alſo a copie of the edict which hong in Suſan, that he should shew it to the queene, and should admonish her to enter in to the king, and to intreate him for her people. † Athach returning told Eſter al things, that Mardocheus had ſayd. † Who anſwered him, and bad that he should ſay to Mardocheus: † Al the kings ſeruantes, and al the prouinces that are vnder his dominion, know, that whether man, or woman, not called, shal enter in to the kings inner court, he muſt immediatly be ſlayne without al delay: vuleſſe perhaps the king ſtretch forth a golden rod vnto him, for a ſigne of clemencie, and ſo he may liue. I therfore how can I enter in to the king, which now theſe thirtie daies haue not bene called vnto him? † Which when Mardocheus had heard, † he ſent word to Eſther agayne, ſaying: Thincke not that thou mayſt deliuer
thy owne life only, becauſe thou art in the kings houſe, aboue al the Iewes: † for if thou wilt now hold thy peace, Great confidence in Gods helpe when mans helpe fayleth: and in dede this meanes by mouing the kings ha
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t to grant Eſthers petition was Gods ſpecial worke. the Iewes shal be deliuered by an other occaſion: and thou, and thy fathers houſe shal perish. And who knoweth whether thou cameſt to the kingdom therfore, that in ſuch a time thou mightſt be readie? † And agayne Eſther ſent to Mardocheus in theſe wordes: † Goe, and gather together al the Iewes, whom thou shalt find in Suſan, and pray ye for me. Eate ye not, and drinke not in three dayes, and three nightes: and I with my handmaydes in like maner wil faſt, and then wil I goe in to the king, doing agaynſt the law, not called, and deliuering my ſelf to death and to peril. † Mardocheus therfore went, and did al things that Eſther had commmanded him. G ch. 1. v. 1.
CHAP. V. Eſther ſtanding in the kings ſight he calleth her, 4. she requeſteth that he and Aman wil dine with her. 7. Againe she inuiteth them. 9. Aman is more incenſed againſt Mardocheus, prepareth high gallowes to hang him on.
AND the third day Eſther put on royal garmentes, and
H ſtood in the court of the kings houſe, which was the inner agaynſt the kings hal: but he ſate vpon his throne in the conſiſtorie of the palace, againſt the doore of the houſe. I ch. 15. v. 4. † And when he had ſeene Eſther the queene ſtanding, she pleaſed his eies, and he put forth toward her the golden rod,K which he held in his hand: who going neere, kiſſed the top of his rod. † And the king ſaid to her: What wilt thou queene Eſther? what is thy requeſt? yea if thou wilt aske the halfe part of the kingdom, it shal be geuen thee. † But she anſwered: If it pleaſe the king, I beſeech thee that thou come to me this day, and Aman with thee to a banket, which I haue prepared. † And the king forthwith, cal ye Aman, quoth he, quickly, that he may obey Eſthers wil. The king therfore and Aman came to the banket, which the queene had prepared for them. † And the king ſaid to her, after that he had drunke wine aboundantly. What doeſt thou deſire to be geuen thee? and for what thing askeſt thou? although thou aske the half part of my ▪ kingdom, thou shalt obteyne. † To whom Eſther anſwered: This prudence in delaying to propoſe her petition, increaſed the kings deſire to know it, moued him to promiſe more aſſuredly, & ſo bond him the more to accomplish it. My petition, and requeſtes are theſe: † If I haue found grace in the kings ſight, and if it pleaſe the king to geue that which I aske, and to fulfil my petition: let the
king and Aman come to the banket, which I haue prepared them, and to morrow I wil open my wil to the king. † Aman therfore went forth that day ioyful and merie. And when he had ſeene Mardocheus ſitting before the doores of the palace, and not onlie not to haue riſen vp to him, but not ſo much as to haue moued from the place where he ſate, he was wrath excedingly: † and diſſembling his anger, and returning into his houſe, he called together vnto him his freindes, and Zares his wife: † and he declared to them the greatneſſe of his riches, and the multitude of his children, and with how great glorie the king had aduanced him aboue al his princes and ſeruantes. † And after theſe things he ſaid. Queene Eſther alſo hath called none other to the banket with the king, but me: with whom to morow alſo I shal dine with the king. † And wheras I haue al theſe things, I thinke I haue nothing▪ ſo long as I shal ſee Mardocheus the Iew ſitting before the kings doores. † And Zares his wife, & the reſt of his frendes anſwered him: Cōmand a great beame to be prepared, hauing fiftie cubites in height, and ſpeake in the morning to the king, that Mardocheus may be hanged vpon it, and ſo thou shalt goe ioyful with the king to the banket. The counſel pleaſed him, and he commanded an high gallowes to be prepared.
CHAP. VI. The king hearing the good ſeruice of Mardocheus in detecting traitors, read in the chronicle (for which he had yet no rewarde) 4. commandeth Aman to honour him next to the king, 11. which he performeth.
THAT night the king Gods eye which neuer ſlepeth ſaw whath Aman intended: and for execution of his owne diuiue iuſtice, vſed this meanes b
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y ſubtracting ſlepe that time from the king and inſpiring his mind to heare the hiſtories read, and to reward good ſeruice, donne. Ioſeph.
paſſed without ſleepe, and he commanded the hiſtories and chronicles of former times to be brought him. Which when they were read in his preſence, † they came to that place where it was written, how Mardocheus had vttered the treaſon of Bagathan, and Thares the eunuches, coueting to kil king Aſſuerus. † Which when the king had heard, he ſayd: What honour and reward hath Mardocheus receiued for this fidelitie? His ſeruantes and miniſters ſaid to him: He hath receiued no reward at al. † And the king by and by, who is, quoth he, in the court? For Aman had entered the inner court of the kings houſe, that he might ſuggeſt to the king, and he might command Mardocheus to be hanged faſt on the gibbet, which was prepared for him. † The ſeruantes anſwered: Aman ſtandeth in the
court. And the king ſaid: Let him come in. † And when he was come in, he ſaid to him: What ought to be done to the man, whom the king is deſirous to honour? But Aman Ambicious men are moſt b
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nde in conceite of their owne deſerts, and fortunes. thinking in his hart, and ſuppoſing that the king would honour no other, but him ſelf, † anſwered: The man, whom the king deſireth to honour, † ought to be clothed with the kings garmentes, and to be ſet vpon the horſe, that is for the kings ſaddle, and to take the kings crowne vpon his head, † and let the chiefe of the kings princes and nobles hold his horſe, and going throuh the ſtreat of the citie, crie, and ſay: So shal he be honoured, whomſoeuer the king wil honour. † And the king ſaid to him: Make haſt, and taking a robe and a horſe, do that thou haſt ſpoken, to Mardocheus the Iewe, which ſitteth before the doores of the palace: Beware thou pretermitte nothing of thoſe things, which thou haſt ſpoken. † Aman therfore tooke a robe and a horſe, and putting it on Mardocheus, and ſetting him on the horſe, in the ſtreat of the citie went before him, and cried: This honour is he worthie of, whom ſoeuer the king is willing to honour. † And Mardocheus returned to the palace gate: and Aman made haſt to goe into his houſe, mourning and his head couered: † and he told Zares his wife, and his frendes al things, that had chaunced him. To whom the wiſe men whom he had in counſel, and his wife anſwered: Either they had read Gods promiſe to the Iewes. Gen 13▪ 15. &c. or coniectured this by humaine prudence. If Mardocheus be of the Iewes ſeede, before whom thou haſt begune to fal, thou canſt not reſiſt him, but thou shalt fal in his ſight. † As they were yet ſpeaking, the kings eunuches came, and compelled him to goe quickly to the banket, which the queene had prepared.
CHAP. VII. Eſther entertayning the king and Aman againe at a feaſt, is promiſed to obtaine, whatſoeuer she wil aske. 3. she demandeth ſaftie for her ſelf, and al the people, againſt Amans crueltie, 6. and Aman is hanged on the gallowes, which he had prepared for Mardocheus.
THE king therfore and Aman went in, to drinke with the queene. † And the king ſaid to her alſo the ſecond day, after he was warme with wine: What is thy petition Eſther▪ that it may be geuen thee? and what wilt thou haue done? although thou shalt aske the half part of my kingdome, thou shalt obteyne. † To whom she anſwered, After threedayes faſt of al the Iewes with prayers and other workes of penance, Eſther aſked and obtained the ſaftie of the whole people more precious to her then halfe of the kingdom. If I haue found grace in thyne eies ô king, and if it pleaſe thee,
geue me my life for the which I make requeſt, and my people for the which I beſech. † For we are deliuered I and my people, to be deſtroyed, murdered, and to periſh. And would God we were ſold for bondmen and bondwemen: it were a tolerable euil, and mourning I would hold my peace: but now it is our enemie, whoſe crueltie redoundeth vpon the king. † And king Aſſuetus anſwering, ſaid: Who is this, and of what might, that he dare doe theſe things? † And Eſther ſaid: It is this Aman out aduerſarie and moſt wicked enemie. Which he hearing Horrour of a guiltie conſcience is commonly the firſt torment of a ſinner. S. Chriſſocons. 4. de Lagaro.
forthwith was aſtoniſhed, not enduring to beare the countenance of the king and of the queene. † But the king being wrath roſe vp, and from the place of the banket went into the garden ſet with trees. Aman alſo roſe vp, to intreate Eſther the queene for his life, for he vnderſtood that there was euil prepared him of the king. † Who when he was returned out of the garden ſet with trees, and had entered into the place of the banket, he found Aman to haue fallen vpon the bed, wherin Eſther lay, and he ſaid: The queene alſo he wil force in my preſence, in my houſe. Neither was the word yet paſſed from the kings mouth, and immediatly they couered his face. † And Harbona, VVhat litle truſt in falſe freindshipe, when bad men once fal into diſgrace. one of the eunuches which ſtood wayting on the king, ſayd: Behold the gibbet, which he had prepared for Mardocheus, that ſpake for the king, ſtandeth in Amans houſe, hauing in height fiftie cubites. To whom the king ſaid: Hang him vpon it. † Aman therfore was hanged on the gibbet, which he had prepared for Mardocheus: and the kings wrath ceaſed.
CHAP. VIII. Eſther informeth the king that Mardocheus is her vncle, he is aduanced in authoritie, 3. and contrarie letters are ſent that the Iewes be ſaued, 11. and their enemies ſlayne. 15. Mardocheus is in high honour, and his whole nation is eſtemed and feared by other people.
THAT day king Aſſuerus gaue vnto Eſther the queene the houſe of Aman the Iewes aduerſarie, and Mardocheus went in before the kings preſence. For Eſther confeſſed to him that he was her vncle. † And the king tooke the ring, which he had commanded to be taken agayne from Aman, and deliuered it to Mardocheus. And Eſther appointed Mardocheus alſo ouer her houſe. † Neither content with theſe things, she Such honour is due to kinges, yea though they be Infideles, becauſe they haue terreſtrial maieſtie and authoritie from God. And the contrarie opinion and behauiour of heretikes, vvhich deſpice Dominion and blaſpheme Maieſtie, is condemned by S. Iude, in his Epiſtle. v. 8. fel downe at the kings feete, and she
wept and ſpeaking to him prayed him, that he would command that the malice of Aman the Agagite, and his moſt wicked deuiſes, which he had inuented agaynſt the Iewes, ſhould be of none effect. † But he after the maner put forth the golden ſcepter with his hand, by the which the ſigne of clemencie was shewed: and ſhe ryſing vp ſtood before him, † and ſaid: If it pleaſe the king, and if I haue found grace in his eies, and my requeſt ſeme not contrarie to him, I beſech thee, that the old letters of Aman the traytour and enemie of the Iewes, wherein he commanded that in al the kings prouinces they ſhould perish, may by new letters be corrected. † For how can I abide the murder and ſlaughter of my people? † And king Aſſuerus anſwered Eſther the queene, and Mardocheus the Iewe: Amans houſe I haue geuen to Eſther, and him ſelf I haue commanded to be hanged on the gallowes, becauſe he durſt lay handes on the Iewes. † Write ye therfore to the Iewes, as pleaſeth you, in the kings name, ſigning the letters with my ring. For this was the cuſtome, that no man durſt ſpeake againſt the lettes, which were ſent in the kings name, and were ſigned with his ring. † And the kings ſcribes and ſecretaries being cald for (and it was the time of the third moneth, which is called Siban) the three and twenteth day therof letters were written, as Mardocheus would, to the Iewes, and to the princes, and the lieuftenantes and iudges, which were rulers ouer the hundred and ſeuen and twentie prouinces, from India euen to Aethiopia: to prouince and prouince, to people and people, according to their languages and characters, and to the Iewes, according as they could read, and heare. † And the ſaid letters, which were ſent in the kings name, were ſigned with his ring, and ſent by ryding poſtes: which running through al the prouinces, should preuent the old letters with the new meſſages. † To whom the king gaue commandment, that they ſhould ſpeake to the Iewes in euerie citie, and ſhould command them to be gathered together in one, that they might ſtand for their liues, and might kil and deſtroy al their enemies with their wiues and children and al their houſes, and to take the ſpoyle of them. † And there was appointed through al the prouinces one day of reuenge, that is, the thirtenth of the twelfth moneth Adar. † And this was the content of the letter, that in al landes and peoples, which were ſubiect to
the empire of king Aſſuerus, it should be notified, 'the Iewes to be readie to be reuenged of their enemies. † And there went forth ſwift poſtes cariyng the maſſages, and the kinges edict hong in Suſan. † But Mardocheus going forth out of the palace, and from the kinges preſence, shining in royal garmentes, to wit, hyathinthine and skie colour, bearing a golden crowne on his head, and clothed with a ſilke and purple cloke. And the citie reioyſed, and was glad. † But to the Iewes there ſemed a new light to riſe, ioye, honour, and dauncing. † With al peoples, cities, and prouinces, whither ſoeuer the kinges commandmentes came, meruelous reioyſing, feaſtes and banketes, and holie day: in ſo much that manie of the other nation and ſect, were ioyned to their religion and ceremonies. For great terrour of the name of the Iewes had inuaded them al. Lch. 16. v. 1.
CHAP. IX. The Iewes kil their enemies which would haue killed them. 6. namely the tenne ſonns of Aman are hanged on gallowes, 13. more ſlaine the next day. 17. the day folowing is made holie, and ſo to be kept euerie yeare.
THERFORE in the thirtenth day of the twelth moneth,
M which we haue ſaid now before to be called Adar, when ſlaughter was prepared for al the Iewes, and their enemies gaped after their bloud, “ the caſe being changed to the contrarie, the Iewes began to be ſuperiours, and VVhere no more danger remaineth remiſſion of iniuries is more commendable then reuenge, but where malice continueth, and new danger may probably enſue, iuſtice is neceſſarie, and afterwards peace may be made more ſecurely S. Bernad, ſer. 2. d
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verb. Apoſt.
to reuenge them ſelues of their aduerſaries. † And they were gathered together in euerie citie, and towne, and place, to extend their hand againſt their enemies, and their perſecutors. And none durſt reſiſt, becauſe the feare of their greatnes did penetrate al peoples. † For both the iudges of the prouinces, and captaynes, and lieutenantes, and euerie dignitie, that was chiefe ouer euerie place and worke, extolled the Iewes for feare of Mardocheus: † whom they knew to be prince of the palace, and to be able to doe very much: the fame alſo of his name increaſed dayly, and flew abroad through al mens mouthes. † Therfore the Iewes ſtroke their enemies with a great ſlaughter, and ſlew them, repaying them that which they had prepared to doe to them: † in ſo much that in Suſan alſo they killed fiue hundred men, beſides the tenne ſonnes of Aman the Agagite the enemie of the Iewes: whoſe names be theſe: † Pharſandatha, and Delphon, and Eſphatha, † and
Phoratha, and Adalia, and Aridatha. † and Phormeſta, and Ariſai, and Aridai, and Iezatha. † Whom when they had ſlaine, they would not take prayes of their goodes. † And by and by the number of them that were killed in Suſan, was brought to the king. † Who ſaid to the queene: In the citie of Suſan the Iewes haue killed fiue hundred men, beſides the In the
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i
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a ſlaughter Amans tenne ſonnes were ſlayne and afterwards alſo hanged. v. 14. ten ſonnes of Aman: how great a ſlaughter thinkeſt thou doe they make in al the prouinces? what askeſt thou more, & what wilt thou that I cōmand to be done? † To whom ſhe anſwered: If it pleaſe the king, let there authoritie be geuen to the Iewes, that as they haue done to day in Suſan, ſo alſo they may doe to morow, and that the tenne ſonnes of Aman be hanged on gibbettes. † And the king commanded that it ſhould be ſo done. And forth with the edict hong in Suſan, and the tenne ſonnes of Aman were hanged. † The fourthtenth day of the moneth Adar the Iewes being gathered together, there were killed in Suſan three hundred men: neither was their ſubſtance ſpoyled by them. † Yea and through al prouinces, which were ſubiect to the kings dominion, the Iewes ſtood for their liues, their enemies and perſecutors being ſlayne: in ſo much that there was fully ſeuentie fiue thouſand of them that were killed, and no man tooke any of their goodes.
† And the thirtenth day of the moneth Adar was the firſt day
The fourth parth. Other thinges folowing their deliuerie from danger. with them al of the ſlaughter, & the fourtenth day they ceaſed to kil. Which they ordayned to be ſolemne, ſo that in it at al times afterward they gaue them ſelues to good chere, mirth & bankets. † But they that made the ſlaughter in the citie of Suſan, were occupied in the ſlaughter the thirtenth and fourtenth day of the ſame moneth: and in the fiftenth day they ceaſed to kil. And therfore they ordayned the ſame a ſolemne day of good cheere and ioyfulnes. † But thoſe Iewes, that abode in townes not walled and villages, ordayned the fourtenth day of the moneth Adar for bankettes and ioy, ſo that they reioyſe in it, and ſend one an other portions of bankets and meates. † Mardocheus therfore wrote al theſe things, and being compriſed in letters ſent them to the Iewes, that abode in al the kings prouinees, as wel thoſe that lay neere, as far of, † that they ſhould take The Iewes in Suſan kept the fiftenth day holie. v. 18, thoſe that dwelt in other places kept the fourtenth day. the fourtenth and fiftenth day of the moneth Adar for feaſtes, and the yeare alwayes returning ſhould celebrate them with ſolemne honour: † becauſe
in the ſame dayes the Iewes reuenged them ſelues of their enemies, and mourning and ſorrow were turned into mirth and ioy, and that theſe ſhould be dayes of good cheere and gladneſſe, and they should ſend one to an other portions of meates, and should geue giftes to the poore. † And the Iewes receiued into a ſolemne rite al things, which they had begune to doe at that time, and which Mardocheus by letters had commanded to be done. † For Aman, the ſonne of Amadathi of the ſtocke of Agag, the enemie and aduerſarie of the Iewes, purpoſed euil againſt them, to kil them and deſtroy them: and he caſt Phur, which in our language is turned, a lot. † And afterward Eſther went in to the king, beſeching that his endeuours might by the kings letters be made voyde: & the euil that he had intended againſt the Iewes, might returne vpon his owne head. Finally they hong both him and his ſonnes vpon the gallowes, † and ſince that time theſe dayes are called Phurim, that is, of Lottes: becauſe Phur, that is, a lot, was caſt into the pot. And al things, that were done, are contayned in the volume of this epiſtle, that is, of this booke: † and the thinges that they ſuſteyned, and that were afterward changed, the Iewes A feaſt inſtituted by Mardocheus was accepted and obſerued by al the Iewes, as a conſtitution agreable and not contratie to the law Deut. 4. v. 2, & 12. v. 32. tooke vpon them ſelues and their ſeede, and vpon al, that would be ioyned to theyr religion, that it should be lawful for none to paſſe without ſolemnitie theſe dayes: which the writing teſtifieth, and certaine times require, as yeares continually ſuccede one an other. † Theſe are daies, which no obliuion shal euer put out: and al prouinces in al the world shal celebrate through out al generations: neither is there any citie, wherein the daies of Phurim, that is, of lottes, muſt not be obſerued of the Iewes, and of their progenie, which is bound to theſe ceremonies. † And Eſther the queene the daughter of Abihail, and Mardocheus the Iew wrote alſo the ſecond epiſtle, that with al diligence this day should be eſtablished ſolemne for the time to come. † and they ſent to al the Iewes, that were in the hundred and ſeuen and twentie prouinces of king Aſſuerus, that they should haue peace, and receiue truth, † obſeruing the Daies of lottes, and in their time should celebrate them with ioy: as Mardocheus and Eſther had appoynted, and they tooke vpon them to be obſerued of them ſelues, and of their ſeede, faſtes, and cries, and the daies of Lottes, † and al thinges, which are conteyned in the hiſtorie of this booke, which is called Eſther.
ANNOTATIONS. CHAP. IX.
1. The caſe being changed.] In this whole hiſtorie (as in manie other paſſagesPſal. 76.
Great, and maruelous changes by the power of God. of holie scripture) we ſee the meruelous change of the right hand of the higheſt. Firſt in the verie inſtant of extreme danger, the kinges face with burning eyes ſhewing the furie of his breaſt ch. 15. v. 10. was turned into mildnes towardes Eſther v. 11. Secondly proud Aman being aduanced in honour & office, aboue al princes of the kinges court, ch. 3. v. 1. was ſodainly forced publikely to lead Mardocheus his horſe, whom he moſt hated: ch. 6 v. 10. Thirdly, he was conſtrayned with loud voice to proclame his honour, whom he moſt deſpiſed and threatned. Fourtly, the ſame Aman, before called the father (as it were the onlie gouernour) of the king, ch. 1
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v. 6 ch. 16. v. 11. was forthwith condemned for a traitor. ch. 7. v. 8. ch. 16. v. 18. Fifthly, He that could not abide to ſee Mardocheus, ch. 5. v. 13. afterward durſt not looke vpon the king, not could endure his countenance. ch, 7 v 6. Sixtly, He was hanged on the ſame gallowes, which he had prepared for Mardocheus. ch. 7. v. 9. Seuently, VVheras he was not content with the death of Mardocheus alone, but procu
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ed the kings decree to deſtroy the whole nation. ch. 3. v 6 and ſo feaſted with the king, when the Iewes mourned, v 15. ſhortly after the king ſent new letters for the Iewes ſaftie, geuing them leaue to kil whom ſoeuer they would of their enemies. ch. 8. v.
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. 11 Eightly, the ſame day which was deſigned for deſtruction, was made the day of ioy and exultation to the children of God. ch. 9. v. 1. 17 ch. 16. v. 21. &c. By which literal ſenſe Gods meruelous prouidence is manifeſtly ſhewed, neuer ſuffering his church to periſh. It hath moreouerD. Tho. prologo in Epiſt. Canonic. two ſpecial myſtical ſenſes. Firſt, as ſaftie of temporal life was procured toEſther a figure of our B ladie, one nation by Eſthers interceſſion to king Aſſuerus, ſo general ſaluation is procured to al mankind by mediation of the bleſſed virgin Marie, cruſhing the ſerpents head; and the ſentence of death is changed by new letters, grantingAnd of the Church. euerlaſting life, and glorie to al Gods true ſeruantes. Eſther alſo, as likewiſe Iudith, in figure of the Church (ſaith S. Ierom, Prologo in Sophon) killed the aduerſaries, and deliuered Iſrael from danger of periſhing.
CHAP. X. Aſſuerus ſubdueth manie countries. 4. Mardocheus vnderſtandeth, and declareth his dreame. 9. God ſeparateth his people from other nations by a better lotte.
BVT king Aſſuerus made al the earth, and al the ilandes of the ſea tributaries. † Whoſe ſtrength and empire, and the dignitie and highneſſe, wherewith he exalted Mardocheus, are written in the bookes of the Medes, and of the Perſians: † and how Mardocheus of the Iewes kinred was ſecond after king Aſſuerus: and great with the Iewes, and acceptable to the people of his bretheren, ſeking good to his people, and ſpeaking thoſe things, which pertayned to the good of his ſeede.
That
S. Ierome here aduertiſeth the reader that he found al hitherto in the Hebrew. And the parcels which folow only in the Septuaginta Greke Edition which either they tranſlated out of the Hebrew, or added by inſpiration of the Holie Ghoſt. which is in the Hebrew I haue expreſſed moſt faithfully. And theſe things that folow, I found written in The Greke of the 72. Interpreters. the common edition,which are conteyned in the greeke tongue and leetters: and in the meane time this chapter was extant after the end of the booke: which according to our cuſtome, we haue marked with an Obelus before it, that is to ſay, a broch.
† And Mardocheus ſaid: Theſe things are done of God. † I remember the dreame that I ſaw, ſignifying theſe verie things: neither was any of them fruſtrate. † The litle fountayne which grew into a riuer, and was turned into light, and into the ſunne, and abounded into manie waters, is Eſther, whom the king tooke to wife, and made her to be queene. † But the two dragons: I am, and Aman. † The nations, that were aſſembled: are they that endeuoured to deſtroy the name of the Iewes. † And my nation: is Iſrael, which cried to our Lord, and our Lord hath ſaued his people: and he hath deliuered vs from al euils, and hath done great ſignes and wonders among the nations: † and he commanded that there ſhould be two lottes, one of the people of God, and the other of al Nations. † And both lottes are come to the day appointed euen now from that time before God to al nations: † and our Lord hath remembred his people, and hath had mercie on his inheritance. † And theſe daies ſhal be obſerued in the moneth of Adar the fourtenth, and fiſtenth day of the ſame moneth, with al diligence, and ioy of the people gathered into one aſſemblie, through out al the generations hereafter of the people of Iſrael.
CHAP. XI. An Appendix and concluſion of this hiſtorie. 2. The dreame of Mardocheus.
IN the fourth yeare when Ptolomee and Cleopatra reigned, Doſitheus, which named himſelf a Prieſt, and of the Leuitical kinred, and Ptolomee his ſonne brought this epiſtle of Phurim, which they ſayd Lyſimachus the ſonne of Ptolomee did interprete in Ieruſalem.
This beginning was in the common edition, which is neither extantA in Hebrew, nor with any of Except the 72. the interpreters.
† In the ſecond yeare, when Artaxerxes the greateſt reigned,
The firſt part. The preſage, and occaſion of Eſthers aduancement and Amans perſecuting the Iewes. in the firſt day of the moneth Niſan, Mardocheus the ſonne of Iairi, the ſonne of Semei, the ſonne of Cis, of the tribe of Beniamin. † A Iew which dwelt in the citie of Suſan, a great
man and among the firſt of the kings court, Mardocheus had this dreame before Amans aduancement or his owne and the peoples danger. ſaw a dreame. † And he was of that number of captiues, whom Nabuchodonoſor
4. Reg. 24. the king of Babylon had tranſported from Ieruſalem with Ieconias the king of Iuda: † and this was his dreame: The
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e appeared voices, and tumultes, and thunders and earth quakes, and pertuibation vpon the earth: † and behold
Mardocheus was a good dragon, and Aman a bad one. two great dragons, prepared one againſt an other into battel. † At whoſe crie al nations were rayſed vppe, to fight againſt the nation of the iuſt. † And that was a day of darkeneſſe and danger, of tribulation and diſtreſſe, and great feare vpon the earth. † And the nation of the iuſt fearing their euils, was trubled, and prepared to death. † And they cried to God: and they crying, Eſther by her fountaine of teares and humble ſupplication, quenched a great flame of Gentiles againſt the Iewes. ch. 10. a litle fountayne grew into a verie great riuer, and abounded into verie manie waters. † Light and ſunne aroſe, and the humble were exalted, and they deuoured the glorious. † Which when Mardocheus had ſeene, and riſen out of his bed, he muſed what God would doe: and he had it fixed in his mind, deſirous to know what the dreame ſhould ſignifie? B chap. 1. v. 1.
CHAP. XII. The conſpiracie of two eunuches, detected by Mardocheus, is repeted, 6. and Amans malice againſt him for the ſame.
AND he abode that time in the kings court with Bagatha and Thara the kings eunuches, which were portersC of the palace. † And when he vnderſtood their cogitations, and had throughly ſeene their cares he learned that they went about to lay hands on king Artaxerxes, and he told the king therof. † Who hauing them both in examination, when they had confeſſsd he commanded them to be led to death. † But the king wrote that which was done, in the comentaries: and Mardocheus alſo committed the memorie of the thing to wriring. † And the king commanded him, that he ſhould abide in the court of the palace, geuing him giftes for the delation. † But Aman the ſonne of Amadathi the Bugeite was moſt glorious before the king, and would hurt Mardocheus, and his people, Here it appeareth that Aman was a fauourer of traitors of perhaps of the ſame conſpiracie. for the two eunuches of the king, which were put to death. D ch. 3. v.
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Hitherto the proeme. That which foloweth was ſet in that place, where it is written in the volum: ch. 3. v. 3.
And should ſpoyle their goodes. VVhich we found in the common edition only.
CHAP. XIII. Acopie of the epiſtle which Aman ſent to al prouinces to deſtroy the Iew
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8. And Mardocheus his prayer for the people.
AND this was the copie of the letter. The moſt great
E king Artaxerxes from India vnto Aethiopia, to the princes of an hundred and ſeuen and twentie prouinces, and to the captaynes, that are ſubiect to his empire, greeting. † Wheras I reigned ouer manie nations, and had ſubdewed al the world to my dominion, I would no
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abuſe the greatnes of my might, but with clemencie and lenitie gouerne my ſubiectes, that paſſing their life quietly without any terrour, they might enioy peace wiſhed of al men. † But when I demanded of my counſelers how this might be accompliſhed, Great hurt to a king, that is ruled much by one counseler. Salomon teacheth, that VVhere are manie counſellers, cogitations are confirmed.
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ron. 15. v. 22.
one that excelled the reſt in wiſedom and fidelitie, and was ſecond after the king, Aman by name, † told me that there was a people diſperſed through the whole world, which vſed new lawes, and doing againſt the cuſtomes of al Nations, contemned the cōmandmentes of kings, and brake the concord of al nations by their diſſention. † Which when we had learned, ſeing one nation rebellious againſt al kind of men to vſe peruerſe lawes, and to goe againſt our commandmentes, and to diſturbe the peace and concord of the prouinces ſubiect to vs, † we haue commanded that whomſoeuer Aman ſhal ſhew, who is chiefe ouer al the prouinces, and ſecond after the king, and whom we honour in ſteed of a father, they with their wiues and children be deſtroyed of their enemies, and that none haue pitie on them the fourtenth day of the twelfth moneth Adar of this preſent yeare: † that the wicked men going downe to hel in one day, may reſtore the peace to our empire, which they had diſturbed. F ch. 3. v. 14.
Hitherto the copie of the letter. That which foloweth I found written after that place, where it is read,ch. 4. v. 17.
And Mardocheus going forth, did al thinges, that Eſther had commanded him. yet it is neither in the Hebrew, nor extant with any of Excep
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the 72. the interpreters.
† But Mardocheus beſought our Lord, mindeful of al his
G workes, † and ſaid: Lord Lord king omnipotent, for in thy
The Epiſtle on weneſday in the 1. weke of
••
n
•
. And in a votiue Maſſe againſt Paganes. dominion are al thinges ſet, and there is none that can reſiſt thy wil, if thou determine to ſaue Iſrael. † Thou madſt heauen and earth, and whatſoeuer is conteyned in the compaſſe of
heauen. † Thou art Lord of al, neither is there that can reſiſt thy maieſtie. † Thou vnderſtandeſt al things, and knoweſt that I haue not done this for pride and contumelie, and any deſire of glorie, that I adored not the proud Aman, † (for gladly would I be readie for the ſaluation of Iſrael to kiſſe euen the ſteppes of his feete,) † but I feared leſt I ſhould tranſferre the honour of my God to a man, and leſt I ſhould adore any except my God. † And now ô Lord king, the God of Abraham haue mercie vpon thy poople, becauſe our enemies wil deſtroy vs, and extinguiſh thyne inheritance. † Deſpiſe not thy portion, which thou haſt redemed to thyſelf out of Aegypt. † Heare my prayer, and be propitious to thy lot and corde, and turne our mourning into ioy, that liuing we may prayſe thy name ô Lord, and doe not ſhut the mouthes of them that ſing to thee. † Al Iſrael alſo with like mind and ſupplication cried to our Lord, becauſe certayne death did hang ouer them.
CHAP. XIIII. Eſther prayeth in humilitie of ſpirite, that God wil deliuer the people from the crueltie of Aman.
ESTHER alſo the queene fled to our Lord, fearing the peril that was at hand. † And when ſhe had laid of her royal garmentes, ſhe tooke clothes meete for weeping and mourning, and for diuers oyntmentes, filled her head with aſhes and dung, and her bodie ſhe humbled with faſtes: and al the places, in which before ſhe was accuſtomed to reioyſe, ſhe filled with tearing of her heares. † And ſhe beſought our Lord the God of Iſrael, ſaying: My Lord, which onlie art our king, helpe me ſolitarie woman, and which haue no other helper beſide thee. † My peril is in my handes. † I haue heard of my father that thou Lord didſt take Iſrael out from al Gentiles, and our fathers out of al their predeceſſours before, that thou mightſt poſſeſſe an euerlaſting inheritance, and thou haſt done to them as thou haſt ſpoken. † We haue ſinned in thy ſight, and therfore thou haſt deliuered vs into the handes of our enemies: † for we haue worſhiped their goddes. Thou art iuſt ô Lord. † And now it ſuffiſeth them not, that they oppreſſe vs with moſt hard ſeruitude, but imputing the force of their handes to the might of their idols, † they wil change thy promiſſes, and deſtroy thine inheritance, and ſhut the
mouthes of them that prayſe thee, and extinguiſh the glorie of thy temple and altar, † that they may open the mouthes of Gentiles, and prayſe the ſtrength of idols, and magnifie a carnal king for euer. † Deliuer not ô Lord thy ſcepter to them
Idoles are nothing in the vvorld. 1. Cor. 8. but ba
•
e imaginations of men. that are not, leſt they laugh at our ruine: but turne their counſel vpon them, and deſtroy him, that hath begune to do cruelly againſt vs. † Remember ô Lord: and ſhew thy ſelf to vs in the time of our tribulation, and geue me confidence Lord king of goddes, and of al power: † geue me ſpeach wel framed in my mouth in the preſence of the lion, and turne his hart into the hatred of our enemie, that both him ſelf may periſh, and the reſt that conſent vnto him. † But deliuer vs in thy hand, and helpe me, hauing no other helpe, but thee ô Lord which haſt the knowlege of al things, † and knoweſt that I hate the glorie of the wicked, and The Church vſeth this prayer in the offertorie▪ the 22. ſunday after Pentecoſt: as a parcel of holie Scripture. deteſt the bed of the vncircumciſed, and of euerie ſtranger. † Thou knoweſt my neceſſitie, that I abhorre the ſigne of my pride and glorie, which is vpon my head in the daies of my oſtentation, and deteſt it as the cloth of a woman in her monthlie floores, and:: Of herſelfe, nor for wordlie glorie ſhe deſired not to marie a heathen king but for the cōmon good ſhe maried him, God diſpenſing with the law in this behalf. See ch. 2. weare it not in the daies of my ſilence, † and that I haue not eaten at Amans table, neither the kings banket hath pleaſed me, and that I haue not drunke the wine of libamentes: † and that thy handmayde did neuer reioyſe, ſince I was tranſported hither vnto this day, but in thee ô Lord the God of Abraham. † O God ſtrong aboue al, heare the voyce of them, that haue no other hope, and deliuer vs from the hand of the wicked, and deliuer me from my feare.
CHAP. XV. Mardocheus cauſeth Eſther to goe to the king and intreate for the people. 10. She is terrified by this countenance, but God turneth his hart, and he calleth her curteouſly to him.
This alſo I found added in the common edition.
AND he commanded her (no doubt but Mardocheus commanded
G
Eſther) that ſhe ſhould goe vnto the king, and make petition for her people and for her countrie. † Remember (quoth he) the daies of thy humilitie, how thou waſt brought vp in my hand, becauſe Aman the ſecond after the king hath spoken againſt vs vnto death: † and doe thou inuocate our Lord, and speake to the king for vs, & deliuer vs from death. H ch 13. v. 8.
Moreouer this alſo which foloweth I found in the common Greke.
† And in the third day ſhe layd away Veſ
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im
•
nta oratus, not orn
•••
s, her playing w
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ede. the garmentes which ſhe ware, & was clothed in her glorie. † And when ſhe gliſtered in royal apparel, and had inuocated God the ruler and ſauiour of al, ſhe tooke two wayting maydes, † and vpon the one in deede ſhe leaned, as it were for dilicatnes and verie much tendernes not able to beare vp her bodie: † but the other of the maydes folowed her ladie, bearing vp her garmentes trayling on the ground. † But her ſelf in al her countenance of colour like the roſe, alſo with gratious and ſhining eies A notable example for Noble wemen, how to kepe their ſtate, & remaine neuer theles humble in hart. hid her mind ful of ſorow, and exceding feare. † She therfore entring through al the doores in order, ſtood before the king, where he ſate vpon the throne of his kingdom, clothed with royal garmentes, and glittering in gold, and pretious ſtones, and he was terrible to behold. † And when he had lifted vp his face, and with burning eies had ſhewed the furie of his breaſt, the Queene fel downe, and her colour being changed into palenes, ſhe reſted her wearie head vpon her handmayde. † And God turned the kings spirit in to mildnes, and in haſt and fearing he lept out of the throne, and holding her vp in his armes, til ſhe came to her ſelf, ſpake her fayre with theſe wordes: † What ayleth thee Eſther? I am thy brother, feare not. † Thou shalt not die: for this law is not made for thee, but for the common ſorte. † Come neere therfore, and touch the ſcepter. † And when ſhe held her peace, he tooke the golden rod, & put it vpon her necke, and kiſſed her, and ſayd: Why ſpeakeſt thou not to me? † Who anſwered: I ſaw thee, my Lord, By this compariſon of angels she ment that the king excelled al or moſt part of men. as an angel of God, and my hart was trubled for the feare of thy glorie. † For thou, my lord, art exceding maruelous, and thy face is ful of graces. † And when she spake, she fel downe agayne, and was almoſt in a ſowne. † But the king was trubled, and al his ſeruantes did comfort her. K ch. 5. v.
•
.
CHAP. XVI. Acopie of king Artaxerxes letters, which he ſent for the ſaftie of the
•
ewes, 10. declaring the inſolencie of Aman, and dutiful ſeruice of Mardocheus and Eſther, 20. commanding al his princes to aſſiſt the Iewes, and with them to celebrate the day which is changed from ſorow to ioy.
The copie of king Artaxerxes letter, which he ſent for the Iewes to al the prouinces of his kingdom: the which alſo is not found in the Hebrew volume.
THE great king Artaxerxes, from India to Aethiopia to
L the dukes and princes of an hundred twentie ſeuen prouinces, which obey our commandment, ſendeth greeting. † Manie haue abuſed vnto pride the goodnes of princes, and the honour, that hath beene beſtowed vpon them: † and they do not only endeuour to oppreſſe the kings ſubiectes, but not bearing the glorie that is geuen them, they worke treaſon againſt them that gaue it. † Neither are they content not to geue thankes for the benefittes, and to violate in them ſelues the lawes of humanitie, but they thincke they can eſcape the ſentence of God alſo who ſeeth al things. † And they haue burſt forth into ſo great madnes, that ſuch as obſerue diligently the offices committed vnto them, and do al thinges ſo that they are worthie of al mens prayſe, them they endeuour to ouerthrow by ſubtil meanes of lies, † whiles with craftie fraude they deceiue the ſimple eares of princes, and eſteming others b
•
their owne nature. † Which thing is proued both out of old hiſtories, and by theſe thinges, which are done daily, how At laſt this king ſaw his owne errour in beleuing one falſe counſeller ouer much. ch. 1
•
. v.
•
. the enterpriſes of kinges are depraued by the euil ſuggeſtions of certaine men † Wherfore we muſt prouide for the peace of al prouinces. † Neither muſt you thincke▪ if we command diuers things, that it cometh of the lightneſſe of our mind, but that we geue ſentence according to the qualitie & neceſſitie of times, as the profite of the common wealth requireth. † And that you may more plainly vnderſtand, that which we ſay, Aman the ſonne of Amadathi, both in mind and countrie a Macedonian, and an aliene from the Perſians bloud, and with his crueltie ſtayning our pietie, was receiued of vs a ſtranger: † and found our humanitie ſo great towardes
〈◊〉
. 1
•
. v. 6. him, that he was called :: our father, and was adored of al ſecond after the king: † who was puft vp with ſo great ſwelling of arrogancie, that he went about to depriue vs of kingdom and life. † For by certaine new deuiſes and not heard of before he hath ſought to kil Mardocheus, by whoſe fidelitie and benefittes we liue, and Eſther the felow of our kingdom with al their nation: † thincking this that they being ſlayne, he might worke treaſon to our ſolitarines, and might tranſferre the kingdom of the Perſians to the Macedonians † But we haue found the Iewes, which were by that moſt wicked of men oppoynted to be ſlayne, in no fault at al, but con
•
rariwiſe vſing iuſt lawes, † and the children of the higheſt and
the greateſt, and alwayes louing God, by whoſe benefite the kingdom was geuen both to our fathers and to vs, and is kept vnto this day. † Wherfore know ye thoſe letters, which he directed in our name, to be of none effect. † For the which heinous fact, before the gates of this citie, that is, of Suſan, both him ſelf that deuiſed it, and al his kinred hang on gibbettes: not we, but God repaying him that which he hath deſerued. † But this edict, which we now ſend, let it be ſet forth in al cities, that it be lawful for the Iewes to vſe their owne lawes. † Whom you muſt helpe, that thoſe, which had prepared them ſelues to their ſlaughter, they may kil the thirtenth day of the twelfth moneth, which is called Adar. † For God omnipotent hath turned this day of ſadnes and mourning into ioy to them. † Wherfore As Mardocheus ſuggeſted, th
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. king confirmed the obſeruation of a feaſt in memorie of Gods benefice▪ and ſo both Iewes and Gen
••
les kept it. count you alſo this day among other feſtiual daies, and celebrate it with al ioy, that hereafter alſo it may be knowne, † that al, which faythfully obey the Perſians, receiue worthie reward for their fidelitie: and they that lie in wayte againſt their kingdom, periſh for their wicked fact. † And euerie prouince and citie, that wil not be partaker of this ſolemnitie, let it periſh by ſword and fyre, and let it ſo be deſtroyed, that not onlie men, but alſo beaſtes haue no acceſſe therto for euer, for an example of contempt, and diſobedience. M chap. 9. v.
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▪
THE ARGVMENT OF THE BOOKE OF IOB.
HOlie Iob otherwiſe called Iobab (Gen. 36.) as S. Auguſtin, S. Chriſoſtom,
•
18. c. 47. ciuit. conc. 2. de Lazar Rom. 9. Praeſat
〈◊〉
Iob.
Iob of the race of Eſau. S. Ambroſe, S. Gregorie, and other fathers teach, the ſonne of Zara, the ſonne of Rahuel, the ſonne of Eſau, was king (or abſolute prince) of the land of Hus. who being perfect in religion, ſincere in life,VVhy God ſuffered him to be ſo afflicted. The contentes according to the hiſtorie▪
rich in wealth, and bleſſed with children, for an admirable example of patience, and to shew that a mortal man through Gods grace, may reſiſt al the diuels tentations, by Gods permiſsion, ſudainly loſt al his goodes and children, was ſtriken with horrible ſores in al his bodie, reuiled by his wife, and in ſteed of comforth which his ſpecial freindes pretemted towards him, was iniuriouſly charged by them, with impatience, arrogancie, blaſphemie, and other crimes, for which they falſly ſuppoſed he was ſo afflicted, affirming, and by diuers ſophiſtical argumentes, grounded as they pretended vpon Gods iuſtice, wiſdome, powre, mercie, and goodnes, would proue that God ſuffereth none but wicked men to be ſo afflicted. But Iob conſtantly defendeth his owne iuſt
••••
cencie, and that worldlie calamities, and proſperitie happen indifferently
to good and had in this lif
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, and that the tru
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r▪ ward of the iuſt, and punishment of the wicked, is to be expected in the other world. At laſt God, with due reprehenſion of Iob for ſome imperfections, sharply rebuketh the errors, and inſolencie of his aduerſe freinde
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; geueth ſentence on Iobs ſide; pardoneth
•••
m at his interceſſion; and reſtoreth al thinges to him duble, to that he had before.
B
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i
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e
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the literal ſenſe Iob in al his actions, ſufferinges, and whole life, wasIob an eſpecial figure of Chriſt.
a ſpecial figure of Chriſt, shewing (ſayth S. Gregorie) by thoſePraf
••
▪
thinges which he did and ſuſteyned, what our Redemer should do and ſuffer yea more particularly th
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n moſt part of the Patriarches, which S. Ierome (epiſt. ad Paulin.) alſo admireth and teſtifieth, ſaying: what myſteries of Chriſt doth not this booke comprehend? Euerie word is ful of ſenſe. Moreouer this hiſtorie is replenished with moral documents,
Moral documentes in this booke. how to embrace vertue, and eſchew vice: propoſing the life of a right godlie man, neither inſolent in proſperitie, not deſparing in aduerſitie, alwayes reſolute in Gods ſeruice, as wel in his proſperous kingdom as in the miſerable dunghil. Here alſo we haue the true maner of arguing, according to the rules of Logike, with detection of ſophiſtrie, Iob prouingTrue logike & Philoſophie. and diſprouing aſſertions by propoſition, aſſumption, and concluſion, as S. Ierom obſerueth, with profound knovvlege of natural thinges and cauſes, as appeareth in very manie places. Al which varietie and abundanceHard and ea
•
ic thinges to be vnderſtood are both profitable. of matter, compriſed in ſmal rowme, make manie thinges hard and obſcure, yet are the ſame ſo tempered with other thinges plaine and eaſie, that here is verified S. Auguſtins ob
••
ruation (li. 2. c. 6. doct. Chriſt) certaine places of holie Scriptures ſerue as delectable meate to them that hunger and thirſt diuine knowlege, and the obſcure take away tediouſnes from them, that loath vſual plaine doctrin.
It is moſt probable that Iob himſelf, inſpired by the Holie Ghoſt, by whoſe grace he excelled al in right ſimplicitie (c. 1.) writte his owne hiſtorie; theVVritten by Iob himſelf moſt part in verſe. moſt part in verſe, only the two firſt chapters and the laſt in proſe, in the Arabian tongue; which Moyſes tranſlated into Hebrew, for the conſolation of the Iſraelites afflicted in Aegypt.
And it may be diuided into three general partes. Firſt the change of Iobs ſtate from proſperitie into affliction, with his lamentation for the ſame▪ areDiuided into three partes. recorded in the three firſt chapters. In foure and thirtie chapters folowing are ſundrie diſputations, conflictes, and diſcourſes betwen him and his freindes, touching the cauſe of his ſo vehement affliction. In the fiue laſt chapters God diſcuſseth the quarel, geueth ſentence for Iob againſt his aduerſaries, pardonteh them, and rewardeth him.
THE BOOKE OF IOB.
CHAP. I.
This booke is read the two f
•
r
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wekes of September. Holie Iob offereth ſacrifice for euerie one of his children, 6. whoſe good eſtate Satan enuying, by Gods permiſsion ſpoyle h
••
m of al his goodes, and children, 20. for which he being penſiue offendeth not, but thanketh God for al.
THERE was a man in the Land of Hus, named
The firſt pa
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▪ The change of Iobs proſperous ſ
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a
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into affliction. Iob, & that man was “ ſimple, & right, and fearing God, and departing from euil. † And there were borne to him ſeuen ſonnes and three daughters. † And his poſſeſſion was ſeuen thouſand ſheepe, and three thouſand camels, alſo fiue hundred yoke of oxen and fiue hundred ſhe aſſes, and a familie exceding great: and that man was great among al them of the Eaſt. † And his ſonnes went, and made a feaſt by houſes, euerie one in his day. And ſending they called their three ſiſters, to eate and drinke with them. † And when the dayes of feaſting had paſſed about in courſe, Iob ſent to them, and ſanctified them: and riſing vp early “ offered holocauſtes for euerie one. For he ſayd: Leſt perhaps my
〈…〉
ſonnes haue ſinned, and haue bleſſed God in their hartes. So did Iob al the dayes. † But on a certaine day when the ſonnes of God were come to aſſiſt before our Lord▪
Diuels appeare not in Gods ſight, but ſometime in preſence of Angels which repreſent God S. Athan q. 8. ad Anti
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c
•••
.
Satan alſo was preſent amongſt them † To whom our Lord ſayd: From whence comeſt thou? Who anſwering, ſayd: I haue gone round about the earth, and walked through it. † And our Lord ſayd to him: Haſt thou conſidered my ſeruant Iob, that there is not the like to him in the earth, a man ſimple, and right and fearing God, and departing from euil.? † To whom Satan anſwering, ſaid: Why, doth Iob feare God in vayne? † haſt not thou fenſed him, and his houſe, and al his ſubſtance round about, bleſſed the workes of his handes, and his poſſeſſion hath increaſed on the earth? † But ſtretch forth thy hand a little, and touch al thinges that he poſſeſſeth, vnleſſe he bleſſethee in the face † Our Lord therfore ſayd to Satan:
God doth not directly ſend euils b
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t permitteth them to happen to his ſeruantes. behold, al things that he hath, are in thy hand, onlie vpon him extend not thy hand. And Satan went forth from the
face of our Lord. † And when vpon a certeine day his ſonnes and daughters did eate, and drinke wyne in the houſe of their eldeſt brother, † there came a meſſenger to Iob, which ſayd: The oxen plowghed, and the ſhe aſſes fed beſide them, † and the Sabeians came in violently, & haue taken al things, and haue ſtroken the ſeruantes with the ſword, and I onlie haue eſcaped to tel thee. † And when he yet ſpake, an other came, and ſayd: The fire of God fel from heauen, and ſtriking the sheepe and the ſeruantes hath conſumed them, and I only haue eſcaped to tel thee. † But whiles he alſo was yet ſpeaking, there came an other and ſaid: The Chaldees made three
•
roupes, and haue inuaded the camels, and taken them, moreouer the ſeruantes alſo they haue ſtrooken with the ſword, and I alone am fled to tel thee. † He yet ſpake, and behold an other came in, and ſaid: Thy ſonnes and daughters eating and drinking wine in the houſe of their eldeſt brother, † ſodenly a vehement winde came violently from the countrie of the deſert, and shooke the foure corners of the houſe, which falling oppreſſed thy children and they are dead, and I alone haue eſcaped to tel thee. † Then Iob roſe vp, and rent his garmentes, and with powled head falling on the ground, adored, † and ſaid By this holie example ancient fathers condeme the ſen
••
es Stoikes who are neuer moued, S. Aug. li. 1. c. 9. ciuit. S. Paul alſo reproueth men vvithout affection. Rom. 1. v. 31. Naked came I out of my mothers wombe, and naked shal I returne thither: Our Lord gaue, and our Lord hath taken away: as it hath pleaſed our Lord, ſo is it done: the name of our Lord be bleſſed. † In al theſe thinges Iob ſinned not with his lippes, neither ſpake he anie foolish thing againſt God.
ANNOTATIONS. CHAP. I.
1. Simple, right, and fearing God.] Moyſes, Samuel, Eſdras, & other ProphetesAſwal Iob as other prophetes writ their owne actes and prayſes. Good workes are both Gods workes and mens workes. writ ther owne actes among others, alſo their owne prayſes, ſpeaking of themſelues in the third perſon: & ſo did holie Iob, humbly, truly, and ſimply, without vayne glorie, or arrogancie, as S. Gregorie noteth, ſaying. Bleſſed Iob, inſpiredPraef
••
in Iob. with the Holie Ghoſt, might wel write his owne actes, which were the giftes of ſupernal inſpiration. God being the principal cauſe efficient of al good mens workes, and men the ſecondarie cauſe of the ſame.
Moreouer Iobs ſingular patience and other vertues are likewiſe commended in other holie Scriptures & by ancient Doctores, Tobiae. 2. God permitted tentation to happen vnto Tobias, that example might be geuen to his folowers of his patience, as of holie Iob, S. Iames (c. 5.) exhorting to patience, ſayth: You
Iobs patience inuincible in
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l ſortes of
•••
liction.
haue heard the ſuffering of Iob, and you haue ſene the end of our Lord. Tertullian (li. de patientia) admiring Iobs patience exclameth thus: ô moſt happie man whom neither the driuing away of his flockes of catle, nor conſuming of the reſt with
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ire, nor the loſſe of his children, nor terments of his b
•
di
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▪ could drive
•••
m patience but he ſtood immoueable in the ſeruice of God, for example to vs, that we fall not for anie wordlie damage, loſſe of deareſt friendes or corporal afflictions. & bleſſed be God, by whoſe bleſſing we may now y
•
ô happie Engliſh Catholiques,English Catholiques loſe their goodes and children, and are afflicted in bodie. that patiently ſuffer the very ſame kindes of tribulation, (though not in ſo great a degree) in our time▪ S Cyprian (li deb
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no patientie) Iob examined & proued by the vertue of patience was aduanced to the very height of prayſe, a rich lord in poſſeſſion, & a more rich father in children, ſudainly was neither lord, nor father: was alſo moſt greuouſly afflicted in his fleſh: and that no tentation might be wanting the diuel armed his wife againſt him, yet was he not moued, but by victorious patience thanked God for al In like ſorre other holie fathers, for encoregement and conſolation of the afflicted, write much of holie Iobs inuincible patience. Aboue al S. Gregorie, our Apoſtle, dilateth moſt excellentlyGreat commendation to be good amongſt the bad. in thirtie and fine whole bookes, deſcribing & propoſing his ſo great vertues to be imitated by al Chriſtianes, firſt of al (li. 1. c 5.) obſeruing how great a prayſe it is to be good in ſuch a place, in the middes of a croo
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ed and peruerſe
Philip. 2. Apoc. 2.
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ntie.
nation, shining as a light in the vvorld, dwelling in the gentiles, vvhere vvas the ſeate of Satan, a lillie amongſt thornes.
5▪
Offered holocauſtes for euerie one.] Albeit the vertue of Sacrifice as wel of HolocauſtSacrifice being of infinite vertue, yet the valure in application is limited. in the old Teſtament, as eſpecially of Chriſts Sacrifice in the New, is of infinite valure in it ſelfe, yet the application therof to particular perſons, and purpoſes is limited, and therfore holie Iob offered not only once for al his children, but manie times, ſeuerally for euerie one. VVherof ſee Cardinal Allan li. 2▪ de Euchariſt. Sacrific. c. 35.
CHAP. II. Satan by Gods permiſsion, 7. ſtriketh Iob with ſ
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res from the ſole of his foote to the toppe of his head. 9. His wife alſo inſulteth againſt him, but he ſinneth not. 11. Three freindes coming to viſite and conforte him, ſitte ſi
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n
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by him ſeuen dayes.
AND it came to paſſe when on a certaine day the ſonnes of God were come, and ſtood before our Lord, and Satan came among them, and ſtood in his ſight, † that our Lord ſayd to Satan: From whence comeſt thou? who anſwering ſayd: I haue gone round about the earth, and walked through it. † And our Lord ſayd to Satan: Haſt thou conſidered my ſeruant Iob, that there is not the like to him in the earth, a man A man of pl
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ine
〈◊〉
true dealing mixed with meek
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with out al guile is called a ſimple right man S. Greg. li. 1. Moral.
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. 2 &
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ſimple, and right, and fearing God, and departing from euil, and yet reteyning innocencie? But thou haſt moued me againſt him, that I should afflict him in vaine. † To whom Satan anſwering, ſaid: Skinne for ſkinne, & al thinges that a man hath, he wil geue for his life: † otherwiſe put thy hand, and touch his bone and flesh, and then shalt thou ſee that he wil bleſſe thee in the
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ace. † Our Lord therfore ſayd to Satan: Behold he is in thy hand, but yet ſaue his life. † Satan
therfore going out from the face of our Lord, ſtroke Iob with a verie ſore boile, from the ſole of the foote euen to the toppe of his head: † who with a shel ſcraped the corruption, ſitting on a dunghil. † AndHis wife perſwading him to deſperation and blaſphemie, ſignified carnal cogitions which corrupt the ſoule inwardly, as afflictions do affault the flesh outwardly. S. Greg. li. 3. c. 24. his wife ſayd to him: Doeſt thou yet continue in thy ſimplicitie? bleſſe God and die. † Who ſayd to her: Thou haſt ſpoken like one of the foolish wemen, if we haue receiued good things of the hand of God, euil thinges why should we not receiue? In al theſe things Iob ſinned not with his lippes. † Therfore“ Iobs three frendes hearing al the euil, that had changed to him, came euerie one out of their place, Elephaz a Themanite, and Baldad a Suhite, and Sophar a Naamathite. For they had appointed, that coming together they would viſite him, and confort him. † And when they had lifted vp their eies a far of, they knew him not, and crying out they wept, and renting their clothes ſprinkled duſt ouer their head toward heauen. † And they ſate with him on the groundSeuen dayes together euerie day and night ſome good part. ſeuen daies and ſeuen nightes, and no man ſpake to him a word: for they ſaw the payne to be vehement.
ANNNOTATIONS. CHAP. II.
11. Iobs three freindes.] For better intelligence of theſe conflictes betwenTheſe viſiters of Iob were in dede his freindes, and profeſſed true religion. They erred in Iobs particular caſe. holie Iob and his freindes, it may here be obſerued, that they were in dede his freindes, as the text ſimply calleth them: that they beleued rightly in God Almightie, and were not idolaters: that they came of freindly good affection to comforth him▪ though they fel into vvordes of reprouing him, (as S. Gregorie teacheth)li. 3.
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. 24. they alleaged alſo manie excellent diuine ſentences very truly, which therfore Iob reproued not. But they erred in their illations againſt Iob: and that of ignorance rather then of ſette malice, concluding that Iob was guiltie of ſome enormious ſinnes, becauſe they ſaw him ſo greuouſly puniſhed, and heard him complaine therof; his owne conſcience knowen to him and hid to them (wherof they raſhly iudged) teſtifying that he was innocent, in reſpect of ſo great crimes. And in this their particular error, though they were not heretikes, being not obſtinate after that the truth was ſufficiently reueledAnd prefigured heretikes. vnto them, yet they prefigured heretikes, endeuouring by one truth to deſtroy an other, and by arrogating knowlege which they had not: promiſing alſo
li. 5.
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▪ 18.
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evv thinges & vnheard of, rather to drovv others to admire them, then to edification.
CHAP. III. Iob lamenteth, deſcribing his owne, and the general calamities of man, 13. and shearing ho
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the
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eſcape manie miſeries which either are neuer bornt or dye preſently after their birth.
AFTER theſe things Iob opened his mouth, andAfter ſo long
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le
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ce at laſt
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b expreſſeth hi
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Spand
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ſo
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des
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great
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the
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ly
〈…〉
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ud
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o
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by God bu
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to m
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bein
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nne▪ euen from his conception and
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wiſhing that whatſoeuer concurred to his longer afflictions in this life, and h
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d
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r
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his more ſpedie deliuerie from dangers and calamities had not bene, for ſo he had benne ſowner at
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eſt as Gods goodnes ſhould diſpoſe of him Al which was a lawful deſire and no ſinne at al. See 1. Pineda. in c. 2. Iob.
curſed his day, † and ſpake. † Perish may the day wherin I was
borne, and the night wherin it was ſayd: A man is conc
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ed. † Be that day turned into darkeneſſe, God require it not from aboue, and let it not be lightened with light. † Let darkenes, and the ſhadow of death obſcure it, let a miſt poſſeſſe it, and be it wrapped in bitterneſſe. † A darkeſome hurle wind poſſeſſe that night, be it not counted in the da
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es of the yeare, not numbred in the monethes. † Be that night
〈◊〉
, not prayſe worthie. † Let them curſe it which cu
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e the day, which are readie to raiſe vp Leuiathan. † Let the
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a
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res be darkened with the miſt therof: let it expect light and let it not ſee, neither the ryſing of the appearing morning. † Becauſe it ſhut not vp the doores of the wombe, that bare me, nor tooke away euils from myne eies. † Why died I not in the matrice, periſhed not forthwith being come forth of the wombe? † Why receiued vpon the knees? why nurced with the breaſtes▪ † For now ſleping I should be quiet, and should reſt in my ſleepe: † With kinges and co
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les of the earth, which build themſelues ſolitarie places: † Or with princes, that poſſeſſe gold, and replenish their
••••
es with ſiluer: † Or as a thing vn
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mely borne that is h
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I should not be, or as they that being conceiued haue not ſeene the light. † There the impious haue ceaſed from tumult. & there the wearied with ſtrength haue
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eſted. † And they ſometime bound together without griefe, haue not heard the voyce of the exactor. † Litle and great are there, and the ſeruant free from his maſter. † Why is there light geuen to a miſerable man, and life to them, that are in bitterneſſe of ſoule? † That expect death, and it cometh not, as they that dig vp treaſure. † And they reioyce excedingly when they haue found the graue. † To a man whoſe life is hid, and God hath compaſſed him with darkenes? † Before I eate I ſigh: and as it were ouerflowing waters ſo my roaring: † Becauſe the feare which I feared, hath chanced to me: and that which I was afrayd of, hath happened. † haue I not diſſembled▪ haue I not kept ſilence? haue I not beene at eaſe? and indignation is come vpon me.
CHAP. IIII.
The ſecond part. Diuers diſcourſes and diſputes about the cauſe of Iobs afflictions. Eliphaz blameth Iob as guiltie of impatience, arguing thereupon that he was not ſo perfect in vertue as he ſemed. 7. and therfore is now puniſhed by God, who (as Ehiphaz falſly ſuppoſeth) afflicteth not innocent men. 12. alleaging for proofe an imaginarie viſion.
BVT Eliphaz the Themanite anſwering, ſayd: † If we
The firſt conſtrct, betwen Eliphaz and Iob. shal begin to ſpeake to thee, perhaps thou wilt take it greuouſly, but the word conceiued who can hold? † Behold thou haſt taught manie, & wearie handes thou haſt ſtrengthned: † Them that wauered thy wordes haue confirmed, and trembling knees thou haſt ſtrengthened: † But now a plague is come vpon thee, and thou haſt faynred: hath touched thee, and art trubled. † Where is thy feare, thy ſtrength, thy patience, and the perfection of thy wayes? † Remember I beſech thee, who euer being innocent hath No innocent euer periſhed eternally: but innocent Abel was ſlaine temporaly, and innumerable others ſuffer calamities for their greater merite. perished? or when haue the iuſt bene deſtroyed? † Yea rather I haue ſene them, that worke iniquitie, and ſow ſorrowes, & reape them, † to haue perished by the blaſt of God, and with the ſpirit of his wrath to haue bene conſumed. † The roaring of the lion, and the voice of the lioneſſe, & the teeth of the whelpes of lions are bruiſed: † The tigre hath perished, becauſe he had no praye, and the lions whelpes are deſtroyed: † Moreouer
Heretikes pretend ſuch obſcure viſions more to gette credite then to edifie others. S. Greg. li. 5. c. 18. to me there was ſpoken a ſecret word, and as it were by ſtealth hath mine eare receiued the vaines of the whiſpering therof. † In the horrour of a viſion by night, when deepe ſleepe is wont to hold men, † feare held me, and trembling, and al my bones were made ſore afrayd: † And when the ſpirit paſſed in my preſence, the heares of my flesh ſtood vpright. † There ſtood one, whoſe countenance I knew not, an image before mine eies, and I heard the voyce as it were of a gentle winde. † What, Iob eaſely granteth that man may not compare not contend with God ch. 9. v. 1. Yet men may be innocent & free from greuous ſinnes. shal man be iuſtified in compariſon of God, or shal a man be more pure then his maker? † Behold they that ſerue him, are not ſtable, and in his Angels he found wickednes: † How much more they that inhabite houſes of clay, which haue an earthly foundation, shal be conſumed as it were of the moth? † From morning vntil euening they shal be cut downe: and becauſe none vnderſtandeth, they shal perish foreuer. † And they that shal be leaft, shal be taken away from them: they shal die, and not in wiſedom.
CHAP. V. Eliphaz proſecuteth his diſcourſe to conuince Iob of great ſinnes, becauſe he is ſov
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hemently afflicted. 17. exhorteth him therfore to acknowledge his ſinnes, ſo al thinges shal ſuccede proſperouſly.
CAL therfore This diſputer hauing pretended an imaginarie viſion from God
〈◊〉
Iob, now he ſuppoſeth that neither God no
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Angel no
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other holie perſon wil patr
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age his cauſe, nor iudge of his caſe as he doth, but that al wil condemne him of impatience, follie, enuie, and other ſinnes. if there be that wil anſwer thee, & “ turne to ſome of the ſainctes. † Anger in deede killeth the
fooliſh, and enuie ſlea
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th the litle one. † I haue ſeene a foole with firme roote, and I curſed his beautie by and by. † His children ſhalbe made far from ſaluation, and ſhal be deſtroyed in the gate, and there ſhalbe none to deliuer. † Whoſe harueſt the hungrie ſhal eate, & the armed ſhal take him by violence, and the thirſtie ſhal drinke his riches. † Nothing in the
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a
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th is done without a cauſe, and out of the ground ſorrow shal nor riſe. † This proueth unporteth that a man muſt not thincke to paſſe his life without trauel, but muſt get his bread vvith ſvveat of his brovves, or ſuffer other calamities. Man is borne to labour, and the bird to flight. † For the which thing I wil beſech our Lord, and toward God I wil ſet my ſpeach: † Who doeth great and vnſearchable and meruelous things without number: † Who geueth raine vpon the face of the earth, and watereth al thinges with waters: † W
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o ſetteth the humble on high, and them that are in heauineſſe he conforteth with health: † Who diſſpateth the cogitations of the malignant, that their handes can not accompli
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h that which they b
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gan: † Who apprehendeth the wiſe in their ſub
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l
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ie, and diſſipareth the counſel of the wicked: † By day they ſhal i
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cu
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re darkeneſſe, and as it were in the night, ſo shal they grope at noone daies. † Moreouer he shal ſaue the need
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from the ſword of their mouth, and the poore from the hand of the violent. † And to the needie there shal be hope, but iniquitie shal draw together her mouth. † Bleſſed is the man that is corrected of God: refuſe not therfore the chaſtiſing of our Lord: † Becauſe he woundeth, and cureth: ſtriketh, and his hands shal beale. † In Gods goodnes deliuereth his ſeruantes the ſpace of this laborious life, ſix tribulations he shal deliuer thee, and in the And moſt eſpecially in the houre of death. S. Org. li. 6. c. 18. ſeuenth euil shal not touch thee. † In famine he shal deliuer thee from death; and in battel, from the hand of the ſword. † From the ſcourge of the tongue thou shalt be hid; & thou shalt not feare calamitie when it cometh. † In waſte and famine thou shalt laugh; and the beaſtes of the earth thou shalt not feare. † But with the ſtones of the landes thy couenant, and the beaſtes of the earth shal be peaceable to thee. † And thou shalt know that thy tabernacle hath peace, and viſiting thy beautie, thou shalt not ſinne. † Thou shalt know alſo that thy ſeed shal be manifold, and thy progenie as the graſſe of the earth. † Thou shalt enter into the graue in abundance, as a heape of wheate is caryed in his time. † Behold, this is euen ſo, as we haue ſearched out: which thou hauing heard reuolue in thy mind.
ANNOTATIONS. CHAP. V.
1. Turne to ſome of the Sainctes] Eliphaz prouoking Iob to produce ſome of his opinion, or to ſeeke the helpe and patronage of ſome Sainct in his cauſe,
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nuocation of Sainctes, eſpecially Angels in Iobs time. plainly sheweth the common faith and practiſe of inuocating Sainctes in that time. Els it had benne a frin
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lous ſpeach, which is not to be imputed to a ſenſible wiſe man as he was. For it appeareth by the drift of his reaſoning, that he ſuppoſed ſome of Gods ſpecial ſeruantes would maintaine a good cauſe, but that Iobs cauſe was ſuch as neither God, nor holie Angel, nor good man would defend, and therfore boldly prouoked him to this trial, preſuming that he ſhould finde no ſuch patron. Neither did he wil Iob in theſe wordes to cal vpon God only, for he could not erre ſo groſly, as to cal God ſome of the Sainctes: but muſt meane ſome other holie perſon. And it is clere by the Septuaginta Interpreters, that Eliphaz willed Iob to inuocate the Angels. ſaying: Inuocate if anie vvil anſvver thee, or if thou canſt behold anie of the holie Angeles. S. Gregorieli. 5. c. 30. expoundeth it to the ſame ſenſe, that Sainctes were to be inuocated in a good cauſe, but, that Eliphaz here▪ diſpicing and deriding holie Iob, ſayd to him: Thou canſt not find Sainctes thy helpers in affliction, vvhom thou vvouldeſt not haue thy felovves in proſperitie.
CHAP. VI. Iob anſwereth the obiections of Eliphaz, shewing that in deede the calamitie which he ſuffereth is much greatter then his ſinnes deſerue; and therfore his lamentation is excuſable. 8. wisheth (if it ſo pleaſe God) that he may dye. 13. complaneth that his freindes are become his aduerſeries, 16▪ grauely expoſtulateth that they reprehend him, 12. and helpe him not.
BVT Iob anſwering, ſayd: † A man of ſincere conſcience confeſſeth the ſinnes wherof he is guiltie, yet acknowledgeth not al wherwith others may vniuſtly charge him. Would God my ſinnes were weyed, wherby I haue deſerued wrath, and the calamitie, which I ſuffer in a balance. †“ As the ſand of the ſea this would appeare heauier, wherfore my wordes alſo are ful of ſorrow: † Becauſe the arrowes of our Lord be in me, the indignation whereof drinketh vp my ſpirit, and the terrours of our Lord warre agaynſt me. † Wil the wilde aſſe roare when he hath graſſe? or the oxe loweth when he shal ſtand before the ful manger. † Or can an vnſauerie thing be eaten, that is not ſeaſoned with ſalt? or can a man taſt that which being taſted bringeth death? † The thinges which before my foule would not touch, now for anguish are my meates. † Who wil graunt that my petition may come: and that God would geue me that which I expect? † And he that hath begune, the ſame would looſe his hand, and cut me of? † And this might be my comfort, that afflicting me with ſorrow, he
ſpare not, not I gayne ſay the wordes of the Holie one. † For What is my ſtrength, that I can ſuſteyne it? or what is mine end, that I should doe patiently. † Neither is my ſtrength the ſtrength of ſtones, neither is my
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est of braſſe. † Behold there is no help for me in my ſelf, and my familiar freindes alſo are departed from me. † He that taketh away mercie from his frend, forſaketh the feare of our Lord. † My brethren haue paſſed by me, as the torrent that paſſeth ſwiftly in the valleys. † They that feare the hoare froſt, ſnow shal fal vpon them. † At the time, when they shal be diſſipated they shal perish: and after they waxe hote they shal be diſſolued out of their place. † The pathes of their ſteppes are intangled: they shal walke in vayne, and shal perish. † Coſider ye the pathes
S
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nd
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e wayes without water. of Thema, the wayes of Saba, & expect a litle while. † They are confounded, becauſe I haue hoped: they are come alſo euen vnto me, and are couered with shame. † Now you are come: and euen now ſeing my plague you are afrayd. † haue I ſayd: Bring ye to me, and of your ſubſtance geue to me? † Or deliuer me from the hand of the enemie, and out of the hand of the ſtrong deliuer me? † Iobs aduersa
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ies pre
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med to teach him, but becauſe they erred in their applying of true aſſertions in his caſe, which himſelf vnderſtood and not they, he acconted not their diſcourſes for good doctrin. Teach ye me, and I wil hold my peace: and if I perhaps haue beene ignorant in anie thing, inſtruct ye me. † Why haue you detracted from the wordes of truth, whereas there is none of you that can controwle me? † To rebuke only you frame ſpeaches, and you vtter wordes in the wind. † You rush in vpon a pupil, and you endeuoure to ouerthrow your frend. † Notwithſtanding accomplish that which you haue begune: geue eare, and ſee whether I lie. † Anſwer I beſech you without contention: and ſpeaking that which is iuſt, iudge ye. † And you shal not finde iniquitie in my tongue, neither shal folie ſound in my iawes.
ANNOTATIONS. CHAP. VI.
3. As the ſand of the ſea] Scarſe anie figure is more common in holie S
•
iptureThe vſe of Hyperbole in holie Scripture. then Hyperbole. wherby ou
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vnderſtanding is drawne to cōceiue the greatnes of thinges that otherwiſe ſurpaſſe vulgar capacitie. So Iob ſignifieth here that his calamitie being vveighed vvith his ſinnes in balance, vvould appeare heauier, not preciſely in proportion of the number of ſandes in the ſea, but exceding much in true compariſon. Of which ſuperabundance of paines patiently ſufferedTreaſure of ſatiſfactorie workes in the Church. by holie Iob, and other Sainctes, more then their ſinnes deſerued, eſpecially of our B. Sauiour, who could not ſinne, and of our B. Ladie, who neuer ſinned, remayneth an infinitie treaſure of ſatiſfactorie workes, appliable by the
ſupreme ſtuard of Gods Church, Chriſts Vicar in earth, for ſatisfaction of others which haue nede, and are in the communion of Sainctes, and performe the conditions appointed. And ſo this high ſtuard may in due maner by hisPardons do applie the ſuffering of ſome for the ſatiſfaction of others. authoritie, geue limited, or plenarie pardones to penitentes, of the paines which otherwiſe they ſhould ſuffer in this life, or in purgaritie, for their ſinnes firſt remitted. Other Biſhops can alſo geue or diſpence ſo much as the Supreme Biſhop allo
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teth to their powre, al to edification and neceſſitie of Gods ſeruantes, as diſpencers, not diſſipators of ſo holie treaſure.
CHAP. VII. Iob explicateth diuers calamities of mans life, and namely of his owne▪ 6. Supoſing it not likelie that he shal returne to former proſperous ſtate, 15. deſireth to dye.
THE life of man vpon earth is a A ſouldiar muſt be alwayes readie to indure trauel, to be promptly obedient, content to be beaten by his ſuperior with out al reſiſtance, vpon paine of his life, he is alwayes ſubiect to cares, and to danger of death, and therfore muſt euer be readie to dye. warfare, & his daies, as the daies of an hyred man. † As a ſeruant deſireth the shadow, & as the hired man taryeth for the end of his worke: † So I alſo haue had vayne monethes, and haue numbred to my ſelf laborious nightes. † If I ſleepe, I shal ſay: When shal I ariſe? and agayne I shal expect the euening, and shal be replenished with ſorowes euen vntil darkenens. † My flesh is clothed with rotteneſſe and filth of duſt, my skinne is withered, & drawen together. † My daies haue paſſed more ſwiftly, then the webbe is cut of the weauer, and are conſumed without anie hope. † Remember that my life is a winde, and myne eie shal not returne to ſee good thinges. † Neither shal the ſight of man behold me: thine eies vpon me, and I shal not ſtand. † As a clowde is conſumed, and paſſeth away: ſo he that shal deſcend to Seol. hel shal not aſcend. † Neither shal he returne anie more into his houſe, neither shal his place know him anie more. † Wherfore I alſo wil not ſpare my mouth, I wil ſpeake in the tribulation of my ſpirit: I wil talke with the bitterneſſe of my ſoule. † Why, am I a ſea, or a whale, that thou haſt compaſſed me with a priſon. † If I ſa
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: My litle bed shal confort me, and I shal be releeued ſpeaking with myſelf in my couch: † Thou wilt terrefie me by dreames, and by viſions shake me with horrour. † For the which thing my ſoule hath choſen hanging, and my bones death. † I haue deſpayred. I shal now liue no longer: Iuſt Iob ſuppoſing he was at the point of death, prayed God to ſpare or ceaſe to puniſh him more, and to accept of that affliction which he had already ſuffered. So the Church in behalf of ſoules departed in ſtate of grace prayeth God to ſpare and ceaſe from further puniſhing them, and to geue them eternal reſt. Spare me, for my daies are nothing. † What is man that thou magnifieſt him? or why ſetteſt thou thy hart toward him? † Thou doeſt viſite him early, and ſodenly thou proueſt him: † How long doeſt thou not ſpare me, nor ſuffer me that I ſwallow my ſpitle? † I haue ſinned, what shal I doe to thee ô keeper
of men? why haſt thou ſette me contrarie to thee, and I am become burdenous to my ſelf? † Why doeſt thou not take away my ſinne, and why doeſt thou not take away mine iniquitie? Behold now I shal ſleepe in the duſt: and if thou ſeeke me in the morning, I shal not be.
CHAP. VIII. Baldad chargeth Iob to haue ſpoken, vniustly exhorting him to turne to God, and ſo he shal proſper better then heretofore. 13. sh
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wing that hypocrites shal not proſper, 20. inferreth (falfly) that God afflicteth not the ſincere, nor helpeth the malignant.
BVT Baldad the Suhite anſwering, ſayd: † The ſecond confflict. How long wilt thou ſpeake ſuch thinges, and shal the ſpirit of the word:: This ſecond diſputer charged Iob to be ob
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ate who in ded
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a true ſetled iudgement. of thy mouth be multiplied? † Why doth God ſupplant iugement? or doth the Omnipotent ſubuert that which is iuſt? † Although thy children haue ſinned to him, and he hath leaft them in the hand of their iniquitie: † Yet if thou wilt ariſe early to God, and wilt beſech the Omnipotent: † If thou wilt walke cleane & vpright, he wil
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orthwith awake vnto thee, and wil make the habitation of thy iuſtice peaceable: † In ſo much, that if thy former thinges haue bene litle, thy later thinges may be multipled excedingly. † For aske the old generation, and ſearch diligently the memorie of the fathers. († For we are but as yeſterday, and are ignorant Euen thus heretikes imagine Catholikes to the ignorant, and therfore fil their mouthes and bookes with thinges that are not denied, and yet inſerre much falſhood ſophiſtically applying one truth againſt an other being them ſelues ignorāt how to reconcile difficulties. that our daies vpon the earth are as a shadow.) † And they shal teach the
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: they shal ſpeake to thee, and from their hart shal vtter wordes. † Can the rush be greene without moyſture? or a ſeggie place grow without water? † When it is yet in his flowre, and is not plucked with the hand, it witereth before al h
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atbes: † Euen ſo the waies of al, that forget God, and the hope of the hypocrite shal perish: † His folie shal not pleaſe him, and his confidence as the ſpiders webbe. † He shal leane vpon his houſe, and it shal not ſtand: he shal ſtay it vp, and it shal not riſe: † He ſemeth moyſtened before the ſunne come, and in his riſing his bloſſome shal goe forth. † Vpon a heape of rockes his rootes shal be thicke, and among ſtones he shal abide. † If he ſwallow him vp out of his place, he wil denie him, & wil ſay: I know thee not. † For this is the ioy of of his way, that others may ſpring againe of the earth. † God wil not reiect the ſimple, nor reach his hand to the malignant. † Vntil thy mouth be filled with laughter, and
thylippes with iubilation. † They that hate thee, shal be clothed with confuſion: and the tabernacle of the impious shal not ſtand.
CHAP. IX. Iob approueth that no man auouching his owne iuſtice before God is iuſtified. 22. Teacheth that affliction of the innocent ſtandeth wel with Gods iuſtice, wiſdom, and powre.
AND Iob anſwering, ſaid: † Iob here granteth that which was truly ſaid by his aduerſarie, & ſheweth how he did wrong apli
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rue doctrin againſt him, and ſo ſtil defendeth his owne in nocencie, and iuſt quarel In deede I know it is ſo, & that man can not be iuſtified compared with God. † If he wil contend with him, he can not anſwer him one for a thouſand. † He is wiſe of hart, and ſtrong of force: who hath reſiſted him, & hath had peace? † He that tranſported mountaynes, and they whom he ſubuerted in his ſurie, knew not. † He that remoueth the earth out of her place, and the pillers therof are ſhaken. † He that commandeth the ſunne, & it riſeth not: and shutteth vp the ſtaires as it were vnder a ſeale: † He that alone ſpreadeth the heauens, and goeth vpon the waues of the ſea. † He that maketh Arcturus, and Orion, and Hyades, and the inner partes of the ſout
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. † He that doth great thinges, and incomprehenſible, and meruelous of the which there is no number. † If he come to me, I s
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al not ſee him: if he depart, I shal not vnderſtand. † If ſodenly he aske, who shal anſwer him? or who can ſay: Why doeſt thou ſo? † God whoſe wrath no man can reſiſt, and vnder whom they ſtoope that Angeles moue the ſpheres of heauen. carie the world. † How great am I then, that I may anſwer him, and ſpeake in my wordes with him? † Who although I haue anie iuſt thing, wil not anſwer, Euen ſo S. Paul, though he was not guiltie in conſcience of anie crime, yet he would not therin iuſtifie himſelf. 1. Cor. 4. but wil beſech my iudge † And when he shal heare me inuocating, I doe not beleue that he hath heard my voice † For in a hurlewinde shal he breake me, and shal multiplie my woundes yea without cauſe. † He graunteth not my ſpirit to reſt, and he filleth me with bitterneſſe. † If ſtrength be demaunded, he is moſt ſtrong: if equitie of iudgement, not man dare geue teſtimonie for me. † If I wil iuſtifie my ſelf, mine owne mouth shal condemne me, if I wil shew my ſelf innocent, he shal proue me wicked. † Although I shal be ſimple, the ſelf ſame shal my ſoul be ignorant of, and I shal be wearie of my life. † This is an aſſured true aſſertion, that God afflicteth both good & euil nn this life. One thing there is that I haue ſpoken, both the innocent and the impious he conſumeth. † If he ſcourge, let him kil at once, and not laugh at the paynes
of innocentes. † This earth is geuen into the handes of the impious, he couereth the face of the iudges therof: and if it be not he, who is it then? † My dayes haue bene ſwifter then a poſte: they haue fled and haue not ſene good. † They haue paſſed by as shippes carying fruites, as an eagle flying to meate, † When I shal ſay: I wil not ſpeake ſo, I change my face, and am tormented with ſorow. † I Feare on mans pa
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t, and hope in God, do wel conſiſt together. So both preſumption and deſperation are auoided. feared al my workes, knowing that thou didſt not ſpare the offender. † But if ſo alſo I am impious, why haue I laboured in vayne? † If I be waſhed as it were with ſnow waters, and my handes shal ſhine as moſt cleane: † Yet ſhal thou dippe me in filth, and my garmentes ſhal abhorre me. † For neither I wil anſwer a man that is like my ſelf: nor that may be heard with me equally in iudgement. † There is none that may be able to reproue both, and to put his hand betwen both. † Let him take his rod from me, and let not his dread terrifie me. † I wil ſpeake, and wil not feare him▪ for I can not anſwer fearing.
CHAP. X.
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ob ſcarſe able to ſpeake yet sheweth that there is no iniuſtice nor ignorance in God, neither is his ſinne the cauſe of ſo great afflictions. 9. Acknowledgeth Gods loue and benefites towards himſelf. 15. and dreadeth his ſtrict iudgement.
MY ſoule is wearie of my life, I wil let my ſpeach paſſe agaynſt my ſelf. I wil ſpeake in the bitternes of my ſoule. † I wil ſay to God: Condemne me not: tel me why thou iudgeſt me ſo. † Doth it ſeeme good to thee, if thou Holie Iob knowing it to be vnpoſſible that God calumniateth anie man, inquireth what is the cauſe why his goodnes afflicteth the iuſt? calumniate me, and oppreſſe me the worke of thy handes, and helpe the counſel of the impious? † Haſt thou eies of flesh: or as a man ſeeth, ſhalt thou alſo ſee? † Are thy daies as the daies of man, and are thy yeares as the times of men: † That thou ſekeſt my iniquitie, and ſearcheſt my ſinne? † And thou mayſt knowe that I haue done no impious thing, whereas there is no man that can deliuer out of thy hand. † In that I am thy creature thou maiſt iuſtly deſtroy me: but in deede becauſe I am thy creature thou
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ſpare me through thy m
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me thy grace which if I vſe wel thou wilt alſo geue me eternal reſt. Thy handes haue made me, and framed me wholly round about, and doſt thou ſo ſodenlie caſt me downe headlong? † Remember I beſech thee that as clay thou madeſt me, and into duſt thou wilt bring me agayne. † Haſt thou not as milke milked me, and curded me as cheeſe? † With skinne and fleſh thou haſt clothed me: with bones & ſinowes thou haſt compacted me. † Life and mercie thou haſt geuen to me, and
thy viſitation hath kept my ſpirit. † Although thou conceale theſe thinges in thy hart, yet I know that thou remembreſt al thinges. † If I haue ſinned and thou haſt ſpared me for an houre: why doeſt thou not ſuffer me to be cleane from mine iniquttie? † And if I ſhal be impious, woe is to me: and if iuſt, I shal not lift vp my head, filled with affliction and miſerie. † And for pride as a lioneſſe thou wilt take me, and returning thou doeſt meruelouſly torment me. † Thou reneweſt thy witneſſes agaynſt me, and multiplieſt thy wrath toward me, and paynes doe warre vpon me. † Why didſt thou bring me forth out of the matrice? Who would God, I had beene conſumed that eye might not ſee me. † I had beene as if I were not, caried from the wombe to the graue. † Shal not the fewnes of my daies be ended ſhortly? ſuffer me Repentance is alwayes neceſſarie, but moſt eſpecially at the houre of death. therfore, that I may a litle lament my ſorow: † Before I goe, and returne not, vnto the darke land, that is couered with the miſt of death: † A land of miſerie and darkeneſſe, where is the ſhadow of death, and no order, but euerlaſting horrour inhabiteth.
CHAP. XI. Sophar imputeth
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obs diſcourſe, about the cauſe of his ſo great afflictions, to inſolencie of mind, and loquaſitie of tongu, perſwading him to acknowlegeThe third conflict greuous ſinnes, that ſo he may haue the reward of a iuſt man.
BVt ſophar the Naamathite anſwering, ſaid: † Why, ſhal he that ſpeaketh manie thinges, not heare alſo? or Sophar might haue applied the vice of much ſpeaking to himſelf, and his felowes, alleaging manie thinges, which proued not their opinion, wheras Iobs allegations proued directly that which he affirmed. shal a man ful of wordes be iuſtified? † To thee onlie shal men hold their peace? and when thou haſt mocked others, shalt thou be confuted of none? † For thou haſt ſayd: My word is pure, and I am cleane in thy ſight. † And I would wish that God would ſpeake with thee, and would open his lippes to thee, † That he might shew thee the ſecretes of wiſdom, and that his law is maniſold, and thou mighteſt vnderſtand that thou art exacted much leſſer thinges of him, Iobs owne conſcience affirmed the contrarie▪ c. 6. v. 3. then thy iniquitie deſerueth. † Peraduenture thou wilt comprehend the ſteppes of God, and wil find out the Omnipotent perfectly? † He is higher then heauen, and what wilt thou doe: deeper then hel, and how wilt thou know? † The meaſure of him is longer then the earth, and broder then the ſea. † If he ſhal ouerthrow al things, or ſhal ſtrayten them into one, who shal ſay againſt him? † For he knoweth the vanitie of men, & ſeing iniquitie
doth he not cōſider? † A vaine man is extolled into pride, and thinketh him ſelf borne free as a wilde aſſes colt. † But thou haſt confirmed thy hart, & haſt ſpred thy handes to him. † If thou ſhalt take away from thee the iniquitie He could not iuſtly confeſſe iniqeitie which he had not cōmitted. that is in thy hand, and iniuſtice remaine not in thy tabernacle: † Then mayſt thou lift vp thy face wthout ſpotte, and thou shalt, be ſtable, and ſhalt not feare. † Thou shalt alſo forget miſerie, and shalt remember it as waters that are paſſed. † And the brightnes as it were of noone daies, shal ariſe to thee at euening: and when thou shalt think thyſelf conſumed, thou shalt riſe as the day ſtarre. † And thou shalt haue confidence, hope being ſet before thee, and buried thou shalt ſleepe ſecure. † Thou shalt reſt, and there shal be none to terrifie thee: and verie manie shal beſech thy face. † But the eies of the impious shal decay, and eſcape shal faile them, and their hope the abomination of the ſoule.
CHAP. XII. Iob sheweth the knowlege, which his freinds much boaſt of, to be the common knowne doctrin of Gods ſeruantes. He more truly, and more profoundly diſcourſeth of Gods powre and wiſdome, ſtil defending his owne innocencie in reſpect of great ſinnes.
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Iob anſwering, ſayd: † Are you then men alone, & shal wiſedome die with you? † I alſo haue a hart euen as you, neither am I inferiour to you: for who is ignorāt of theſe thinges, which you know? † He that is mocked of his frend as I, shal inuocate God & he wil heare him: for the God ſuffereth his ſimple true meaning ſeruantes to be ſcorned for the time, but afterward the wicked shal be forced to confeſſe, that thoſe whom they derided are worthily in honour before God. Sap. 5.
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. 3. ſimplicitie of the iuſt man is ſcorned. † The lampe contemned in the cogitations of the riche, is prepared to the time appointed. † The tabernacles of robbers abound, & they prouoke God bouldly, wheras he hath geuen al thinges into their handes. † For aske the beaſtes, and they shal teach thee: and the foules of the ayre, and they shal tel thee. † Speake to the earth, and it shal anſwer thee, and the fishes of the ſea shal tel. † Who is ignorant that the hand of our Lord hath made al theſe things? † In whoſe hand is the ſoule of euerie liuing thing, and the ſpirit of al the flesh of man. † Doth not the eare diſcerne wordes, and the iawes of him that eateth, the taſt? † In the ancientes is wiſedom, and in long time prudence. † With him is wiſedom and ſtrength, he hath counſel and vnderſtanding. † If he shal deſtroy, there is no man that can build: if he shut vp a
man, there is none that can open. † If he hold in the waters, al things shal be dried: and if he ſend them forth, they shal ouerthrow the earth. † With him is ſtrength and wiſedom: he knoweth both the deceiuer, & him that is deceiued. † He bringeth Craftie plotters of deuiſes at laſt by Gods iuſt puniſhement commit ſo great abſurdites, that the meaneſt may ſee their fo
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lie. counſelers to a folish end, and iudges to aſtonishment. † He looſeth the belt of kings, and girdeth their reines with a corde. † He leadeth away Prieſtes without glorie, and ſupplanteth the great men. † Changing the lippe of the true, and taking away the doctrine of the ancientes. † He powreth out contempt vpon princes, releeuing them that had bene oppreſſed. † Who reueleth profound things out of darkeneſſe, and bringeth forth the shadow of death into light. † Who multiplieth nations, and deſtroyeth them, and reſtoreth the deſtroyed whole agayne. † Who changeth the hart of the princes of the people of the earth, and deceiueth them, that they may goe in vayne where is no paſſage. † They shal grope as in the darke, and not in the light, and he shal make them goe amis as druncken men.
CHAP. XIII. Of their owne wordes Iob confuteth his aduerſaries, that they haue ſpoken that which they know not. 13. defendeth his owne innocencie. 22. deſiring of God, if he be afflicted for ſecrete ſinnes, that he may know them.
BEHOLD mine eie hath ſeene al theſe thinges, and mine eare hath heard, & I haue vnderſtood euerie thing. † According to your knowledge I alſo do know: neither am I inferiour to you. † But yet I wil ſpeake to the Omnipotent, and I couet to diſpute with God. † Firſt ſhewing you to be forgers of lying, and mainteyners of peruerſe opinions. † And would God ye would hold your peace, that you might be thought to be wiſe men. † Heare ye therfore my correptions, and attend the iudgement of my lippes. † Hath God neede of your lye, that for him you ſpeake guiles. † Doe you take his perſon, and doe you endeuour Iobs ſtate of ſinne or innocencie was beſt knowen to God, next to his owne conſcience, not at al to his aduerſaries, that preſumed to iudge therof. to iudge for God? † Or ſhal it pleaſe him from whom nothing can be concealed, or ſhal he be deceiued as a man, with your fraudulent dealings? † He ſhal reproue you, becauſe in ſecrete you take his perſon. † Forth with as he ſhal moue himſelf, he ſhal truble you: and his terrour ſhal come violently vpon you. † Your memorie ſhal be compared to ashes, and your neckes ſhal be brought into clay. † Hold your peace a litle while,
that I may ſpeake, what ſoeuer my minde shal prompt me. † :: Why doe I teare my flesh with my teeth, & carie my ſoule in my handes? † Although he shal kil me, I wil It ſemed to his aduerſaries that of deſperation he would tea
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his flesh, and ſo kil himſelf, and to be ſo nere death as if one held his ſoule in his hand readie to bet it ſ
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l from him. truſt in him: but yet I wil reproue my waies in his ſight. † And he ſhal be my ſauiour: for no hypocrite shal come in his ſight. † Heare ye my word, and receiue the obſcure ſayings with your eares. † If I shal be iudged, He was in extreme anguiſh, but ſtil truſted in God. I know that I shal be found iuſt. † What is he that wil be iudged with me? let him come: why am I conſumed holding my peace? † Two things only do not to me, and then shal I not be hid from thy face: † Make thy hand far from me, and let not thy feare terrifie me. † Cal me, and I wil anſwer thee: or els I wil ſpeake, and doe thou anſwer me. † How great iniquites and ſinnes I haue, my wicked deedes and my offences He denieth that he is guiltie in conſcience but deſireth to know of God, if he haue anie hi
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ſinnes which himſelf knoweth not. shewe thou me. † Why hideſt thou thy face, and thinkeſt me thine enemy? † Againſt the leafe, that is violently taken with the wind, thou sheweſt thy might, and perſecuteſt drie ſtuble. † For thou writeſt bitternes againſt me, and wilt conſume me with the ſinnes of my youth. † Thou haſt put my feete in the ſtockes, and haſt obſerued al my pathes, and haſt conſidered the ſteppes of my feete. † Who as rottenes am to be conſumed, and as a garment, that is eaten of the moth.
CHAP. XIIII. Againe Iob deſcribeth the miſeries of mans life. 3. Neuertheles Gods great prouidence towards him. 7. profeſſeth his beleefe of the Reſurrection.
MAN borne of Al children taking their ſ
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bſtance from the mother, and hauing only a temporal life, continually tending to death, can not but be ſubie
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itſelfe though it may ſome long is a limited thin
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proportion, in reſpect of eternitie, which is infinite. yet God hath care to bring this weake creature to life eternal. woman, liuing a short time, is replenished with many mſeiries. † Who as a flowre cometh forth and is deſtroyed, & fleeth as a shadow, & neuer abideth in the ſame ſtate. † And doeſt thou counte it a worthy thing to open thine eies vpon ſuch an one, and to bring him with thee into iudgement? † Who can make cleane him that is conceiued of vncleane ſeede? is it not thou which onlie art? † The daies of man are short, & the number of his monethes is with thee, thou haſt appointed his limittes :: which can not be paſſed. † Depart a litle from him, that he may reſt, vntil his day wished for, come, euen as the hyred man. † A tree hath hope: if it be cut, it waxeth greene ag
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e, and the boughes thereof ſpring. † If his roote be old in the earth, and the truncke therof be dead in the duſt. † At the ſent of water it shal ſpring, and bring forth leaues, as when it was
firſt planted. † But when man shal be dead, and naked and conſumed, where is he I pray? † As if the waters should deparr out of the ſea, and a riuer made emptie should be dried vp. † So man when he is a ſleepe shal not riſe agayne, til heauen perish, he shal not awake, nor riſe vp out of his ſleepe. † Who wil grant me this, that in hel thou protect me, and hide me, til thy furie paſſe, and appoynt me a time, wherin thou wilt remember me? † Shal man that is dead, thinkeſt thou, liue agayne? al the daies, in which I am now in warfare, I expect vntil my change do come. † Thou shalt cal me, and I shal anſwer thee: to the worke of thy handes thou shalt reach thy right hand. † Thou in dede haſt numbred my ſteppes: but thou wilt ſpare my ſinnes. † Thou haſt ſealed my offences as it were in a bag, but haſt cured mine iniquitie. † A mountaine falling ſlideth downe, and a rock is remoued out of his place. † Waters make ſtones holow, and with inundation the earth by litle and litle is conſumed: and men therfore thou shalt deſtroy in like maner. † Thou haſt ſtrengthened him a litle that he might paſſe away foreuer: thou shalt chāge his face, and shalt ſend him forth. † Whether his children shal be noble, or vnnoble, he The parentes after death are not afflicted with the ſtate of their children, as they be in this life. shal not vnderſtand † But yet his flesh whiles he shal liue shal haue ſorow, & his ſoule shal mourne vpon himſelf.
CHAP XV. Eliphaz againe chargeth Iob to haue ſpoken preſumptuouſly, & blaſphemouſly. 14. auoucheth that no man is innocent nor iuſt. 20. deſcribing the malediction of impious and hypochrites.The fourt conflict,
BVT Eliphaz the Themanite anſwering, ſayd: † Wil a wiſe man anſwer as it were ſpeaking into the wind, and fil his ſtomacke with burning? † Thou Eliphaz not able to anſwer Iobs ſolide reaſons, raileth againſt him, as if he were iniurious to God, or taught others to caſt away feare. reproueſt him in wordes, that is not equal to thee, and ſpeakeſt that which is not expedient for thee. † As much as is in thee, thou haſt euacuated feare, and haſt taken away prayers before God. † For thine iniquitie hath taught thy mouth, and thou doeſt imitate the tongue of blaſphemers. † Thine owne mouth shal condemne thee, and not I: and thy lippes shal anſwer thee. † Waſt thou the firſt man borne, and formed before the litle hilles? † Haſt thou heard Gods counſel, and shal his wiſedome be inferiour to thee? † What doeſt thou know, that we are ignorant of? what doeſt thou vnderſtand that we know not? † There are
both oldmen and ancientes among vs, much elder then thy fathers. † Is it a great matter that God should comforth thee: but thy naughtie wordes hinder it. † Why doth thy hart eleuate thee, and as thinking great thinges, haſt thou eſtonied eies. † Why doeth thy ſpirit ſwel agaynſt God, to vtter ſuch wordes out of thy mouth. † What is man, that he should be
It is a very rare priuilege to be without ſpot. without ſpot, and that the borne of a woman should appeare But ſpot of venial ſinnes may be in a iuſt man. iuſt? † Behold among his ſainctes none is immutable, and the heauens are not cleane in his ſight. † How much more is man abominable, and vnprofitable, who drinketh iniquitie as it were water? † I wil shew thee, heare me: that which I haue ſeene I wil tel thee. † Wiſemen confeſſe and hide not their fathers. † To whom onlie the earth was geuen, and ſtranger hath not paſſed by them. † The impious is proud al his daies, and Al theſe miſeries are incident to the wicked, but are falſly applied to holie Iob, who
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ndede was iuſt. the number of the yeares of his tyrannie is vncertaine. † The ſound of terrour is alwaies in his eares: and when there is peace, he alwaies ſuſpecteth treaſon. † He beleueth not that he may returne from darkeneſſe to light, looking round about for the ſword on euerie ſide. † When he shal moue himſelf to ſeeke bread, he knoweth that the day of darkeneſſe is prepared in his hand. † Tribulation shal terrifie him, and diſtreſſe shal compaſſe him, as a king that is prepared to battel. † For he hath ſtretched his hand againſt God, and is ſtrengthened againſt the Omnipotent. † He hath runne againſt him with necke ſet vp right, and is armed with a fatte necke. † Fatneſſe hath couered his face, and from his ſides there hangeth tallow. † He hath dwelt in deſolate cities, and in deſert houſes, that are brought into hillockes. † He shal not be enriched, neither shal his ſubſtance continew, neither shal he put his roote in the earth. † He shal not depart out of darkenes, the flame shal drie his boughes, and he shal be taken away with the ſpirit of his owne mouth. † He shal not beleeue vainely deceiued with errour, that he may be redemed with anie price. † Before his daies be accomplished, he shal perish: and his handes shal wither. † His cluſter in the firſt flower shal be hurt as a vine, and as the oliue tree caſting his flower. † For the congregation of the hypocrite is barren, and fire shal deuoure their tabernacles, which gladly take giftes. † He conceiued ſorow, and hath brought forth iniquitie, and his wombe preprareth guiles.
CHAP. XVI. Iob moued by his importune freindes, 4. expoſtulateth their ſeueritie, 12. further deſcribeth his afflictions, and appealeth to Gods iudgement, that he ſuffereth more then his ſinnes deſerue.
BVT Iob anſwering ſayd: † I haue heard often times ſuch things, True and freindlie comforters ought to heare the afflicted with patience, and not vnmercifully charge him with crimes which they neither know, nor his conſcience is guiltie of. heauie conforters you are al. † Shal wordes ful of winde haue an end? or is anie thing trubleſome to thee, if thou ſpeake? † I alſo could ſpeake thinges like to you: and would God your ſoule were for my ſoule. † I alſo would confort you with wordes, and would wag my head vpon you. † I would ſtrengthen you with my mouth, and would moue my lippes, as ſparing you. † But what shal I doe? If I ſpeake, my paine wil not reſt: and if I hold my peace, it wil not depart from me. † But now my ſorow hath oppreſſed me, and al my limmes are brought to nothing. † My wrinkles giue teſtimonie againſt me, and A great affliction, when one ful of paine and diſtres is alſo forced to defend his owne innocencie againſt calumniators. a falſe ſpeaker is rayſed vp againſt my face contradicting me. † He hath gathered his furie vpon me, and threatening me hath gna
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hed againſt me with his teeth, mine enemy hath beheld me with terrible eies. † They haue opened their mouthes vpon me, and exprobating haue ſtrooken my cheke, they are filled with my paines. † God hath ſhut me vp with the wicked man, and hath deliuered me to the hands of the impious. † I ſometime that welthie one ſodenly am broken: he hath held my necke, broken me, and ſet me to himſelf as it were a marke. † He hath compaſſed me with his ſpeares, he hath wounded my loynes, he hath not ſpared, and hath powred out on the earth my bowels. † He hath cut me with wound vpon wound, he hath come violently vpon me as it were a giant. † I haue ſowed ſackcloth vpon my ſkinne, and haue couered my flesh with ashes. † My face is ſwollen with weeping, and my eyeliddes are dimme. † Theſe thinges haue I ſuffred As the aduerſaries ſtil obiect great iniquitie to him ſo he yeldeth them the ſame true anſwer. without the iniquitie of my hand, wheras I had cleane prayers to God. † Earth couer not my bloud, neither let my crie find place in thee to be hid. † For behold my witneſſe is in heauen, and he that knoweth my conſcience on high. † My freindes ful of wordes: mine eie diſtilleth vnto God. † And would God a man might ſo be iudged with God, as the ſonne of man is iudged with his companion. † For behold the short yeares paſſe away, and I walke the path, by the which I shal not returne.
CHAP. XVII. For the greuouſnes of his paine Iob expecteth ſpeedie death, 4. chargeth his freindes with folie for holding only remuneration in this life. 6. himſelf hopeth happie reſt in the other World.
MY ſpirit ſhal be extenuated, my daies ſhal be ſhortened, and the graue only remaineth for me. † I haue
Not hauing committed ſuch ſinnes as he was charged withal, in this duble bitternes of corporal paine and calumniation, his eye was ſtil vpon God, expecting to be deliuered. not ſinned, and mine eie abideth in bitterneſſe. † Deliuer me, and ſet me beſide thee, and let anie mans hand fight againſt me. † Thou haſt made their hart far from diſcipline, and therfore they shal not be exalted. † He promiſeth a praye to his felowes, and the eies of his children ſhal faile. † He hath ſet me as it were for a prouerbe of the comon people, and I am an example before them. † Mine eie is dimne for indignation, and my members are brought as it were to nothing. † The iuſt ſhal be aſtonied vpon this, and the innocent ſhal be raiſed vp againſt the hypocrite. † And the iuſt ſhal hold his way, and with cleane handes ſhal adde ſtrength. † Be al you therfore conuerted, and come, and I ſhal not finde among you anie wiſeman. † My daies haue paſſed, my cogitations are diſſipated, tormenting my hart: † Night they haue turned into day, and againe after darkeneſſe I hope for light. † If I ſhal expect▪
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ſheweth euidently that there was a place of reſt called hel. hel is my houſe, and in darkeneſſe I haue made my bed. † I haue ſayd to rottenes: Thou art my father, my mother, and my ſiſter, to wormes. † Where is now then my expectation, and my patience who conſidereth. † Al my thinges ſhal deſcend into moſt deepe hel: there at the leaſt, ſhal I haue reſt thinkeſt thou?
CHAP. XVIII. Baldad ſetteth vpon Iob againe, chargeing him with preſent impatience, and former impietie, 6. and that therfore he ſuffereth worthie punishment.The fifth conflict.
BVT Baldad the Suhite anſwering, ſayd: † How long wil
Baldad perceiuing Iob to ſpeake confidently as the common doctrin of manie oppoſeth him ſelf neuertheles againſt him and al that thincke as he doth, and ſo ſpeaketh as to manie in the plural number, vvil ye ſpeake and of himſelfe & his felowes: are vve reputed. &c. So holie Iob a figure of the Church defended the common cauſe, his aduerſaries a figure of here t
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kes ſpeaking ſome truthes mixed falſe thinges therwith S. Greg. li. 14. c. 1. ye ſpeake vaunting wordes? vnderſtand ye firſt, and ſo let vs ſpeake. † Why are we reputed as beaſtes, and accounted vile before you? † Which deſtroyeſt thy ſoule in thy furie, shal the earth be forſaken for thee, and ſhal rockes be tranſported out of their place? † Shal not the light of the impious be extinguiſhed, and the flame of his fire not shine? † The light shal be darke in his tabernacle, and the candel that is
ouer him, shal be extinguished. † The ſteppes of his power shal be ſtraytened, and his owne counſel shal caſt him downe headlong. † For he hath thruſt his feere into a nette, and wal. keth in the mashes therof. † The ſole of his foote shal be held in a ſnare, and thirſt shal burne againſt him. † His ginne is hid in the earth, and his ſpring vpon the path. † Feares shal terrifie him on euerie ſide, and his feete shal entangle him. † Let his ſtrength be extenuated with famine, and let hung erinuade his ribbes. † Let it deuoure the beautie of his skinne, let death the firſtborne conſume his armes. † Let his conſidence be plucked away out of his tabernacle, and let deſtruction as a king tread vpon him. † Let the companious of him, that is not, dwel in his tabernacle, let brinſton be ſprinkled in his tent. † Let his rootes be dried downward, and his harueſt deſtroyed vpward. † Let the memorie of him perish from the earth, and let not his name be renowmed in the ſtreates. † He shal expel him out of light into darkeneſſe, and shal tranſport him out of the world. † His ſeed shal not be, nor his progenie in his people, nor anie remnantes in his countries. † In his daie the laſt shal be aſtonied, and horrour shal inuade the firſt. † Theſe are then the tabernacles of the wicked man, and this is the place of him that knoweth not God.
CHAP. XIX. Iob lamenteth of his freindes crueltie, 6▪ affirmeth that his ſo great affliction is not for his ſinnes. 25. and comforteth himſelf with his vndoubted belief
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of the Reſurrection.
BVT Iob anſwering, ſayd: † How long doe you afflict my ſoule, and weare me with wordes? † Behold, ten times you counfound me, and are not ashamed oppreſſing me. † For although I haue beene ignorant, mine ignorance shal be with me. † But you are ſet vp againſt me, and reproue me with my reproches. † At the leaſt now vnderſtand ye, that God hath afflicted me Bleſſed Iob (ſaith S. Gregorie li. 14. c. 16. 17▪) looking ſincerly on his owne life, ſaw that his affliction was greater then his ſinnes deſerued, and in that reſpect was not equal: yet it was iuſt, for God, being iuſt geueth a iuſt reward: a crowne of iuſtice as S. Paul ſpeaketh of himſelf (2. Tim. 4▪) not with equal iudgement, and hath compaſſed me with his ſcourges. † Behold I shal crie ſuffering violence, and no man wil heare: I shal crie out, and there is none to iudge. † He hath hedged my path round about, and I can not paſſe, and in my way hath put darkeneſſe. † He hath ſpoiled me of my glorie, and hath taken the crowne from my head. † He hath deſtroved me on euerie ſide, and I perish, and as it were from a tree plucked hath he taken away my hope. † His
furie is wrath againſt me, and he hath ſo accounted me as his enemie. † His ſerian
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es haue come together, and haue made them ſelues a way by me, and haue beſieged my tabernacle round about. † He hath made my brethren far from me, and my acquaintance as ſtrangers haue departed from me. † My kinfemen haue forſaken me, and they that knew me haue forgotten me. † The gheſtes of my houſe, and my maydſeruantes haue counted me an aliene, and I haue bene as it were a ſtranger in their eies. † I called my ſeruant, and he did not anſwer me, with mine owne mouth I beſought him. † My wife hath abhorred my breath, and I prayed the children of my wombe. † Fooles alſo deſpiſed me, and when I was departed from them, they backbited me. † My counſelers ſometime haue abhorred me: and he Al refuſed holie Iob in his affliction euen thoſe whom he had loued moſt: who therfore ought moſt to haue loued him againe. whom I loued moſt hath turned againſt me. † The flesh being conſumed my bone hath cleaued to my skinne, and there are left onlie lippes about my teeth. † Haue mercie vpon me, haue mercie vpon me, at the leaſt you my frendes, becauſe the hand of our Lord hath touched me. † Why doe you as God perſecute me, and are filled with my flesh. † Who wil grant me that my wordes may be writen? who wil geue me that they may be drawen in a booke, † with yron penne, and in plate of leade, or els with ſtile might be grauen in flintſtone? † For An expreſſe profeſſion of his faith of the Reſurrection. I know that my Redemer liueth, and in the laſt day I shal riſe out of the earth. † And I shal be compaſſed agayne with my skinne, and in my flesh I shal ſee God. † Whom I my ſelf shal ſee, and mine eies shal behold, and VVe ſhal riſe againe, not as one tree riſeth in place of an other, but the ſelf ſame perſones, changed in qualities not in ſubſtance▪
none other: this my hope is layd vp in my boſome. † Why then doe you ſay now: Let vs perſecute him, and let vs finde roote of word agaynſt him? † Flee therfore from the face of the ſword, becauſe the ſword is the reuenger of iniquities: and know ye that there is iudgement.
CHAP. XX. Sophar auoucheth that ſome wicked men florish for a time, but are afterwards iuſtly plaged. 29. therupon condemneth Iob as an hypocrite.
BVT Sophar the Naamathite anſwering, ſayd: † Therfore
The ſixth conflict, my diuerſe cogitations▪ ſuccede one an other, and my minde is rapt into ſundrie things. † The doctrine, wherwith thou reproueſt me, I wil heare, and the ſpi
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it of my vnderſtanding shal anſwer me. † This I know from the beginning,
ſince man was placed vpon the earth, † That the praiſe of the impions is Al mans life is ſhort and as a moment in compariſon of eternitie; but it is not alwayes true that thewiked are ſhortly puniſhed in reſpect of this life, as this diſputer applieth it to proue Iob to impious. Therfore Iob anſwereth in the next chapter.
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. 13. That ordinarily the wicked, lead their dayes (to witt their whole life) in vvealth and (then) in a moment goe downe to hel. So the reſt of theſe mens aſſertions are for moſt part true in ſome ſenſe but il applied. short, and the ioy of the hypocrite as it were for a moment: † If his pride riſe vp euen to the heauen, and his head touch the cloudes: † As a dunghil in the end he shal be deſtroyed, and they that had ſene him, shal ſay: Where is he? † As a dreame thar fleeth away he shal not qe found, he shal paſſe as a viſion by night: † The eie that had ſene him, shal not ſee him, neither shal his place behold him anie more. † His children shal come to naught with pou
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rtie, and his handes shal render him his ſorow. † His bones shal be filled with the vices of his youth, and they shal ſleepe with him in the duſt. † For when euil shal be ſweete in his mouth, he wil hide it vnder his tongue. † He wil ſpare it, and not leaue it, and wil hide it in his throte. † His bread in his belly shal be turned into the gaule of * a
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s within him. † The riches, which he hath deuoured, he shal vomite out, and God shal draw them forth out of his belly. † He shal ſucke the head of aſpes, and the vipers tongue shal kil him. († Let him not ſee the ſtreames of the riuer, the to
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es of home, & of butter.) † He shal be punished for al thinges that he did, & yet not be cōſumed: according to the multitude of his inuentions ſo alſo shal he ſuffer. † Becauſe breaking in he hath made the poore naked: he hath violently taken houſe, & built it not. † Neither is his bellie filled: and when he shal haue the thinges he coueted, he can not poſſeſſe them. † There remayned not of his meate, & therfore nothing shal continewe of his goodes: † When he shal be filled, he shal be ſtraytened, he shal burne, and al ſorow shal fal vpon him. † Would God his belly were filled, that he may ſend forth the wrath of his furie vpon him, and rayne his battel vpon him, † He shal flee wepons of yron, and shal fal vpon a bowe of braſſe. † The ſword plucked out, and coming forth of his ſcabbard, and gliſtering in his bitterneſſe: the horrible shal goe and come vpon him. † Al darkeneſſe is hid in his ſecretes: fyre that is not kindled shal deuoure him, he ſhal be afflicted leaft in his tabernacle. † The heauens shal reuele his iniquitie, and the earth shal riſe againſt him. † The bloſſome of his houſe shal be opened,
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e shal be plucked downe in the day of Gods furie. † This the portion of an impions man from God, & the inheritance of his wordes from our Lord.
CHAP. XXI. Iob requiring his freindes to heare him, 7. diſcourſeth of the cauſe, why ſome euil men proſper al this life.
BVT Iob anſwering, ſayd: † Heare I beſech you my wordes, and doe penance. † Beare with me, that I alſo may ſpeake, and after my wordes, if it shal ſeme good, laugh ye. † Is my diſputation Though he diſputed with three men, yet it was concerning diuine thinges not humaine but of Gods prouidence, and iuſtice, of the reſurrection of eternal life and puniſhment. agaynſt man, that I ought not worthely to be ſorie? † Harken to me, and be aſtonied, and put the finger vpon your mouth. † And I when I shal remember, am afrayd, and trembling shaketh my flesh. † Why then doe the impious liue, are they aduanced, and ſtrengthened with riches? † Their ſeede contineweth before them, a multitude of kinſemen, and of nephewes in their ſight † Their houſes be ſecure and peaceable, & the rod of God is not vpon them. † Their bullock hath conceiued, and hath not made abortion: their cow hath calued, and is not depriued of her calfe. † Their litle ones goe forth as flockes, and their infantes reioyſe with paſtimes. † They hold the timbrel, & the harpe, & reioyſe at the ſound of the organe. † They See ch. 20. v 5. lead their daies in wealth, and in a moment they goe downe to The ſame word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. & other places, which ſheweth that beſides hel of the dāned the reſting place alſo of holie fathers in the old Teſtament was called by the general name of hel. hel. † Who ſayd to God: depart from vs, we wil not the knowlege of thy waies. † Who is the Omnipotent, that we should ſerue him? and what doth it profite vs if we shal pray him? † But ye
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becauſe their good things are not in their hand, be the counſel of the impious far from me. † How often shal the candel of the impious be extinguished, and inundation come vpon them, and shal he deuide the ſorowes of his furie? † They shal be as chaffe before the face of the winde, and as ashes, which the whirlewinde ſcattereth. † God shal reſerue the ſorow of the father to his children: and when he shal haue rendred it, then shal he know. † His eies shal ſee his owne ſlaughter, and he shal drincke the ſurie of the Omnipotent. † For what doeth it pertayne to him concerning his houſe after him: although the number of his monethes be diminished the halfe? † Shal anie man teach God knowledge, who iudgeth the high ones. † This man dieth ſtrong and in health, rich and happie. † His vowels be ful of fatte, and his bones be embrewed with marrow. † But an other dieth in bitterneſſe of ſoule without anie riches: † And yet they shal ſleepe together in the duſt, and wormes shal couer them. † Surely
I know your cogitations, and vniuſt ſentences agaynſt me. † For you ſay: Where is the houſe of the prince? and where are the tabernacles of the impious? † Aſke anie of the wayfaring men, and you ſhal vnderſtand that he knoweth theſe ſelf ſame thinges. † Becauſe the euil man is kept vnto the day of perdition, and he ſhal be led to the day of furie. † Who ſhal reproue his way before him? and who shal repay him the thinges that he hath done? † He ſhal be brought to the graues, and shal watch in the heade of the dead. † He hath beene ſweete to the grauel of a riuer of hel. Cocytus, & after him he shal drawe euerie man, and before him innumerable. † How therfore doe ye comforth me in vayne, whereas your anſwer is shewed to be repugnant to the truth?
CHAP. XXII. Eliphaz contendeth that God is not pleaſed with a iuſt mans afflictions. 5. falſly imputeth enormious crimes to holie Iob, 12. and groſſe errors. 21. wisheth him therfore to repent, that ſo he may proſper.
BVT Eliphaz the Themanite anſwering, ſayd: † Can man
The ſeuenth conflict be compared with God, yea though he be of perfect knowlege. † What doth it In dede whē a iuſt man hath donne his dutie he is vnprofitable to God; but he is profitable to himſelf, which greatly pleaſeth God, who deſireth mans good, and it redoundeth to Gods glorie that he hath ſuch ſeruantes.
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at 5. v. 17. profite God if thou be iuſt? or what doeſt thou aduantage him if thy way be vnſpotted. † Shal he be afrayde to reproue thee, and come with thee into iudgement: † And not for thy very great malice, and thine infinite iniquities? † For thou haſt taken away the pledge of thy brethren without cauſe, and the naked thou haſt ſpoyled of clothes. † Water to the wearie thou haſt not geuen, and from the hungrie thou haſt withdrawen bread. † In the ſtrength of thine arme thou didſt poſſeſſe the earth, and being the mightieſt thou didſt obteyne it. † Widowes thou haſt ſent away emptie, and the armes of pupilles thou haſt broken in peeces. † Therfore art thou compaſſed with ſnares, and ſoden feare trubleth thee. † And thoughteſt thou that thou shouldeſt not ſee darkenes, and that thou shouldeſt not be oppreſſed with the violence of ouerflowing waters? † Doeſt thou not thinke that God is higher then heauen, & is exalted aboue the toppe of the ſtarres? † And thou ſayeſt: For what knoweth God? and he iudgeth as it were by a miſt. † The cloudes are his couert, After imputation of falſe crimes, this
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error of the Aegyptians, that God hath no prouidence of men in this world Ariſtotel. li. d
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mundo. textu. 84. So ſome heretikes in their phrenſic accuſe Catholiques of condemned hereſies. neither doth he conſider our thinges, and he walketh about the poles of heauen † Doeſt thou couet ro keepe the path of worldes, which wicked men haue troden? † Who
were taken away before their time, and a floud hath euerthrowen their foundation: † Who ſayd to God: Depart from vs: and as though the Omnipotent could do nothing, they eſtemed him: † Whereas he had filled their houſes with good things, whoſe ſentence be far from me. † The iuſt shal ſee, and shal reioyſe, and the innocent man shal ſkorne them † Is not their exaltation cut downe, and hath not fire de
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oured the remnantes of them? † Agree thou therfore to him, and haue peace: and by theſe thinges thou shalt haue the beſt fruites. † Receiue the law of his mouth, and put his wordes in thy hart. † If thou wilt returne to the Omnipotent, thou shalt be builded vp, and ſhalt make iniquitie far from thy tabernacle. † He shal geue for earth flint, and for flint torrentes of gold. † And the Omnipotent shal be agaynſt thine enemies, & ſiluer shal be heaped together vnto thee. † Then shalt thou a bound in delightes vpon the Omnipoten, and shalt lift vp thy face to God. † Thou shalt aske him, and he wil heare thee, and thou shal pay thy vowes. † Thou shalt decree a thing, and it shal come to thee, and light shal shine in thy waies † For who wil be humbled, shal be in glorie: and he that wil bow downe his eies, he shal be ſaued. † The innocent shal be ſaued, but he shal be ſaued in the cleanneſſe of his handes.
CHAP. XXIII. Iob expecteth helpe and ſentence of God, 6. with iuſt feare, yet with good conſcience maintaineth his owne innocencie.
BVT Iob anſwering, ſayd: † VVhiles he expected ſome comforth of his freindes, they ſtil afflicted him more and more, chargeing him with fal
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crimes and ſo aggrauating his grief both of bodie and mind Now alſo my talke is in bitterneſſe, and the hand of my plague is aggrauated vpon m
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mourning. † Who wil grant me that I may know and find him, and come euen to Therfore he appealeth to Gods iudgement ſeate for ſentence. his throne? † I wil ſet iudgement before him, and wil fil my mouth with accuſations. † That I may know the wordes, that he wil anſwer me, and vnderſtand what he wil ſpeake to me. † I wil not that he contend with me with much ſtrength, nor that he oppreſſe me with the weight of his greatnes. † Let him propoſe equitie againſt me, and my iudgement shal come to victorie. † If I shal goe to the Eaſt, he appeareth not: if to the Weſt, I shal not vnderſtand him. † If to the left hand, what shal I doe? I shal not apprehend him: if I turne my ſelf to the right hand, I shal not ſee him. † But he knoweth my way, & hath proued
me as gold that paſſeth through the fyre: † My foote hath folowed his ſteppes, I haue kept his way, & haue not declined out if it. † From the commandementes of his lippes I haue not departed, and I haue hid the wordes of his mouth in my boſome. † For he is alone, and no man can turne away his cogitation: and whatſoeuer his ſoule would, that hath he done. † And when he shal haue fulfilled his wil in me, manie other things alſo are at hand wit him. † And therfore I am trubled at his face, and conſidering, him I am made penſife withfeare. † God hath mollified my hart, and the Omnipotent hath trubled me. † For I haue not periſhed becauſe of the imminent darkeneſſe, neither hath the miſt couered my face.
CHAP. XXIIII. God in his prouidence knoweth when he wil punish the wicked, which his true ſeruantes know not, much leſſe the impious.
TIMES are not hid from the Omnipotent: but theyGods ſeruantes know that he wil puniſh wickednes, but know not when▪ the wicked preſume that he wil neuer puniſh them. that know him, know not his daies. † Some haue transferred boundes, ſpoiled flockes, & fed them. † They haue driuen away theaſſe of pupilles, & haue taken away the widowes oxe for a pledge. † They haue ſubuerted the way of the poore, and haue oppreſſed together the meeke of the earth. † Others as wilde aſſes in the deſerte goe forth to their worke: watching to the praye, doe prepare bread for their children. † They reape the filde that is not theirs, and gather the grapes of his vineyard, whom by violence they haue oppreſſed. † They ſend men away naked, taking away their clothes, which haue no couering in the cold. † Whom the ſhowers of the mountaynes doe waſh, and not hauing a couert, they embrace ſtones. † They did violence ſpoyling the pupilles, and the common poore people they ſpoyled. † From the naked and them that goe without clothing, and the hungrie they haue taken away the eares of corne. † They haue reſted the noonetide among their heapes, which hauing troden the wine preſſes are a thirſt. † Out of the cities they haue made men to mourne, and the ſoule of the wounded hath cryed, and God doth not ſuffer it to paſſe vnreuenged: † They haue beneHeretikes doing and teaching againſt their owne knowledge, are afterward ſtriken with blindnes▪ that they can not ſee the truth. S. Greg. li. 16. c. 26.
rebellious to the light, they haue not knowen his wayes, neither did they returne by his pathes. † At the verie breake of day the murderer ryſeth, he killeth the needie, and the poore
man: but by night he wil be as a theefe. † The eie of the aduouterer obſerueth darkeneſſe, ſaying▪ Eie ſhal not ſee me: and he wil couer his face. † He diggeth through houſes in the darke, as in the day they had oppoynted with them ſelues, and they haue not knowen the light. † If ſodenly the morning shal appeare, they thinke it the ſhadow of death: and they walke ſo in darkeneſſe as it were in light. † He is light aboue the face of the water: curſed be his portion in the earth, neither walke he by the way of the vineyardes. † Let him paſſeSinners running into both extremes of defect and exceſſe, are likewiſe puniſhed with contrarie tormentes. from ſnowe waters to exceding heate, and his ſinne euen vnto hel. † Let mercie forget him: wormes his ſweetnes: be he not in remembrance, but be he broken in peeces as an vnfruitful tree. † For he hath fedd the barren, and her that bareth not, and to the widow he hath not done good. † He hath pulled downe the ſtrong in his ſtrength, and when he shal ſtand, he wil not credit his life. † God hath geuen him place for penance, and heMan by powre of free wil oftē preſumeth to ſpend the time in ſinning which God granteth him to do penance, for former ſinnes. Rom. 2. abuſeth it vnto pride: but his eies be vpon his waies. † They are eleuated for a litle, and shal not ſtand, and shal be humbled as al thinges, and shal be taken away, and as the toppes of the eares of corne they ſhal be broken. † And if it be not ſo, who can reproue me that I haue lied, and ſet my wordes before God?
CHAP. XXV. Baldad endeuoreth againe to terrifie Iob, with Gods iudgement, from appealing therto, and from auouching his owne innocencie.
BVT Baldad the Suhite anſwering, ſayd: † Power and terrour
The eight conflict. is with him, that maketh concord in his high ones. † Is there anie number of his ſouldiars? and vpon whom shal not his light ariſe, †Iob anſwered before. ch. 9. yet blind and obſtinate diſputers ſtil repete the ſame obiections. can man be iuſtified compared with God, or the borne of a woman appeare cleane? † Behold the moone alſo doth not ſhine, and the ſtarres are not cleane in his ſight. † How much more man rottennes, & the ſome of man a worme?
CHAP. XXVI. Iob refuteth his aduerſariese needles and common argumentes, by more ſound diſcourſing of Gods powre, and wiſdome.
BVT Iob anſwering, ſayd: †Iob sheweth that neither God nedeth mans helpe: whoſe helper art thou? his that is weake? and doeſt thou hold vp the arme of him, that is not ſtrong? † To whom haſt thou geuen counſel?
perhaps to him, that hath not wiſdom, and Neither is Baldads prudence able to helpe if there were nede: thy prudence haſt thou ſhewed very great. † Whom wouldeſt thou teach? not him that made breath? † Behold the Giantes were not able to wade in Noes floud, but were drowned with the reſt. gyantes grone vnder the waters, and they that dwel with them. † Hel is naked before him, and there is no couert to perdition. † Who ſtretcheth out the northwind ouer the vacant, and hangeth the earth vpon nothing. † Who bindeth the waters in his cloudes, that they breake not forth together downeward. † Who holdeth the countenance of his throne, and ſpreddeth his clowde ouet it. † He hath made a limite about the waters, til light & darkenes be ended. † The pillers of heauen tremble, and dread at his beck. † In his ſtrength ſodenly the ſeas are gathered together, and with his wiſdom he ſtroke the proud man. † His ſpirite hath adorned the heauens, and his hand being the midwife, the Not only great thinges before recited but alſo the very leaſt are made by God, and depend vpon his prouidence. winding ſerpent is brought forth. † Loe, theſe things are ſayd in part of his waies: and where as we haue heard ſcarce a litle droppe of his word, who ſhal be able to behold the thunder of his greatnes?
CHAP. XXVII. More and more
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ob confirmeth his innocencie, auouching that God not preſently iudging, 11. wil in time condemne the wicked.
IOB alſo added, taking his parable, and ſayd: † God liueth, who hath God would not as yet haue Iobs cauſe iudged, but reſerued the ſentence, for his greater trial in patience. taken away my iudgement, and the Omnipotent, which hath brought my ſoule to bitterneſſe. † That as long as breath remaineth in me, and the ſpirit of God in my noſthrels, † My lippes shal not ſpeake iniquitie, neither shal my tongue meditate It were a lie to acknowlege ſuch ſinnes as he had not committed. lying. † God forbid that I ſhould iudge you to be iuſt: til I faile, I wil not departe from mine innocencie. † My iuſtification which I haue begune to hold, I wil not forſake: for my hart doth not reprehend me in al my life. † Let mine enemie be as the impions, and mine aduerſarie as the wicked one. † For what is the hypocrites hope if couetouſely he take by violence, and God deliuer not his ſoule? † Wil God heare his crie, when diſtreſſe shal come vpon him? † Or can he be delighted in the Omnipotent, and inuocate God at al time? † I wil teach you by the hand of God, what the Omnipotent hath, neither wil I hide it. † Loe, you doe al knowe, and why ſpeake you vaine thinges without cauſe. † This is the portion of an impions man with God, and inheritance of the violent, which they shal receiue of the
Omnipotent. † If his children be multiplied, they shal be in the ſword, & nephewes shal not be filled with bread. † They that shal be leaft of him, shal be buried in death, and his widowes shal not weepe. † If he shal heape together ſiluer as earth, and as clay shal prepare garmentes: † He shal prepare in deede, but the iuſt man shal be clothed with them: and the innocent shal diuide the ſiluer. † He hath built his houſe as a moth, and as a keeper hath he made a bowre. † The rich man Some part of Gods iudgement falleth on the wicked in this life, but eſpecially at their death. Pſal. 75. when he shal ſleepe shal take away nothing with him: he shal oppen his eies, & finde nothing. † Pouertie as water shal apprehend him, in the night a tempeſt shal oppreſſe him▪ † The burning wind shal take him vp, and cary him away, and as a whirle winde shal pul him violently out of his place. † And he shal caſt vpon him, and shal not ſpare: out of his hand fleing he shal flee. † He shal claſpe his handes vpon him, and shal hiſſe vpon him, beholding his place.
CHAP. XXVIII. The maru
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lous workes of God, the author of nature, shew his powre and wiſdome, 12. and that true riches conſiſt not in temporal creatures, but in wiſdome, 28. and feare of God.
SILVER hath By theſe more precious and rare creatures, men ought to conſider the creator and ſo not ſet their reſt in them, but in him, which is true wiſdome. beginnings of her vaines, and gold hath a place, where in it is molten. † Yron is taken out of the earth, and ſtone reſolued with heate, is turned into braſſe. † He hath ſet a time for darkeneſſe, and the end of al thinges he conſidereth, the ſtone alſo of darkeneſſe, and the shadow of death. † The Sudaine headie waters burſting out do change the wayes and paſſages of men. torrent diuideth from the pilgrime people, them whom the foote of the needie man hath forgotten, and to whom there is no way. † The land, out of which bread grew in his place, is deſtroyed with fire. † The place of the ſapphire the ſtones thereof, and the cloddes of it gold. † The bird hath not knowen the path, neither hath the eie of the vulter beheld it. † The children of merchantes haue not troden it, neither hath the lioneſſe paſſed by it. † He hath ſtretched forth his hand to the flint, he hath ouerthrowen mountaines from the rootes. † In the rockes he hath cut out riuers, and his eie hath ſeene euerie pretious thing. † The depthes alſo of riuers he hath ſearched, & hid things he hath brought forth to light: † But where is wiſdome to be found, and what is the place of vnderſtanding? † Man knoweth not the price therof, True wiſdom is not in natural thinges, but in ſupernatural vertues. neither is it found in the land of them
that liue pleaſently. † The depth ſayth: It is not in me: and the ſea ſpeaketh: It is not with me. † The fineſt gold ſhal not be geuen for it, neither ſhal ſiluer be weyed in the change therof. † It ſhal not be compared with the died colours of India, nor with Sardonyx the moſt pretious ſtone, or with the Sapphire. † Gold or glaſſe ſhal not be equal to it, neither ſhal veſſels of gold be changed for it. † High and eminent thinges shal not be mentioned in compariſon of it: and wiſedom is drawen out of ſecrete places. † The topazius of Aethiopia shal not be equal to it, neither shal it be compared to the cleaneſt diyng. † From whence then cometh wiſedom? and what is the place of vnderſtanding? † It is hid from the eies of alliuing, the foules of the ayre alſo know it not. † Perdition and death haue ſayd: With our eares we haue heard the fame therof. †God vnderſtandeth the way of it, and he knoweth the place therof. † For he beholdeth the endes of the world: & looketh on al thinges that are vnder heauen. † Who made a poiſe to the windes, and weyed the waters in a meaſure. † When he gaue a lawe to the raynes, and a way to the ſounding ſtormes. † Then he ſaw it, and declared, and prepared and ſearched it. † And he ſayd to man: Behold VVhen man hath conſidered Gods workes, his dutie is to feare God the feare of our Lord, that is wiſedom: and to Then to depart from euil and do good. depart from euil vnderſtanding.
CHAP. XXIX. Againe Iob recounteth Gods former benefites, as Wel his grace, wherby he did good workes, 5. as temporal proſperitie. 9. and wiſdome aboue other princes.
IOB alſo added, taking Parables are not only ſimilitudes of thinges but alſo pithie and profound ſentences ſuch as Iob, Salomon, and other wiſeſt men vttered. his parable, and ſayd: † Who wil grant me, that I may be according to the former monethes, according to the daies in which God kept me? † When his lampe ſhined ouer my head, & I walked by his light in darknes? † As I was in the daies of my youth, when God was ſecretly in my tabernacle? † When the Omnipotent was with me: and my ſeruantes round about me? † When I waſhed my feete with butter, and the rocke powred me riuets of oile? † When I went forth to the gatte of the citie, and in the ſtreate they prepared me a chaire? † Yong men ſawe me, and hid them ſelues: and old men riſing vp ſtoode. † The princes ceaſed to ſpeake, and did put the finger vpon their mouth. † Dukes held in their voice, and their tongue cleaued to their
throte. † The eare hearing counted me bleſſed, and the eie ſeing gaue teſtimonie to me: † For that I had deliuered the poore man crying out, and the pupil, that had no helper. † The bleſſing of him that was readie to periſh came vpon me, and I conforted the hart of the widow. † I was clothed with iuſtice: and I reueſted me with my iudgement, as with a garment and crowne. † I was an eie to the blind, and a foote to the lame. † I was the father of the poore: and the cauſe which I knew not, I ſearched moſt diligently. † I brake the iawes of the wicked man, and out of his teeth I tooke away the praye. † And I ſaid: I wil die in my litle neſt, & as a palmetree wil multiplie daies. † My roote is opened beſide the waters, and dewe ſhal continue in my harueſt. † My glorie shal alwaies be renewed, and my bow in my hand shal be repayred. † They that heard me, expected ſentence, and attent held their peace at my counſel. † To my wordes they durſt adde nothing, and my ſpeach diſtilled vpon them. † They expected me as rayne, and they opened their mouth as it were to a lateward shower. † If at anie time I laughed on them, they beleued not, and the light of my countenance fel not on the earth. † If I would haue gone to them, I ſate firſt, and when I ſate This particle (as) importeth not here a ſimilitude but rather that he was a very king or ſupreme prince as hauing ſupreme authoritie. v. 7. royal veſture and crowne v.
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lorus, li. de vita sanct. Beda & alij.
as a king, with his armie ſtanding about him, yet was I a conforter of them that mourned.
CHAP. XXX. Holie Iob sheweth the great change of his temporal eſtate, from welfare into great calamitie.
BVT now they of yonger time ſcorne me, whoſe fathers I vouchſafed not to put Men ſcarſe fitte to haue care of dogges derided Iob in his affliction ſo he was contemned of the moſt contemptible. with the dogs of my flocke: † The force of whoſe handes was to me as nothing, and they were thought vnworthie of life it ſelf. † Barren with pouertie and famine, who gnawed in the wildernes, il fauoured by calamitie and miſerie. † And they did eate graſſe, and the barkes of trees, and the roote of iunipers was their meat. † Who taking theſe thinges violently out of the valles, when they had found euerie thing, they ranne to them with a crie. † They dwelt in the deſerts of torrentes, and in caues of the earth, or vpon grauel. † Who reioyſed among theſe kind of thinges, and counted it delicacies to be vnder the briars. † The children of fooliſh and baſe men, and in the earth not appearing at al. † Now am I turned into their ſong, and
become a prouerb with them. † They abhorre me, and flee far from me, and are not a frayd Our Sauiour alſo ſuſtered this reproch. Mat. 26. to ſpit in my face. † For he hath opened his quiuer, and hath afflicted me, and In the Hebrew haue put, in the plural number, importing pluralitie of Diuine Perſons. hath put a bridle into my mouth. † At the right hand of me riſing, my calamities forthwith aroſe: they haue ouerthrowen my feete, and as with waues haue oppreſſed with their pathes. † They haue diſſipated my waies, they haue lyen in wayte againſt me, and they haue preuailed, and there was not that would helpe. † As when a wal is broken, and the gate opened, they haue broken violently vpon me, and are come trambling downe to my miſeries. † I brought to nothing as a wind he hath taken away my deſire mand my proſperitie hath paſſed away as a clowde. † And now my ſoule withereth in my ſelf, and the daies of affliction poſſeſſe me. † In the night my bone is pearſed with ſorrowes: and they that eate me, ſleepe not. † In the multitude of them my garment is conſumed, and they haue girded me about, as it were with the coler of a wate. † I am compared to durt, and am reſembled to imbers and aſhes. † I crie to thee, and thou heareſt me not: I ſtand, and thou doeſt not reſpect me. † Thou art changed to be cruel toward me, and in the hardeneſſe of thy hand thou art againſt me. † Thou didſt lift me vp, and ſetting me as it were vpon the wind thou haſt mightely dashed me. † I know Death is a comforth to a iuſt man in tribulation. that thou wilt deliuer me to death, where a houſe is appointed for euery one that liueth. † But yet not to my conſumption doeſt thou ſend forth thy hand: and if they shal fal, thou wilt ſaue. † I wept ſometime vpon him that was afflicted, and my ſoul had compaſſion on the poore. † I expect good thinges, and euils are come vpon me: I taried for light, and darkneſſe brake forth. † My inner partes haue boyled without anie reſt, the dayes of affliction haue preuented me. † I went mourning without furie, riſing vp, I cried in the multitude. † I was the Like to ſuch beaſtes as ſeke ſolitary places to lament in. brother of dragons, and felow of Oſtriches. † My skinne is made blacke vpon me, and my bones are dried with heate. † My harpe is turned into mourning, and my inſtrument into the voice of weepers.
CHAP. XXXI. Holie Iob reciteth ſincerly his owne vertues, shewing therby that he is not punished ſo gricuouſly for his ſinnes, but by Gods prouidence for ſome other cauſe.
I HA
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whereas there is a continual warre betwen a chaiſt mind and rebellious fleſh, holie Iob made this condition of truce betwene theſe enimies▪ that his eye ſhould neuer geue occaſion to carnal concupiſcence. made a couenant with mine eyes, that I would
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as By which meanes, he was alſo ſafe from carnal cogitations. S. Greg. li. 21. e. 2. thinke of a virgin. † For what part ſhould G
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haue in me, & inheritance the Omnipotent from on hig
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† Is there not perdition to the wicked man, and alienation to them that worke iniuſtice? † Doth not he conſider my waies, and number al my ſteppes? † If I haue walked in vanitie, and my foote hath haſtened in guile: † Let him wey me in a iuſt balance, and let God know my ſimplicitie. † If my ſteppe haue declined out of the way, and if mine eie hath folowed my hart, and if ſporte hath cleaued to my handes: † Let me ſawe, and let an other eate it: and let my progenie be plucked vp by the rootes. † If my hart hath bene deceiued vpon a woman, and if I haue lyene in waite at my freinds doore: † Let my wife be the harlot of an other man, and let other men lye with her. † For this is a hainous thing, and moſt great iniquitie. † It is a fire deuoring euen to perdition, and rooting vp al thinges that ſpring. † If I hane contemned to abide iudgement with my man ſeruant, and my mayd ſeruant, when they had anie controuerſie againſt me. † For what ſhal I doe when God shal riſe to iudge? and when he shal aske, what shal I anſwer him? † Did not he make me in the wombe that made him alſo: and did not one forme me in the matrice? † If I haue denied to the poore, that which they would, and haue made the eyes of the widow to expect: † If I haue eaten my morſel alone, and the pulpil hath not eaten therof with me. († Becauſe from mine infancie mercy hath growen with me: and from my mothers wombe it came forth with me.) † If I haue diſpiſed him that periſheth, for that he had not clothing, and the poore man without wherwithal to couer him: † If his ſides haue not bleſſed me, & he was not warmed with the fliſes of my ſheepe: † If I haue lifted vp my hand ouer the pupil, yea when I ſaw my ſelf in the ga
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e the ſuperior: † Let my ſhoulder fal from his iuncture, and let my arme with his bones be broken. † For I haue alwaies feared God as waues ſwelling vpon me, and his weight I could not beare. † If I haue thought gold my ſtrength, and haue ſaid to fine gold: My confidence. † If I haue reioyſed vpon my great riches, and becauſe my hand found manie thinges. † If I ſaw the ſunne when it ſhined, and the moone going cleerly: † And my hart in ſecret reioyſed, and I kiſſed my hand with my
mouth. † Which is By this demand he prouoked his aduerſaries to produce what they could to conuince him of idolatrie or denving God wherwith they indirectly charged him, moſt great iniquitie, and a denial againſt God the moſt high? † If I haue beene glad of his fal, that hated me, & haue reioyſed that euil had found him. † For I haue not geuen my throte to ſinne, that curſing I wiſhed his ſoule. † If the men of my tabernacle haue not ſayd: Who wil giue of his fleſh that we may be filled? † The ſtranger taried not without, my doore was open to the wayfaring man † If as man I haue hid my ſinne, and haue concealed my iniquitie in my boſome. † If I haue bene afrayd at a verie great multitude, & the contempt of kin
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men hath terrified me: and I haue not rather held my peace, & not gone out of the doore. † Who wil grant me an hearer, that the Omnipotent would heare my deſire: and that himſelf that iudgeth would write a booke. † That I may carie it on my ſhoulder, and put it about me as a crowne? † At euerie ſteppe of mine I wil pronounce it, and as to the prince I wil offer it. † If my Land cry againſt me, and with it the furrowes therof lament: † If I haue eaten the fruites therof without money, and haue afflicted the ſoule of the tillers therof. † For wheate let the bryar grow to me, and for batlie the thorne.
Iob diſputed no more with his freindes: but afterward ſubmitted him ſelf to God, acknowledging ſome vnaduiſed ſpeach. c 39. v. 37. c. 42. v 3▪
The wordes of Iob are ended.
CHAP. XXXII. Eliu a young man being angrie that Iob perſiſted in his opinion, and that his three freindes could not conuince him, S. taketh vpon him to confute Iob which they could not do.
BVT theſe three men omitted to anſwer Iob, for that he
The ninth conflict. ſeemed iuſt to himſelf. † And This youngman wittie & lerned, but proud withal, was a figure of the hote and arrogant diſputers who wil ſeme to know more then their elders. S. Greg. li. 23. c. 2.
Eliu the ſonne of Barachel a Buzite, of the kinred of Ram, was angrie and tooke indignation: and he was angrie againſt Iob, for that he ſayd himſelf to be iuſt before God. † Moreouer againſt his freindes he had indignation, for that they had not found a reaſonable anſwer, but onlie had condemned Iob. † Therfore Eliu expected Iob ſpeaking, becauſe they were his elders that ſpake. † But when he ſaw that the three were not able to anſwer, he was wrath excedingly. † And Eliu the ſonne of Barachel a Buzite anſwering, ſayd: I am yonger in time, and you more ancient, therfore caſting downe my head, I was afrayd to shewe you my ſentence. † For I hoped that longer age would ſpeake, and that a multitude of yeares would teach wiſdom. † But as I ſee, there is a Spirite in men, and the
inſpiration of the Omnipotent geueth vnderſtanding. † They of many yeares are not the wiſe men, neither doe the ancientes vnderſtand iudgement. † Therfore wil I ſpeake: Heare ye me, I alſo wil shew you my wiſedom. † For I haue expected your wordes, I haue heard your wiſdom, as long as you contended in wordes. † And as long as I thought you ſaid ſomewhat, I conſidered: but as I ſee, A notorious arrogancie to hold himſelfe wiſer then any man, either of his owne ſect, or of his aduerſaries. here is none of you that can reproue Iob, and anſwer to his wordes. † Leſt perhaps you may ſay: We haue found wiſedom, God hath reiected, him not man. † He hath ſpoken nothing Thoſe that neither credite Catholique Doctors, nor yet relie vpon their owne elders, but euery one vpon his owne priuate ſpirit, denie that to perteyne to them which is ſpoken to others in the ſame errors. S. Greg li. 23. c. 8. to me, and I wil not anſwer him according to your wordes. † They were afrayd, and anſwered no more, & they haue taken away talke from themſelues. † Therfore becauſe I haue expected, and they ſpake not: they ſtoode, & anſwered no more: † I alſo wil anſwer my part, and wil shew my knowledge. † For I am ful of wordes, and the ſpirit of my bellie ſtreyneth me. † Behold, my bellie is as new wine without a▪ vent, which breaketh new veſſels. † I wil ſpeake, and take breath a litle: I wil open my lippes, and wil anſwer. † I wil not accept the perſon of a man, and I wil not make God equal to man. † For I know not how long I shal continewe, and whether after a while my maker wil take me away.
CHAP. XXXIII. Eliu endeuoreth to proue by Iobs ſpeach that he is vniuſt: 13. arguing that God (by afflicting him) hath alreadly ſo iudged. 23. but if by an Angels admonition he repent, al shal be remitted.
HEERE therfore Iob my ſayings, and harken to al my wordes. † Behold I haue opened my mouth, let my tongue ſpeake within my iawes. † My wordes are of my ſimple hart, and my lippes shal ſpeake a pure ſentence. † The Spirit of God made me, and the breath of the Omnipotent gaue me life. † If thou canſt, anſwer me, and ſtand againſt my face. † Behold God hath made me alſo euen as thee, and of the ſame clay I alſo was formed. † But yet let not my Arrogant men imagine their owne conceiptes, & vtterance to be more meruelous thē other mens, not knowing how fooliſh their owne pride is. S. Greg. li. 23. c. 16. miracle terrifie thee, and let not my eloquence be burdenous to thee. † Thou therfore haſt ſayd in my eares, and I haue heard the voice of thy wordes; † I am cleane, and without ſinne: vnſpotted, and there is no iniquitie in me. † Becauſe he hath found quarrels in me, therfore hath he thought me his enemy † He hath put my feete in the ſtockes, he hath obſerued al my
waies. † This therfore is it, wherein thou art not iuſtified: I wil anſwer thee, that God is greater then man. † Doeſt thou contend againſt him becauſe he hath not anſwered thee to al wordes? † God It is true that Gods wil once vttered ought to ſuffice al men, for he anſwereth not to ech one by a particular ſpeach, but by common ſpeach (or fact) ſatisfieth al mens queſtions. wherof S. Gregorie noteth this general rule. vita praecedentium ſit form
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ſequentium. The l
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ſe of them that goe be fore is made a forme (or rule) of them that folovv. li. 23. c. 18 & 19 But Eliu falſely ſuppoſed that God by Iobs affliction had declared that he was a wicked man. For in dede God declared the contrarie. c. 1. v. 1. & 8. c. 2. v. 3.
ſpeaketh once, & repeateth not the ſelf ſame the ſecond time. † By a dreame in a viſion by night, when heauie ſleepe falleth vpon men, and they ſleepe in their bed. † Thē doth he open the eares of men, & teaching inſtructeth them with diſcipline, † That he may turne a man from theſe things, which he doth, & may deliuer him from pride: † Deliuering his ſoule from corruption: and his life, that it paſſe not vnto the ſword. † He rebuketh alſo by ſorow in the bed, and he maketh al his bones to wither. † Bread is become abominable to him in his life, and to his ſoule the meate before deſired. † His flesh ſhal conſume, and the bones that had beene couered, ſhal be made naked. † His ſoule hath approched to corruption, and his life to things cauſing death. † If there ſhal be an Angel ſpeaking for him, one of thouſandes, to declare mans equirie. † He ſhal haue mercie on him, and ſhal ſay: deliuer him, that he deſcend not into corruption: I haue found wherein I may be propitious to him. † His fleſh is conſumed with punishments, let it returne to the daies of his youth. † He ſhal beſeche God, and he wil be pacified towards him: and he ſhal ſee his face in iubilation, and he wil render to a man his iuſtice. † He ſhal behold men, and ſhal ſay: I haue ſinned, and in deede I haue oftended, and, as I was worthie, I haue not receiued. † He hath deliuered his ſoule that it ſhould not goe into death, but liuing ſhould ſee the light. † Behold, al theſe things doth God worke three times in euerie one. † That he may reclame their ſoules from corruption, and illuminate them with the light of the liuing. † Attend Iob, and heare me: and hold thy peace, whiles I ſpeake. † But if thou haſt what to ſpeake, anſwer me, ſpeake: for I would thee to appeare iuſt † And if thou haue not, heare me: hold thy peace, and I wil teach thee wiſedom.
CHAP. XXXIIII. Againe Eliu chargeth Iob with blaſphemie, and other crimes, 10. sheweth the equitie of Gods iudgement: 20. and that al thinges are ſubiect to Gods powre and knowlege.
ELIV therfore pronouncing, ſpake theſe wordes alſo. † Heare ye wiſe men my wordes, and ye learned harken
to me: † For the eare proueth wordes, and the throate diſcerneth meates by the raſ
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. † Let vs chooſe vs iudgement, and among vs let vs ſee what is the better. † Becauſe Iob ſayd: I am iuſt, and God hath Iob ſaid not that God, ubuerted iudgement (or wrongfully iudged) but God hath taken avvay my iudgement. cha. 27 v 2. that is, differred to iudge my cauſe. ſubuerted my iudgement. † For in iudging me there is a lie: mine arrow is violent without anie ſinne. † What man is there as is Iob, that drinketh ſkorning as it were water? † That goeth with them that worke iniquitie, and walketh with impious men? † For he hath ſayd: Man shal not pleaſe God Neither did Iob ſay this (c. 9. v. 22.) but Eliu wreſted his meaning that he might haue ſomething to reprehend S. Greg. li. 24. c. 25. although he runne with him † Therfore ye diſcrete men heare me, far from God be impietie, and iniquitie from the Omnipotent. † For he wil render a man his worke, and according to the waies of euerie one he wil recompence them. † For in verie deed God wil not condemne without cauſe, neither wil the Omnipotent ſubuert iudgement. † What other hath he appointed ouer the earth? or whom hath he ſette ouer the world, which he made? † If he direct his hart to him, he shal drawe his ſpirit and breath vnto him. † Al flesh shal faile together, and man shal returne into ashes. † If then thou haue vnderſtanding, heare that is ſayd, and harken to the voice of my ſpeach. † Can he that loueth not iudgement, be healed? and how doeſt thou ſo far condemne him, that is iuſt? † That ſayth to the king, Apoſtata: that calleth dukes impious: † Who accepteth not the perſones of princes: nor hath knowen the tyrant, when he contended againſt the poore man: for al are the worke of his handes. † They shal ſodenly die, and at midnight peoples shal be trubled, and shal paſſe, and take away the violent without hand. † For his eies are vpon the waies of men, and he conſidereth al their ſteppes. † There is not darkeneſſe, and there is not shadow of death, that they may be hid there which worke iniquitie. † For it is no more in mans powre, to come to God into iudgement. † He shal deſtroy manie, & innumerable, & shal make other to ſtand for them † For he knoweth their workes: and therfore he shal bring night, and they shal be deſtroyed. † As impious men he hath ſtroken them in the place of them that ſee. † Who as it were of purpoſe haue reuolted from him, and would not vnderſtand al his waies: † That they cauſed the crie of the needie man to come to him, and he heard the voice of the poore. † For he granting peace, who is there that can condemne? After he ſhal hide his countenance, who is there that may behole him,
both vpon nations, and vpon al men? † Who maketh a man that is Eliu applieth this to Iob, as though he had made falſe ſhew of vertue which he had not, and that God had ſuffered him hither to to
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igne, or rather to tyrannize for iuſt puniſhment of his peoples ſin nes. But God at laſt declared that Iob was not ſuch a one. ch. 42. v. 7. an hypocrite reigne for the ſinnes of the people. † Therfore becauſe I haue ſpoken to God, thee alſo I wil not prohibite. † If I haue erred, teach thou me: if I haue ſpoken iniquitie, I wil adde no more. † Doth God require it of thee, becauſe it hath diſpleaſed thee? for thou beganſt to ſpeake, and not I: but if thou know anie better thing, ſpeake. † Let men of vnderſtanding ſpeake to me, and let a wiſeman heare me. † But Iob hath ſpoken folishly, and his wordes ſound not diſcipline. † O my father, let Iob be proued euen to the end: ceaſe not from the man of iniquity. † Who addeth blaſphemie vpon his ſinnes, let him be reſtrayned in the meane time among vs: and then let him prouoke God to iudgement with his ſpeaches.
CHAP. XXXV. Eliu pretending that Iob had ſayde God to be vniuſts, she weth that mans pietie nor impietie neither profiteth nor diſprofiteth God: 13 and that he iudgeth al thinges rightly.
THERFORE Eliu againe ſpake theſe wordes: † Doth thy cogitation ſeme iuſt to thee, that thou ſadyſt: Eliu inſiſteth much in this calumniation. for Iob neuer ſaid, that he was iuſt compared vvith God, nor iuſter then God. But that his affliction was greater then his ſinne. ch. 6. v. 3. c. 23. v.
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. &c.
I am iuſter then God? † For thou ſaydſt: That which is right doth not pleaſe thee: or what wil it profite thee if I ſinne? † Therfore wil I anſwer to thy wordes, & to thy frendes with thee. † Theſe are ſtrong ſentences (ſaith S. Gregorie) but they agree not (or
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e
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lapphed, to the bleſſed perſon of Iob. li. 26. c. 7. Looke vp to heauen and ſee, and behold the skie, that it is higher then thou. † If thou ſinne, what shalt thou hurt him? and if thine iniquiries be multiplied, what shalt thou doe againſt him? † Moreouer if thou doe iuſtly, what shalt thou geue him, or what shal he receiue of thy hand? † Man that is like to thee, thy impietie shal hurt: and thy iuſtice shal helpe the ſonne of man † Becauſe of the multitude of calumniatours they shal cry: and shal waile for the force of the arme of tyrantes. † And he hath not ſayd: Where is God, that made me, that hath geuen ſongs in the night? † Who teacheth vs aboue the beaſtes of the earth, and inſtructeth vs aboue the foules of the ayre. † There shal they crie, and he wil not heare, becauſe of the pride of the euil. † God therfore wil not heare without cauſe, and the Omnipotent wil behold the cauſes of euerie one. † Yea when thou shalt ſay: He conſidereth not: be iudged before him, & expect him. † For he doth not now inferre his furie, neither doth he reuenge wickedneſſe excedingly.
† Therfore Iob in vaine openeth his mouth, and without knowledge multiplieth wordes.
CHAP. XXXVI. Yet further Eliu sheweth, that God by his powre and wiſdome geueth to euerie one that is iuſt. 16. inferring (falſly) that al Iobs affliction is for his ſinnes. 22. diſcourſing ſtil of Gods poure, wiſdom, and prouidence.
ELIV alſo adding ſpeake theſe wordes: † Beare with me a litle, and I wil shew to thee: for as yet I haue what to ſpeake for God. † I wil repete my knowledge from the beginning, and I wil proue my maker iuſt. † For in deede my wordes are No orator is ſo vaine but he promiſeth al truth, & ſpeaketh ſome to get credite with his auditorie. without lye, and perfect knowledge shal be proued to thee. † God doth not caſt away the mightie, wheras as himſelf alſo is mightie. † But he ſaueth not the impious, and he giueth iudgement to the poore. † He shal not take away his eyes from the iuſt man, and he placeth kinges in the throne If kinges reigne wel their praiſe remaineth for euer. v. 11. for euer, and there they are extolled. † And if they shal be in cheines, and be bound with the ropes of pouertic. † He shal shew them their workes, and their wicked deedes, becauſe they haue bene violent. † He alſo shal reuele their eare, to chaſtiſe them: and shal ſpeake, that they may returne from iniquitie: † If they shal heare and obſerue, they shal accomplish their daies in good, and their years in glorie. † But if they heare not they shal paſſe by the ſworde, and shal be conſumed in folie. † Diſſemblers and craſtie men prouoke the wrath of God, neither shal they crie when they are bound. † Their ſoule shal dye in tempeſt, & their life among the effeminates. † He shal deliuer the poore out of his diſtreſſe, and shal reuele his eare in tribulation. † Therfore he shal ſaue thee moſt largely out of the narrow mouth, and not hauing foundation vnder it: and the quietneſſe of thy table shal be ful of fatneſſe. † Thy cauſe is iudged as an impious mans, cauſe and iudgement thou shalt receiue. † Let not therfore anger ouercome thee, that thou oppreſſe anie man: neither let multitude of gifres in cline thee. † Lay downe thy greatnes without tribulation, and al the puiſſant of ſtrength. † The night is drawne long, when tentations are not ſpedely reſiſted Protract not the night, that wherby ful worſe and worſe cogitations ſuccede in place of the firſt. S. Greg. li 26.
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. 38. peoples may come vp for them. † Beware thou decline not to iniquitie: for thou haſt begunne to folow it after miſerie. † Behold, God is high in his ſtrength, and none is like to him Aboue al other Lawgeuers God is moſt able to punish tranſgreſſors, but moſt willing and moſt able to reward the obſeruers. S. Gregorie ex poundeth this to be a prophec
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e of Chriſt our ſingular lavvgeuer. li.
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7 c. 1 among the lawgeuers. † Who can ſearch his waies? or who can ſay to him: Thou
haſt wrought iniquitie? † Remember that thou knoweſt not his worke, wherof men haue ſong. † Al men ſee him, euerie one beholdeth far of. † Behold, God is great ſurmounting our knowledge: the number of his yeares is ineſtimable. † Who taketh away the droppes of raine, and powreth out showers as it were gulfes of water. † Which flow out from the clowdes, that couer al thinges from aboue. † If he wil ſtretch forth clowdes as his tent. † And lighten with his light from aboue, he shal couer alſo the endes of the ſea. † For by theſe he iudgeth peoples, and geueth victuals to manie mortal men. † In his handes Chriſt wil geue the glorious light of heauen which now is hidden to men that loſt terreſtrial paradiſe. ibidē. c. 12.
he bideth the light, and commandeth it that it come agayne. † He ſheweth his freind therof, that it is his poſſeſſion, and that he may aſcend to it.
CHAP. XXXVII. Eliu continueth his diſcourſe, shewing Gods wiſdom, powre, and iuſtice, by his meruelous workes of Meteors, 14▪ and vſe therof to mans commoditie. 18. which the wiſeſt m
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n ſufficiently vnderſtand not, much leſſe may preſume (as he vniuſtly chargeth Iob) to contend with God.
VPON Conſideration of heauenly rewardes mentioned in the end of the former chapter, comforteth the afflicted: but thunder and other meteors being figures of Gods iudgement, ſtrike the hart with terrour. this my hart is ſore afrayd, and is moued out of his place. † Heare ye his ſpeach in the terrour of his voice, and the ſound proceding out of his mouth. † Vnder al the heauens he conſidereth, and his light is vpon the endes of the earth. † After him ſhal ſounding roare, he ſhal thunder with the voice of his greatnes, & ſhal not be found out, when his voice shal be heard. † God shal thunder in his voice meruelouſly, he that doeth great & vnſearcheable thinges. † He that commandeth the ſnow to deſcend vpon the earth, and the winter raines, and the shower of his ſtrength. † He that ſigneth in the hand of al men, that euerie one may know his workes. † The beaſt shal enter into his couert, and shal abide in his denne. † From the inner partes shal tempeſt come forth, and cold from North wind. or north pole. Arcturus. † When God bloweth froſt congeleth, and againe waters are powred moſt largely. † Corne deſireth clowdes, and the clowdes ſpred their light. † Which goe round about, whither ſoeuer the wil of God directeth the
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loudes in the ayre as a maſter mariner gouerneth a ſhippe. the gouerner shal lead them, to al that he shal cōmand them vpon the face of he whole earth † Whether in one tribe or in his land, or in what place ſo euer of his mercy he shal command them to be found † Harken to theſe things Iob: ſtand, and conſider the maruels of God. † Doeſt thou know when God commanded
the raines, that they shew the light of his clowdes? † Knoweſt thou the great pathes of the clowdes, and the perfect knowledges? † Are not thy garments hote, when the earth shal be blowen with the South winde? † Thou perhaps madſt the heauens with him, which are moſt ſound, caſt as it were of braſſe. † Shew vs what we may ſay to him: for we are wrapped in darkenes. † Who shal tel him the things that I ſpeake? yea if man shal ſpeake, he shal be deuoured. † But now they ſee not the light: ſodenly the ayre ſhal be thickned into clowdes, and the wind paſſing by ſhal driue them away. † From the North gold cometh, & toward God Man not able to praiſe God ſufficiently, p
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ayſeth him with fea
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e. fearful prayſing. † We can not find him worthely▪ great of ſtrength, and iudgement, and iuſtice, and he can not be vttered. † Therfore shal men feare him, and al that ſeme to themſelues to be wiſe, shal not dare to behold him.Iob coruinced the former three with ſound anſwers this laſt and moſt arrogant with ſilence.
CHAP. XXXVIII. God after terrour of a whirlewind, by way of examining his client Iob of diuers creatures about their nature, sheweth that no man hath perfect knowlege of them, much leſſe of Gods immenſitie.
BVT our Lord anſwering Iob out of a whirlewind, ſayd:
The third part. For the tenth and laſt diſpute God diſcuſſeth the controuer ſie, and geueth ſentence for Iob. † Who is this that wrappeth in ſentences with vnskilful wordes? † Gird thy loynes as a man: I wil aske thee, and Onlie the Creator hath abſolute and perfect knowlege of al creatures. As may appear
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by induction, or example: anſwer thou me. † Where waſt thou when I layd Of the creation of the earth. the foundations of the earth? tel me if thou haſt vnderſtanding. † Who ſet the meaſures therof, if thou know? or who ſtretched out the line vpon it? † Vpon what are the foundations therof grounded? or who let downe the corner ſtone therof, † when the morning ſtarres praiſed me together, and al the ſonnes of God made iubilation? † Who ſhut in the Of the ſea. ſea with doores when it brake forth proceding as it were out of a matrice: † When I made a clowde the garment therof, and wrapped it in darkenes as in cloutes of infancie. † I compaſſed it with my boundes, and put barre and doores. † And I ſayd: Hitherto thou ſhalt come, and ſhalt not procede farder, & here thou ſhalt breake thy ſwelling waues. † Didſt thou after thy birth command Diſtinction of lightes. the morning, and ſhew the dawning his place. † And didſt thou hold the extremities of the earth ſhaking them, and h
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ſt thou ſhaken the impious out of it? † The ſeale shal be reſtored as clay, and shal ſtand as a garment: † From the impious their light shal be taken away, and the high a
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shal be broken. † Haſt thou entered into The depth of the ſea. the depthes of the ſea, and walked in the loweſt partes of the great depth? † Haue the gates of death bene open to thee, and haſt thou ſene the darkeſome doores? † Haſt thou conſidered the bredth of the earth? tel, me if thou know al things, † In what way the light dwelleth, and what is the place of darkeneſſe. † That thou canſt bring euerie thing to his borders, and vnderſtand the pathes of the houſe therof. † Mans owne natiuitie, and what ſhal happen after his death Didſt thou know then that thou shouldeſt be borne? and didſt thou know the number of thy dayes? † Haſt thou entered into the treaſures of the ſnow, or haſt thou beheld treaſures of haile? † Which I haue prepared for the time of the enemie, for the day of fight and battel? † What way is the The ſunnes light and heate. light ſpred, is heate diuided vpon the earth? † Who Diuers Meteors. gaue courſe to the moſt vehement shower, and the way of the ſounding thunder: † That it should rayne vpon the earth, without man in the deſert, where no mortal man abideth: † That it should fil the deſert & deſolate ground, and should bring forth grene graſſe? † Who is the father of rayne? or who begot the droppes of dewe? † Out of whoſe wombe came forth yſe? & froſt from heauen who ingendred? † Waters are hardened like ſtone, and the face of the depth is congealed? † Shalt thou be able to ioyne together the shining Starres, and planetes. ſtarres Pleiades, or canſt thou diſſipate the circuite of Acturus? † Doeſt thou bring forth the day ſtarre in his time, and make Euening ſtarre to riſe vpon the children of the earth? † Doeſt thou know the order of heauen, and shalt thou Put downe the reaſon therof on the earth? † Shalt thou eleuate the voice in the clowde, & the violence of the waters couer thee. † Shalt thou ſend lightenings, and wil they goe, and returning shal they ſay to thee: Here we are? † Who put
Man hath his knowlege from God. wiſedom in the hart of man? or who gaue the And the cock hath skil, which man wanteth. cocke vnderſtanding? † Who shal declare the maner of the heauens, and the harmonie of heauen who shal make to or reſt from motion. ſleepe. † When was the duſt powred on the earth, and the cloddes compact together? † In ſome Editions the 39. chap. begineth here. ſhewing by induction of ſenſible thinges (as before of inſenſible) that onlie God knoweth the nature of al creatures. Shalt thou take a praye for the liones and fil the appetite of her whelpes. † When they lie in the dennes, and in holes ſit in wayte? † Who prepareth for the rauen her meate, when her yong ones crie to God, wandring about, becauſe they haue not meate?
CHAP. XXXIX. God Almightie proſecuteth his diſcourſe, shewing his admirable powre and prouidence in liuing creatures. 34. Wherupon Iob acknowlegeth his owne ouerſight in ſome light wordes.
HAST By Gods meruelous prouidence appearing in the natural inſtinct of other creatures man may conſider that the ſame is greater towards him. And therfore God here propoſeth the examples of. thou knowen the time when the VVild goates. wild goates bring forth yong among the rockes, or haſt thou obſerued the Hyndes. hyndes when they fawne? † Haſt thou numbred the monethes of their conceiuing, and knowen the time of their bearing? † They bowe downe themſelues to bring forth yong, and they caſt them, and make roarings. † Their yong are ſeperated, and goe to feed: they goe forth, and returne not to them. † Who hath diſmiſt the VVild aſſes. wilde aſſe free, and who hath looſed his bondes? † To whom I haue geuen a houſe in the wildernes, and his tabernacles in the land of ſaltneſſe. † He contemneth the multitude of the citie, the crie of the exactour he heareth not. † He looketh about the mountaines of his paſture, and ſeeketh out al greene places. † Wil the Vnicornes. Rhinoceres ſerue thee, and wil he tarie at thy ſtal? † Shal thou tie the Rhinoceres with thy coller to plough, or wil he breake the cloddes of the valleys after thee? † Shalt thou haue confidence in his great ſtrength, and leaue thy labours vnto him? † Wilt thou credit him that he wil render thee the ſeede, and gather together thy barne floore? † The wing of the Oſtriches, Oſtrich is like to the winges of the Falcons, or Ierfalcons, & other haukes. Herodius, and of the hawke. † When ſhe leaueth her egges on the earth, thou perhaps wilt heate them in the duſt. † She forgeteth that foote may treade vpon them, or beaſt of the fild breake them. † She is hardened toward her yong, as though they were not hers, ſhe hath laboured in vaine no feare compelling her. † For God hath depriued her of wiſedom neither hath he geuen her vnderſtanding. † When time ſhal be, ſhe ſetteth vp the winges on high: ſhe skorneth the horſe & his rider. † Shalt thou geue ſtrentgh to the Horſes are of ſingular great corege. horſe, or put neying about his necke? † Shalt thou raiſe him vp as Locuſtes? the glorie of his noſthrels is terrour. † He diggeth the earth with his hou
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e, he prawnſeth boldly, he goeth forward to meete the armed men. † He contemneth feare, neither yealdeth he to the ſword. † Vpon him ſhal the quiuer ſound, the ſpeare ſhal gliſter and the shilde. † Feruent and foming he ſuppeth the earth, neither doth he make account when the noyſe of the trumpet ſoundeth. † When he
ſhal heare the trumpet he ſayth: Vah, he ſmelleth battel far of, the exhortation of the captaines, and the crie of the armie. † Doth the Haukes wherof Ariſtotel ſaith there be ten kindes: pli
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e ſixtene. hawke waxe fethered by thy wiſedom, ſpreding her winges to the South? † Shal the Eagles, of moſt ſtrong ſight. eagle mount at thy commandment, and put her neſt in high places? † She abideth in rockes, and ta
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ieth among cragged ſlintes, and ſtonie hilles where is no acceſſe. † Thence ſhe beholdeth the praye, and her eies ſee a far of, † Her yong ones ſhal licke bloud: & wherſoeuer the carcaſſe shal be, she is preſent by and by, † And our Lord added, and ſpake to Iob: † He that contendeth with God is he quieted ſo eaſily? Verely he that reproueth God, ought to anſwer him. † But Iob anſwering our Lord, ſayd: † I that haue ſpoken If we diſcuſſe al Iobs wordes (ſaith S. Gregorie, we ſhal find nothing wickedly ſpoken, but only ſmale ſpe
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ce of pride in ſpeaking too much of his owne afflictiō and too litle of Gods goodnes towards him li. 23. c. 1. lightly what can I anſwer? I wil put my hand vpon my mouth. † One thing I haue ſpoken, which I would I had not ſayd: and an other, to the which thinges. I wil adde no more.
CHAP. XL. Our Lord further sheweth that mans powre, nor iuſtice, is not comparable to Gods. 10. as appeareth in ouercoming Behemoth, 20. and Leuiathan.
AND our Lord anſwering Iob out of the whirlewinde, ſayd: † Gird thy Ioynes as a man: I wil aske thee, and doe thou tel me. † Shalt thou make my Though Iob had truly auouched that his ſinnes deſerued not ſo great afflictions, yet he ought to haue acknowleged that God afflicted him iuſtly, for ſome other cauſe knowne to God, but vnknowē to him, which he not confeſſing ſemed to make Gods iudgement vniuſt: or, of none effect. S. Greg. li. 32. c. 3. iudgement of none effect: and condemne me, that thou mayſt be iuſtified? † And haſt thou an arme as God, and doſt thou thunder with like voice. † Put beautie about thee, and ſet vp thy ſelfe aloft, and be glorious, and put on goodlie garmentes. † Diſperſe the prowde in thy furie, and beholding euerie arrogant man, humble him. † Behold al the prowde, and confound them, and deſtroy the impious in their place. † Hide them in the duſt together, and plunge their faces in the pit. † And I wil confeſſe, that thy right hand is able to ſaue thee. † Behold, An Elephant the greateſt of al beaſtes, of long life, ſtrong, meke, t
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n perate, chaiſt, ouercome by the Vnicorne, or Dragon. or taken by the noſe & ledde away. How much more doth Gods prouidence geue man powre to ouercome the diuel? Behemoth whom I made with thee, shal eate hay as it were an oxe. † His ſtrength is in his loynes, and his powre in the nauil of his bellie. † He gathereth together his taile as the ceder tree, the ſinewes of his ſtones are perplexe. † His bones are as pipes of braſſe, his griſtle as it were plates of iron. † He is the beginning of the wayes of God, which made him, he shal applie his ſword. † To him the mountaines beare graſſe: al the beaſtes of the filde shal play there. † He ſleepeth vnder the shadow, in the ſecrete of the reede, and in moyſt places. † Shadowes
doe protect his shadow, the willowes of the torrent shal compaſſe him. † Loe, he shal ſup vp the riuer, and shal not meruaile: and he hath confidence that Iordan may runne into his mouth. † In his eies as with a hooke he shal take him, and with ſtakes he shal boare through his noſthrels. † Canſt thou drawe out the An huge great fiſh. perhaps, the whale, exceding mans powre to be managed, yet is ſubiect (as alſo the diuel ſignified therby) to Gods powre, and prouidence. Leuiathan with a hooke, and with a rope shalt thou tye his tongue? † Shalt thou put a ring in his noſthrels, or bore through his iaw with a buckle? † Wil he multiplie prayers to thee, or ſpeake to thee gentle wordes? † Wil he make a couenant with thee, and shalt thou take him to be a ſeruant for euer? † Shalt shou delude him as a birde, or tye him for thy handmaydes? † Shal freindes cut him, merchantes diuide him? † Shalt thou fil nettes with his skinne, and the cabbin of fishes with his heade. † Lay thy hand vpon him: remember battel, and adde to ſpeake no more. † Behold his hope shal fruſtrate him, and in the ſight of al he shal be caſt downe headlong.
CHAP. XLI. Leuiathan is further deſcribed by the peculiar partes of his bodie, and terrible compoſition of al his members.
NOT as God ruleth al his creatures, not with crueltie as a tyranne, but with iuſtice, eaſe, and powre. cruel wil I raiſe him: for who can reſiſt my contenance? † Who hath geuen me before, that I may render vnto him? Al thinges that are vnder heauen be myne. † I wil not ſpare him, and his mightie wordes, and framed to beſeech. † Who shal reuele the ▪face of his garment: and who shal enter into the middes of his mouth: † Who shal open the gate of his countenance? dreade is round about his teeth. † His bodie as shildes that are caſt, compact with skales faſt cleauing together. † One is ioyned to an other, and not ſo much as anie ayre entereth betwen them: † One shal ſticke to an other, & holding eche other, they shal not be ſeperated. † His ſneeſing is as the shining of fire, & his eies as the twinklings of the morning. † Out of his mouth procede lampes, as it were torches of lighted fire. † Out of his noſthrels procedeth ſmoke, as it were of a pot heated and boyling † His breath maketh coales to burne, & a flame cometh fotth out of his mouth. † In his necke ſhal ſtrength abide, & needines goeth before his face. † The members of his flesh cleaue together one to an other: God at laſt deſtroyeth him whom man can not ouercome. he shal ſend lightnings againſt him, and he shal not be caried to an other place. † His hart shal be
hardened as a ſtone, and ſhal be ſtifly compact as the ſmithes ſtithie. † When he shal be taken away, the Angels with reuerent feare doe honour Gods powre. And valient mariners and other ſoldiars are terrified when they ſee this ſo huge a fish. Myſtically, Gods preachers and perfecteſt ſeruantes ſhal naturally feare the terrour of Gods iudgement. Angels shal feare, and being feared shal be purged. † When the ſword shal apprehend him, neither ſpeare, nor breſtplate shal be able to abide. † For he shal eſteme yron as chaffe, and braſſe, as rotten wood. † The bowman shal not put him to flight, the ſtones of the ſling, to him are turned into ſtubble. † As ſtubble wil he eſteme the hammer, and he wil laugh him to skorne that shaketh the ſpeare. † The beames of the ſunne shal be vnder him, and he shal ſtraw gold vnder him as durt. † He shal make the deepe ſea to boyle as a pot, and shal put it as when ointmentes boyle. † A path shal shine after him, he shal eſteme the depth as waxing old. † There is no power vpon the earth, that may be compared with him, who is made to feare no man. † He ſeeth euerie high thing, he is And the diuel reigneth ouer proude men. S. Greg. li. 34. c 4. & 17.
king ouer al the children of pryde.
CHAP. XLII. Holie Iob inſtructed & comforted by Gods diſcourſe, acknowlegeth his fault, and craueth pardon for his ouerſight in ſpeach, or cogitation. 7. God iuſtifieth his cauſe againſt his freindes. 9. They offer ſacrifice for their offence. 10. Al thinges proſper with Iob, duble to that he had before. 16. and he dieth happely.
AND Iob anſwering our Lord, ſayd: † I know that thou canſt doe al thinges, and no cogitation is hid from thee. † Who is this, that concealeth counſel without knowledge? Therfore haue I ſpoken Iob here ſimply ackowledged his error in ſpeaking ſo much in defence of his owne innocencie, and ſo litle of Gods prouidence in afflicting him, for his more merite, and Gods more glorie. vnwiſely, and the thinges that did excede my knowledge beyond meſure. † Heare (I beſech thee) and I wil ſpeake: I wil aske thee, and do thou tel me. † With the hearing of the eare I haue heard thee, but now my eye ſeeth thee. † Therfore Before he defended a truth againſt his oppoſite freindes, now with more reſignation he contented himſelf with his affliction. I reprehend myſelf, and I do penance in imbers and ashes. † And after our Lord ſpake theſe wordes to Iob, he ſayd to Eliphaz the Themanite: My furie is wrath againſt thee, and againſt thy two frendes, becauſe“ you haue not ſpoken right before me, as my ſeruant Iob. † Take therfore vnto you“ ſeuen oxen, and ſeuen rammes, and goe to my ſeruant Iob, and offer holocauſte for your ſelues: and my ſeruant “Iob shal pray for you: his face I wil receiue, that the follie be not imputed to you: for you haue not ſpoken right thinges before me, as my ſeruant Iob. † Eliphaz therfore the Themanite, and Baldad the Suhite, and Sophar the Naamathite
went, and did as our Lord had ſpoken to them, and our Lord receiued the face of Iob. † Our Lord alſo was turned at the Iob did penance both for himſelf and others. penance of Iob, when he prayed for his freindes. And our Lord added al thinges whatſoeuer had bene Iobes, duble. † And al his brethren came to him, and al his ſiſters, and al that knew him before, and they did eate bread with him in his houſe: and wagged the head vpon him, and comforted him vpon al the euil that God had brought in vpon him. And euerie man gaue him one ewe, and one earelet of gold. † And our Lord bleſſed the laſt daies of Iob more then his beginning. And he had fourtene thouſand sheepe, and ſix thouſand camels, & a thouſand yoke of oxen, and a thouſand she aſſes. † And he had In that he had al other thinges duble, and children in the ſame number as before, it is a ſigne that the former periſhed not but died in good ſtate. ſeuen ſonnes, and three daughters. † And he called the name of one Dies, and the name of the ſecond Caſſia, & the name of the third Cornuſtibij. † And there were not found in al the earth wemen ſo beautiful as the daughters of Iob: and their father gaue them inheritance among their brethren. † And Iob liued after theſe thinges, an hundred fourtie yeares, and he ſaw his children, and his childrens children, vnto the fourth generation, and he died an old man, and ful of daies.
ANNOTATIONS. CHAP. XLII.
7. You haue not ſpoken right, as my ſeruant Iob] Holie Iob being throughly triedGod by his ſentence condemned the error of Iobs freindes, and iuſtified his aſſertion. in the fornace of tribulation, and by diuine inſtruction confirmed in perfect patience, and other vertues, God at laſt gaue ſentence, condemning the guiltie, and iuſtifying the innocent: in plaine termes prononcing that Eliphaz, Baldad, and Sophar had not ſpoken right before him, as his ſeruant Iob. And ſo theſe three being conuinced, that notwithſtanding their former pretence of defending Gods cauſe, they had erred, and Iob had maintained the truth, they ſubmitted themſelues as faultie, and humbly did penance, bringing their oblations for ſacrifice to Iob, as they were commanded. v. 8. &. 9
As for Eliu the laſt diſputer, perſiſting more vehemēt in his errour when others ceaſſed from contention, he was ſufficiently condemned in his felowes. And the rather for that true point of his owne doctrine (ch. 33. v. 14) that God ſpeaketh once, and repeteth not the ſame, the ſecond time. For it was euer a general rule,Errors ought not to beholden ſtil, being once condemned. Much leſſe raiſed againe being hertofore buried. that when God once reueiled anie thing by publique fact, or vnto competent witneſſes, it ſufficed for euer, to al reaſonable men, and ſo Eliu might applie the ſentence to himſelfe, which God had denounced to his three freindes, in the ſame cauſe. Much leſſe are Proteſtantes excuſable, which not only perſiſtS. Aug. deſide & oper S. Cyprian. li. 4. ep. 2. in errors cōdemned in their owne felowes, as in Luther, Caluin, Beza & others, but alſo in other old hereſies: as their doctrine of iuſtification by only faith condemned in the Apoſtles time: their denying the cerimonies of Baptiſme, & the Sacraments of Confirmation: & of Penance, condemned in the Nouatians:
or that patient ſuſtaining of worldlie loſſes, and other afflictions, ſuch as IobApud Euſeb. li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. ſuffered, are not ſatisfactorie, or meritorious workes.
8. Take ſeuen oxen, and ſeuen rammes.] In the number of ſeuen is a myſterieNumbers myſtical. of perfection and fulnes, often vſed in holie scripture. For God creating the world and al thinges therin, in ſix dayes, reſted the ſeuenth. Seuenfold puniſhment was required for Cain. Seuen payres of cleane beaſtes were conſerued inGreat or manie ſacrifices for great offences. Deuotion of him that offereth ſacrifice increaſeth the effect. Prayers of holie men or Sainſtes derogate not from Chriſt. in Noes arke. And in the law the ground reſted from tillage the ſeuenth yeare. with innumerable the like. As S. Gregorie in this place, and other Fathers note in their workes. Alſo twiſe ſeuen victimes offered in ſacrifice, import the greatnes of theſe mens offence in accuſing Iob, and in auouching their falſe opinion.
8. Iob shal pray for you. Neither had ſo manie ſacrifices ſufficed, as S. Chriſoſtom obſerueth, Orat. 5. in Iudaeos, vnles Iob alſo had prayed for the offenders. VVhere we ſee that both Sacrifice, & the deuotion of him that offereth it, haue their effectes: whereof commeth the diſtinction vſed in Scholes, of Opusoperatum, and Opus operantis. As it is manifeſt likewiſe, that mediation of one man for an other, did not derogate from Gods benigne mercie, in the law of nature, wherein theſe men liued. Nor now from Chriſtes mediation, in the law of Grace. 2. Cor. 1. v. 11.
A BRIEF RECAPITVLATION of this ſtrange and ſacred hiſtorie.
FOr auoiding prolixitie (this volume growing great) we haue for moſtVVhy we haue made few annotations in this booke. part contracted our Annotations into the margen, making very few others in this booke, which otherwiſe offered much more occaſion, as wel for explicating hard places, as of other doctrinal and moral inſtructions. Neither in dede can ordinarie Annotations wel ſuffice for vnderſtanding of this, and other hard bookes. But rather large Comentaries are required, ſuch as S. Gregorie, and other ancient Fathers: as alſo F. Iohn de Pineda, and others haue lately written. wherto we therfore remitte the lerned readers. And for the benefite of others of our nation, we shal here briefly recapitulate the ſumme,The argument of this hiſtorie. and principal pointes of this holie and admirable historie, conſiſting in a ſingular holie mans conflictes, and glorious victorie, againſt inuiſible and viſible aduerſaries, both in proſperous and aduerſe fortune.
Firſt this holie man Iob in al abundance of wealth and riches, bleſſedIob in proſperitie was tempted inuiſibly more then ordinary men of lower ſtate, or leſſe perfection. with manie children (ch. 1.) ſitting in a princelie throne, and royal dignitie (ch. 29.) in the land of Hus, was not only aſſaulted with common tentations of the enuious enimie, as al are that liue piouſly in God, but ſo much2. Tim. 3. the more, as he was more godlie, ſincerer and perfecter then other men, yet he neuer ſet his hart vpon worldlie or temporal thinges, but with al due feare ſo ſerued God, and parted from euil, that Satan himſelf (the calumniator of mankind) could not charge him with anie ſinne at al. Though he would not for al that confeſſe him to be iuſt, or perfect but for further trialMuch more by loſſe of al his goodes and children in one day. Moſt of al by bodilie affliction. And reuiling of his wife. of him, demanded and obtained licence of God to touch at his poſſseſions, and ſo bereued him of al his goodes, & children in one day. And when he
perſeuering conſtant in vertue, thanking God for al, not ſinning in his lippes, neither ſpeaking anie fooliſh thing againſt God, the diuel getting more ample permiſſion to touch his bones and flesh (chap. 2) ſuſudenly ſtroock him with moſt grieuous botch (or boyle) from the ſole of the foote to the toppe of the head: who ſitting on a dunghil, and ſcraping the corruption of his ſores with a ſhel in extreme paine, his owne wife, by the diuels ſuggeſtion, reuiled him for his ſinceritie, and prouoked him to blaſpheme God: but he ſeuerely reprehended her follie, ſtil keeping neceſſarie patience.
Then came three ſpecial freindes, noble wiſemen (or litle kinges) to viſite, and comforte him, who in ſeuen dayes not ſpeaking one word of conſolation, nor entering into anie diſcourſe with him, at laſt Iob himſelf (chap.Holie Iob lamented his affliction, and the general miſeries of man. 3.) broke this long ſilence (but not his patience) lamentably bewayling the extremitie of his paines, imputing al to the miſeries of mans eſtate, corrupted by ſinne, diſcourſed of certaine penal euiles, or malades enſuing therupon, wishing for his owne part (if it had ſo bene Gods pleaſure, for he ſincerly feared God) that either he had not bene borne, or bene shortly taken out of his world, curſing ſinne and the proper effectes therof remaining in man, wishing alſo to haue wanted the ordinarieVVhere Iob expected comforth in tribulation, the diuel procured him more affliction. benefites of education in his infancie, and al his former proſperitie, ſo that he might haue eſcaped the calamities, wherwith he was now afflicted. Al which he vttering in way of contemning al worldlie thinges, and ſuppoſing his freindes there preſent, would haue ſo vnderſtood him, and had compaſſion with him: they contrariwiſe (by art of the diuel, God ſo permitting) fel into indignation, & in ſtead of comforting their moſt afflicted freind, sharply reprehended him, rashly iudged his conſcience, and falſly condemned him, not only of impatient ſpeach, as offenſiue to God, and his Angels, and to al good men; but alſo of other enormious ſinnes: as pride,Iob ſore afflicted in bodie had nine ſeueral confflictes about the cauſe therof before it was decided. tyrannie, preſumption, hypochriſie, and blaſphemie, becauſe heretofore he ſemed to the world as iuſt and holie, and now (as they imagined) in his deſerued punishment, charged God with iniuſtice. wherupon grew diuers long diſputes betwen Iob and his three freindes; a fourth alſo intruding himſelfe, when the others ceaſſed. So that Iob indured nine conflictes, and in the tenth God iudged him the victour, which shal yet better appeare, if we repete the ſumme of their argumentes, & his anſwers, with Gods deciſion of the controuerſie.
In the firſt conflict Eliphaz the chiefest of Iobs freindes (in the. 4. and 5.The firſt conflict. chapters) accuſed Iob of great impatience, and inſolencie against God, alſo both him and his familie of tyrannie, like to a cruel lion, and lions whelpes, alleaging for proofe the proſperitie of good men, punishment of the wicked, and a particular viſion. Adiured him therfore to acknowlege
and repent the ſame. But Iob (in other two chapters) auoched that in deede his afflictions were greater then his ſinnes deſerued,
The maine point of the controuerſie. relying vpon his innocencie knowen to his owne conſcience. Deſcribed alſo the manifold calamities of mans life, deſired to die, and ſo to end his worldlie miſeries.
Then Baldad the ſecond oppoſite freind (in the 8. chap.) pretending toThe ſecond conflict. free Gods iudgement from al shew or reſemblance of iniuſtice, charged Iob and his children with former wickednes, and him as iniurious to God in his ſpeaches, of which if he would repent, he should be healed, and proſper as before: Arguing in general, that God neuer afflicteth theThe ground of theſe mens error. innocent, nor aſſiſteth the malignant. Inſinuating therby, that Iob was an hypocrite. wherto Iob anſwered (chap. 9. & 10) that in dede no man may compare, nor iuſtifie himſelſe before God. Neuertheles it ſtandeth wel with Gods iuſtice, powre, & wiſdome, that innocentes be ſometimes exerciſed with tribulations, more then their offences deſerue.
Thirdly Sophar (the third diſputer) aſſaulted Iob (ch. 11.) imputing hisThe third conflict. ſpeach, and defence of himſelf to loquacitie, and audacious temeritie, in that he deſired to know the cauſes of Gods prouidence, in ſo grieuouſly afflicting him. Of which faultes holie Iob purged himſelf (in the three next chapters) ſtil maintayning his innocencie, according to his owne conſcience better knowen to himſelf then to them, deſiring God to inſtruct him, if he had anie vnknowen ſinnes. Diſcourſed alſo much more profoundly of Gods powre, wiſdome, iuſtice, and prouidence, as we
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in general, as towards himſelf in particular: and profeſſed his faith, and great confidence of the Reſurrection. Againe Eliphaz (ch. 15.) more bitterly then before, condemned IobThe fourth conflict. of preſumption, and blaſphemie, diſcourſed of mans corruptnes and prones to ſinne, deſcribing the maners of hypochrites, and other impious men, with their miſerable endes, and argued Iob for ſuch a one. VVho (in the next two chapters) expoſtulated with theſe his freinds, that they coming with pretence to comforth him, did ſo violently afflict him, by charging him with falſe and heynous crimes, his owne conſcience better knowing, and teſtifying his former life, and ſtate of his ſoule, then that their imaginations could alter his iudgement. And ſo with contempt of this world, & deſire of death and reſt, appealed to Gods iudgement againſt his three freindes, touching the matter in controuerſie. In the meane time comforted himſelf with meditation of the next world.
Baldad likewiſe replied (ch. 18.) with hote contention, accuſing IobThe fifth conflict. of inſolent impatience, inculcating the greuous punishmentes both of him, and others for their impietie. In anſwer wherto he lamented againe the wan
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of expected comforth, eſpecially by ſuch freindes. Stil comforted himſelf with aſſured faith of the Reſurrection.
Sophar alſo (ch. 20.) attempted againe to cōuince Iob of impietie,The ſixth conflict. and hypochriſie, by the miſerable, and ſpeedie fal of wicked men after proſperitie: for ſo he imagined Iob to be fallen into irrecouerable miſerie. But Iob ſhewed the contrarie, that ſome wicked men proſper long, yea al their life, and the ſame long, and then in a moment goe downe to hel, and ſo the argument of preſent affliction proued not their opinion againſt him.
Eliphaz diſputed the third time (ch. 22.) contending that the cauſesThe ſeuenth conflict. of affliction, are not to be attributed to Gods ſecrete prouidence, but to aſſured ſinnes of the wicked. Vpon whom only he ſuppoſed, that afflictions fal: inferring that Iob was guiltie of enormious crimes, & groſſe errors. Vrged him therfore to returne to God, that he might be reſtored to former proſperitie. Iob againe appealed to Gods ſentence, not in his terrour, nor rigour of his iuſtice, but againſt his aduerſaries in this quarel, deſcribing Gods powre, and wiſdome, by which he permitteth the innocent to be afflicted, & the wicked to proſper: no man knowing how ſoone, or how late, al shal receiue as they deſerue.
Moreouer Baldad diſputed the third time, very briefly (ch. 25.) endeuouringThe eight conflict. to terrifie Iob from further anſwering, and eſpecially from appealing to Gods iudgement. But Iob very largely (in ſix enſuing chapters) diſcourſed diuinely of Gods ſouereigne Maieſte, Powre, Wiſdom, exact Iuſtice, and infinite Mercie. Alſo of wicked mens deſtruction; of his owne former proſperitie, and preſent calamitie, together with his good workes, and innocencie, which he ſtil anouched in reſpect of great iniquities.
After that Iob and his three freindes ceaſſed, nothing being agreed vpon inThe ninth conflict. the point of controuerſie, the diuel yet ceaſsed not, but ſturred vp a yongman, called Eliu, proud and arrogant, but not vnlerned, who abruptly condemned them al; to witte, Iob of pertinacie, the others of inſufficiencie. And therfore tooke vpon him to conuince Iob, though the others could not.Neweſt Sectaries hold themſelues the wiſeſt. Very like to late-riſing Proteſtantes, or Puritaines bragging that by new argumentes, and proofes neuer heard of, they wil ouerthrow the Papiſtes, or Catholique Romaine Church, and doctrin, which al former enimies, Iewes, Pagaines, Turkes, and Heretikes, nor Hel gates, could not ouercome. This yong Eliu therfore, with his Priuate ſpirite,
Eſpecially theſe of our dayes, that relie ech one vpon his owne priuate ſpirite. wiſer in his owne conceipt then al that went before him, aſſaulted conſtant Iob (ch. 32. and fiue more enſuing) with manie wordes, and bragges, often chalenging & prouoking, but not extorting anie anſwer, from ſo graue a man to his friuolous and idle argumentes, largely diſcourſing of thinges either not denied, or ſo manifeſt falſe, that euerie meane ſeruant of God, could eaſely conuince them▪ and neuer approching to the maine controuerſie, only railed againſt holie Iob, charging him more furiouſly then anie had donne before,
with impietie, impatience, ignorance, pride, blaſphemie, and obſtinacie, vices farre from Iobs ſanctitie, dilating alſo of Gods iuſtice, mercie, wiſdome, powre, and prouidence; and that no man ought to contend, nor expoſtulate with God, that afflictions must be borne patiently, and that God is iuſt, and maruelous in his workes, wherof no wiſeman euer doubted; and ſo Iob conuinced him with ſilence.
But God himſelf for deciſion of al (from ch. 38. to the end of the Booke)In the tenth place God decided the controuerſie. firſt by way of examining inſtructed Iob more particularly, reciting manie maruelous workes of nature, shewing therby his Diuine Maieſtie, Powre, and wiſdome, exerciſing Iob in more patience, and withal perfecting him in humilitie. So that with al reuerent feare and ſubiection, he offered and ſubmitted him ſelfe to Gods onlie good pleaſure. Then finally God gaue ſentence that Iob had defended the truth, & his three freindes hadPenitentes pardoned. Iob rewarded. erred. VVhom after Sacrifice, and Iobs prayer for them, he pardoned; reſtored Iob to health, and to duble proſperitie, of al he had loſt before, geuing him alſo long life, and a happie end.
In this hiſtorie beſides the literal ſenſe, shewing that Iob was iuſt and ſincere,The literal ſenſe of this hiſtorie. Aliegorical. and not for his ſinnes (as his freindes falſly ſuppoſed) but for his more mere
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e was most extremly afflicted, and afterwards reſtored to health and wealth: we haue alſo h
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re in the Allegorical ſenſe, an eſpecial figure of Chriſt. who as he was abſolutly moſt innocent, & moſt perfect: ſo was he without cōpariſon moſt afflicted of al mankind. Likewiſe Iobs reſtauration to better ſtate then before, ſignified in the Anagogical ſenſe, the Reſurrection, andAnagogical. reſt
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uratiō of better, & moſt glorious qualities in the bleſſed, with fulnes ofMoral. daies, in eternal glorie. Finally in the Moral ſenſe (which S. Gregorie moſt eſpecially proſecuteth) al Chriſtians haue here a moſt notable example of al vertues, namely of patience, wherin Iob proceded by degrees to great perfection. For he was first tried by the loſſe of al his goodes & children, and wasHolie Iob proceded by degrees to perfect patience. proued to be very patient. He was then moſt greuouſly tormented in bodie, & being left without comforth, albeit he lamentably bewa led ſo great extremitie, wishing ſuch dayes had bene preuented: yet he neither ſpoke againſt God, nor good man, nor his owne ſoule, & according to truth auouched & defended his owne innocencie. And at laſt by Gods inſpiration, and ſwete conſolation, he re
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ded himſelf, of former imperfections vttered in ſome wordes, and with ful reſignation to Gods wil, ſuſteyned al his loſſes and paynes, not only with contentment, but alſo with ioy.
THE END OF THE FIRST TOME.
TO THE CVRTEOVS READER.
We haue already found ſome faultes eſcaped in printing, but fearing there be more, and the whole volume being ouerlong, to be examined agayne, we pray the curteous reader to pardon al, and amend them as they occurre.
Two Tables, one of the times of the old Teſtament: an other of the principal matters in the Annotations therof, shalfolow (God willing) with the other Tome: which we deſire, and hope to ſend you shortly. In the meane time, the gentle reader may pleaſe to ſupplie the want therof, as he may, by the Recapitulations of the Hiſtorie, and pointes of Religion, in the fiue firſt ages, already conteyned in this Volume, in their proper places: in the pages. 29. 47, 196. 701. and 934.
You may pleaſe to amend the more eſpecial errors, happened in printing, by reading thus:
Page 57. line 29.
SALEM
Pa. 305. in the margent.
much more in the Church of Chriſt?
Page 846: lin 39.
reioyce, that
Pege 1064: line 39: line 40.
how they eſcape many miſeries, which are neuer borne, birth
Page 1069: line 1.
nor I gainſay
If our ſelues, or others shal finde more, we wil gladly correct them.
THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH, OVT OF THE AVTHENTICAL LATIN.
Diligently conferred with the Hebrew, Greeke, and other Editions in diuers languages.
With ARGVMENTS of the Bookes, and Chapters: ANNOTATIONS: TABLES: and other helpes, for better vnderſtanding of the text: for diſcouerie of CORRVPTIONS in ſome late tranſlations: and for clearing CONTROVERSIES in Religion.
BY THE ENGLISH COLLEGE OF DOWAY.
Spiritu Sancto inſpirati, locuti ſunt ſancti Dei hemines. 2. Pet. 1. The holie men of God ſpake, inſpired with the Holie Ghoſt.
Printed at Doway by LAVRENCE KELLAM, at the ſigne of the holie Lambe. M. DC. X.
APPROBATIO.
NOs infraſcripti, in alma Duacenſi vniuerſitate Sacrae Theologiae Doctores & Profeſsores, hanc Anglicanam Veteris Teſtamenti tranſlationem, quam tres diuerſieius nationis eruditiſſimi Theologi, non ſolum fidelem, ſed propter diuerſa quae ei ſunt adiuncta, valde vtilem fidei Catholicae propagandae ac tuendae, & bonis moribus promouendis, ſunt teſtati: quorum testimonia ipſorum ſyngraphis munita vidimus; Cuius item Tranſlationis, & Annotationum Auctores nobis de fidei integtitate, & eruditionis praeſtantia probè ſunt noti: his rebus adducti & nixi, fructuoſe euulgari poſse cenſuimus.
Duaci. 8. Nouembris. 1609.
GVILIELMVS ESTIVS Sacrae Theologiae Doctor, & in Academia Duacenſi Profeſſor.
BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor & in Vniuerſitate Duacenſi Profeſſor.
GEORGIVS COLVENERIVS S. Theologiae Doctor, & eiuſdem in Academia Duacena Profeſſor.
PROEMIAL ANNOTATIONS vpon the Booke of Pſalmes.
THE authoritie of this Booke was euer authentical,This booke vndoubtedly is canonical Scripture. and certaine, as the aſſured word of God, and Canonical Scripture. But concerning the author, there be diuers opinions. For although it be manifeſt by the teſtimonie of Philo, and Ioſephus, that in their time,Late Hebrew Doctors and ſome Catholiques hold diuers authors of ſundry Pſalmes. and alwaies before, only King Dauid was by al Hebrew Doctors holden for Author of al the Pſalmes: yet after that lerned Origen, and other Chriſtian Doctors, expounded manie Pſalmes of Chriſt, the Iewes being preſſed therwith, begane to denie that al were Dauids: alleaging for their new opinion, the titles of diuers Pſalmes, and ſome other difficulties, miniſtring occaſion of much needles diſpute, ſtil acknowledging the whole booke to be Canonical. Wherupon S. Ierom, and S. Auguſtin, ſometimesPrefat. in Pſal. Epiſt. 134. 139. admitted thoſe as authores of certaine Pſalmes, whoſe names are in the titles thereof. S. Cyprian, S. Cyril, S. Athanaſius, and others agree in general, that Dauid writte not al: but differ much in particular, touching other ſuppoſed authores. In ſo much that Melchiſedech; Moyſes, Aſaph, Eman, Idithun, The ſonnes of Core, Salomon, Ieremie, Ezechiel, Eſdras, Aggaeus, and Zacharias, are al (with more or leſſe probabilitie) reputed authores of ſeueral Pſalmes. NeuerthelesIt is much more probable that Dauid was author of al. it ſemeth that S. Ierom rather related other mens iudgement, then shewed his owne; as we shal note by and by. And S. Auguſtin (li. 17. c. 14. de ciuit) maturely diſcuſſing this doubt, ſaith plainly, that their Iudgement ſemed
Proued by S. Auguſtin, S. Chryſoſtom, and greateſt part of Doctors.
to him more credible, vvho attribute al the hundred fiftie Pſalmes to Dauid alone. Further explicating that wheras ſome Pſalmes haue Dauids owne name in their titles, ſome haue other mens names, ſome none at al, this diuerſitie importeth
not diuers authores, but ſignifieth other thinges, either perteyning to the ſame perſons, or by interpretation of their names, belonging to the preſent matter, as our Lord inſpired him. Likewiſe S. Chryſoſtome reſolutely iudgeth, that only King Dauid was author of this whole Booke. Moued eſpecially by this argument, for that Chriſt and the Apoſtles alleaging theMat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. Pſalmes, do oftentimes name Dauid as author, and neuer anie other. Alſo Origen, S. Baſil, S. Ambroſe, S. Hilarie,The common voice of Chriſtians & ſome general councels, cal it Dauids Pſalter. Theodoretus, Caſſiodorus, Beda, Eutimius, and moſt part of ancient and late writers, with the moſt common voice of Chriſtians, cal this booke the Pſalmes of Dauid: and the General Councels of Carthage, Florence, and Trent, in the Cathologue of Canonical Scriptures recite this booke, by the name of Dauids Pſalter.
Moreouer it is clere, Act. 2. that the ſecond Pſalme, though it want his name, is Dauids. And other ScripturesProued by other Scriptures. 2. Paral. 7. v. 6. and 1. Eſd. 3. v. 10. ſay plainly, that Dauid made the Pſalmes, 104. 105. 106. 117. 135. beginning: Confeſſe to our Lord, becauſe he is good, becauſe his mercie is for euer. VVhich he appointed the Leuites to ſing, or play on inſtruments: 1 Paral. 15. &. 16. and yet they haue not his name in their titles. Againe, 2. Reg. 23. Dauid is only intitled the egregious, or excellent Pſalmiſt of Iſrael. Neither were Aſaph, Eman, and Idithun anie where called Prophetes (as are al the writers of holie Scriptures) but only maſters of muſike, 1. Paral. 25. And the ſonnes of Core were only porters. 1. Paral. 26. Finally S. Ierom (whoſe iudgement the whole Church ſingularly eſtemeth, in al queſtions belonging to holie Scriptures) ſemeth as much inclined, that only the Royal Prophet Dauid was author of this whole booke, as to the contrarie. For in his Epiſtle to Paulinus, prefixed before the Latin Bible, comprehending the principal argumentsS Ierom attributeth the ſumme of this booke to Dauid only. of ſeueral bookes, when he cometh to the Pſalmes, without mention of other authors, ſaith: Dauid our Simonides, Pindarus, and Alceus; Flaccus alſo, Catullus, and Cerenus,
ſoundeth out Chriſt, vvith harpe & tenne ſtringed Pſalter, riſing vp from hel: ſo attributing the ſumme of this whole booke to the Royal Prophet Dauid, as if he ſuppoſed no other author.
Touching therfore the argument, or contentes of thisThe Pſalmes are a Summe of al other Scriptures. diuine Pſalter, al Catholique Doctors vniformly agree that it is the abridgement, ſumme, and ſubſtance of al holie Scriptures, both old and new Teſtament. As may firſt be probably collected, by that Chriſt himſelfe often comprehending al the old Teſtament by the termes of the Law and Prophetes, in one place (Luc. 24. v. 44.) ſemeth notMat. 5. 7. 11. 22. Lu
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. 16. onlie to reduce al to the Lavv and Prophetes iointly, but alſo to the Pſalmes alone, or ſeuerally. But whether this be our Sauiours diuine meaning or no in that place, out of this and manie other places, al the ancient Fathers teach expreſly, that the Pſalmes are an Epitome of al other holie Scriptures. For example, S. Denys, li de Eccleſ. Hierar. contemplat. 2. after brief recital of the contents of other holie Scriptures, ſaith: This ſacred booke of diuine Canticles, doth exhibite both a general ſong, and expoſition of diuine thinges. S. Baſil calleth the Pſalmodie of Dauid the common and most plentiful ſtorehouſe of al ſacred doctrine: the treaſure of perfect Theologie. S. Ambroſe accounteth it the register of the vvhole Scripture. Origen, S. Cyprian S. Ierom, S. Chryſoſtom,S. Greg. in Pſal. penitent. S. Gregorie, S. Beda S. Bernard, Caſſiodorus, Eutimius, and others vſe the ſame, or very like termes. S. Auguſtin particularly diſtinguiſhing al the Scriptures into foure ſortes of bookes, ſheweth that the Pſalmes conteyneThey cōteine the ſumme of Legal, Hiſtorical, Sapientiential, and Prophetical doctrine. al: The Lavv (ſaith he) teacheth ſomethinges, the Hiſtorie ſomethinges, the Prouerbes alſo and Prophetes teach ſomethinges: but the Booke of Pſalmes teacheth al. It propoſeth the lavv, recounteth thinges of old, preſcribeth the due ordering of mens actions, and prophecieth thinges to come. Briefly it is a common treaſure of good doctrine, aptly adminiſtring that is neceſſarie to euerie one. And a litle after, exemplifying in particular points: Is not here (ſaith
he) al greatnes of vertue, and is not here the right ſquare of iuſtice? is not the comlines of chaſtitie; the conſummation of prudence? is not vvhatſoeuer may be called good, lerned in the Pſalmes? Here is the knovvlege of God; the clere prenounciation of Chriſt to come in flesh; the hope of general Reſurrection; feare of torments; promiſe of glorie; reuelation of myſteries. Euen al good thinges are here, as in a common great treaſure, laide vp and heaped together.
See then and obſerue here (Chriſtian reader) the admirableGods prouidence in ſweetly drawing our conſent & cooperation of freewil, which is neceſſarie to ſaluation. wiſdom, and goodnes of God. The meanes of mans ſaluation being ſo diſpoſed, that his owne free conſent, and cooperation is therto neceſſarily required, according to that moſt approued doctrin of the ſame S. Auguſtin: Qui creauit te ſine te; non iuſtificat te ſine te. He that created
Ser. 15. de verb. Apoſt.
thee, vvithout thee, doth not iustifie thee vvithout thee: to helpe our weaknes, and ſweetly to draw our mindes, otherwiſe auerſe from trauel and paine, the Holie GhoſtS.
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aſil. in pr
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log. hath ordained that in ſmal rowme, and in pleaſant maner, we may attaine neceſſarie knowlege of God, & our ſelues, eaſely kepe the ſame in memorie, and dayly put in practiſe our chiefeſt dutie, in ſeruing and praiſing God, by ſinging, reading, or hearing theſe diuine Pſalmes. which one booke (as euerie one shal be able to lerne it, more or leſſe perfectly) openeth and sheweth the way, to vnderſtand al other Scriptures, and ſo to finde, & enioy the hidden treaſures of Gods word: in like maner as a key openeth a lock. For the whole ſacred Bible is a ſealed Booke, and not rightlyApoc. 5.
Holie Scriptures a ſealed booke. vnderſtood, til the ſeale, or lock be opened, by the key of Gods ſpirite, geuing knowlege; which the Holie Ghoſt, amongſt other wayes, inſpireth very often, by ſacred Muſike or Pſalmodie. As S. Gregorie noteth in holie Scriptureli. 4 dialogi, c. 42.
The Pſalter is the key of other Scriptures. (4. Reg. 3. v. 15.) where Eliſeus not yet knowing Gods wil in a particular caſe, called for a Pſalmiſt (or player on inſtruments) and vvhen the Pſalmiſt ſang, the hand of our Lord came vpon Eliſeus, and preſently he preſcribing what should be donne, procured plentie of water without rayne, where
was none before, and prophecied victorie againſt the enimies. Reaſon alſo and experience teach, that as men of cheerful hart are apt to ſ
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g: ſo the exerciſe of reading, ſinging, orIac. 5. playing Pſalmes, is a conuenient and a ſpecial meanes, to attaine quietnes or cheerfulnes of mind.
But as this holie Pſalter is the key of other Scriptures, ſo it ſelfe is moſt eſpecially a ſealed, and locked Booke, requiringBut it ſelf is alſo ſealed. manie keyes. Euerie Pſalme (ſaith S. Hilarie) hath a peculiar key, and oftentimes there be ſo manie lockes and keyes of one Pſalme, as there be diuers perſons that ſpeake, to diuers endes and purpoſes. For albeit diuers myſteries are ſometimes connected,But one principal key of ech Pſalme. and ſo require ſundrie keyes, yet there is but one principal, & proper key of ech Pſalme: otherwiſe it should be diuided into manie Pſalmes. Our firſt endeuour therfore muſt be, to find the proper key of euery Pſalme, that is,Tenne keyes of the Pſalter. to know what is principally therein conteyned. To this purpoſe the lerned Expoſiters of this booke, haue obſerued tenne general pointes, or ſeueral matters, to which al the contents may be reduced, as it were, ſo manie keyes, and meanes of entrance into the ſenſe, and true vnderſtanding of al the Pſalmes. And the ſame may likewiſe be calledAlſo tenne ſtringes. the tenne ſtringes of this diuine inſtrument. Vpon one of which, euery Pſalme principally playeth, touching the reſt more or leſſe, as cauſe requireth, for more melodious harmonie, and perfect muſike.
The firſt key, or ſtring, is God himſelf: One in Subſtance:1. Key. One God the B. Trinitie. Three in Perſons. Almightie, Alperfect, Powre, VViſdom, Goodnes, Maieſtie, Iuſtice, Mercie, & other Diuine2. Gods workes. Attributes. The ſecond, is Gods workes of Creation, Conſeruation,3. Gods prouidence. and Gouerning of the whole world. The third, Gods Prouidence, eſpecially towards man, in protecting4. The Hebrew people. and rewarding the iuſt: in permitting, and punishing the wicked. The fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Iſaac, and Iacob: their maruelous increaſe in Aegypt: diuers eſtates,
manie admirable and miraculous thinges donne amongſt them; with their ingratitude, reiection, and reprobation. The fifth principal key, and ſtring is Chriſt, the promiſed5. Chriſt our Redemer. Redemer of mankind: prophecying his Incarnation, Natiuitic, Trauels, Sufferings, Death, Reſurrection, Aſcenſion, and Glorie. The ſixt is the propagation of Chriſts6. Conuerſion of Gentiles, the Catholique Church. name and Religion, with Sacrifice and Sacramntes, in the multitude of Gentiles beleeuing in him, euen to the vttermoſt coaſtes of the earth, the Catholique Church euer viſible. The ſeuenth is the true maner of ſeruing God,7. Faith & good workes. with ſincere faith, and good workes. The eight, holie Dauid interpoſeth manie thinges concerning himſelfe. As8. Dauids owne actes. Gods ſingular benefites towards him, for which he rendereth thankes, and diuine praiſes, recounteth his enimies, dangers, and afflictions of mind & bodie, namely by Saul, Abſalon and others, humbly beſeeking, and obtaining Gods protection. He alſo expreſſeth in himſelfe a perfect image, and patterne of a ſincere and hartie penitent: bewayling, confeſſing, and puniſhing his owne ſinnes. The9. General Reſurrection, & Iudgement. ninth is the end and renouation of this world, with the general Reſurrection, and Iudgement. The tenth is eternal10. Eternal glory and paine. felicitie, and punishment, according as euerie one deſerueth in this life. Theſe are the tenne keyes of this holie Booke; and tenne ſtringes of this Diuine Pſalter.
Moreouer to finde which of theſe is the proper key, and principal ſtring of euerie Pſalme, lerned Diuines vſe foureFoure wayes to find the proper key of euerie pſalme. eſpecial wayes. Firſt by the title, added by Eſdras, or the Seuentie two Interpreters, for an introduction to the ſenſe of the ſame Pſalme. So it appeareth that the third Pſalme1. By the title. treateth literally of Dauids danger, and deliuerie from his ſonne Abſalon: which is the eight key. though myſtically it ſignifieth Chriſts Perſecution, Paſſion, & Reſurrection, which is the fifth key. Secondly, if there be no title, or if it2. Allegation in the new Teſtament. declare not ſufficiently the key, or principal matter conteyned, it may ſome times be found by allegation and
application of ſome ſpecial part thereof in the new Teſtament. So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. &. Heb. 5. v. 5. that the ſecond Pſalme perteyneth to Chriſt, impugned and perſecuted by diuers aduerſaries. VVhich is the fiftkey. Thirdly, when greater thinges are3. Greatnes of thinges affirmed. affirmed of anie perſon, or people, as of Dauid, Salomon, Iewiſh nation, or the like, then can be verified of them, it muſt neceſſarily be vnderſtood of Chriſt, or his Church, in the new Teſtament, or in Heauen. So the concluſion of the 14. Pſalme: He that doth theſe thinges, shal not be moued for euer, can not be verified of the tabernacle, nor temple of the Iewes; but of eternal Beatitude in heauen. VVhich is the tenth key. Though the greater part of the Pſalme sheweth, that iuſt and true dealing towards our neighboures, is neceſſarie for attayning of eternal Glorie. Fourtly when,4. Conference of places. both the title and Pſalme, or part thereof ſeme hard and obſcure, ſome part being more cleare, the true ſenſe of al may be gethered, by that which is more euident. Accordingli. 3 c. 4. de pecca. merit. to S. Auguſtins rule, li. 2. c. 9. & li. 3. c. 26. Doct. Chriſt. So the title, and former part of the fifth Pſalme, being more obſcure, are explaned by the laſt verſes, ſhewing plainly that God wil iuſtly iudge al men, both iuſt and wicked, in the end of this world. VVhich is the ninth key. By theſe and like meanes the principal key being found, it wil more eaſily appeare, what other keyes belong to the ſame, and what other ſtringes are alſo touched. At leaſt the ſtudious may by theſe helpes make ſome entrance, and for more exact knowlege ſearch the iudgement of ancient Fathers, and other learned Doctours.
But beſides this ſingular great commoditie, of compendious handling much Diuine matter in ſmal rowme, thisThe ſtile of this booke is Poetrie. booke hath an other ſpecial excellencie, in the kind of ſtile, and maner of vttering, which is Meeter, and Verſe, in the original Hebrew tongue. And though in Greke, Latin, and other languages, the ſame could not in like forme be
exactly tranſlated, yet the number, and diſtinction of verſes is ſo obſerued, that it is apt for muſike, as wel voices as inſtruments, and to al other vſes of Gods ſeruants. NeitherAbuſe derogateth not from good thinges. is muſical maner of vttering Gods word and praiſes, leſſe to be eſteemed, becauſe profane Poetes haue in this kind of ſtile vttered light, vaine, and falſe thinges. For the abuſe of good thinges, doth not derogate from the goodnes therof, but rather commendeth the ſame, which others deſire to imitate. And clere it is, that this holie Pſalmodie wasDauids Pſalter more ancient then any profane poetrie now extant. before anie profane poetrie now extant. For Homer the moſt ancient of that ſorte, writte his poeme, at leaſt two hundred and fourtie yeares after the deſtruction of Troy: as Apolidorus witneſſeth; others, namely Solinus, Herodotus, and Cornelius Nepos ſay longer. VVheras kind Dauid our Diuine Pſalmiſt, reigned within one hundred years, after the Troianes warres. There were in dede Amphion, Orpheus, and Muſcus before Dauid, but their verſes either were not written, or ſhortly periſhed, only a confuſe memorie remaining of them, recited, altered, and corrupted by word of mouth: but before them were the ſacred Hiſtorie of Iob, almoſt al in verſe; and the two Canticles ofMuſike very ancient. Moyſes, Exodi 15. and Deut. 32. It is moreouer recorded thatGen. 4. I
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bal (long before Noes floud) was the father of them, that ſang on harpe, and organ. Muſike therfore is maruelousSacred poetrie moſt excellēt. ancient. But ſacred Poetrie is in manie other reſpectes moſt excellent, and moſt profitable. This holie Pſalmodie (ſaithPrefat. S. Auguſtin) is a medecine to old ſpiritual ſores, it bringeth preſent remedie to nev vvvoundes: it maketh the good to perſeuere in vvel doing, it cureth at once al predominating paſsions, vvhich vexe mens ſoules. A little after: Pſalmodie driueth avvay euil ſpirites, iuuiteth good Angels to helpe vs, it is a shield in night terrors, a refreshing of day trauels, a guard to children, an ornament to yongmen, a comforte to oldmen, a moſt ſeemlie grace to vvemen. Vnto beginners it is an introduction, an augmentation to them that goe forvvard in vertue, a ſtable firmament to the perfect: It conioyneth
the vvhole Church militant in one voice, and is the ſpiritual eternal ſvvete perfume of the celeſtial Armies, al Sainctes and Angels in heauen.
To al this we may adde other cauſes, which moued theVVhy King Dauid w
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te diuine poetrie Royal Prophete to write this diuine poetrie. Firſt he had from his youth (by Gods ſpecial prouidence) a natural inclination to Muſike; wherin he ſhortly ſo excelled, that beforeThe firſt cauſe his natural inclination to muſike. al the Muſitians in Iſrael, he was ſelected to recreate king Saul, whom an euil ſpirite vexed. And his skil, together with his deuotion, had ſuch effect, that vvhen he playde
1. Reg. 16. v. 23.
on the harpe, Saul vvas refreshed, and vvaxed better. For the euil ſpirite departed from him: ſaith the holie text. VVherfore he made theſe Pſalmes, that him ſelfe and others might by ſinging them, imploy this gift of God to his more honour.2. Verſe more eaſie & more pleſant. Secondly, verſe being more eaſie to lerne, more firmly kept in mind, and more pleaſant in practiſe (for as wine, ſo muſike doth recreate the hart of man) the Holie Ghoſt condeſcendingEccli. 40. to mans natural diſpoſition, inſpired Dauid to write theſe Pſalmes in meeter, mixing the povvre of diuine doctrin, vvith delectable melodie of ſong, that vvhiles the eare is
S. Aug. S. Baſil. in Prae
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allured vvith ſvvete harmonie of muſike, the hart is indued vvith heauenlie knovvlege, pleaſant to the mind, and profitable to the ſoule. Thirdly, Dauid ſingularly illuminated with knowlege3. Moſt ſpecial great, and memorable thinges writte in verſe. of great, and moſt diuine Myſteries, indued alſo with moſt gracious diſpoſition of mind, the man choſen according to Gods ovvne hart (1. Reg. 13.) would vtter the ſame Myſteries, with godlie inſtructions, and praiſes of God, in the moſt exquiſite kind of ſtile; that is in verſe. For otherwiſe he was alſo very eloquent in proſe, as wel appeareth by ſundrie his excellent, and effectual diſcourſes, in the books of Kinges, and Paralipomenon. For which cauſe Moyſes alſo deſcribed the paſſage of Iſrael forth of Aegypt through the read ſea in a Canticle, after that he had related the ſameExo. 1
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. whole hiſtorie, more at large in proſe; that al might ſing, and ſo render thankes with melodious voice, and muſical
inſtruments praiſing God. Likewiſe in an other CanticleDeut. 32. he compriſed the whole law, a litle before his death. So alſo Barac and Debora: and after them Iudith, ſong praiſes to God for their victories in verſe. Salomon writte the end of
Iudic 5. Iudith. 16. Prou 31. 1. Reg. 2. Iſa. 38. Iſa. 12. 26. Eze
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h 38 Ia
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. 2. Abac. 3. Dan. 3. Luc. 1. 2. his Prouerbes, and a whole booke (intituled Canticles) & the Prophet Ieremie his Lamentations in verſe. Anna hauing obtained her prayer for a ſonne, gaue thankes to God with a Canticle. The like did king Ezechias for recouerie of health. The Prophets Iſaias, Ezechiel, Ionas, A bacuc,C
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ticles in the new Teſtament. and the three children in the fornace: againe in the new Teſtament, the B. virgin mother, iuſt Zacharie, & deuout Simeon gaue thankes, & ſang praiſes to God in Canticles.
Fourthly, albeit the holie King was not permitted, to build the gorgious Temple for Gods feruice, as he greatly4. Both diuine muſike and dirtie in Gods temple. deſired to haue done, yet he prouided both ſtore of mu
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itians (foure thouſand in number, of which 288. were1. Par
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23, 25. maiſters to teach) & made theſe Pſalmes as godlie dirties, for this holie purpoſe, in al ſolemnities of feaſtes, and daylie ſacrifice, when the Temple ſhould afterward be built.
Fiftly, he made theſe Pſalmes not only for his owne, &5. The great vſe of theſe Pſalmes in the Catholique Church. others priuate deuotion, nor yet ſo eſpecially for the publique Diuine ſeruice in the Temple, and other Synagogues of the Iewes, but moſt principally for the Chriſtian Catholique Church, which he knew ſhould be ſpred in the whole earth. Forſeing the maruelous great, and frequent vſe therof in the Chriſtian Clergie, and Religious people of both ſexes. As he prophecieth in diuers Pſalmes. Al the earth ſing to thee: ſing Pſalmes to thy name. Againe, I vvil
56. 117. 65.
ſing Pſalmes to thee (ô God) in the Gentiles, in al peoples, and Nations. VVhich him ſelfe neuer did, but his Pſalmes are euer ſince Chriſt, ſong by Chriſtians, conuerted from gentilitie, as we ſee in the Churches Seruice. For the wholeThe whole Pſalter in the ordinarie office e
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weke. Pſalter is diſtributed to be ſong, in the ordinarie office of our Breuiarie euerie weke. And though extraordinarily, for the varietie of times, and feaſtes, there is often alteration,
yet ſtil the greater part is in Pſalmes. Certayne alſoCertaine Pſalme
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euerie day. of the ſame Pſalmes, are without change, or intermiſſion4. (30. adv. 7) 53 62. 66. 90. 94. 118. 133. 148. 149 150. repeted euerie day. And ſuch as haue obligation to the Canonical Houres, muſt at leaſt read the whole Office priuatly,Many Pſalmes in other Eccleſiaſtical offices. if they be not preſent where it is ſong. The Office alſo of Maſſe, ordinarily beginneth with a Pſalme. In Litanies, and almoſt al publique Prayers, and in adminiſtration of other Sacraments, and Sacramentals, either whole Pſalmes, or frequent verſes are inſerted. Likewiſe the greateſt part of the Offices, of our B. Ladie, and for the dead are Pſalmes. Beſides the ſeuen Poenitential, and fiftene Gradual Pſalmes, at certaine times. So that Clergie mens daly office conſiſteth much in ſinging, or reading Pſalmes. And therfore al Byshops eſpecially, are ſtrictly bond by a particular Conon (Diſt. 38. cap. Omnes pſallentes) to be skilfulBishops bond to be skilful in Dauids Pſalter. in the Pſalmes of Dauid: and to ſee that other Clergiè men be wel inſtructed therin. According to the Holie Ghoſts admonition, by the pen of the ſame Royal ProphetOther Prieſtes to haue competent knowlege therin. (Pſal 46.) Pſallite ſapienter; Or: intelligenter, that is. Sing Pſalmes vvith knovvlege, and vnderſtanding them. Not that euerie one is bond to know, and be able to diſcuſſe al difficulties, but competently, according to their charge vndertaken in Gods Church. Otherwiſe euerie one that is, or intendeth to be a Prieſt, may remember what God denounceth to him, by the Prophet Oſee (c. 4.) Becauſe thou haſt repelled knovvlege, I vvil repel thee, that thou do not the function of Prieſthood vnto me. Thus much touching the Author, the contentes▪ the poetical ſtile, & final cauſe of this holie Pſalter.
As for the name, S. Ierom, S. Auguſtin, and other Fathers
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each, that wheras amongſt innumerable muſicalVVhy this booke is called the pſalter. inſtruments, ſix were more ſpecially vſed in Dauids time, mentioned by him in the laſt Pſalme. Trumpet, Pſalter, Harpe Timbrel, Organ, and Cimbal. This booke hath his name of the inſtrument called Pſalter, which hath tenne ſtrings, ſignifying the tenne commandements, and is made in
forme (as S. Ierom, and S. Bede ſuppoſe) of the Greke, letter Λ delta, becauſe as that inſtrument rendreth ſound from aboue, ſo we ſhould attend to heauenlie vertues,Other inſtrumentes make conſorte with the Pſalter. which come from aboue: Likewiſe vſing the harpe, which ſignifyeth mortification of the fleſh, & other inſtruments, which ſignifie and teach other vertues, we muſt finally referre al to Gods glorie, reioyce ſpiritually in hart, and renderAl vertues are referred to Gods honour. al praiſe to God.
Concerning interpretation of holie Scriptures.
AS Prophecie (or other holie Scripture) was not at anie time byScriptures are to be expounded by the cō
mon ſpirit of the Church, not by priuate men. mans wil, but the (Prophetes) holie men of God ſpake, inſpired by the Holie Ghoſt: ſo no prophecie (nor explication) of Scripture, is made by priuate interpretation. 2. Pet. 1. but by the ſame Spirite wherwith it was written, which our Sauiour gaue to the Church, to abide for euer, the Spirite of truth; to teach al truth. Ioan. 14. 16. Neither perteyneth it to euerie one, to diſcerne the true ſpirite, but to ſome. 1. Cor. 12.
Holie Scriptures conſiſt not in reading, but in vnderſtanding.They conſiſt in vnderſtanding. Holy Fathers do beſt expound them.
S. Ierom Dialogo aduerſ. Luciferianos.
The wordes of holie Scripture are ſo to be vnderſtood, as holie men, the Sainctes of God, haue vnderſtood them, S. Aug Ser. 18. de verb. Domini. Men muſt lerne of men, not expect knowlege immediatly of God, nor only by Angels. Idem, in prologo Doct. Chriſt.
There be ſome thinges, mentioned in holie Scripture, whichSome Myſteries are hidden. God wil haue hidden, and thoſe are not to be curiouſly ſearched. S. Amb. li. 1. c. 7. de vocat. Gentium.
By thoſe thinges, which to vs are hidden in holie Scripture, ourThey proue our humilitie. humilitie is proued, S. Greg. ho. 17. ſuper Ezech.
THE BOOKE OF PSALMES
PSALME I.
The Royal prophet Dauid placed this Pſalme as a Preface to the rest, conteyning,The right maner of ſeruing God. The 7. key. 1 true happines, which conſiſteth in flying ſinnes, and ſeruing God. 3. The good doe proſper, 5. not the wicked: 6. as wil appeare in the end of this world.
BLESSED He is in the right way to eternal felicitie. is the man, that“ hath not continued to euil ſuggeſtions. not gone in Mat. 5. the counſel of the impious, & hath not continued in ſinne. not“ ſtoode in the way of ſinners, and hath not finally perſiſted in wicked life. not“ ſitte in the chayre of peſtilence:
† But He is wholly occupied & delighted in keeping Gods commandments. his“ wil is in the way of our Lord, and in his law he
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oſ.
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. wil meditate day and night.
† And he shal be as a tree, that is planted nigh to To him that vſeth Gods grace wel, more grace is continually geuen. the ſtreames
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e. 17. of waters, which shal geue his fruite in his time:
† And Through ſuch grace he shal perſeuer. his leafe shal not fal: and al thinges worke to the good of them that loue God ſincerely. al thinges whatſoeuer he shal doe, shal proſper.
† The impious not ſo: but The wicked are carried with euery light tentation. as duſt, which the winde driueth from the face of the earth.
† Therfore the impious shal Al ryſing at the laſt day, the wicked shal not riſe with hope nor comforth, but in deſolation. not riſe againe in iudgement: nor ſinners in the the happie congregation of the bleſſed. councel of the iuſt.
† For our Lord approueth & rewardeth. knoweth the way of the iuſt, and the way of the impious in eternal damnation. shal perish.
ANNOTATIONS. PSALME. I.
1. Hath not gone, not ſtood, not ſitte.] The Hebrew ſtile, and maner of diſcourſeThey are happie (in hope) that decline from euil. differeth here from other nations, in mentioning firſt the leſſe euil, and the greateſt laſt. VVhereas we would ſay in the contrary order: He is happie that hath not ſitte, that is, hath not ſetled himſelfe in wickednes, nor finally perſiſted obſtinate: more happie, that hath not ſtood, anie notable time continued in ſinne: and moſt happie, that hath not gone, not geuen anie conſent at al to euil ſuggeſtions.Iuſtice conſiſteth in fleing euil and doing good.
2. His vvil in the vvay of our Lord.] As one part of happines conſiſteth in declining from euil: ſo the other is in doing good; the wil deſiring, and diligently endeuoring to walke in the way of vertue, and law of God. VVhich is true iuſtice, and right forme of good life, propoſed in this Pſalme, for attayning eternal beatitude.Of Chriſt. the 5. key. Alſo of his Church, the 6. key.
PSALME II.
Chriſts glorie, the world repining therat, 4. shal be propagated in al the world. 7. His diuine powre as wel ſpiritual in conuerting mens hartes, as external, in ſeuere iuſtice, is prophecied.
VVHY did theBoth gētiles. Gentiles rage, andand Iewes ſtriue invaine againſt Chriſt. peoples meditate Act. 4. vaine things?
† ThePilate and Herod. kings of the earth ſtood vp, and theAnnas and Caiphas. princes came together in one againſt our Lord, and againſt his Chriſt.
† LetThe voice of wicked men, vs breake their bondes a ſunder: and let vs caſt away their& eſpecially libertines ſtriuing to shake of al diſcipline. yoke from vs.
† He that dwelleth in the heauens, shalGod for al this wil turne the haries of manie. laugh at them: and our Lord shal ſcorne them.
† Then shal he ſpeake to them in hisſeuerly reprehend, wrath, & in hisand iuſtly punish the obſtinate. furie he shal truble them.
† ButChriſt shal reigne in his kingdome the Church. I am appoynted king by him ouer Sion his holie hil, preaching his precept.
† TheGod the Father ſpeaketh to Lord ſaid to me; Thou art myGod the Sonne. Sonne, I this day haue Act. 13. Heb. 1. &. 5. be gotten thee.
† Aske of me, and I wil geueChriſt as man hath the Church for his inheritance. thee the Gentiles, for thyne inheritance, and thy poſſeſſionSpred through the whole world. the endes of the earth.
† Thou shalt rule them “ inGods in
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exwi
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& powre. a rod of yron, and “ as a potters veſſel thou shalt breake them in peeces.Apoc. 2. & 19.
† AndA prophecie that kinges shal be conuerted, and ſubmit themſelues to Chriſts diſcipline. now “ ye kings vnderſtand: “ take inſtruction you that iudge the earth.
† Serue our Lord inNone is ſecure before death. feare: and “ reioyce to him with trembling.
† Apprehend diſciplineSome fal from the way of ſaluation. leſt ſometime our Lord be wrath, and you perish out of the iuſt way.
† When his wrathGod wil iudge iuſtly in the end of this short life both the euil and good. So this Pſalme concludeth with the ninth key. shal burne in short time, bleſſed are al, that truſt in him.
ANNOTATIONS. PSALME. II.
2. Kinges and Princes againſt Chriſt.] VVhen Chriſt, and his Apoſtles preachedPerſecution cannot hinder the glorie of Chriſt. the Goſpel, both Iewes and Gentiles, with their Princes, Kinges, and Emperors moſt furiouſly reſiſted, but al in vaine. For they could not hinder the wil and powre of God. But the more they perſecuted, the more was increaſed the zele, and number of Chriſtians.
8. The gentiles thyn inheritance.] By this promiſe of God to Chriſt, S. AuguſtinThe Church neuer faileth. conuinced the Donatiſtes; & in them the Proteſtantes, that ſay, the Churchin h
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ne Pſal. of Chriſt failed, and became ſmal, or inuiſible; as though Chriſt the Sonne of God, could ſometimes loſe his inheritance, which is the Catholique Church, gethered of the Gentiles, and his poſſeſſion extended to the endes of the earth.
9. As a potters veſſel.] If a potters veſſel (ſaith S. Ierom in hunc Pſal. tom. 8.) be broken whiles it is ſoft, it may eaſily be repared, but after it is hard, it canCuſtome in ſinne more hardly cured. not be made whole againe. So ſinners are more eaſily reſtored to grace, shortly repeating, then long obdurate: yet that which is vnpoſſible to man, is poſſible to God. Mat. 10. For as clay in the potters hand, ſo are you in my hand, ſaith our Lord. Iere. 18.
10. Ye kinges vnderſtand] Not onlie innumerable other people of al nations,Kinges conuerted to Chriſtianitie. but alſo after a while, Kinges and Emperors beleued in Chriſt. And ſuch as at firſt perſecuted, became moſt Chriſtian, Catholique, Defenders of the faith.
10. Take inſtruction you that iudge the earth.] Petilianus, Gaudentius, & other Donatiſtes inueyghing againſt Chriſtian Kinges, for punishing heretikes, moſtDefend Catholiques and puniſh heretikes. Apoſtataes fauoure heretikes and ſchiſmatikes, becauſe they hate al Chriſtians. falſly auoched, that Chriſtianitie neuer found kinges but inuious, enimies, and perſecuters. To whom S. Auguſtin anſwereth in ſeueral bookes, that ChriſtianAd Petil. li. 2. c. 92. Ad Gaud li. 2. c. 26. Kinges, and Princes are not enemies to Chriſtianitie: but are enemies to heretikes, the rebelles of Chriſt, and his Church. For according to this prophecie of king Dauid, Chriſtian kinges are inſtructed, and know it is their dutie,
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the ſeruice of God, to defend the Church againſt Heretikes, and other Infidelles. And it is the propertie of Apoſtataes to fauour heretikes. So good Conſtantin the great maintained Catholique vnitie; and Iulian the Apoſtata to make greater diuiſion, tooke Churches from Catholiques, and gaue them to Donatiſtes,
to nourish diſſention, and ſo to o
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e
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row al Chriſtians But God ſtil protecteth the true Church, again
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al ſuch ſuttle, and malicious d
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ui
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es: becauſe it is Chriſts inheritance.
11. R
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oy
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e vvith trembling.] Gods ſeruice is tempeted with two affections:Ioy and feare. with ioy, in conſideration of his goodnes, mercie, & meeknes; and with feare, in reſpect of his
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uſtice, and
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euere iudgement. The one is a remedie againſt deſperation: the other againſt preſumption.
PSALME. III.Dauid perſecuted by his ſonne.
King Dauid recounteth his danger, when his ſonne Abſalom conſpired againſt him: 4. and thanketh God for his deliuerie. 9, acknowledging alThe 8. key. helpe to be from God. Miſtically, Chriſts perſecution, Death, Burial, and Reſurrection.
† The “Pſalme of Dauid,“ when he fled from the face of Abſalom his ſonne. (2. Reg. 15.)
LORD O God let me know how greuiously I haue ſinned. why are they
that al Iſrael (1. Reg. 15. v. 13.) with al their hart foloweth Abſolom. So againſt Chriſt, the Prieſtes, the People, & Gentiles al conſpired.
multiplied that truble me? manie Ioan▪
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riſe vp againſt me.
† Many ſay to my life my ſoule: There is he can not eſcape no ſaluation for him in his God.
† But But I auouch that God alwaies defendeth me, thou Lord art my protectour, my geuing me victorie, glorie, & exalting & cōfirming my kingdom. my head.
† With my voice I haue cried to our Lord: and he hath heard me from his heauen. holie hil.
† “I haue I lay downe ſlept, and haue and rested in expectation of thy helpe. bene at reſt; and haue And am deliuered. Chriſt dyed, was buried, & roſe againe. riſen vp, becauſe our Lord hath taken me.
† I wil not feare thouſandes of people compaſſing me: I know thou wilt help me, and ſo I beſech thee to do. ariſe Lord, ſaue me my God.
† Becauſe thou haſt ſtroken al that are my aduerſaries without cauſe: thou haſt broken the The ſtrēgth and furie. teeth of ſinners.
† Saluation health and ſaftie cōmeth from God. is our Lordes: and thy Abundance of grace promiſed to Gods ſeruantes. bleſſing vpon thy people.
ANNOTATIONS. PSALME. III.
1. Pſalme of Dauid.] Al Interpreters agreably teach, that king Dauid made not the titles, which are before the Pſalmes. Neuertheles they are authentical,Titles of the Pſalmes added by
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as and the Septuagint. as endited by the Holie Ghoſt. And it is moſt probable Eſdras added thoſe titles which are in the Hebrew: and the Seuentie interpreters writte the other, in their Greke Edition. Both which S. Ierom tranſlated into Latin.
In theſe titles fiue thinges may be noted. Firſt, the former two hauing no title at al, the general name of Pſalme, common to al, is particularly appropriated to ſome, and other names to others. VVhich in al are twelue. to witte: Pſalme
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iue thinges to be noted
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the titles. Inſcription, Prayer, Canticle, Pſalme of Canticle, Canticle of Pſalme, Hymne, Teſtimonie, Vnderſtanding, Praiſe of Canticle, Alleluia, & Gradual Canticle. Secondly, in the titles of ſome Pſalmes are the names of certaine perſons, which by S. Auguſtins iudgement, cited in the Proemial Annotations, and others, proueth not the ſame perſons to be authores of thoſe Pſalmes, but ſignifieth ſome other thing. Thirdly, in ſome titles the time is ſignified, when the Pſalme was made, or ſong. Fourtly, the matter conteyned in the Pſalme, or vpon what occaſion it was made, is expreſſed in ſome titles. Fiftly diuers other termes are often vſed. in the titles of ſundrie Pſalmes, as To the end. For the Octaue. For preſſes,
Pſal. 4. 6. 8. 15. 16. &c. and the like, al which we shal briefly explicate, where they firſt occurre.VVhy this is called the Pſalme of Dauid.
Firſt therfore this third Pſalme is called the Pſalme of Dauid, not becauſe he is author therof, for he is alſo author of the former, where his name is not expreſſed, as is euident by the teſtimonie of al the Apoſtles. Act. 4. v. 25. but becauſe it treateth particularly and literally of him.
1. VVhen he
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ed from the face of Abſalon.] Here the time is ſignified, whenThe time and occaſion of making this Pſalme. this Pſalme was made, to wi
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e, immediatly after the ouerthrow of his rebellious ſonne Abſalom, mentioned. 2. Reg. 18. before his returne to leruſalem. For al beit of humaine, natural, and fatherlie affection, he greatly lamented the death of his ſonne, yet he rendered thankes and praiſes to God, as reaſon and dutie bond him.
6. I haue ſlept, and haue benne at reſt, and haue riſen vp.] King Dauid by his ſleeping in perſecution, and by his reſting, and deliuerie from his perſecuters,King Dauid prefigured Chriſt. prefigured Chriſts Death, Burial, & Reſurrection. As appeareth, Ioan. 2. v. 22. VVhere the Euangeliſt
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aith: that after Chriſts Reſurrection, his diſciples beleued the ſcripture, to witte, this and other like prophecies. For otherwiſe the old Teſtament doth not ſo expreſly declare ſuch Myſteries, as the Goſpel doth: but one thing in the proper, and grammatical ſignification of he wordes, and anThe ſame Scripture hath diuers literal ſenſes. other thing, in ſhadowes and figures, and hoth literal. VVhereupon S. Gregory teacheth (li. 20. c. 1. Moral.) that holie Scripture (amongſt other incomparable excellences) ſurpaſſeth al other doctrines, in the verie maner of ſpeaking: becauſe by one and the ſame ſpeach, it reporteth a thing donne, and proclameth a Myſterie: ſo relating thinges paſt, that with the verie ſame wordes, it foreſheweth thinges to come.
PSALME. IIII.
The holie prophet teacheth, by his owne example, to flee to God in al tribulationConfidence in God neceſſary The 7. key. 3. that other refugies are inſufficient, 9. and Gods helpe moſt aſsured.
Vnto “ the end, in In an inſtrument apt for verſes. ſongues, the Pſalme This Pſalme perteyneth to the beloued, ſignified by the word Dauid. S. Aug. li. 17. c. 14. ciuit. S. Beda in Pſal. of Dauid.
WHEN VVhen Saul vniuſtly perſecuted iust Dauid, God heard his prayers. I inuocated, the God of my iuſtice heard me: in being ſtraictly beſeeged (1. Reg. 23. 26.) tribulation thou haſt enlarged to me. Likewiſe helpe me when ſoeuer I shal nede. Haue mercie on me, and heare my prayer.
† Ye ſonnes of men how long are you of Why do you ſtil harden your hartes? heauie hart? why loue you honour, and tranſitorie glorie, vanitie, and ſeeke falſe and deceiptful riches? lying?Ephoſ. 4.
† And know ye that our Lord hath made his Euery godly ſoule. holie one Rich with vertues. meruelous: Euerie iuſt ſoule hath confidence in God, that he wil heare his crie. our Lord wil heare me, when I shal crie to him.
† Be ye Iuſt anger is good & neceſſarie agaīſt ſinne. angrie, and but then is moſt nede to beware not to excede in paſſion. haue therfore a continual purpoſe neuer to ſinne. ſinne not: the thinges that you ſay in Euil cogitations. your hartes, in your bewaile & repent before you ſleepe. chambers be ye ſorie for.
† Sacrifice ye the “ ſacrifice of Not only external but moſt eſpecially internal ſacrifice of iuſtice, and obſeruation of Gods commandments is moſt neceſſarie iuſtice, and hope in our Lord. Manie ſay: The ſolide rewardes promiſed by God? Who sheweth vs good thinges?
† The reaſon and grace are freely geuen to man, wherby he may know that God wil reward the iuſt. Heb. II. v. 6.
light of thy countenance ô Lord is ſigned vpon vs: thou haſt geuen VVherin a iuſt man inwardly reioyceth. gladneſſe in my hart.
† By the fruite of their For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old teſtament. corne, and For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old teſtament. wine, and For example and in figure of heauenlie rewardes, God gaue temporal wealth in the old teſtament. oile they are multiplied.
† In In this confidēce the iuſt may reſt contented. peace in the ſelfe ſame I wil ſleepe, and reſt:
† Becauſe thou Lord haſt God ſo promiſeth euerie iuſt perſon in particular. ſingularly ſetled me in hope.
ANNOTATIONS. PSALME. IIII.
1. Vnto the end.) The Hebrew word Lamnatſea, ſignifieth to him that
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uercometh.
The ſignification of this phraſe, To the end in t
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etitles of Pſalmes. And ſo the Hebrewes interprete, that the Pſalmes, which haue this word in their titles, were directed either to him, that excelled others in skil of
muſike; or had authoritie ouer other muſitians: or to him, whoſe office was to1. Par. 15. ſing victories and triumphes. But the Latin, according to the Greeke, hath In finem, Vnto the end. which (moſt commonly ſignifying perpetuitie, or continuance vnto the end of anie thing) in the titles of the Pſalmes rather ſignifieth, that the matter conteyned in the Pſalme, perteineth to future times, or perſons; eſpecially to the new Teſtament. And ſo S. Auguſtin expoūdeth it here of Chriſt, who is the end (or perfection) of the lavv. Not that the principal contentes belongRom. 10. to Chriſt, in his owne Perſon, but to his myſtical bodie the Church, and faithful people, whom the Prophete here teacheth to haue confidence in God, moderation in their affections, & patience in tribulation, which is the ſeuenth key, propoſing his owne example, & prophetically Chriſts. The ſame wherto Chriſt exhorteth, ſaying: Ioan. 16. v. vlt. Haue conſidence, I haue ouercome the vvorld. Signifying that his ſeruantes, through his grace, may alſo ouercome it.
6. Sacrifice of Iuſtice.] Not only external Sacrifice of diuers kindes, were neceſſarieThree ſpiritual ſacrifices neceſſarie. in the law of nature, and of Moyſes, and one moſt excellent and complement of al, in the new Teſtament, but alſo ſpiritual ſacrifice was euer, and is required, and that of three ſortes. Firſt, Sacrifice of ſorow, and contrition for ſinnes (Pſal 50.) An afflicted ſpirite is a ſacrifice to God. The ſecond is ſacrificeOf penance, Iuſtice. Praiſe. of Iuſtice, here mentioned. The third is Sacrifice of praiſe (Pſal 49.) Immolate to God the ſacrifice of praiſe. Concerning the ſecond propoſed in this place: He offereth ſacrifice of Iuſtice, that rendereth to euery one that is due. Firſt to God as our Creator, a reſignation of our ſelues, euen our liues, at his diuine pleaſure;VVhat is due to God. as to our Maſter, we muſt render faith and beleefe, in al that he propoſeth; as to our Father, hope, confidence, & reuerential ſeare; as to our Lord and King, payment of tribute, that is obſeruation of his law and commandments; as to our Captaine, the trauel of warfare in this life; as to our Phiſitian, patience and toleration, when he cureth our woundes, by chaſticement for ſinnes; as to our Spouſe, chaſtity of body and mind, fleeing al carnal and ſpiritual fornication; as to our Freind, frequent conuerſation in al actes of deuotion VVe owe to ourTo our ſelues. ſelues, that ſeing we conſiſt of ſoule and bodie, we keepe due ſubordination, that the ſoule and reaſon command, & the bodie, and inferiour appetite obey:To our neighbour. as the ſeruant muſt obey his maſter, and the handmaide her miſtris. VVe owe to our neighbour, loue from the hart, inctruction alſo from the mouth; and aſſiſtance by our helpe, according to his neceſſitie, and our abilitie; yea though our neighbour be our enemie. But to other enimies contrary thinges are due.To our enemies. The world. The fleſh. The diuel. To the world, contempt: becauſe the goodes of this world are ſmal, few, ſhorte, vncertaine, deceiptful, not ſatisfying the mind, and mixed with manie euils and dangers. To the fleſh we owe chaſticement, and daylie care, ſo to ſeede it, that it ſerue the ſoule, & rebel not. To the diuel we muſt render the ſhame, that cometh by ſinne, acknowledging our faults, and al truthes, and ſo returne vpon him al vanitie and lying, wherwith he allureth & ſeduceth. Finally to ſinneTo ſinne. it ſelfe, we owe hate, and reuenge, becauſe it is the only euil, that hurteth vs; and due puniſhment with zele of iuſtice, becauſe it diſhonoreth God. He that thus offereth ſacrifice of iuſtice, may inſtly (as it foloweth in the Pſalme) hope (yet not in him ſelfe but) in our Lord. And leſt anie ſhould pretend ignorance,Light of reaſon sheweth there is a God that rewardeth. ſaying: vvho shevveth (or teacheth) vs good thinges? as though they lacked inſtruction, the Prophete preuenteth this vaine excuſe, ſaying: The light of thy countenance o Lord (the light of reaſon, which is the image of God, wherto we are created like) is ſigned vpon vs, fixed in our vnderſtanding, that we may ſee there is a God, that ought to be ſerued, and that he wil revvard his ſeruants. Heb. 11.
PSALME. V.
Iuſt men in affliction appeale to God, the reuenger of iniuries. 5. knowing andThe general iudgement. The 9. key. proſeſſing that God hateth iniquity. 9. therfore remitte their cauſe to him. 11. recite certaine enormious vices of the wicked. 13. and expect Gods final iudgement of the good and bad.
† Vnto the end, for The faithful iuſt ſoule that ouer cōmeth. her enimies by vertue. her that obtaineth the eternal glorie. inheritance. The Pſalme of Dauid.
RECEIVE ô Lord The praier of the whole Church, or of anie faithful (euer beloued) ſoule. my wordes with thine eares, vnderſtand my crie.
† Attend to the voice of my prayer, my king and my God.
† Becauſe I wil pray to thee: Lord in Gods helpe is preſently granted of his part, though it be ſometimes differred for the more good of his ſeruantes. the morning thou wilt heare my voice.
† In Before al other affayres we muſt pray to God. S. Ciprian. in fine orat. Dominicae. the morning I wil ſtand by thee and wil ſee: becauſe thou art“ not a God that wilt iniquitie.
† Neither shal the malignant The wicked and wickednes haue noe conuerſation with God. dwel neere thee: neither shal the vniuſt abide in the day of iudgement. before thine eies.
† Thou hateſt al that worke iniquitie: thou wilt by final ſentence of eternal dānation. deſtroy al that ſpeake lie.
† The bloudie and deceitful man our Lord wil abhorre:
† But I in the multitude of Not in mans powre, but in Gods mercie muſt the iuſt man truſt. thy mercy. I wil enter into thy houſe: I wil adore toward In the Church of God. thy holie temple in thy with reuerential feare as in Gods preſence. feare.
Lord conduct me in thy iuſtice: becauſe of mine enimies direct my way in thy ſight.
† Becauſe there is No true nor ſolide goodnes in the wicked. no truth in their mouth: their hart is They thinke nothing but vanitie, and miſchiefe. vayne.
† Their throte is an yelding lothſome ſtin
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h, bitternes, and rancor, open ſepulchre, they did yet they flatter with feaned good wordes. deceitfully
Pſal. 13. Rom. 3. with their tongues, Albeit the iuſt deſire the conuerſion of the wicked, yet if they wil not repēt, then the iuſt conforme their deſires to Gods iuſt iudgement: which shal be manifeſted in the end of the world. iudge them o God.
† Let them faile of their cogitations, according to the multitude of their impieties expel them, becauſe they haue prouoked thee ô Lord.
† And let al be glad, that hope in thee, they shal reioyce for euer: and thou shalt dwel in them. And al that loue thy name shal glorie in thee, becauſe thou wilt The iuſt shal receiue ſentence of eternal glorie. bleſſe the iuſt.
† Lord, as with a shield of thy good wil, thou haſt crowned vs.
ANNOTATIONS. PSALME. V.
5. Not a God that vvilt iniquitie.] Seing God vvil not iniquitie, as theſe wordes teſtifie in plaine termes, it foloweth neceſſarily, that he is not author, nor cauſeGod is not author nor cauſe of ſinne. of anie ſinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie, and in reſpect therof hateth al that vvorke iniquities, as the authours of iniquity, though he loueth them as his creatures and of his part requireth their ſaluation.
PSALME VI.A pathetical praier of a ſinner & the firſt penitential P
•
alme. the 7. key.
Dauids earneſt and hartie praier after he had grieuouſly ſinned. 5. which being grounded in filial, not ſeruil feare, 9. concludeth with aſſured hope, and confidence in Gods mercie.
† Vnto This Pſalme perteyneth alſo to penitentes in the new teſtament. the end in ſongs, the Pſalme of Dauid for the octaue.
LORD, condemneme not eternally rebuke me not in “thy furie; nor Spare me alſo for part of the temporal paine, which I deſerue. chaſtiſe me in
Pſal. 37. “ thy wrath.
Haue mercie on me Lord, becauſe I am weake: Geue me the medicine of grace. heale me Lord, becauſe al My ſorow hath inwardly pearced me euen to the bones. my bones be trubled.
† And my ſoule is with feare of thyiuſt wrath. trubled exceedingly: but thou Lord leaueſt thou me in this calamitie? how long?
Shew againe thy fauorable contenance. † Turne thee o Lord, and from this fearful affliction. deliuer my ſoule: ſaue me for Though my ſinnes haue deſerued the contrary yet shew thy mercy. thy mercie.
† Becauſe there is not in This life is the time of repentance, after death no cenuerſion. death, that is mindful of thee: and in In hel nothing but blaſphemie. hel who shal confeſſe to thee?
† I I haue in part lamēted. haue labored in my ſighing, I I wil adde more ſorow & penance. wil euerie night was he my bed; I wil I wil perſist in my penance, til I be throughly watered with thy grace. water my couche with my teares.
† My myn eyes are dimme with weeping, for feare of thy iust iudgement. eye is trubled for furie: I haue waxen my heares are gray with ſorrow. old wherat myn enemies reioyce. among al myne enemies.
† After due ſorow the true penitent hath confidence in God, against his enimies. Depart from me al ye that worke iniquitie: becauſe our
Mat. 7. & 25. Luc. 13. Lord VVil most certainly accept of true repentance. hath heard the voice of my weeping.
† Our Lord hath heard my petition, our Lord hath receiued my prayer.
† Let al myne enemies be Theſe are no
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imprecations, but threatninges, that the wicked ma yamend, or els predictions if they perſist in ſinne. ashamed, & very ſore trubled: let them be conuerted and asha med very quicly.
ANNOTATIONS. PSALME. VI.
1. For the octaue.] Literally it ſemeth that the Pſalmes which haue For the
The octaue ſignifieth the world to come.
octaue, in their titles, were to be ſong on an inſtrument of eight ſtringes. So the Caldee paraphaſis tranſlateth. In eitheris octo chordarum: in Citherus of eight ſtringes. But prophetically S. Auguſtin, & others expound it, to perteine to the Reſurrection in the end of this world. So Dauid, and al penitent ſinners bewaile their ſinnes, and do penance in this life, for the octaue, that is for the world to come.
1. In thy fury, nor in thy vvrath.] By furie is ſignified diuine iuſtice, irreuocably condemning the wicked to eternal damnation: by vvrath, Gods fatherlieHel for ſome ſinners. Purgatorie for others. chaſticement correcting ſinners, whom he ſaueth. VVherupon S. Gregorie teacheth, that the faithful ſoule not only feareth furie, but alſo wrath: becauſe after the death of the flesh, ſome are deputed to eternal torments, ſome paſſe to life through
in Pſal. 37. 1. Cor. 3.
the fire of purgation. VVhich doctrine the ſame holy father confirmeth, by the iudgement of S Auguſtin more ancient. VVho likewiſe affirmeth, that al thoſe which haue not laide Chriſt their fundation, are rebuked in furie, becauſe they are tormented in eternal fire: and thoſe which vpon right fundation (of true faith in Chriſt) haue built vvood, hay, ſtubble, are chaſtiſed in wrath, becauſe they are brought to reſt of beatitude, but purged by fire. Let therfore the faithful ſoule (conſidering what she hath donne, and contemplating what she shal receiue) ſay: Lord rebuke me not, in thy furie: nor chaſtice me in thy vvrath. As if ſhe ſaid more plainly: This only with my whole intention of hart, I craue, this inceſſantly with al my deſires I couete, that in the dreadful iudgement, thou neither ſtrike me with the reprobate, nor afflict me with thoſe, that shal be purged in barning flames. Thus S. Gregorie, in 1. Pſalm penitent. v. 1.
PSALME VII.
Dauid in confidence of his iust cauſe, and vniust perſecution. prayeth forDauids prayer in tribulation. the 8. key. Gods helpe, 7. and iuſt reuenge of his enemies. 15. deſcribing their malitious intention, and ruine.
The Pſalme of Dauid which he ſong to our Lord, for the wordes of This Chuſi defeated the counſel of Achitophel. as S. Aug. S. Baſil & S. Chriſ. expound it. Chuſi the ſonne of Iemini. (2. Reg. 16.)
† O Lord my God I haue hoped in thee: ſaue me from al that perſecute me, and deliuer me.
† Leſt ſometime Abſolom,
•
n anie other enemie, if God doe not reſiſt and hinder him. he as a Lyon violently take my life. my ſoule, whiles there is none to redeme, nor to ſaue.
O Lord my God if I haue done Such euil as myne enemies fayne & obiect againſt me. this, if there be iniquitie in my handes;
If I haue rendred to them that repayd me euils, let me worthely fal Let me not haue the victorie of them. emptie from myne enemies.
† Let the enemie perſecute my ſoule, and take it, and Let me dye with ignominie. treade downe my life in the earth, and bring downe my glorie into the duſt.
† Ariſe Lord in thy wrath: and Shew thy powre. be exalted in the coaſtes of myne enemies.
And ariſe ô Lord my God in the Seing thou diddeſt command to make me king, it behoueth thee to protect me. precept which thou haſt cō
manded: † and a manie wil ſerue thee the only true God. ſinagogue of peoples shal compaſſe thee.
And For this increaſe of faithful people. for it returne on high: † our Lord iudgeth peoples.
Iudge me ô Lord according to my iuſt cauſe againſt my particular enemies. my iuſtice, and according to my innocencie let fal vpon me. vpon me.
† The wickedneſſe of ſinners shal be conſumed, and thou 1. Par. 28. Iere. 11. 17. shalt direct the iuſt, which ſearcheſt the hart and raynes ô God.
† My iuſt helpe is from our Lord, who ſaueth thoſe that be right of hart.
God is a iuſt iudge, ſtrong, & patient: is he angrie God doth not punish al ſinners preſently, but often differreth. euerie day?
† expecting if they wil an
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d Vnleſſe you wil be conuerted, he shal shake his ſword, he hath bent his bow, and prepared it.
† And in it he hath prepared the veſſels of death: he hath made his arrowes for them that burne.Iſa. 59. Iob. 15.
† Behold The iniurious perſecutor purposing iniuſtice, conceiueth enuie, and bringeth forth iniquitie. he hath bredde with iniuſtice: he hath conceiued ſorow, and brought forth iniquitie.
† He hath opened a pit, and digged it vp: and he is fallen into the diche, which he made.
† His Enuie, & deſire to hurt others turneth to the ruine of the enuiers. ſorrow shal be turned vpon his head: and his iniquitie shal deſcend vpon his crowne.
† I wil confeſſe to our Lord according to his iuſtice: and wil ſing to the name of our Lord moſt high.
PSALME VIII.
God is magnified & praiſed for his meruelous worke of creatures, 5. butChriſts Incarnation. The 5. key. eſpecially of mankind, ſingularly exalted by the Incarnation of Christ.
† Vnto Belonging to the newe Teſtament. the end Suffering of Christ, and of Chriſtians. for “ preſſes, the Pſalme of Dauid.
O LORD God the lord of al by creation, is our ſingular lord, that beleue and truſt in him. our Lord, how meruelous is thy name in the whole earth! Becauſe thy magnificence is eleuated, aboue God more excelent then the heauens, he being the creator, they a creature. the heauens.
† Out of the mouth of fulfilled whē Chriſt coming into Ieruſalem, children ſang Ozanna Mat. 21.
infantes and ſucklinges, thou haſt Mat.
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. perfected praiſe becauſe of thine enemies, that thou mayeſt deſtroy the enemie and reuenger.
† Becauſe I shal ſee thy heauens, the workes of thy fingers: the moone and the ſtarres, which thou haſt founded.
† What is man, that thou art mindful of him? or the ſonne of man, that thou viſiteſt him?
† Thou haſt The Sonne in aſſumpted humāe nature became leſſe then Angels. minished him a litle leſſe then Angels; with Heb. 2.
But in him mans nature is exalted aboue Angels. glorie and honour thou haſt crowned him:
† and haſt appointed him Christ the Lord of al creatures. ouer the worke of thy handes.
† Thou haſt ſubiected yea of Angels. Heb. 2.
al thinges vnder his feete, al
Not only al reaſonable creatures, but al beaſtes, and other thinges obey him. The ſea and the windes obey him. Mat. 8. sheepe and oxen: moreouer alſo the beaſtes of the field.Gen. 1. v. 27. 1. Cor.
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† The birdes of the ayre, and fishes of the ſea; that walke the pathes of the ſea.
† The ſame end & beginning ſignifie that as God was meruelous in creating man in ſo happie ſtate, that if he would, he might haue auoyded both ſinne & death: ſo he is meruelous in that he ſo rewardeth the bleſſed in the reſurrestion, that they can neither ſinne non dye. O Lord our Lord, how meruelous is thy name in the whole earth!
ANNOTATIONS. PASLME. VIII.
1. Preſſes.] Moſt Hebrew Doctors ſay the word Gittith, may either ſignifie the place, where this Pſalme was made, or the muſical inſtrument, on which itPreſſes ſignify Chriſts Paſſiō. was ſong. But moſt Chriſtian Doctors expound it literally of Chriſts Paſſion,
who was ſtretched on the Croſſe, and al his ſacred bloud preſſed, and drawne out of his bodie. VVhich Metaphor Iſaias alſo vſeth, demanding of Chriſt:Iſa. 63. VVhy is thy clothing redde, and thy garments as theirs, that tread in the vine preſſe? and anſwereth in Chriſts perſon: I haue troden the preſſe alone. S. Auguſtin alſo applieth it morally to the Church, where Chriſt is the vine, theMorally i
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ſignifieth the trauels of the Church militant. Apoſtles are the branches, & ſpreaders (that is preachers) of the Ghoſpel, Chriſtians are the grapes, Chriſtian vertues are the wine. Namely patience, and fortitude in afflictions. VVherby the good are purified, and ſeuered from amiddes the reprobate, as wine is preſſed out of the grapes, barreled, and laid vp in ſellers, and * the huskes and carnels caſt to hogges, or other beaſtes.vin
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ci
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.
Gods prouidence in protecting the good and permitting euil. The 3. key.
PSALME. IX.
The Church prayſeth God for her protection, 4. in repelling the enemies force, 8. in punishing the wicked, and rewarding the iust.
† Vnto the end, for the Chriſts coming in humilitie, and Chriſtians afflictions, are hidden from the world, in Gods prouidence. ſecrets of the ſonne, the Pſalme of Dauid.
I WIL geue thank
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confeſſe to thee ō Lord with al my hart: I wil tel al thy meruelous thinges.
I wil be in mind. glad and and bodie. reioyce in thee: I wil ſing to thy name ō moſt High.
† In God repelleth the enemie, when man is not able to reſiſt. turning mine enemie backward: they shal be weakened, and perish before thy face.
Becauſe thou haſt done A iuſt man doth his endeuour, not of him ſelfe, but by Gods grace ouercometh the enemie. my iudgement and my cauſe: thou haſt ſitte vpon the throne which iudgeſt iuſtice.
Thou haſt rebuked the Al ſinners called gentils, becauſe they were generally accounted wicked. Gentiles, and the impious hath perished: their The vaine glorious fame of ſinners partly decayeth in this world but moſt eſpecially in the world to come. name thou haſt deſtroyed for euer, and for euer and euer.
† The ſwordes of the enemie haue fayled vnto the end: and their cities thou haſt deſtroyed.
† Their memorie hath perished with a ſound: and our Lord abideth for euer.
He hath prepared his throne in Iudicial ſeates of men are of
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e
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corrupted but Gods neuer. iudgement: † & he wil iudge the whole world in equitie, he wil iudge the people in iuſtice.
† And our Lord is made a refuge for the poore: an helper God doth not preſently deliuer the good from afflictions▪ but when
〈…〉
ir ſpiritual profitie. in opportunities, in tribulation.
† And let them hope in thee that know thy name: becauſe thou haſt not forſaken them that ſeeke thee ô Lord.
† Sing to our Lord, which dwelleth in Sion: declare his His precepts which men ought chiefly to ſtudie. ſtudies among the Gentiles:
† Becauſe he God reuengeth the blood of Martyrs. requiring bloud remembred them: he hath not forgotten the crie of the poore.
† Haue mercie on me ô Lord: See my humiliation procured by mine enemies by my enemies.
† Which exalteſt me from the gates of death, that I may declare al thy prayſes in In the publique view of the Church. the gates of the daughter of Sion.
† I wil reioyce in thy ſaluation: the Gentiles are The wicked are intangled in the ſnares which they lay for others. faſtened in the deſtruction, which they made. In this ſnare, which they hid, is their foote taken.
† Our Lord shal be knowen doing iudgements: the ſinner is taken in the workes of his owne handes.
† In zele of iuſtice not in deſire of reuenge. Let ſinners be turned into hel, al nations that forget God.
† Becauſe to the end there shal not be obliuion of the poore man: the patience of the poore, shal not perish in the end.
† Ariſe Lord, let not man be ſtrengthned: let the By Gentiles is often vnderſtood al great ſinners. For the Iewes deſpiſed Gentiles: as the Romans did al Barbarous nations. Gentiles be iudged in thy ſight.
† Appoint Lord Suffer a tyrant to rule ouer them that thereby they may lerne what it is to vſe others vniuſtly. It ſemeth to S. Auguſtine aprophecie, that ſuch as receiue not Christ, shal beleue Antichrist. a lawgeuer ouer them: that the Gentiles may know that they be men.2. Theſ 2.
The 10. Pſalme, according to
The latter Hebrew Doctors.
the Hebrevves.
† In great per ſecution it ſemeth to the weake, that God differreth his aſſiſtance very long. Why Lord haſt thou departed far of, deſpiſeſt in opportunities, in tribulation?
† Whiles the impious is proude, the poore is Extremely vexed & tormented. ſet on fyre: The Prophet anſwereth to the complaint of the iuſt, that in deede the wicked are caught in their owne ſnares. they are caught in the counſels which they deuiſe.
† Becauſe the ſinner is prayſed in the deſires of his ſoule: and the vniuſt man is bleſſed.
† The ſinner hath exaſperated our Lord, according to the multitude of his wrath he shal not ſeeke to recouer Gods fauour. not ſeeke.
† There is no God in his ſight: his waies are defiled at al time. Thy iudgementes are taken away from his face: he shal The wicked doth dominier for a time, and thinketh he shal do ſo ſtil. rule ouer al his enemies
† For he hath ſayd in his hart: I wil not be moued from genetion vnto generation, and neuer fal into any aduerſitie but ſtil remaine without miſerie or anie euil. without euil.
Whoſe mouth is ful of curſing, and bitterneſſe, and guile: Rom. 3. vnder his tongue labour and ſorrow.
† He ſitteth in waite with the rich in ſecrete places, to kil the innocent.
† His eyes looke vpon the poore: he lyeth in wayte in ſecret, as a lyon in his denne.
† He lyeth in wayte to take the poore man violently: violently to take the poore man whiles he draweth him. In his ſnare he wil humble him ſelfe, and shal fal when he shal haue dominion ouer the poore.
† For he hath ſayed in his hart; God hath forgotten, he hath turned away his face not to ſee for euer.
† The prayer of the iuſt in tribulation. Ariſe Lord God, let thy hand be axalted: forget not the poore.
† Wherfore hath the impious prouoked God? for he hath ſaid in his hart; He wil not enquire.
† Thou ſeeſt, that thou conſidereſt labour and ſorrow: that thou mayeſt deliuer them into thy handes.
To thee is the poore left: to the orphane thou wilt be an helper † Breake the arme of the ſinner and malignant: his ſinne shal be ſought, and shal not be found.
† Our Lord shal reigne for euer and for euer and euer: ye ye vileſt men. Gentiles shal perish from his land.
† Our Lord hath heard the deſire of the poore: thy eare hath heard the The iust ought alwayes to be readie prepared in hart, to ſuffer patiently al that shal happen vnto them. preperation of their hart,
To iudge As the firſt workes of Chriſt in al humility and patience were ſtrange, and hidden to the world: (v. 1.) ſo his laſt iudgement shal be in maieſty and manifeſt to al in exalting the bleſſed and ſuppreſſing the wicked. for the pupil and the humble, that man adde no more to magnifie him ſelfe vpon the earth.
ANNOTATIONS. PSALME. IX.
21. After the 21. verſe the late Hebrew Doctors diuide this Pſalme, beginningSome diuide this Pſalme into two. Sela a note of change, or of reſt in muſike, or rather of attention. Al the Pſalmes
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iuſt 150. there the tenth, without anie new title: but only this word Sela: VVhichEpiſt ad Marcel the Septuagint, Theodotion, and Symmachus tranſlate Diapſalma, that is, change of meeter, or muſike, alſo pauſe or reſt in ſinging. Aquila whom S. Iorom rather approueth, tranſlateth ſemper euer. Some Engliſh Bibles omitte it,Anno. 1577. 1552. 1603. others leaue it in the text, not tranſlating it into Engliſh. It ſemeth to moſt Interpreters to be added as a note to ſturre vp attention. And it occureth often, not only in the end of Pſalmes, but alſo in other places. For it is thriſe in the third Pſalme. And therefore maketh no argument, that this Pſalme should be diuided. And thoſe which diuide this into two, ioyne two in the 147. Pſalme. So that al agree in the number of 150. Pſalmes in the whole Pſalter.
PSALME X.
Dauids freindes aduiſing him to flee from the perſecution of Saul, he anſwereth,Gods prouident care of the iuſt. The 3. key. that his truſt is in Gods protection. 2. Though the perſecutor be very malitious, 4. yet God wil ouerthrow him, 5. and deliuer the iuſt.
Vnto S. Auguſtin applieth it to heretikes, perſwading Catholiques to repare vnto their ſeparate congregation, falſly calling it the montayne. the end the pſalme of Dauid
I TRVST in our Lord: how ſay Ye my freindes ſay thus. ye to my ſoule: Paſſe ouer vnto the mountayne as a ſparrow?
† For behold ſinners Perſecuters vſing al rigor and force, haue bent the bow, they haue prepared their arrowes in the quiuer, that they may shoote in falſly pretēd other cauſes againſt the innocent to deſtroy them. the darke, at them that be right of hart.
† For they haue It is the maner of perſecuters, and eſpecially of heretikes, to deſtroy and puldowne that others haue built. deſtroyed the thinges, which thou didſt perfite: but the iuſt what hath he done?
† Our Lord is in his holie temple, our Lord his ſeate is in Abac. 2. heauen.
† His eies haue reſpect vnto the poore: his Though God ſeme to winke or ſleepe, yet his prouidence ſtil watcheth, and obſerueth al mens actions. eieliddes examine the ſonnes of men.
† Our Lord Proueth by tribulations. examineth the iuſt, and the impious: but he that Continuāce in ſinne bringeth damnation to the ſoule. loueth iniquity, hateth his owne ſoule.
† God ſparing for the time at last must needes of iuſtice punish ſeuerely. He shal rayne ſnares vpon ſinners: fyre and brimſtone, and blaſt of ſtormes the portion of their cuppe.
† Becauſe our Lord is iuſt and hath loued iuſtice: his countenance hath ſeene equitie.
PSALME. XI.
The Prophet deſcribeth the paucity of iuſt men, and abundanc of wicked,The ſtate of the Church in the firſt and of Chriſt. The 6. key. both at Chriſts firſt coming in flesh, 6. and ſecond in maieſtie, in the end of the world.
† Vnto Chriſts firſt, the end for and laſt comming, the octaue, the wil bring ioy to the elect. Pſalme of Dauid.
SAVE
Chriſt calleth his myſtical bodie, him ſelfe. Act. 9. v. 4. me Lord, becauſe the holy hath fayled Falſe and duble dealing hinder from true faith. becauſe verities are diminished from among the children of men.
† They haue ſpoken vaine thinges euerie one to his neighbour, deiceitful lippes, they haue ſpoken in hart and hart.
† Our Lord deſtroy al deceitful lippes, & the tongue that ſpeaketh Inſolent & arrogant. great thinges
† Which haue ſaid: We wil magnifie our tongue, our lippes are of vs, who is our Lord?
† For the miſerie of the needie, and mourning of the poore, now wil I ariſe, ſaith our Lord: I wil put in VVhen ſinne moſt abunded Chriſt came into this world: and in like caſe wil come to iudge. a ſaluation: I wil do confidently in him.
† Wordes of our Lord, be chaiſt wordes: ſiluer examined by fire, tryed from the earth, purged ſeuen fold.
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reuer'
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.
† Thou Lord wilt yet ſtil there remaine ſome iuſt whom God preſerueth. preſerue vs: and keepe vs from this generation for euer.
† The “ impious walke round about: according to thy highnes thou haſt God ſometimes ſuffereth the wicked to do what euil they deſire. multiplied the children of men.
ANNOTATIONS. PSALME. XI.
9. The impious vval
•
e round about J S Auguſtin expoundeth this of worldlieTemporal deſires hinder the entrance into heauen. men deſiring temporal thinges, ſignified by the ſeuen dayes, wherin this whole life is turned about, as in a whele, not prouiding for the eight day, which isli. 12. c.
•
3.
〈…〉
. eternitie, after the day of Iudgement. In an other place he ſheweth alſo, that this ſentence agreeth aptly to the Platoniſtes, who taught, that this world neuer endeth, but paſſeth and returneth round about, in a reuolution of manie yeares;Platoniſtes error. ſo that al thinges ſhould happen againe euen as they did before, contrarie to this, and manie other Scriptures, affirming that God vvil preſerue the iuſt, and kepe them from this generation for euer. VVhereas the reprobate, who ſette
their whole mind on temporal thinges, or expect a reuolution of al, ſhal eternally walke without the kingdome of heauen, & neuer enter in; though ſome may cal with the fooliſh virgins, ſaith S. Ierom (or ſome other learned author) vpon this place: Lord Lord, open (the dore) to vs: but he vvil anſvver: that I knovv you not. Mat. 25.
PSALME XII.A prayer in tribulation. The 7. key.
A general prayer of the Church, in tribulation, either temporal or ſpiritual.
† Vnto It more perteyneth to the new teſtament then to the old. the end, the Pſalme of Dauid.
HOw long
•
Lord wilt thou forget me vnto the end? How long doeſt thou turne away thy face from me?
† How long shal I put Carful and almoſt perplex cogitatios by reaſon of long perſecution and mans Weaknes. counſels in my ſoule, ſorrow in my hart Very often euerie day. by day?
† How long shal mine enemies be exalted ouer me?
† Regard and heare me ô Lord my God.
Illuminate mine eies that I ſleepe not fal not into mortal ſinne. in death at any time: † leſt ſometime mine enemie ſay: I haue preuailed againſt him.
They that truble me, wil reioyce if I be moued: † but I haue hoped in thy mercie.
My hart shal reioyce in thy ſaluation: I wil ſing to our Lord which geueth me Patience in tribulation, and reward for victory. good thinges: and I wil ſing to the name of our Lord moſt high.
PSALME. XIII.
After general groſſe ignorance and impiety in the World, 7. Chriſt shal beOf Chriſts Incarnation. The 5. key. incarnate, the Redemer of mankind.
† Vnto the end, the Pſalme of Dauid.
THE
wicked men drowned in ſinne are at laſt ſo beſotted in their vnderſtanding, that they thinke in their hart (though they dare not vtter it) that there is no God: that is, none that hath diuine prouidence in gouerning the world, nor that wil iudge al in the end.
foole hath ſaid in his hart: There is no God. TheyPſal. 52. are corrupt, and are become defiled withal ſortes of ſinne. abominable in their ſtudies: there is not only the moſt Wicked, but alſo al mankind were vnable Without a Redemer to do good. not that doth good “ no not one.Rom. 5.
† Our Lord hath looked forth from heauen vpon the children of men, to ſee if there be that vnderſtandeth, and ſeeketh after God.
Al haue declined, they are become Without faith in Chriſt none had meritorious workes. vnprofitable together: there is not that doth good, no not one.
Their throte is an open ſepulchre: with their tongues they did deceitfully, the poyſon of aſpes vnder their lippes.
Whoſe mouth is ful of curſing and bitterneſſe: their feeteTheſe three verſes being not in the Hebrew, nor Greke, yet are in the Engliſh. an. 1577. and are three diſtinct verſes in other pſalmes. 5. 9 &
•
5. ſwift to sheed bloud.
They are wholly occupied in vexing others. Deſtruction and infelicitie in their waies, and the way ofIſa. 52.
•
. 8. peace they haue not knowen: there is no feare of God before their eies.
The Prophet ſpeaketh this in the perſon of God. Shal not al they know that worke iniquitie, that deuoure my people With greedines to hurt the good. as foode of bread?
They haue not inuocated our Lard, Not beleeuing in God, they feared Idols, that is, diuels: there haue they trembled for feare, who in dede can not hurt Gods ſeruants. where no feare was.
† Becauſe our Lord is in Though innumerable be very wicked, yet ſome are iuſt. the iuſt generation, you haue mocked and derided thoſe that trust in God. confounded the counſel of the poore man: becauſe our Lord is his hope.
The Prophet wisheth, and withal prophecieth that Christ our Sauiour wilcome, who is premiſed to Iſrael. Who wil geue from Sion the ſaluation of Iſrael? when our Lord shal haue Redemed man from the captiuitie of the diuel. turned away the captiuitie of his people, thoſe that ſupplant vice Iacob shal reioyce, and and contem plate God. Iſrael shal be glad.
ANNOTATIONS. PSALME. XIII.
1. No not one.] S. Paul by this place, and the like (Iſaie 59. v. 7.) confirmethVVithout Chriſts grace no man is nor can be iuſt. his doctrin (Rom. 3.) that both the Iewes and the Gentils (meaning al mankind) were in that ſtate, that none, no not one without the grace of Chriſt, were iuſt, nor could be iuſtified, nor ſaued by the law of Nature, nor of Moyſes. VVhich proueth the neceſſitie of faith. But neither that only faith iuſtifieth, nor that the iuſteſt are ſtil wicked, as Caluin and Beza falſly expound theſe Scriptures. For the Prophets and S. Paul ſpeake in theſe places of men before they be iuſtified, teaching that al mankind was once in ſinne, and none could be iuſtified but by Chriſt. Neuertheleſſe they teach alſo that men being iuſtified muſt, and may ſerue iuſtice vnto ſanctification. And that their workes are not thenThe law ſhewed the inſufficiencie of mans wil. Grace cureth the wil The wil being cured cooperateth with g
•••
e. vnprofitable. For being made free from ſinne (ſaith the ſame Apoſtle to the Romanes. c. 6.) and become ſeruants to God, you haue your fru
•
ct, vnto ſanctification, and the end is life euerlaſting. VVhich point of doctrin, how man is iuſtified, S. Auguſtin excellently, & briefly explicateth (li. 1. de Spirituet lit. c 9.) in theſe wordes: The iuſt are iuſtified freely by (Chriſt) his grace, they are not therfore purified by the lavv: they are not iuſtified by their proper wil, but iuſtified freely by (Chriſt) his grace. Not that it is done without our wil, but by the law our wil is ſhevved
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weake, that grace might cure the wil, and the wil being cured might fulfil the law, not being vnder the law, not needing the law.
VVherto we may here adde (and ſo ſaue labour of repeting this in otherVenial ſinnes exclude not from heauen Good workes done in mortal ſinnes auail not to ſaluation. places) an other document of the ſame Doctor, in the ſame booke (de ſpirit & lit. c 27.) that the iuſt do not liue without ſome ſinnes, and yet remaine in ſtate of ſaluation: the wicked do ſometimes certaine good workes, & ful remaine in ſtate of damnation. For euen as (ſaith he) venial ſinnes without which this life it not ledde, do not exclude the iuſt from eternal life: ſo certaine good workes, without which the life of the very worſt is hardly found, profite nothing the vniuſt man to eternal ſaluation, but in euerlaſting damnation, ſome ſhal haue more and ſomeleſſe torment.
PSALME. XIIII.
For attayning eternal glorie in heauen, it is neceſſarie to flee from ſinnes,Of eternal Beatitude. The 10. key. and do good workes.
† “The Pſalme of Dauid.
LORD who shal dwel in In heaue, as appeareth by the laſt verſe. thy tabernacle? or who shal reſt in thy holie hil?
† He that walketh One requiſite thing is to be free, or cleanſed from ſinne. without ſpot, and
the ſecond is to do good. d Sincerely in thought,
worketh iuſtice.
† He that ſpeaketh truth in his d hart, that hath not done guile in hisword, and tongue. Nor hath dede: done euil to his neighbour, and hath not taken nor harkened to detraction. reproch againſt his neighbour,
The malignant is brought to nothing in his ſight; but them that feare our Lord, he Glorie is the reward of good workes. glorifieth: he that ſweareth to his neighbour, and deceiueth not,
† that hath not geuen his money to Vſurie excludeth from heauen. vſurie, and hath not taken k giftes vpon the innocent:
k Likewiſe doing wrong for bribes.
He that doeth “theſe thinges, shal“ not be moued for euer.
ANNOTATIONS. PSALME. XIIII.
1. The Pſalme of Dauid] As the appropriating of the general name of PſalmeVVhy this and certaine others are called the Pſalmes of Dauid. vnto ſome, doth not preiudice, but that the reſt are alſo Pſalmes, though they be called Prayers, Canticles, Teſtimonies, and the like: ſo the application of Dauids name to certaine Pſalmes, proueth not other authores of the reſt. But the name of Pſalme ſheweth a ſpiritual ſongue, apt for muſical inſtrument; and the name of Dauid by interpretation ſignifieth, that it particularly perteyneth to the beloued.
5. He that doth theſe thinges] wheras this, or anie other place of holie Scripture,Both faith and good workes neceſſarie to ſaluation. attributeth ſaluation to certaine good workes, neither faith, nor other workes are therby excluded, but preſuppoſed as no leſſe neceſſarie, then thoſe which are mentioned. Eſpecially faith is alwayes requiſite, without which it is
impoſſible to pleaſe God, and other vertues either in practiſe, or in purpoſe,Heb. 1
•
. and preparation of mind, when and where occaſion requireth.
5. Shal not be mou
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d for euer] Al ſtates of this world are mutable, and onlyOnly the ſtate of glorie is immutable. eternal felicitie in heauen ſhal continew for euer. Therfore this Pſalme can not be vnderſtood of the Tabernacle, nor Temple of the old Teſtament, which were but figures of eternal glorie. But if ſo much puritie was then requiſite, much more al ſinceritie, and great ſanctitie are neceſſarie for entrance into heauen.
PSALME. XV.
Chriſt, by the mouth of Dauid, declareth his future victory, and triumphOf Chriſts victorie. The 5. key. ouer the world, 9. and death.
† The Stylographiae ſignifieth a thing moſt worthie to be noted, towitte, Chriſt crucified. inſcription of the title and moſt worthie of the prophets conſideration. to Dauid him ſelf.
PRESERVE Chriſt as man did often pray, as appeareth in the Goſpel. me ô Lord, becauſe I haue hoped in thee.
† I haue ſaid to our Lord: Thou art my God, becauſe thou Christs paſſion was not needful nor profitable to God, but to man. needeſt not my goods.
† God ſpeaketh shewing that Chriſt should make his meruelous charity knowen to his Apoſtles, and other ſeruantes. To the ſainctes, that are in his land, he hath made al my willes meruclous in them.
† Their infirmities were Men feeling their infirmities and miſeries, multiplied: afterward they make haſt in ſeeking remedies. made haſt.
I wil not aſſemble their Sacrifices to idols shal
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ceaſe in Gentiles. conuenticles of bloud: neither wil I be mindful of their Their names shal be changed from heathen to be called Chriſtians. names by my lippes.
† Eternal glorie cōſiſteth in ſeing God. Our Lord “the portion of myne inheritance, and of my God is the reward of ſuffering paines for Chriſt. cuppe: thou art he, that wil reſtore myne inheritance vnto me.
† In diuiſion of temporal inheritance, land is meaſured by cordes: as Ioſue 10. ſo portions in heauen are geuen with large meaſure. Cordes are fallen to me in goodly places: for Chriſt alſo receiued al nations for his inheritance. mine inheritance is goodlie vnto me.
† I wil bleſſe our Lord, who hath
Wiſdome to make good election of ſpiritual thinges rather then temporal.
geuen me vnderſtanding:
moreouer alſo euen til Not only by day, but alſo by night. night, my Alſo my corporal paines geue me inſtruction. veines haue rebuked me.
I Chriſt had God continually before his eyes: cuerieman ought to thincke frequently of God. forſaw our Lord in my ſight alwaies: becauſe he is for God ſtil protecteth the iust. at my Act. e. v. 25. right hand, that I be not moued.
† For this thing my hart hath beene glad, and my tongue hath reioyced: moreouer alſo my flesh shal reſt in hope.
† Becauſe thou wilt “ not leaue my ſoule in in limbo patrum. hel: neither wilt geue Chriſts body corrupted not in the graue. thy holie one to ſee corruption.Act. 2. & 13
Thou haſt made death and reſurrection is the way to life. the waies of life knowen to me, thou shalt make me ful of ioy with Perfect glorie conſiſteth in ſeing God. thy countenance: delectations on thy right hand, euen to in eternity. the end.
ANNOTATIONS. PSALME. XV.
5. Out lord the portion of myn inheritance] Chriſt whom the Iewes expected asChriſt a King ſometimes exerciſed temporal iuriſdiction. an earthlie conquerour, that ſhould aduance himſelf and them temporally in this world, was in dede, as the children and multitude called him, king of Iſrael. (Ioan 12.) At which time (as alſo before) he exerciſed temporal Iuriſdiction, in correcting abuſes in the Temple (Mat. 21. Ioan. 2.) And when Pilate demanded of him, if he were a king (Ioan. 18. v. 37.) he anſwered: Thou ſaiſt, that I am a king▪
For this I was borne, and for this came I into the world, that I ſhould geue teſtimonie to the truth. And though he anſwered withal, that his kingdom (to witte the poſſeſſion, and vſe therof) was not of this world, yet Pilate by Gods prouidence, writte the title, and would not alter it, IESVS of Nazareth King of the Iewes. But Chriſts chief inheritance, and reward of hisGod the proper inheritāce of Chriſt, and Chriſtians. Clergie men profeſſe expreſly to ſerue God, for God him felfe not for temporal profite. merites is God himſelf, as here he profeſſeth by his prophet Dauid: which is alſo the only true & perfect inheritance of al Chriſts ſeruates, vvherfore Clergy men more particularly profeſſe the ſame, when they firſt enter into their ſpiritual ſtate, addicting and dedicating them ſelues to ſerue God in Ecclefiaſtical ſunct. on, not for temporal inheritance, but for a better lotte, God himſelf, who is al Good, and moſt perfect goodnes, true riches, and eternal inheritance. In which election of ſtate to liue and ſerue God in, euerie Clergie man ſayth: Our Lord is the portion of myn inheritance, and of my cuppe: Thou art he that vvil reſtore myn inheritance vnto me. Man calleth it his inheritance, becauſe he was created to ſerue God, and for his feruice to inherite God: which reward though he loſt by ſinne, yet euerie one returning to Gods ſeruice, and perſeuering therin, recouereth by Chriſt, new right and title to the ſame inheritance, performing their duties in their ſeueral vocations. Some traueling in the world, but not
pſal.
••
. v. 11. 2
〈◊〉
a. v. 4. louing it: others ſequeſtered from ſecular affayres, duly adminiſtring ſacred offices, more peculiarly called Diuine ſeruice.
•
Net leaue my
〈◊〉
in hel] How Caluin and Beza ſometimes corrupt this
text, alwayes pernert the ſenſe, and moſt abſurdly oppoſe them ſelues againſtProteſtantes denving that Chriſt de
••
ended into limbus tranſlate graue for b
••
.
al ancient holie Farhets, concerning the Article of Chriſts deſcending in ſoule denving that into that part of hel called Limbus patr
•
, is largely noted Gen. 37. Act. 2. & 1. pet 3 Only here we may not omitte to aduertiſe the reader, that ſome Proteſtants1552. 1577. 1603. Bibles permitting the word hel to remaine in the text, a latter Edition for hel putteth graue, with this only note in the former place, that thus is chieſly meant of Chriſt by whoſe Reſurrection al his members haue immortality. And Act. 2. they repete their new text by this paraphraſis: Thou shlat not leaue me in the graue. VV reſting that which perteineth to the bodie, riſing from the graue, to the ſoule, which was not at al in the graue, al the time the bodie lay there.
PSALME XVI.
Aiuſt mans prayer in tribulation, 10. deſcribing his enemies cruelty, 13. byGods prouidence protecting the iuſt. The 3. key. way of imprecation foresheweth their deſtruction, 15. and declareth that the iuſt shal be ſatisfied in glorie.
† The “ prayer of Dauid.
HEARE ô Lord my in my iuſt cauſe heare my petition. iuſtice: attend my petition: With thine eares heare my prayer,ſeing I pray ſincerly, not in feaned affection. not in deceitful lippes.
† From Thou thats ſeeſt al thinge declare my right againſt mine aduerſaries. thy countenanee let my iudgement procede: let thine eies ſee equities.
† Thou haſt proued my intētion my hart, and viſited it moſt ſecret cogitations. by night: by tribulations by fire thou haſt examined me, Whoſe conſcience is pure from greuous ſinne, may pray with this confidence, otherwiſe repentance is firſt neceſſarie. But the whole Church may euer pray in this maner, becauſe there be alwayes ſome iuſt and holy, in reſpect of whom it is truly called holy. and there is no iniquitie found in me.
† That my mouth ſpeake not the workes of men: for the for thy precepts. wordes of thy lippes I haue kept the the narrow way of vertue. hard wayes.
† none can of them ſelues walke rightly, but by Gods helpe. Perfite my paſes in thy pathes: that my ſteppes be not moued.
I haue cried, becauſe thou haſt heard me
•
God: incline thyne eare to me, and heare my wordes.
† Make thy mercies meruelous, which ſaueſt them that hope in thee.
† From them that reſiſt againſt thy omnipotent powre. thy right hand keepe me, as the apple of the eie.
† Vnder the shadowe of thy winges protect me: † from the
from their cruel and furious countenance. face of the impious, that haue afflicted me.
Mine enemies haue compaſſed my ſoule, † they haue shut vp their they haue shut out al pittie or commiſeration. fatte; their mouth hath ſpoken pride.
† Caſting me forth now haue they compaſſed me: they haue ſette their eies to bend them They intend vtterly to deſtroy me euen to the ground. vnto the earth.
† They haue taken me as a lion readie to the pray: and as a lions whelpe dwelling in hid places.
† Ariſe Lord, Except God preuent, mās induſtry is not ſufficiēt. preuent him, and ſupplant him: deliuer my ſoule from the impious, reſtraine their powre, which they haue by thy permiſſion, that they may not perſecute ſo much as they intend. thy ſword † from the enemies of thy hand.
Lord from This is a prophecy, that the wicked from the elect a few out of the land diuide them, which iudgement beginneth ſometimes in this life. in their life: their bellie is filled of the pleaſures of this world, which God approueth not, nor acknowledgeth amongst good thinges. thy ſecretes.
They are filled with children: and they haue leaft their remnantes to their litle ones.
† But the iuſt shal be approued. I in iuſtice shal appeare to thy ſight: I shal be Nothing doth ſatiate mans mind, but the ſight of God in eternal glorie. filled when thy glorie shal appeare?
ANNOTATIONS. PSALME. XVI.
1. The prayer of Dauid] This Pſalme of the matter conteyned is called a prayer▪
This Pſalme called a Praier is both a ſword & buck
••
r in afflictiō. VVhich holie Dauid ſo compoſed, as was both conuenient for himſelfe, being moleſted with vniuſt afflictions by the wicked, and for anie other iuſt perſon, or the whole Church in perſecution, ſeruing as a ſpiritual ſword to ſtrike the enimies, and as a ſhield to beare of with patience and fortitude al their forces.
PSALME XVII.
King Dauids thankes to God for his often deliuerie from great dangers,Dauid ſingularly protected by God. The
•
. key. firſt in general, 9. then more particularly deſcribeth Gods terrible maner of fighting for him, 18. againſt his cruel, and otherwiſe potent enimie
•
22. attributing the ſame to Gods good pleaſure, and iuſtice of his cauſe, 31. praiſeth God, 33. his only protector. 41. and depreſſer of his enemies.
† Vnto Though literally this Pſalme perteyned to Dauid, yet in figure of Chriſt: and of the Church, or e
•
erie iuſt ſoule. the end, The Holie Ghoſt inſpired Dauid to render theſe thankes for his often deliuerie from dangers. to the ſeruant of our Lord Dauid, who ſpake to our Lord the wordes of this canticle, in the day, that our Lord deliuered him out of the hand of al his enemies, and out of the hand of Saul is ſpecially named becauſe he was his moſt potent worldlie enimie. Saul, and he ſaid: (2. Reg. 22.)
I wil Theſe firſt wordes (as alſo diuers others) are added, and many changed in this and other Pſalmes by the Septuagint, who often leauing the Hebrew text render the ſenſe, and ſo this agreeth in ſubſtance with the ſame Pſalme recorded. 2. Reg. 22. loue thee ô Lord by whom I am ſtrong. my ſtrength: † Our Lord is my firmament, and my refuge, and my deliuere.
My God is my helper, and I wil hope in him. My protectourH
•
b. 2. and the high & firme ſaluation. horne of my ſaluation, and my receiuer.
† Prayſing I wil inuocate our Lord: and I shal be ſaued from mine enemies.
† The This is aptly applied to al mankind after his fal, declaring our ſtate in ſinne, and inducing to penance, in the office of Maſſe on Septuageſima ſunday. ſorrowes of mortal flesh ſubiect to death. death haue compaſſed me: and violent incurſions of tentions to ſinne. torrentes of iniquitie haue trubled me.
The ſorrowes of exceding great afflictiōs of mind, like to torments of hel, which I alſo feare. hel haue compaſſed me: the ſecrete tentations haue deceiued me. ſnares of death haue preuented me.
† In my tribulation I haue inuocated our Lord, and haue Earneſt prayer is the beſt remedie in al tribulations. cried to my God:
And As it is certaine that God heard Dauids prayers; ſo he aſſuredly heareth al that ſincerly flee vnto him. he hath heard my voice from his holie temple: and my crie in his ſight, hath entered into his eares.
† The earth was shaken & trembled: the fundations of mountaines were trubled, and were moued, Gods anger againſt ſinne maketh high and loftie thinges to shake, euen the moſt obſtinate preſumptuous ſinners. becauſe he was wrath with them.
† Diuine wrath is like to ſmoke of the noſethrles, or flaming fire, and burning coles. Smoke aroſe in his wrath: and fire flamed vp from his face: coles were kindled from him.
† He Gods punishment ſometimes cometh ſo ſwiftly, as if the heauens bowed towards the earth. bowed the heauens, and deſcended: and Gods furie is as a darke deſolate night, or horrible wiſt. darkeneſſe vnder his feete.
† And he Yet whē ſinners repē. God moſt ſpeedely, as fleing with winges of mercie, comforteth & protecteth them. aſcended vpon the cherubs, and flew: he flew vpon the wings of windes.
† And he put darkeneſſe his God being in him ſelfe in cōprehenſible, is alſo ſecret in his determinations, and couert in his procedinges or actes. couert, his tabernacle is round about him: darkeſome water in the cloudes of the aire.
Becauſe of the Gods ſplēdor oppreſſing mās ſenſe, yet inſtructeth him by his meruelous vvorkes. VVhich myſtically ſignifieth, that Chriſt illuminateth the vvorld by his Apoſtles, and other preachers denouncing his iuſtice, peace, and his vvil in al thinges perteyning to man. brightneſſe in his ſight the cloudes paſſed, hayle and coles of fire.
† And our Lord thundered from heauen, and the Higheſt gaue his voice: haile and coles of fire.
† And he shot his arrowes, and diſſipated them: he multiplied lightnings, and trubled them.
† And the fountaynes of waters appeared, and the fundations of the world were reueled.
At thy rebuke ô Lord, at the blaſt of the ſpirit of thy wrath.
† He ſent from on high, and tooke me: and he receiued me out of manie from tribulations. waters.
† He deliuered me From Saul, Abſolō, Moabites, Ammonites, and al temporal and ſpiritual enemies. from my moſt ſtrong enemies, and from them that hated me: becauſe they were made ſtrong ouer me.
† They preuented me in the day of mine affliction: and our So in the reſt of this Pſalme the Prophet ſpeaketh for moſt part in proper termes, vvithout Metaphores or other figures. Yet in the myſtical ſenſe of Chriſt, and Chriſtians. Lord was made my protectour.
† And he brought me out into largeneſſe: he ſaued me, becauſe he Of his good pleaſure without my de
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ertes. would me.
† And our Lord wil reward me according to my iuſtice, and according to the purity of my handes he wil reward me.
† Becauſe I haue kept the waies of our Lord, neither haue I done impiouſly from my God.
† Becauſe al his iudgementes are in my ſight: and his iuſtices I haue not repelled from me.
† And I shal be immaculate by his grace with him; and shal keepe me from mine iniquitie.
† He repeteth the 21. verſe, incultating that God wil render to eueric one as they deſerue. And our Lord wil reward me according to my iuſtice: and according to the puritie of my handes in the ſight of his eies.
† With the holie thou shalt be holie, and with the innocent man thou shalt be innocent.
† And with the elect thou shalt be elect: and with the peruerſe thou shalt be peruerted.
† Becauſe thou wilt ſaue the humble people: and the eies of the proud thou wilt humble.
† Becauſe thou doſt illuminate my lampe ô Lord: my God illuminate my darkeneſſe.
† Becauſe in thee I shal be deliuered from tentation, and in my God I shal paſſe ouer al difficulties. goe ouer the wal.
† My God his Gods precepts. way is vnpolluted: the wordes of our Lord are examined by fire: he is protector of al that hope in him.
† For One only God, Creator and Sauiour of al. who is God but our Lord? or who is God but our God?
† God that girded me with ſtrength: and made my way immaculate.
† That perfited my feete as it were of hartes: and ſetting me vpon high thinges.
† That teacheth my handes to battel: and haſt put mine armes, Amongst other actes, Dauid killed a lion, and abeare, & Goliath. 1. Reg. 17. as a bow of braſſe.2. Re. 22.
† And haſt geuen me the protection of thy ſaluation: and thy right hand hath receiued me:
And thy diſcipline hath corrected me vnto the end: and thy diſcipline the ſame shal teach me.
† Thou haſt enlarged my paſes vnder me: and my ſteppes are not weakened:
† I wil purſew myne enemies, and ouertake them: and wil not returne til they faile.
† I wil breake them, neither shal they be able to ſtand: they shal fal vnder my feete.
† And thou haſt girded me with ſtrength to battel: and haſt ſupplanted them that riſe againſt me vnder me.
† And As God geueth ſtreingth to his ſeruāts; ſo he diminisheth the natural ſtreingth and corage of his enemies. myne enemies thou haſt geuen me their backe, and them that hate me thou haſt deſtroyed.
† They cried, neither was there that would ſaue them, to our Lord; neither did he heare them.
† And I wil breake them to powder, as the duſt before the face of winde: as the durt of the ſtreates I wil deſtroy them.
† Thou wilt deliuer me from the contradictions of the people: thou wilt appoynte me to be head of the Gentiles.
† A people, Conuerſion of Gentiles to Chriſt, as the Moabites, Idumeans, and others were ſubdued by Dauid. 1. Par. 11. 14. 18. 19. 20. which I knew not, hath ſerued me: in the hearing of the eare it hath obeyed me.
† The The reuolting and reprobation of the Iewes prefigured by Abſolons rebellion and others. 2. Reg. 15. 16. children being alienes haue lyed to me, the children alienes are inueterated, and haue halted from their pathes.
† Our Lord liueth, and bleſſed be my God, and the God of my ſaluation be exalted.
† O God God ſtil protecteth the Church of Chriſt, as he preſerued Dauid. which geueſt me reuenges, & ſubdeweſt peoples vnder me, my deliuerer from mine angrie enemies.
† And from them that riſe vp againſt me thou wilt exalt me: from the vniuſt man thou wilt deliuer me.
Therfore wil I confeſſe to thee among nations ô Lord: and wil 2. Reg. 22. Rom. 1
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. ſay Vſe of Pſalmes is most frequent in the Church of Gentiles. See the proemial Annotations. page. 12. a pſalme to thy name,
Magnifying the ſaluations of his king, and doing mercie to his Chriſt Dauid, and to his ſeede for euer.
PSALME. XVIII.
Gods perfect goodnes and glorie is shewed by his great workes, and by hisPropagation of the Catholique faith. The 6. key.
Apoſtles ſent with heauenlie commiſſion, to preach in al tongues to al nations. 6. Chriſt coming into the world, and returne vnto heauen. 8. his immaculate Law: 13. Wherin notwiſtanding the iuſt shal haue nede to pray for remiſſion of ſmaller and daylie ſinnes.
† Vnto perteyning to the beloued of the new Teſtament. the end, the pſalme of Dauid.
THE The ſilent workes of God declare his Maieſtie to them that conſider therof; his preachers declare the ſame by wordes, to al that wil heare. heauens shew forth the glorie of God, and the firmament declareth the workes of his handes.
† The cōſtant courſe of times sheweth that the ſame was diſpoſed by Gods powre, and dayly propagation of faith, eſpecially of Chriſtian doctrine sheweth Chriſts powre, & aſſured perpetuitie of his Church. Day vnto day vttereth word: and night vnto night sheweth knowledge.
† There are Some of euery language or natiō haue beleued in Chriſt, receiuing the Catholique Religion. no languages, nor ſpeaches, whoſe voyces are not heard.
† S. Paul affirmeth that this hath bene fulfilled by the Apoſtles preaching in al the world. Rom. 10. Their ſound hath gone forth into al the earth; and vnto the endes of the round world the wordes of them.
† He put his tabernacle in By the ſunne a moſt excellent and ſuperelemental creature, the Prophet deſcribeth Chriſt, making his courſe through this world, illuminating, comforting and ſtreingthning the Church his tabernacle, wherein he perpetually dwelleth. the ſunne: & himſelf as a Chriſt the bridgrome, and the Church his bride are neuer diuorſed; his loue, wiſdome, and powre, euer conſeruing her by his immaculute law. bridgrome coming forth of his bridechamber.
He hath reioyced as againt to runne the way, † his comming forth from the toppe of heauen: And his recourſe euen toLuc. 24. the toppe therof: neither is there that can hide him ſelfe from his heate.
† “ The law of our Lord is immaculate The old law was likewiſe pure i
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it ſelfe and holy, but the new alſo maketh the obſeruers immaculate. conuerting ſoules: the teſtimonie of our Lord is faithful, geuing wiſedome toMat. 27. Mar. 15. litle ones.
† The iuſtices of our Lord be right, making hartes ioyful: the precept of our Lord lightſome; illuminating the eies.
† The feare of our Lord is holie, permanent for euer and euer: the iudgmentes of our Lord be true, iuſtified in themſelues.
† To be deſired aboue gold and much pretious ſtone: and more ſweete aboue honie and the honie combe.
† For thy ſeruant How ſwete the law of God is, his ſeruantes finde not by reading, or by hearing only, but by keping it. keepeth them, in keeping them is Conformably to this text the prophete profeſſeth (Pſal. 118. v. 12.) that he kept them for reward, in which place the heretikes tranſlation is corrupted. much Mat. 27. Mar. 15. reward.
† Sinnes None in this life knoweth perfectly his owne eſtate, vvhether he be vvorthie of loue or hate, Eccle. 9 but hopeth and feareth. who vnderſtandeth? from my ſecrete ſinnes cleanſe me: † and from other mens ſpare thy ſeruant.
If If mortal ſinnes haue not dominion in the ſoule it is iuſt: and shal be in time immaculate from al ſinne. they shal not haue dominion ouer me, then shal I be immaculate; and shal be cleanſed from the greateſt ſinne.
† And the wordes of my mouth shal be ſuch as may pleaſe: and the meditation of my hart in thy ſight alwayes.
O Lord Gods helping grace is ſtil neceſſarie to perſeuer, my helper, and my as his firſt grace redeeming man is neſſarie for our firſt conuerſion. redemer.
ANNOTATIONS. PSALME. XVIII.
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. The lavv of our lord is immaculate, conuerting ſoules.] Gods law in it ſelfeGod conuerteth and iuſtifieth ſoules inſtructing thē by his law, and ſweetly drawing their free cooperation by grace. being moſt pure, and immaculate, is the proper meanes, wherby the Holie Ghoſt conuerteth ſoules from ſinnes to iuſtice. Not that euerie one is iuſt. fied, vvhich readeth, heareth, or knoweth the lavv, but by keping it, through grace of the Holie Ghoſt. VVho is the author and vvorker of iuſ
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e, by diſpoſing the ſoule to cooperate in maner, partly here deſcribed: Gods faithful and moſt true teſtimonie, by his lavv, geueth vviſdome, faith and knovvlege to the humble, his right iuſtices, comfort the hartes of the ſaithful, his clere precept teacheth them their dutie; his holie feare perſeuireth vvith them; his true iudgements are moſt
delectable, and deſiderable aboue al vvorldlie riches or pleaſures. So by theſe and like ſpiritual motiues the ſoule freely deſiteth, accepteth, vndertaketh, endureth, and by continual aſſiſtance of grace, obſerueth Gods lavv; and ſo meriteth the great revvard, vvhich is promiſed for keping it. v. 12. 2. Tim. 4. v. 6.
PSALME XIX.The ſubiects prayer for their ſuperior. The 7. key.
Faithful people ioyne their prayer, for their Prince or Prelate, 4. with ſacrifice offered for his preſeruation, and proſperous ſucceſſe.
† Vnto Though ſuch a prayer was very fitly made for Dauid, Ezechias, or other kinges of Iuda, yet it more properly ſerueth for Chriſtian Kinges and Prelates. the end, the Pſalme of Dauid.
OVR Lord heare The king, or other ſuperior praying for him ſelfe, his ſubiects pray with him, and for him. It may alſo be applied to Chriſt, praying whiles he vvas mortal, or novv praying for his myſtical body the Church, but in both theſe caſes, our prayers are only neceſſary for his ſeruantes not for him. thee in the day of tribulation: the name of the God of Iacob protect thee.
† Send he ayde to thee from the holie place: and from Sion defend he thee.
† Be he mindeful of al thy The Hebrevv vvord MINCA ſignifieth ſacrifice of floure, and vnbloudy, ſo perteyneth to the Euchariſt, in forme of bread, and vvine. ſacrifice: and be thy holocauſt made be acceptable for him, for vvhom it is offered. fatte.
† Geue he vnto thee according to thy hart: and confirme he al thy counſel.
† We shal reioyce in the proſperous ſtate of thee our ſuperiour. in thy ſaluation: and in the name of our God we shal be magnified.
† Our Lord accomplish al thy petitions: now haue I knowen that our Lord hath ſaued his anointed king, or Prieſt. Myſtically faithful people acknovvlege the victory of Chriſt our Sauiour ouer death and al enemies. his CHRIST.
He shal heare him from his holie heauen: the faluation of his righthand is, in great ſtreingth, or heauenlie forces. in powers.
† Theſe in chariotes, and theſe in horſes: but we wil inuocate in the name of the Lord our God.
† men truſting in humane and worldly powre fal into captiuitie. They are bound, and haue fallen: but we haue riſen and are ſet vpright.
† Lord By protection of the head the body is alſo conſerued. ſaue the king, and heare vs in the day, that we shal inuocate thee.
PSALME. XX.Chriſts exaltation. The 5. key.
Praiſe to God for Chriſts exaltation after his paſſion: 9. and depreſſion of his enemies.
† Vnto Perteyning to the nevv Teſtament, principally to Chrriſt, partly to godly and victorious kinges, and generally to al the bleſſed, vvhich ouercome ſpiritual enemies. the end, the Pſalme of Dauid.
LORD in Chriſt our king as man ouercoming his enemies by his diuine povvre, reioyceth in victorie. thy power the king shal be glad: and vpon thy ſaluation he shal reioyce excedingly.
The Chriſts moſt ſpecial deſire was the ſaluation of his people. deſire of his hart thou haſt geuen him: and of the wil of his lippes thou haſt not defrauded him.
† Becauſe thou haſt This moſt principally verified in Chriſt, is alſo applied to Martyres, vvhich ſuffer or are readie in preparation of mind to ſuffer death for the truth. preuented him in bleſſinges of ſweetneſſe: thou haſt put on his head a crowne of pre
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ious ſtone.
† He asked life of thee: and thou gaueſt him length of daies for euer, and for euer and euer.
† Great is his glorie in thy ſaluation: glorie and great beautie thou shalt put vpon him.
† Becauſe thou shalt geue him Al Saincte
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receiue bleſſing of glorie, but only Chriſt imperteth ſuch grace to others: for in him al are bleſſed hat are eternally glorified
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n. 21. Ioan. 1. to be a bleſſing for euer and euer: thou shalt make him ioyful in gladeneſſe with thy countenance.
Becauſe the king hopeth in our Lord: and in the mercie of the Higheſt he shal not be moued.
† Let The iuſt cō
forming their deſires to Gods vvil, do pray that the vvicked may be punished. It is alſo a prophecie, that
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o it shal come to paſſe. thy hand be found of al thy enemies: let thy righthand find al, that hate thee.
† Thou And ſo it folovveth i
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the next verſe: Thou shalt put them &c. shalt put them as an ouen of fyre This alſo can not be vnderſtood of anie but of Chriſt, vvho in the general or particular iudgement ſhal geue ſentence vpon the vvicked in the time of thy countenance: our Lord in his wrath And immediatly hel f
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re shal deuoure them. shal truble them, and fyre shal deuoure them.
Their Al the wicked, and namely the Iewes who perſecuted Chriſt, faile in their deuiſes. fruite thou shalt deſtroy from the land: and their ſeede from the children of men.
Becauſe they haue turned the euils vpon thee: they haue deuiſed
counſels, which they could not eſtablish.
Becauſe thou shalt put them backe: in thy remnantes thou
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shalt prepare their countenance.
Be exalted Lord in thy powre: Whiles the wicked perish, the iuſt reioyce and praiſe God in ſongue and Pſalme. we wil chaunte and ſing thy powers.
PSALME XXI.
Chriſt prayeth in his Paſſion, 7. deſcribeth the acerbitie therof; 20. foreshewethChriſts Paſſion & effectes therof. The
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key. by way of prayer his Reſurection: 23. more clerly the fundation and propagation of his Church (27. & 30. interpoſing the ſingular foode of the moſt bleſſed Sacrament) euen to the endes of the earth in al nations.
† Vnto the end “for the Redemptiō of mankind vndertakē by Chriſt, and performed by his death, beganne to be shewed by his Reſurrection in the morning of the third day.
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. Aug.
morning enterpriſe, the Pſalme
in figure of Chriſt the beloued of God.
of Dauid.
GOD God is God of al his creatures, but in more peculiar ſorte God of Chriſt by perſonal vnion. my God haue reſpect to me: Thou neither deliuereſt me frō dying: nor yeldeſt me ſuch comforth, as thou voutſafelſt to other Sainctes. v. 6. Mat. 27. why haſt thou forſaken Mat.
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. me? I am neither deliuered from dying, nor comforted in my paſſion, hauing vndertaken to dye for the ſinnes of mankind, & reputed them as myn owne wordes or factes. far from my ſaluation are the wordes of my ſinnes.
My God I shal crie Albeit I crie by day, by day, and by night, on the croſſe and in the garden, to haue the chalice of death remoued from me, and shal not be heard, and“ thou wilt not heare: and by night, and Yet there is no follie, nor fault in this petition, which is with ſubmiſſion of mans wil to Gods wil. not for follie vnto me.
† But Thou from heauen wilt heare when it is conuenient. thou dwelleſt in the holie place, whoſe wiſdome and goodnes the Church worthely praiſeth. the prayſe of Iſrael.
† In thee Patriarkes, Prophets, and other holy mē praying in their diſtreſſes obtained their requeſtes. our fathers haue hoped: they hoped, and thou didſt deliuer them.
They cried to thee, and were VVere temporally deliuered by thy mightie hand from their perſecuters. ſaued: they hoped in thee, and were not fruſtrate of their humble prayer
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not confounded.
† God that comforted his ſeruantes in their tribulations, leif
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Chriſt without his ordinarie conſolation, to ſuffer more then euer any other did. But I am a wicked perſecuters reſpected not Chriſt as a man, but contemned him, as a very worme worme and no man: a as moſt reprochful of al men. reproch of men and as the baſeſt of al the people. outcaſt of the people.
† Almoſt al became Chriſts cruel enimies at the time of his paſſion, afflicting, blaſpheming, and ſcorning him, as the Euangeliſtes record. Al that ſee me haue ſcorned me: they haue ſpoken with the lippes, and wagged the head.
† The Euangeliſtes write how al theſe thinges were fulfilled by wicked men ſpeaking theſe blaſphemies, and reproches. He hoped in the Lord, let him deliuer him: let him ſaue him, becauſe he God ſemed to be wel pleaſed with Chriſt, as with his owne Sonne: if it be ſo, let him deliuer him from theſe afflictions, ſay theſe blaſphemers. wil him.
† Becauſe thou art he that diuine powre without man formed me in the wombe of my mother a virgin. haſt drawen me out of the wombe: my hope from the breſtes of my mother.
† Vpon thee I As I haue no father but thee O God: ſo without intermiſſion from myn incarnation to this time, I haue had thee my protector: haue bene caſt from the matrice: leaue me not now without comforte ſeing I muſt dye as thou haſt determined, and I freely conſented: yet leaue me not in death but raiſe me againe to life. Pſal. 15. v. 9. 10.
from my mothers wombe thou art my God, † depart not from me.
Becauſe tribulation is verie nigh: becauſe there is Almoſt al are become myn enemies, and thoſe few that would, can not helpe me. not that wil helpe.
† Manie Delicate laſciuious yougmen, calues haue compaſſed me: and the ſcribes Phariſes and elders of the people haue al conſpired againſt me. fatte bulles haue beſieged me.
† They haue condemning me and perſwading the people to crie: Crucifie, crucifie him.
opened their mouth vpon me, as a lion rauening and roaring.
† As So weakned with paines of torments, as fluide water not able to conſiſt. water I am powred out: and al My bones and ſtrongeſt partes of my bodie are weakned, verified, when our Sauiour fel downe vnder his croſſe. my bones are diſperſed.
the part that firſt and laſt liueth is weakened as ſoft waxe by heat of the fire, and ready to faile. My hart is made as waxe melting in the middes of my bellie.
† My ſtrength is withered as a al my powres, and radical humiditie is dried vp, as a potters veſſel is baked in the furnace. pot-shard, and my tongue Through exceding great drught, which our Sauiour profeſſed on the croſſe ſaying: I thirſt. cleaued to my iawes: and thou haſt thus thou O God haſt ſuffered me to come to the laſt breath of life, next to death. Yet finally ou
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Seuiour gaue vp his ſpirite, before he ſhould haue died. v. 21. brought me downe into the duſt of death.
† Becauſe manie Agane this royal Prophet recounteth by whom, and how our B. Sauiour ſhould ſuffer, euen as clere as tho Euangeliſtes afterwards haue written the hiſtorie. dogges haue compaſſed me: the counſel of the malignant hath beſieged me.
They “haue digged my handes and my feete: † they haue
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. 19.
Our Sauiours body was ſo racked on the croſſe, that his bones might be ſeene and counted. numbered al my bones.
But themſelues haue The perſecuters vvittingly determined al ti
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crueltie: beheld it vvith their eyes, and vvithout al compaſſion perſiſted in malice, reioyced, and blaſphemed. conſidered and beheld me: † they haue the ſouldiars that crucified our Sauiour, taking his garments for their praye: deuided my garmentes among them, and vpon my yet in myſterie of his Church, diuided not his coate. veſture they haue caſt lot.
† But thou Lord He prophecieth Chriſts ſpeedy reſurrection. prolong not thy helpe from me: looke toward my defenſe.
† Deliuer, ô God, Chriſts ſaul vvas not ſeperated from his bodie by force of the torments, but he preuenting death freely yelded vp his ſpirite. Ioan. 10. v. 9. & 10. my ſoule from the ſword: and myne the moſt pure, and ſanctified ſoule, of vvhoſe fulnes al other iuſt ſoules are ſanctified: onlie one from that it ſtay not in hel, vvhich deuoured al other ſoules in the old Teſtament. the hand of the dog.
† Saue me out of the lions mouth: and my humilitie from the hornes of vnicornes.
† “I wil The propagation of the Church of Chriſt in al nations. declare thy name to my bretheren:“ in the middes of the Church I wil prayſe thee.
† Ye that feare our Lord praiſe him: al the not the carnal but ſpiritual children of Iacob, Iſaac, and Abraham. Rom. 9. v. 8. ſeede of Iacob glorifie ye him:
† Let al the ſeede of Iſrael feare him: becauſe he hath not contemned, nor deſpiſed the petition of the poore. Neither hath he turned away his face from me: and when I cried to him he heard me.
† With thee is my praiſe in the Church gethered both of Ievves and Gentiles is very great and vniuerſal. the great Church: I Our Sauiour promiſed to geue his ovvne bodie, the bread of life Ioan. 6, and performed the ſame at his laſt ſupper. wil render my vowes in the ſight of them that feare him.
† “The thoſe that be faithful, humble and poore in ſpirit participat the ſruict of this moſt excellent Sacrament. poore shal eate, and shalbe filled: and they shal praiſe our Lord that ſeeke after him: their hartes The effect of this B. Sacrament is the reſurrection in glorie, and life euerlaſting. shal liue for euer and euer.
† Al the endes of the earth Gentiles which haue bene idolaters shal recollect themſelues, when they heare Chriſt preached, and shal turne to true Religion. shal remember, and be conuerted to our Lord:
† And al the families of the Gentiles shal adore in his ſight.
† Although men can neither deſerue to be conuerted, nor to perſeuere in iuſtice; yet Chriſt meriteth to haue a continual kingdom; which is the perpetual viſible Catholique Church. Becauſe the kingdome is our Lords: and he shal haue dominion ouer the Gentiles.
† Al the Not only the poore ſorte▪ but alſo the mightie ones of the world shal be conuerted to Chriſt, participate his B. Bodie in the Sacrament: fatte ones of the earth haue eaten, and and religiouſly adore the ſame. adored: in his ſight shal al fal, Al that adore God, ſhad adore him in this Sacraments. that deſcend into the earth.
† And Death being once ouercome, it shal haue no more powre. my ſoule shal liue to him: and my Againe the prophet inculcateth the continuance of the Catholique Church. ſeede shal ſerue him.
† The generation to come shal be shewed to our Lord: and the Apoſtles, and other preachers of Chriſt. heauens shal shew forth his iuſtice to the people that shal be borne, whom our Lord hath made.
ANNOTATIONS. PSALME. XXI.
1. For the morning enterpriſe.] In reſpect of the end for which Chriſt ſuffered,Chriſts Reſurrection. The Paſſion of Chriſt according to Dauid. this Pſalme is intitled: for the morning enterpriſe: that is, for Chriſts glorious Reſurrection, and other effectes of his Paſſion. VVhich holie Dauid by the ſpirite of prophecy ſo deſcribeth here long before with diuers particular cicumſtances as the Euangeliſtes haue ſince hiſtorically recorded, that it may not vnfitly be called, The Paſsion of Ieſus Chriſt according to Dauid.
3. Thou vvilt not heare.] Our B. Sauiour ſeing his moſt terrible death imminent, prayde conditionally, if it pleaſed his heauenlie Father, to haue the ſame remouedChriſts conditional prayer was not heard. from him; and was not heard, as the Pſalmiſt here prophecieth. The principal reaſon was, becauſe God of his diuine charitie had decreed, that mankind ſhould be redemed by this death of his Sonne. Chriſt alſo him ſelfe of his excellent charitie, conſented here vnto & therefore perſiſted not in his conditional prayer, but added and abſolutly prayed, that not his owne wil, but his Fathers might be fulfilled. And in this he was heard, to his owne more glorie, andHis abſolute prayers were alwaies heard. other infinite benefites of innumerable ſoules, as it foloweth, v. 25. vvhen I crie
•
d to him he heard me. S. Paul alſo witneſſeth (Heb. 5. v. 7.) that Chriſt offering prayers and ſupplications to him that could ſaue him from death, vvas heard for his reuerence: that is, in reſpect of his ineſtimable merite in humane nature vnited in perſon to God. An other cauſe, why Chriſt was not deliuered from violentChriſts ſuffered for our example. death, as manie holie perſons were, when they cried to God in diſtreſſes, as S Auguſtin ſheweth (Epiſt. 120. c. 11.) was for example to Chriſtians, whom God wil haue to ſuffer temporal afflictions, and death, for the glorie of life euerlaſting, according to S. Peters doctrin, Chriſt ſuffered for vs, leauing an example
•
. Pet. 2.
that you may folovv his ſteppes:
18. They haue digged.] Of obſtinate malice the Iewes haue corrupted thisThe Hebrew text corrupted by the Iewes. place (and God knoweth how manie others) in the Hebrew text of ſome editions, reading caari, which ſignifieth as a lion, without al coherence of the ſenſe for caaru they digged or pearced, to auoid ſo plaine a prophecie of nailing Chriſts handes and feete to the croſſe.
23 I vvil declare thy name to my brethren.] Here it is euident that this PſalmeThis Pſalme is of Chriſt. is of Chriſt, not of Dauid, by S. Pauls allegation (Heb. 2. v. 11. 12.) ſaying: He that ſanctifieth (towitt Chriſt) diſdaned not to cal the ſanctified his bretheren.
23. In the middes of the Church I vvil praiſe thee.] After Chriſts Paſſion and Reſurrection, in the reſt of this Pſalme, other two principal pointes of Chriſtian Religion are likewiſe prophecied: His perpetual viſible Church, and the B. Sacrament of his bodie. The former is here prophecied by way of inuiting al the ſeede of Iacob to glorifie God (v. 24.) al the ſeede of Iſrael to feare him (v. 25.)Prophecie of the viſible and vniuerſal Church. towit, innumerable Chriſtians the true Iſraelites, the vniuerſal Church in the whole world. As for heretical partes, or parcels in the world, ſuch as the Donatiſtes, which going forth from the Catholique Church ſay: Chriſt hath loſt his great Church, the diuel hath taken the whole world from him, and he remaineth only in a part of Africa, they do not praiſe God (ſaith S. Auguſtin)in hu
••
Pſal. but diſhonour God and Chriſt, as if God were not faithful in his promiſe, as if Chriſt were diſpoſſeſſed of his kingdome the Catholique Church. Leſt anie ſhould replie, that Chriſt is praiſed though the Church be decaied, or be very ſmal, the Holie Ghoſt hath preuented ſuch arguments, ſaying: v. 26 His praiſe is in the great Church. VVhich could neither be verified in the part of DonatiſtesS. Aguſtin proueth the Church to be alwaies viſible and great by this Pſalme. in Afrike, nor now in the part of Proteſtantes ſince Luther in Europe. Further S. Auguſtin explicateth, & vrgeth the verſes folowing in this Pſalme, againſt the ſame blind, deafe, and obſtinate Donatiſtes, who did not, or would not ſee, not heare, that al the endes of the earth shal remenber, and be conuerted to our Lord. The holie Scripture ſaith not, the endes of the earth, but al the endes: wel goe too (ſaith this great Doctor) peraduenture there is but one verſe, thou thoughteſt vpon ſome thing els, thou talkedſt with thy brother, when one read this; marke, he repeteth and knocketh vpon the deaf; Al the families of the Gentiles shal adore in his ſight: Yet the heretike is deaf, he heareth not, let one knocke againe: Becauſe the kingdom is our Lords, and he shal haue dominion ouer the Gentiles. Hold theſe three verſes bretheren. Thus and more S. Augnſtin againſt thoſe that thinke the true Church may faile, or become inuiſible or obſcure. And though it be not in like proſperous ſtate at al times, and in al places, yet it is alwayes conſpicuous, and more general then anie other congregation profeſſing whatſoeuer pretenſed religion.
27. The poore shal eate.] Seing this Pſalme is of Chriſt, as is proued by S. PaulsThe Euchariſt prophecied in this place. allegation of 23 verſe, and by the concordance therof with the Euangeliſts, it is neceſſarily deduced, that the vovves mentioned in the former verſe, and theſe wordes, the poore shal eate and be filled, can not be referred to the ſacrifices of the old Teſtament, but to the bleſſed Sacrifice and Sacrament of the Euchariſt, which our Sauiour promiſed, after he had repleniſhed the people with fiue loaues, and which he inſtituted at his laſt ſupper in preſence of his Apoſtles. So S. Auguſtin doubteth not to vnderſtand it, and to teach, as wel in his duble expoſitiō of this Pſalme as in his 120. Epiſtle. c. 27. The poore, that is the humble and poore in ſpirite shal eate & befilled, the fatte ones, or the rich being proud, do alſo adore and eate, but are not filled. They alſo are brought to the table of
Real preſence of Chriſt in the Euchariſt.
Chriſt, and participate his bodie & bloud, but they adore only, are not alſo filled, becauſe they do not imitate (Chriſts humilitie) they diſdaine to be humble VVhere it is clere, this holie father by Chriſts bodie and bloud meaneth not bread and wine as ſignes of his bodie and bloud, for bread and wine can not be lawfully adored: neither doth he meane our Lords bodie as it was on the croſſe, or is in heauen, for ſo it is not eaten, but as it is in formes of bread and wine on Chriſts table, the Altar.
PASLME. XXII.
A forme of thankeſgeuing for al ſpiritual benefites (deſcribed vnder theThākſgeuing for Gods protection. The 7. key. metaphor of temporal proſperitie) euen from a ſinners firſt conuerſion, to final perſeuerance, and eternal beatitude.
† The Pſalme of Dauid.
OVR Chriſt the good paſtor, gouerneth, protecteth, Lord ruleth me, and nothing shal be wanting to Iſa. 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. &. 5. me: † in place and feedeth his faithful flocke. of paſture there he hath placed me.
Vpon Baptiſme of regeneration, the water of refection he hath brought me vp: † he hath which is the firſt iuſtification. conuerted my ſoule.
He hath conducted me vpon Gods precepts which the baptiſed muſt obſerue. Mat. 28. v. 20. the pathes of iuſtice, Saluation is in the name and powre of Chriſt, not in mans owne merites. for his name.
† For, although I shal walke in in great dangers of tentations to mortal ſinne, the middes of the shadow of death, I wil yet by Gods grace we may reſiſt. not feare euils: becauſe thou art with me.
Thy Gods direction and law is ſtreight, rod and thy and ſtrong. ſtaffe: they haue comforted me.
† Thou haſt prepared in my ſight Chriſt hath prepared for our ſpiritual foode the B. Sacrament of the Euchariſt. S. Cyprian. Epiſt. 63. Eutim. in hunc Pſal.
a table, againſt al ſpiritual enemies, the world, the flesh, and the diuel. againſt them; that truble me.
Thou Chriſtian ſoules are alſo ſtreingthned by the Sacraments of Confirmation, Penance, holie-Orders, Matrimonie, and Extreme Vnction. haſt fatted my head with oyle: and my The B. Sacrament and Sacrifice of Chriſts bodie and bloud. chalice inebriating how goodlie is it!
† And thy mercie shal folow me continual and final peſeuerance is by Gods ſpecial grace. al the dayes of my life:
And that I may dwel in the houſe of our Lord, in eternal life. in longitude of dayes.
PSALME. XXIII.
Chriſt is Lord of the whole earth, being Creatour, and Redemer of man.Chriſt Lord of al the world. The 5. key. 3. Good life (with faith in him) is the way to heauen. 7. whither Chriſt aſcending with triumph Angels admire him.
† The Chriſt riſing from death the firſt day of the weeke, had al powre geuen him in heauen and in earth▪ Mat. 28. firſt of the Sabbath, the Pſalme of Dauid.
THE earth is our Lordes, and Not only the ſoile it ſelfe but al the fruict, and al that dwel therin are Gods. the fulneſſe therof: the round world, and al that dwel therein.
Becauſe he hath founded it vpon the ſeas: and vpon the riuers hath prepared it.
† Who Though Chriſt created and redeemed al, yet only the iuſt shal inherite heauen. shal aſcend into the mount of our Lord? or who shal ſtand in his holie place?
† The innocent of handes, and of cleane hart, that hath not taken his ſoule not occupied himſelfe in vaine and vnprofitable thinges, but in commendable workes. in vayne, nor ſworne to his neighbour in guile.
† He shal receiue bleſſing of our Lord: and Gods mercy goeth before iuſtifications iuſt workes folow, and ſo glorie is the reward of al. mercie of God his Sauiour.
† This is This ſorte of people thus ſeruing God, shal receiue euerlaſting bliſſe. the generation of them that ſeeke him, of them that ſeeke the face of the God of Iacob.
† Lift vp your gates The prophet contemplating in ſpirite Chriſts Aſcenſion, inuiteth Angels to receiue him, and (by proſopopeia) ſpeaketh alſo to the gates of heauen, by which he is to enter. ye princes, and be ye lifted vp ô eternal gates: and the king of glorie shal enter in,
† Angels anſwer admiring, & demanding as in a dialogue, how Chriſt is become ſo glorious! Who is this king of glorie? Our Lord The Prophet anſwereth that Chriſt by his powre hath ouercome al enemies in battel. ſtrong & mightie our Lord mightie in battel.
† Againe he willeth Angels to open the gates, and biddeth the gates to enlarge them ſelues. Lift vp your gates ye princes, and be ye lifted vp ô eternal gates: and the king of glorie shal enter in.
the Angels demand as before: Who is this king of glorie? the prophet anſwereth: that Chriſt is Lord alſo of Angels, and al heauenlie powres vnder God. The Lord of powers he is the king of glorie.
PSALME XXIIII.
A general prayer of the faithful againſt al enemies, 4. with deſire to be directed in the way of godlines, 7. and to be pardoned for ſinnes paſt. 9.A prayer of the faithful. The 7. key. acknowledging Gods meeknes, 17. our weaknes, neceſſitie of helpe, and hope in God: 22. concludeth with prayer for the whole Church.
† Vnto This Pſalme perteyneth more properly to the new teſtament. And is artificially compoſed: the verſes beginnīg with diſtinct letters in order of the Hebrew Alphabet, to the laſt verſe. the end, the Pſalme of Dauid.
TO THEE ô Lord I haue lifted vp my min
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, to be attētiue. my ſoule: † my God in thee is my confidence, let me not be fruſtrate of my petition. not be ashamed:
† Neither let mine enemies ſcorne me: for al that patiently expect the time when God wil aſſiſt. that expect thee, shal not be confounded.
† This maner of praying is frequent in the Pſalmes, ſignifying as a prophecie, that ſo it wil come to paſſe and the conformitie of the iuſt to Gods iuſtice. Let al be confounded that do vniuſt thinges in vayne. Lord shew me thy wayes: and teach me thy pathes.
† Direct me in true faith and religion. in thy truth, and teach me: becauſe thou art God my Sauiour, and thee haue I expected al our life we muſt deſire more and more knowledge of true doctrin. al the day.
† Remember ô Lord thy commiſerations, and thy mercies: that are from the beginning of the world.
† The ſinnes from the firſt vſe of reaſon, at which time manie are careles, of my youth, and & negligent to lerne how to ſerue God. my ignorances doe not remember.
According to thy mercie remember thou me: for thy goodneſſe ô Lord.
† Our Lord is As God is ſweete in geuing good motions: ſweete, and ſo he is ſeuere to them that reſiſt his grace. righteous: for this cauſe he wil geue a law to them that ſinne in the way.
† He wil direct the milde in iudgement: he wil teach the meeke his wayes.
† Al the wayes of our Lord, be God mercifully p euenteth with his grace: mercie and and iuſtly rewardeth good workes. truth, to them that ſeeke after his Gods law is his couenant with man: teſtament and his and teſtimon e of his wil. teſtimonies.
† For thy name ô Lord thou wilt be propitious to my ſinne: for ſinne in reſpect of auerſien from God is great & nedeth
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e grace. it is much.
† Who is the man that He that feareth God which is the beginning of wiſdome receiueth fiue ſpiritual commodities here mentioned: feareth our Lord? he God iuſtructeth him by his law. appoynteth him a law in the way, that he hath choſen.
† His ſoule beſtoweth al neceſſaries vpon him: shal abide in good things: and others shalimitate his good example. his ſeede shal inherite the land.
† Our Lord is God wil protect him: a firmament to them that feare him: &c. According to Gods couenant he shal enioy the manifeſt ſight of God for his eternal reward. his teſtament that it may be made manifeſt to them.
† Myne eies are alwayes to our Lord: becauſe he wil plucke my fecte out of the ſnare.
† Haue reſpect to me, and haue mercie on me: becauſe I am alone and poore.
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mans weaknes without Gods helpe.
† The tribulations of my hart are multiplied: deliuer me from Tribulatiōs can not be a
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o
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de
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, but muſt neceſſarily be ſuffered: therfore ô God g
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ue vs grace to paſſe through them without ſinne. my neceſſities.
† See my myn affliction. humiliation, and my labour: and take away the cauſe and affliction wil be mitigated. forgeue al my ſinnes.
† Behold mine enemies, becauſe they are multiplied, and with Ioan. 15.
wicked men of
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ured do end
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our to draw others into ſinne. vniuſt hatred hated me.
† Keepe my ſoule, and deliuer me: I shal Thoſe that hope in God shal neuer be confounded. not be ashamed, becauſe I hoped in thee.
† The innocent and righteous haue cleaued to me: becauſe I expected thee.
† Al The letters of the Alphebet being complete in this Pſalme, this laſt verſe beginneth with Pere, Redeeme, praying God to redeme and deliuer Iſrael, that is, the whole Church from tribulations. Deliuer Iſrael ô God, out of al his tribulations.
PSALME. XXV.
Dauid in banishment among the Philiſtimes, truſteth in the iuſtice of hisDauids prayer diſtreſſed in perſecution. The 8. key. cauſe, 9. and prayeth God earneſtly to deliuer him, that he may with more freedom and commodity ſerue him as he deſireth.
† Vnto This Pſalme is alſo a counenient prayer for anie Chriſtian in tribulation. the end the Pſalme of Dauid.
IVDGE Be thou ô God arbiter of the cauſe bet
〈…〉
Saul and me, thou knoweſt myn innocencie in this behalfe, though I am uniuſtly charged by Saul, and his freindes. me ô Lord becauſe I haue walked in my innocencie: and hoping in our Lord I shal not be weakened.
† Leſt perhaps I be not ſo innocent as I deſire, and as in reſpect of Saul I hope that I am, do thou O God proue me as thou wilt by tribulations. Proue me Lord, and tempt me: burne my reynes and my hart.
† Becauſe thy mercie is before mine eies: and I am wel pleaſed in thy truth.
† I Dauid in confidence of a good conſcience, and zele againſt the wicked, alleageth his ſincere proceding, more then ordinarie men may do, God ſo inſpiring him extraordinarily. haue not ſitten with the councel of vanitie: and with them that doe vniuſt thinges. I wil not enter in
† I “haue hated the Church of the malignant: and with the impious I wil not ſitte.
† I The reſt of this Pſalme euerie Prieſt reciteth in Maſſe, before he offer the holie Sacrifice, profeſſing, & putting him ſelfe in memorie, that he muſt only communicate with the innocent, or of pure conſcience; wil wash my handes among innocentes: and ſo approch to the Altar. prefigured Leuit. 16. v. 4. and wil compaſſe thy altar ô Lord:
† That I Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inſpirations may heare the voice of praiſe, and and ſo with mental prayer, and external voice (as the holie order of this ſacred office requireth) praiſe thee ô God in thy meruelous workes. shew forth Epi.
•••
. c. 11. al thy meruelous workes.
† Lord I haue loued I can not but ſingularly loue the excellencie of this place dedicated to thy ſeruice: where is true faith, vnitie, and charitie of thy people, the guard of holie Angels, the adminiſtratiō of ſacred myſteries, aſſiſtance of the Holie Ghoſt, real preſence of Chriſt our Lord, al replenished with Diuine maieſtie. the beautie of thy houſe, and the place of This repreſenteth vnto me the glorious heauenlie kingdom of God and al Sainctes. the habitation of thy glorie.
† Suffer me not therfore to be contaminate by the wicked, nor to be deuoured with them. Deſtroy not ô God my ſoule with the impious, and my life with bloudie men.
† In whoſe They are ſtil readie to committe more and more iniquities. handes are iniquities: their themſelues being corrupted, endeuour by giftes of wordly commodities to corrupt others. righthand is replenished with giftes.
† But Euerie one ought ſo to purge his conſcience, that he may be innocent, or free from great ſinne. I haue walked in mine innocencie: deliuer me from this neceſſitie of dwelling among the wicked. redeme me, and haue mercie on me.
† My I intend to walke right. foote hath ſtood in the direct way: in I deſire
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praiſe thee amongſt thy true faithful ſeruantes. the Churches I wil bleſſe thee ô Lord.
ANNOTATIONS. PSALME. XXV.
5. I haue hated the Church of the malignant.] Holie Dauid forced by reaſon ofA ſingular great afflictiō to be hindered from Gods true ſeruice. perſecution to dwel amongſt Infidels the Philiſtians; after he had twiſe ſpared king Saules life (1 Reg 24. v. 5. et. c. 26. v. 9.) lamented (v. 19.) how great affliction it was to him, to be caſt out, that he could not a vvel in the inheritance of our Lord (where God was rightly ſerued) and that his enemies had done ſo much as in them lay, to make him fal into idolatrie, by their fact, as it were ſaying:
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o
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ſerue ſtrange goddes. Neuertheles his zele was ſuch that (as he here profeſſeth)Chriſtians muſt abhorre, and abſtaine from al conuenticles of Heretikes and other Infidels.
he hated the Church of the malignant: that is, the congregations of al miſcreants: & his immaculate religious puritie was ſo perfect, that he would not ſo much as in ex
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e
•••
l shew, conforme his actions to theirs, in matters of religion, nor yeld his
〈◊〉
preſence in their conuenticles: but ſaid: VVith the impious I vvil not ſi
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inſtructing vs Chriſtians (for the word to the end, in the title ſheweth that this
〈◊〉
perteyneth alſo to vs) that we muſt both hate the Church or con-
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of the malignant, to witte, of Painims Iewes, Turkes, and Hererikes, and
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t
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i t
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“60; nor perſonally be preſent with them in the exerciſe of their falſe pretended religions.
PSALME. XXVI.
Dauid being in great diſtreſſe through perſecution, and hauing aſſured confidenceAn other confident prayer of Dauid in tribulation. The 3. Key. in God, deſcribeth the great ſecuritie of Gods protection. 7. sheweth the ſame experienced in him ſelf. 12. prayeth for continuance therof 13. and incorageth his owne ſoule, in hope of life euerlaſting, to perſeuer in vertue.
† The Pſalme of Dauid Before his ſecond annointing, as is probable. 2. Reg. 2. before he was annoynted.
OVR Lord is Againſt ignorance God illuminateth his ſeruantes. my illumination, and againſt infirmitie he geueth ſtreingth. my ſaluation, ſo he nedeth not to feare anic mans malice, ſuteltie, nor force. Luc. 21. v. 15. whom shal I feare?
Our Lord is the protectour of my life, of whom shal I be afrayd?
† Whiles the harmeful approch vpon me, to eate my flesh. Mine enemies that truble me, them ſelues are weakened and are fallen.
† If campes ſtand together againſt me, my hart shal not feare. If battel riſe vp againſt me, in this wil I hope.
† One thing I haue asked of our Lord, this wil I ſeeke for, that I How ſpecial a benefite Dauid eſtemed it to be in the Catholique Church the only true houſe of God! may dwel in the houſe of our Lord al the dayes of my life.
That I may ſee the pleaſentnes of our Lord, and viſite his temple.
† Becauſe he hath Albeit the ſpiritual or carnal enemie ſeke to ouerthrow me, yet I am ſecure in the Catholique Church. hid me in his tabernacle: in the day of euils he hath protected me,
•
in God either ſuffereth not the enemie to find his ſeruant. the ſecrete of his tabernacle.
† In or not to be able to hurt him ſpiritually a rocke he hath exalted me: and now he hath whē a martyr or confeſſour dieth, then he getteth the victorie againſt the perſe
•
ntors. exalted my head ouer mine enemies.
I Diligently recounting al thy benefites, I render thankes by ſacrifice and praiſe. haue gone round about, and haue immolated in his tabernacle an hoſt of iubilation: I not only in hart, but alſo ſinging with loud voice and inſtrument. wil ſing, and ſay a Pſalme to our Lord.
† Heare ô Lord my voice, wherwith I haue cried to thee: haue mercie on me, and heare me.
† My In my inward ſincere cogitation I deſire, and ſeeke that I may ſee thee, hart hath ſayd to thee, my face hath ſought thee out: face to face 1. Cor. 13. v. 12. thy face ô Lord I wil ſeeke.
† Turne In the meane time ô Lord, grant me thy fauour, not away thy face from me: leaue me not though thou be angrie with me. decline not in wrath from thy ſeruant.
Be He ſpeaketh [in the perſon of orphanes. thou my helper: forſake me not, neither deſpiſe me ô God my Sauiour.
Becauſe Though car nal parentes forſake the iuſt man in tribulation, yet God hath then moſt ſpecial care of him. my father and my mother haue forſaken me: but our Lord hath taken me.
† Geue me Eſtabliſh my hart in thy law. a law ô Lord in thy way: conſerue me in the right way, which thou haſt already taught me, and it is the more neceſſarie, becauſe myne enemies labour to peruert me. and direct me in the right path, becauſe of mine enemies.
† Deliuer me not into the willes. the ſoules of them that truble me: becauſe falſe witneſſes accuſed Dauid, others accuſed Chriſt: Mat. 26. others do ſtil accuſe the iuſt Mat▪
5. vniuſt witneſſes haue riſen vp againſt me, and iniquity hath lyed the wicked pleaſe themſelues in lying, but the chief hurt finally turneth vpon themſelues. to it ſelfe.
† I The prophet and al iuſt men are comforted by God, and hope of reward in heauen. beleue to ſee the good things of our Lord, in the land of the liuing.
† The iuſt exhorteth his owne ſoule to patience Expect our Lord, doe manfully: and fortitude, let thy hart take courage, and and longanimitie. expect thou our Lord.Pſal. 30.
PSALME. XXVII.
Dauid prayeth to be defended from the eternal deſtruction of the wicked,An other prayer of Dauid for deliuerie from euils The 8. key. which (by way of imprecation, or conformitie to Gods iuſtice) he prophecieth 6. Feeling by inſpiration that his prayer is heard, rendereth thankes to God, 9. and prayeth for al the people.
A Pſalme to Dauid him ſelfe.
TO THEE ô Lord wil crie, my God Omitte not to comfort me. keepe not ſilence from me: leſt at any time thou hold thy peace from me,
and I shal be like to them that goe downe into the lake.
† Heare ô Lord the voice of my petition whiles I pray to thee: whiles I lift vp my handes to thy holie temple.
† Suffer me not to be ouercome: for God tempteth none to euil. Iac 1. Draw me not together with ſinners: and with them that worke iniquitie deſtroy me not.
Which ſpeake peace with their neighbour, but euils in their hartes.
† The iust in zele of iuſtice pray that ſinne may be punished. Geue them according to their workes, and according to the wickedneſſe of their inuentions.
According to the workes of their handes geue vnto them: render them their retribution.
† Becauſe they haue Ignorance doth not excuſe when men may and wil not vnderſtand. not vnderſtood the workes of our Lord, and in the workes of his handes thou shalt deſtroy them, and God ſaueth not without our cooperation with his grace. not build them vp.
† Bleſſed be our Lord: becauſe he hath heard the voice of my petition.
† Our Lord is my helper, and my protectour: in him my hart hath hoped, and I was holpen.
And being comforted in ſpirite my bodie is as it were refreshed. my flesh florished againe: and freely and gladly. with my wil I wil confeſſe to him.
† Our Lord is the ſtrength of his people: and he is God protecteth and proſpereth the kings good endeuoures for his people. the protector of the ſaluations of his annoynted.
† Saue As Pſal. 19. and often elswhere the ſubiectes pray for their Superior: ſo mutually the ſuperior prayeth for the ſubiectes. thy people ô Lord, and bleſſe thine inheritance: and rule them, and extol them for euer.
PSALME XXVIII.
The royal prophet ſeing in ſpirite the moſt ſacred Myſteries, brought byThe Church of Chriſt endowed with excellent myſteries. The 6. key. Chriſt into this world, inuiteth al to offer their beſt thinges, euen themſelues wholly, as ſacrifice of thankes, for ſo excellent benefites, preached with magnificence. 5. VVherby innumerable are gethered into his Church here replenished with grace, and in heauen with glorie.
† The Pſalme of Dauid, “ in the conſummation 2. Reg. 6. v. 17. 1. Par. 16. v. 1. of the tabernacle.
ANNOTATIONS.
1. In conſummation of the tabernacle.] The ſeuentie Interpreters teſtifie by adding this title, that king Dauid made this Pſalme (as he did alſo ſome others)
•
04. 105. &c
Myſteries of the Catholique Church prophecied in this Pſalme. when the Arke of God was brought into the tabernacle, which he had pitched for it in Sion. 2 Reg. 6. 1. Paral. 16. VVherin he ſaw by prophetical ſpirite, and here vttereth other farre greater myſteries, & more excellent benefites, brought into the world by Chriſt, and preached by him, and his Apoſtles, then agreed to the Arke, or the time of the old Teſtament; but are verified in the admirable fruite of innumerable people of al nations, and of manie great Potentates conuerted to Chriſtianitie.
BRING Offer ſacrifice of thankes for the ſingular benefites after recounted in this Pſalme. to our Lord ye children of God: bring to our Lord Rammes were of the more principal thinges that were offered in the law of Moyſes. But the ſonnes of rammes importe in myſtical ſenſe better hoſtes then rammes. the ſonnes of rammes.
† Bring to our Lord The firſt thing in ſacrifice is to glorifie, honour, and adore God in ſinceritie of ſpirite, glorie and honour, bring to our Lord glorie vnto his name: adore ye our Lord in his holie Catholique Chu
•
h. in his holie court.
The voice of our Lord Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion, when Dauid danced, and offered hoſtes for ſacrifice, others ioyning with him in that ſolemnitie. But this voice of our Lord vpon vvaters is rather verified of our Bleſſed Sauiours owne preaching with vpon waters, the God of maieſtie maieſtie hath
thundering, & by his Apoſtles vpon thundered: Our Lord vpon
manie vvaters, manie nations: manie waters.
† The voice of our Lord
in povvre of miracles. in powre: the voice of our Lord
in magnificence preaching as hauing in dede powre, not as the S
•
r
•
hes and Phariſes. Mat. 7. v. 29. in magnificence.
† The voice of our Lord
breaking cedars among innumerable others, conuerting higheſt Potentates breaking ceders: and our Lord shal breake the
of Libanus, Emperoures, kinges and greateſt Princes of the world: ceders of Libanus:
† And he shal breake them in peeces as a
as a calfe of Libanas ſo meekly ſubmitting them ſelues to Chriſts yoke, and ſpiritual obedience of his Church. calfe of Libanus. Al which is done by Chriſt our Lord the beloved of God, and the heloued as
as the ſonne of vnicornes, is moſt tenderly beloued by the parentes. the ſonne of vnicornes.
The voice of our Lord This voice of our Lord diuiding the flame of fire▪
the Holie Ghoſt proceding from the Father and the Sonne, came vpon the Apoſtles, as in diuided tongues of fire. diuiding the flame of fire:
† The voice of our Lord wherwith the d
•••
rt, the Gentiles of the wide and wild world, vvere shaken and moued, t the deſert of Cades, ſome of the Iewes alſo compunct in hart with remorſe of conſcience hearing the voice of S. Peter, and other Apoſtles. v The ſame voice of our Lord preparing hartes, inſpiring the mindes of men with ſpede, like hyndes and does, to aſcend the high hilles of free and perfect life, in contemplatiue vertues. vv So our Sauiour shal diſcouer the thicke vvoodes, reueile the hidden Myſteries of the old Law, by preaching Chriſtian doctrine, and vſe of Chriſtian Religion. x in his holie Temple, the Catholique Church, wherin al true Chriſtians shal glorifie God. y making the great abundance of people, who are like the ſea vvhen it ouerflovveth the land, to dwel in the ſame Church. z Chriſt our Lord ſitting, & ruling king ouer al foreuer: a by his grace geuing ſtreingth to his people, to paſſe through the tentations of this life; b and bleſſe the iuſt vvith eternal peace in heauen. shaking the deſert; and our Lord shal moue t the deſert of Cades.
The voice of our Lord v preparing
〈…〉
. hartes, and he shal diſcouer thicke woodes: and in x in his temple al shal ſay glorie.
† Our Lord maketh y to inhabite the floud: and our Lord z shal ſit king for euer.
Our Lord a wil geue ſtrength to his people: our Lord b wil bleſſe his people in peace.
PSALME. XXIX.Dauid rendereth thankes for his eſtabliſhment in his kingdome. The 8. key.
King Dauid by voice and inſtrument rendereth thankes to God for his peaceable ſtate in the kingdom, 5. inuiteth others to reioyce in Gods benefites, teaching by his owne example that God ſometimes geueth more conforth ſometimes sheweth his wrath, but al for our good.
† A The general name of Pſalme common to this whole booke conteyning in al 150. is more particularelie appropriated to ſome, which more ſpecially were playde vpon muſical inſtruments as on the Pſalter, Harpe, &c. Others are called Canticles, which were moſt vſuallie ſongue with humaine voices. So this, called a Pſalme of Canticle, ſignifieth that voyces begane the muſike and inſtruments were adioyned. As contrariwiſe others are called Canticles of Pſalmes, where inſtruments begane and voices folowed. Pſalme of Canticle, After manie great tribulations, King Dauid proſpering built an excellent houſe or palace. (2. Reg. 5. v. 11. Paralip. 14. v. 1.) And at his firſt dwelling therein, made this Pſalme, beginning himſelfe to ſing the ſame with voice, other muſitians ioyned with him in the praiſes of God and thankeſgeuing for his benefites. in the dedication of Dauids houſe.
I WIL Though God in himſelfe is moſt high, and neither nedeth, nor can be exalted by men, yet the royal prophet knew it vvas his dutie to ſing thankes and praiſes to him, exalt thee ô Lord, for his deliuerie from manie trubles, and dangers. e not ſuffering his enemies to be delighted in his ruine. becauſe thou haſt receiued me: neither haſt e delighted myne enemies ouer me.
† O Lord my God I haue cried to thee, and thou haſt conſerued my bodie in health amōgſt innumerable dangers. healed me.
† Lord thou haſt Preſerued my ſoule from greater dāgers of ſinnes, and ſo from hel. brought forth my ſoule out of hel: thou haſt ſaued me from them that goe downe into the lake.
† Sing to our Lord Ye that are iuſt and holie praiſe God for it, from vvhom it cometh, and not from your ſelues: ye his ſainctes: and confeſſe his mere goodnes vvithout your deſertes. confeſſe to the memorie of his holines.
† Becauſe vvhen he is angrie, wrath is in his indignation: yet he meaneth vvel vnto vs. and life in his wil.
At The ſtate of a iuſt mans life is often changed from ſorovv to comforte, and from comforte to ſorovv. euening shal weeping abide: and in the morning gladneſſe.
† And I ſaid in my abundance: Though vve ſuppoſe our ſelues firmly eſtablished: I wil not be moued for euer.
† O Lord yet God of his good vvil tovvardes vs ſometimes geueth ſtrength, and corege, in thy wil, thou haſt geuen ſtrength to my beautie. Thou haſt ſometimes ſuffereth vs to our ovvne vveakenes, turned away thy face from me, and I became trubled.
† To thee ô Lord therfore we muſt ſtil crie and pray for Gods helpe, I wil crie: and I wil pray to my God.
† in manner here expreſſed of the like. What profite is in my bloud, whiles I deſcend into corruption?
Shal duſt confeſſe to thee, or declare thy truth?
† Our Lord hath heard, and had mercie on me: our Lord is become my helper.
† † Thou haſt turned my mourning into ioy vnto me: thou haſt cut my ſackcloth, and haſt compaſſed me with gladnes.
† That finally in this my good ſtate my glorie may ſing to thee: and I be not compunct: Lord my God for euer I ſhal alvvayes confeſſe and praiſe thee. wil I confeſſe to thee.
PSALME. XXX.
A prayer of a iuſt man excedingly afflicted ſtil confident in God, 11. deſcribingHow to pray in affliction. The 7. key. his manie calamities (in reſpect of his enemies) vndeſerued, 18. prayeth for his owne deliuerie, and their iuſt punishment. 20. praiſeth and thanketh God for his goodnes. 24. exhorteth al others to do the ſame.
† Vnto Perteyning to the new Teſtament. the end, the Pſalme of Dauid, for eſpecially to the iuſt trubled and almoſt diſtracted in mind in great affliction. See v. 23. exceſſe of minde.
IN THEE ô Lord How greuouſly ſoeuer I am afflicted yet I truſt in thee, haue I hoped, therfore I pray thus. let me not be confounded for euer: in thy iuſtice deliuer me.
〈◊〉
. 70.
† Incline thine eare to me, make haſt to deliuer me. Be vnto me for a God protector: and for a houſe of refuge, that thou mayſt ſaue me.
† Becauſe thou art my ſtrength, and my refuge: and for thy name thou wilt conduct me, and wilt nourish me.
† Thou wilt bring me out of this ſnare, which they haue hid for me: becauſe thou art my protector.
† Into I offer and reſigne my ſelfe to thee. thy handes I commend my ſpirit: thou haſt The firſt preceptis to lerne of our elders. redeemed me ô Lord God of truth.
•••
. 23.
† Thou haſt hated them that obſerue vanities, vnprofitably. But I haue hoped in our Lord: † I shal reioyce and be ioyful in thy mercie.
Becauſe thou haſt reſpected my humilitie, thou haſt ſaued my ſoule out of neceſſities.
† Neither not ſuffered me to be shut vp. haſt thou shut me vp in the handes of the enemie: thou haſt ſet me feete in a large place.
† Haue mercie vpon me ô Lord becauſe I am in tribulation: myne ei
•
is trubled for wrath, my ſoule, and my bellie:
† Becauſe al my partes external and internal, body and mind are trubled. my life is decayed for ſorrowe: and my yeares for gronings.
My ſtrength is weakened for pouertie; and by bones are trubled.
† Aboue al myne enemies I am made a reproch both to my neighbours excedingly: and My freindes dare not conuerſe with me, leſt they incurre diſpleaſure for my ſake. a feare to my acquantance.
They that ſaw me, fled forth from me: † I am forgotten, from the hart as one dead.
I am made as a veſſel deſtroyed: † becauſe I haue heard the reprehenſion of manie that abide round about:
In that whiles, they aſſembled together againſt me, they conſulted to take my ſoule.
† But I haue hoped in thee ô Lord: I ſayd: Thou art my God:
† my lottes are in thy handes.
Deliuer me out of the handes of my enemies, and from them that perſecute me.
† Make thy
•••
ht ſo
•
hine in my ſoule, that I may vnderſtand that is right. Illuſtrate thy face vpon thy ſeruant, and through thy mercie deliuer me from the force of myne aduerſaries. ſaue me in thy mercie:
† Lord let me not be confounded, becauſe I haue inuocated thee.
Let the impious be ashamed, and brought downe into hel: † let the deceitful lippes be made mute.
Which ſpeake iniquitie againſt the iuſt,
〈…〉
ly
••
hauing themſelues
••
if they had no ſuperior, neither in earth nor in heauen, to whom they ſhal at laſt render account: in pride, and and abuſing their preſent powre and authoritie, which they haue of God. abuſe.
† How great is the multitude of thy ſweetneſſe ô Lord, which thou As yet in this preſent life the reward of the iuſt is hidde: haſt hid for them that feare thee.
Thou haſt perfited it for them that hope in thee, but shal be made manifeſt in ſight of al men. in the ſight of the children of men.
† Thou In the meane time the iuſt is in great eſtimation in the ſecrete knowledge of God. shalt hide them in the ſecrete of title of honoure, as we ſpeake to a king; your maieſtie: or to a noble man, your Lord
•
hippe.
thy face from the diſturbance of men.
Thou shalt protect them in thy tabernacle from the contradiction of tongues.
† Bleſſed be our Lord: becauſe he hath made his mercie merueilous to me in the fenſed citie.
But I haue ſaid in in myn extreme affliction being almoſt diſtracted in my mind I ſaid that in reaſon I would not haue ſayd. Holie Iob ſpake ſome thinges in ſuch ſtate of affliction ch. 3. & 42. the exceſſe of my minde: I am caſt away from the ſight of thine eies.
Therfore thou haſt heard the voice of my praier, whiles I cried to thee.
† the prophet, or other iuſt perſon exhorteth al the ſeruants of God Loue our Lord al ye his ſainctes: becauſe our Lord wil require truth, & wil repay them abundantly that doe proudly.
Do ye to conſtancie. manfully, and let your long animitie hart take courage, al ye that and final perſeuerance to the end. hope in out Lord.
PSALME. XXXI.
Forgeuenes of ſinnes is a happie thing: 3. wherto manie are brought byThe ſecond poe
••
tential Pſalme. The 7. key. affliction geuing them vnderſtanding, ſo mouing them to confeſſe their ſinnes, 6. pray for remiſſion, 10, not deſpaire, but hope in Gods mercie, and ſo reioyce with ſincere hart.
† To This Pſalme ſheweth how Dauid was brought to vnderſtand his ſinnes, to confeſſe, bewayle, and obtaine remiſſion of them. Dauid himſelfe“ vnderſtanding.
BLESSED are they, The firſt bleſſing of a ſinner is the forgeuenes of his ſinnes. whoſe iniquities are forgeuen: and
•
om. 4.
•
. P
••
. 4. “ whoſe ſinnes by charitie, which couereth themultitude of ſinnes. 1. Pet. 4. be couered.
† Bleſſed is the man, to whom Satisfaction be
••
g made. our Lord hath“ not imputed ſinne,“ neither is there VVhen ſinners repent ſincerly without guile, then God forgeueth: without which cooperation non
•
is iuſtified. guile in his ſpirit.
† Becauſe becauſe I acknowledged not my greuous ſinnes, I was ſtil ſore afflicted. I held my peace, my bones are * inueterated, “Waxed as if they vvere old.
though otherwiſe I ceaſed notto pray but without any fruict or good effect. whiles I cried al the day.
† Becauſe day and night thy hand is made heauie vpon me: I thy diuine prouidence reducing me, am turned in my anguish, whiles by remorſe of myn owne conſcience which telleth me that I deſerue al this affliction. the thorne is faſtened.
† I therfore I do no longer diſsēble with men nor am ſilent to thee, but expreſly acknowlege my ſinnes. haue made my ſinne knowen to thee: and my iniuſtice I haue not hid.
I ſaid: I wil confeſſe againſt me my iniuſtice to our Lord: and thou haſt forgeuen the impietie of my ſinne.
† For this As I do now recal my ſelfe being ſtricken with Gods heauie hand; ſo muſt euerie one that wil be purged from his ſinnes and ſanctified pray to thee, when he is afflicted. shal euerie holie one pray to thee, in time conuenient. But yet Though calamities be meruelous great like to a diluge:
in the floud of manie waters, they shal yet they ſhal not opreſſe him, that relieth vpon God. not approche to him.
† Thou art my refuge from tribulation, which hath compaſſed me: my exultation, deliuer me from them that compaſſe me.
† I God ſpeaketh▪ promiſing by theſe tribulations to geue his ſeruants vnder ſtanding, and inſtruction: wil geue thee vnderſtanding, and wil inſtruct thee in the way, that thou shalt goe; I with perpetual protection. wil faſten mine eies vpon thee.
† Doe Be not therfore careles, like to brute beaſtes, but conſideratiue of your actions. not become as horſe and mule, which haue no vnderſtanding.
In The Prophet or anie iuſt ſoul beſecheth God to held this ſtraict hand of diſcipline ouer ſinners, for their conuerſion. bit and bridle binde faſt their cheekes, that approch not to thee.
† Manie Sinners deſerue much punishment. are the ſcourges of a ſinner, but but repenting, and truſting in God shal finde his mercie. him that hopeth in our Lord mercie shal compaſſe.
† Be The end of true penance is ioyto which therfore the prophet inuiteth al penitents. ioyful in our Lord and reioyſe ye iuſt, and glorie al ye right of hart.
ANNOTATIONS. PSALME. XXXI.
1. Vnderſtanding.] VVhen Dauid had ſinned and ſomewhile neglected toVexation geueth vnderſtanding. confeſſe his fault, Gods mercie by affliction made him to vnderſtand his owne eſtate, who then repenting, confeſſing, and ſorowing for his ſinnes made this
Pſalme which is therfore intitled Vnderſtanding: or, Inſtruction of Dauid. It geuethSinne muſt be puniſhed. vs alſo to vnderſtand, and to know, ſaith S. Auguſtin, that we muſt neither truſt in our owne merites, nor preſume to eſcape puniſhment of ſinne. Thy firſt vnderſtanding therfore or leſſon, muſt be, to know thy ſelf to be a ſinner TheGood workes are of gra
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e nex is, that when with faith thou beginneſt to worke wel by loue, thou attribute not this to thyn owne ſtreingth, but to the grace of God.
1. VVhoſe ſinnes are couered. 2. not imputed.] Caluin and his complices getherin epiſt. ad Ro. c. 4.
Proteſtantes expound this place contrary to many other clere places. poyſon of theſe holie wordes, denying that ſinnes are truly taken away, but only couered, and ſtil remayne ſay they in the iuſteſt. VVhich ſenſe would make this Scripture contrarie to other places Iſaie 6. thyn iniquitie shal be taken away, and thy ſinne ſhal be cleanſed. Ioan. 1. The lambe of God which taketh away the ſinne of the world. Act. 3. Be penitent and conuert, that your ſinnes may be put out. 1. Cor. 6 you are waſhed, you are ſanctified, you are iuſtified. & the like, which ſhew the true real taking away of ſinnes, true ſanctification, and iuſtification. As S. Ierom (or ſome other ancient authentical autor) explicatethcontrarie to the expoſition of ancient fathers. this place ſaying: Sinnes are ſo couered by baptiſme & penance, that they are not to be reueled in the day of iudgement not imputed in him that diligently purgeth him ſelfe in this world, or by martyrdom. S. Auguſtin teacheth the ſame ſaying: Sinnes are couered, are wholly couered, are aboliſhed. Neither muſt you vnderſtand (ſaith he) that ſinnes are couered, as though ſtil they were, and liued. VVhy then did the prophet ſay; ſinnes are couered? they are not to be puniſhed. More clerly, li. 1. c 13. cont. duas Epiſt. Pelag. The Pelagians calumniating. Catholiques, as if they taught, that ſinnes are not taken away, but ſhauen, as heares are cut with a raſor; the rootes remaining in he fleſh. vvhich (he anſwereth) none affirmeth but an infidel▪
Likewiſe S. Gregorie teacheth, that a ſinner couereth his ſinnes wel, when with contrarie vertues he ouerwhelmeth former vices, and with good deedes blotteth out former euil deedes. He couerethGod couering or not imputing ſinne doth quite take them away. them euil, when either for ſhame, or feare, or obſtinacie, or deſperation he concealeth his ſinnes, omitting to confeſſe them. God couereth ſinnes, as a phiſition couereth woundes, by applying medicinal plaſter, which in deede cureth them. Thus ancient, lerned holie Fathers expound this text. Further explicating, that albeit thinges couered, and only therby hidde from men, do remaine as they were before they were hid, yet whatſoeuer is hid to God, is in dede vtterly taken away, for nothing that is, can be hid from God. And theThe contrarie doctrin is iniurious to God. to Chriſt. contrarie doctrin of Proteſtants is iniurious either to Gods powre, if they ſay he can not quite take away ſinnes, or to his mercie, if he wil not, or to his iuſtice, if he neuer puniſh ſinnes euer remayning, and to his truth if he repute otherwiſe, then in deede the thing is. It is alſo iniurious to Chriſt, to ſay, his bloud and death is not effectual to take away ſinnes. iniurious to innumerable places of holie Scripture, which affirme plainly that ſinnes by Gods grace areto holie Scriptures. to glorified S inctes. vtterly taken away Finally it is iniurious to Sainctes in heauen, arguing them as ſtil infected with ſinnes, if in dede ſinnes yet remaine in them. which is moſt abſurde, and blaſphemie to ſpeake And yet foloweth by neceſſarie conſequence. For if the iuſteſt liued & died in ſinne, they ſhould remaine eternally in ſinne.
2. Neither is there guile in his ſpirite.] In remiſſion of ſinnes the penitent neceſſarilySincere repentance is a neceſſarie diſpotion to remiſſion of
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e. After remiſſiō it is ſatisfactorie and meritorious. muſt ſo cooperate, that he haue no guile in his ſpirite, or hart, for if he haue, then he faileth of the forſaide bleſſednes, and his iniquities are not forgeuen, nor his ſinnes couered to God, but to be imputed and puniſhed Yet the repentance of a ſinner be it neuer ſo ſincere, hartie, and without guile doth not merite remiſſion of ſinne, but only diſpoſeth therto. But after remiſſion
it is ſatisfactorie for the paine due for ſinnes, and meritorious of glorie. According as S. Auguſtin here teacheth ſaying▪ Good (or meritorious) workes goe not before faith, and remiſſion, but folow the ſame.
PSALME XXXII.
The prophet exhorteth to praiſe God, 4. deſcribing his powre, prouidence,The perfectiō of Gods workes deſcribed. The 2. key. mercie, and wiſdom. 16. no ſaluation but by him. 20. and therfore prayeth for his helpe.
The Pſalme of Dauid.
REIOYCE ye iuſt not in your ſelues in our Lord: praiſe is not comelie in the mouth of a ſinner. Eccli. 15. prayſing becometh the righteous.
† Confeſſe ye to our Lord on in mortification offering your bodies a liuing hoſte, Rom. 12. the harpe: on of this inſtrument this booke is called the Pſalter and it ſignifieth the obſeruation of the tenne commandments, without which no praiſe pleaſeth God. a pſalter of ten ſtrings ſing to him.
† Sing ye to him praiſing God for the grace of Chriſt in the new teſtament. a new ſong: ſing wel to him in iubilation.
† Becauſe the Gods rules and precepts are moſt iuſt and right. word of our Lord is right, and al his workes are he performeth whatſoeuer he promiſeth. in faith.
† He loueth God euer ioyneth theſe vertues together. mercie and iudgement: the earth is ful of the mercie of our Lord.
† By Gods word i
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omnipotent. the word of our Lord the heauens are eſtablished: and by the ſpirit of his mouth al the power of them.
† Gathering together the waters of the ſea, as it were in a bottel: putting the depthes vnknowen,
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riches hid in ſecrete places. in treaſures.
† Let al the earth feare our Lord: and let al the inhabitantes of the world be moued at him.
† Becauſe he ſaid, and they were made: he commanded and they were created,
† Our Lord l diſſipateth the counſels of nations: and he reproueth As in Babylon he confounded their tongues. the cogitations of people, and he reproueth the counſels of princes.
† But the counſel of our Lord abydeth for euer: the cogitations his abſolute wil is alwayes fulfilled. of his hart in generation and generation.
† Bleſſed is the nation, whoſe God is our Lord: the people
the people of Iſrael in the old teſtament: and Chriſtians of al nations in the new. whom he hath choſen for his inheritance,
† Our Gods per petual prouidence. Lord hath looked from heauen: he hath ſene al the children of men.
† From his prepared habitation he hath looked vpon al, that inhabite the earth.
† Who Gods wiſdom infinite. made their hartes ſeuerally: who vnderſtandeth al their workes.
† The No powre in earth is of anie force without God. king is not ſaued by much powre: and the gyant shal not be ſaued in the multitude of his ſtrength.
† The horſe fayleth of his maſter to ſafetie, or of him ſelfe. and in the abundance of his force he shal not be ſaued.
† Behold the eies of our Lord be vpon them that feare him: and on them, that hope vpon his mercie.
† That he may deliuer their ſoules from death: and nourish them in famine.
† Our ſoule expecteth our Lord: becauſe he is our helper and protector.
Becauſe in him our hart shal reioyce: and we haue truſted in his holie name.
O God which haſt al perfection, shew thy mercie in protecting, and ſauing al that truſt in thee. Let thy mercie ô Lord be made vpon vs: as we haue hoped in thee.
PSALME. XXXIII.
King Dauid by his owne example being deliuered from danger, exhortethGods prouidence. The 3. key. al men to render thankes for Gods benefites. 12. shewing wherin iuſtice conſiſteth, 16. and Gods ſpecial prouidence towards the iuſt.
To Dauid, when “ he changed his countenance before His proper name was Achis 1. Reg. 21. but al kinges of Paleſtina were called Abimelech, as pharao in Aegypt, N
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huchodonoſor in Babylon. Abimelech, This Pſalme is alſo compoſed in order of tho Alphabet. and he diſmiſt him, and he went away. (1. Reg. 21.)
I I prayſe God WIL bleſ
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e our Lord at both in proſperitie and aduerſitie. al time: his prayſe alwayes in my mouth.
† In our Lord when I ſerue our Lord, my ſoule shal be praiſed in his ſeruice. my ſoule shal be praiſed: let the milde heare, and reioyce.
† Magnifie ye our Lord with me: and let vs exalt his name for euer.
† I haue ſought out our Lord, and he hath heard me: and from al my tribulations he hath deliuered me.
† Come ye to him, and be illuminated: and your faces shal not be confounded.
† This Euerie man be he how poore ſoeuer when he prayeth shal be heard. poore man hath cried, and our Lord hath heard him: and from al his tribulations he hath ſaued him.
† The the proper guardian Angel of euerie one. Angel of our Lord shal put in him ſelfe about them that feare him: and shal deliuer them.
† Taſt ye, and ſee that our Lord is ſweete: bleſſed is the man, that hopeth in him.
† Feare with filial feare. ye our Lord al ye his ſainctes: becauſe there is no lacke to them that feare him.
† The the rich of this world ſetting their mind vpon their wealth, are poore in ſpiritual giftes. rich haue wanted, and haue bene hungrie: but they that ſeeke after our Lord shal not be diminished of any good.
† Come children, heare me: I wil teach you the feare of our Lord.
† Who is the man Euerie one deſireth to be happie, but he in dede shal be happie, that fleeth from euil, and doth good. that wil haue life: loueth to ſee good daies.
† “ Stay thy tongue from euil: and thy lippes that they ſpeake not guile.
† Turne away from euil, and do good: ſeeke after peace, and purſewe it.
† The eies of our Lord vpon the iuſt: and his eares vnto their prayers
† But the God ſeing almens actiōs & intentions, wil render as they deſerue. countenance of our Lord is vpon them that doe euil things: to deſtroy their memorie out of the earth.
† The iuſt haue cried, and our Lord hath heard them: and out of al their tribulations he hath deliuered them.
† Our Lord is nigh to them, that are of a contrite hart: and the humble of ſpirit he wil ſaue.
† Manie are the tribulations of the iuſt: and out of al theſe our Lord wil deliuer them.
Our Lord keepeth al their Though the iuſt ſome for a time to be forſaken, yet God that geueth them internal ſtreingth, wil at laſt reward and crow
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them his owne giftes. bones: there shal not one of them be broken.
The death of ſinners is verie il: and they that hate the iuſt for their ſinne they are ſuffered to fal into more ſinne. shal offend.
Our Lord wil redeme the ſoules of his ſeruantes: and al that hope in him contrariwiſe thoſe that accept of his grace, shal finally not offend. shal not offend.
ANNOTATIONS. PSALME. XXXIII.
1. He changed his countenance▪
] S. Auguſtin by holie Dauids changing of hisA ſecret great miſterie in the title of this Pſalme. countenance, and by changing the king of Geth his name, who in the booke of kinges (where the hiſtorie is recorded) is called Achis, and here Abimelech, gethereth that here is an hidden, and great Myſterie. VVhich he explicateth partly by interpretation of the Hebrew names, but more eſpecially by Dauids changing of his countenance, which prefigured Chriſt, eternal God becoming alſo man, and ſo making great changes in the world. For as Dauid killed Goliath, and for his good act gotte enuie, ſo Chriſt killing the diuel, and humilitie in Chriſts mēbers killing pride, are perſecuted by the wicked. For Chriſt was bothIuc. 2.
Some become vvorſe, ſome better by Chriſt. Sacrifice and Prieſthood changed. to the ruine, and Reſurrection of manie. He changed Sacrifice and Prieſthood. The Iewes had ſacrifice according to the order of Aaron, in victims of cattle, and this was in myſterie. For there was not then the Sacrifice of the bodie and bloud of our Lord: which the faithful, and thoſe that haue read the Goſpel do know, which Sacrifice is now ſpread in al the round earth. A
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litle after: the Sacrifice of Aaron is taken away, and the Sacrifice according to the order of Melchiſedech begane to be. He therfore, I knovv not vvho, changed his countenance, Let it not be, I knovv not vvho, for our Lord Ieſus Chriſt is knowen. He would haue our health to be in his bodie and bloud From whence did he commendGod moſt high is become lovve his bodie and bloud? from his humilitie. For vnles he were humble, he would neither be eaten nor druncke. Behold his highnes: In the beginning was the vvord, and the vvord was with God, and God the vvord. Loe the euerlaſting meate, and Angels eate it, ſupernal powres eate it, celeſtial ſpirites eate it, and they eate, and are fatted, and the thing remaineth whole, which ſatiateth and reioyceth them. How then hath the vviſdome of God fedde vs vvithHe is our ſacramental meate. Chriſt leaft the Ievves, & receiued the Gentiles. the ſame bread, the word was made fleſh and dwelt in vs: It were too long to recite this great Doctors vvhole diſcourſe. He further ſheweth that Chriſt diſmiſſed the Ievves, and vvent from them to the Gentiles. Thou ſeekeſt novv Chriſt (ſaith he) among the Ievves, and findeſt him not: becauſe he hath changed his countenance. For they ſticking to the ſacrifice according to the order of Aaron, held not the Sacrifice according to the order of Melchiſedech, and haue loſt Chriſt: and the Gentiles haue begunne to haue him Againe this holie father vvilleth vs to remember the Goſpel: VVhen our Lord Ieſus ChriſtThe real preſence of Chriſt in the Sacrament. ſpake of his bodie, he ſaid: Vnles you eate the fleſh of the Sonne of man, and drinke his bloud, you ſhal not haue life in you: becauſe he had changed his countenance, this ſemed as furie; and madnes vnto them, to geue his fleſh to be eaten of men, & his bloud to be drunke, therfore Dauid vvas reputed madde before Achis, vvhen he ſaid: you haue brought this madde man vnto me. Doth it not ſeme madnes: Eate ye my fleſh, and drinke my bloud? He ſemed to be madde, thus S. Auguſtin. Neuer imagining the figuratiue interpretation of our nevv Sacramentaries: vvho ſay Chriſt gaue no more but a figure of his bodie & bloud, for then it had bene eaſily vnderſtood by the Capharnaites, and no ſuch contradiction, nor murmuring had happened. Yet S. Auguſtin ſaith more plainly,
Catech. R
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4. if more plaine may be▪
Chriſt caried himſelfe in his ovvne handes. And hovv this can be done (bretheren) in man, vvho can vnderſtand? For vvho is caried in his ovvne handes? A man may be caried in the handes of others, no man is caried
in his ovvne handes. VVe find not hovv it can be vnderſtood in Dauid, according to the letter: but in Chriſt vve find it. For Chriſt vvas caried in his ovvne handes, vvhen geuing his verie bodie, he ſaid: This is my bodie. for he caried his bodie in his ovvne handes.
14 15.
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tay thy tongue, &c.] Both theſe verſes, and frequent other places inNot only faith but good vvorkes with faith iuſtifie. the Pſalmes, ſhevv plainly that iuſtice conſiſteth not only in faith, but in abſtayning from euil and doing good: yet requiring and preſuppoſing true faith, vvithout which no workes are aualable to iuſtice, nor to euerlaſting life.
PSALME XXXIIII.
Dauid, in figure of Chriſt, prophetically by way of inuocating Gods helpe▪ forsheweth his perſecution, and the iuſt reuenge vpon his perſecutors,Chriſts perſecution. The 5. key. 9. with praiſe to God. 13. his charitie towards his cruel aduerſaries. 17. whom neuertheles God punisheth, 20. for pretending peace in wordes, and in fact perſecuting, 23. rendering to al as they deſerue.
To Dauid ſignifieth beloued deſiderable, or ſtrong of hand, that is Chriſt, aboue al beloued of God, deſired of man, the ſtrong conquerour of death and hel. S. Aug. in hunc locum. Dauid himſelf.
IVDGE By way of imprecation heprophecieth that God wil ouerthrow the perſecutors of Chriſt, and of Chriſtians. ô Lord them that hurt me: ouerthrow them that impugne me.
† Take Offenſiue armour and denfenſiue. shield: and riſe vp to helpe me.
† Bring forth the ſword, and preoccupate and preuent the malice of the perſecutor. shut vp againſt them, that perfecute me: ſay to my ſoule: I am thy ſaluation.
† Let them Such a punishment and confuſion shal fal in the end vpon al the malicious, after that the iuſt shal haue ouercome tribulations. be counfounded & ashamed, that ſeeke my ſoule. Let them be turned backward, and be confounded that thinke euil againſt me
† Be they made as duſt before the face of winde; and the angel of our Lord ſtraictning them.
† Let their way be made darkeneſſe and ſlippernes: and the angel of our Lord purſewing them.
† Becauſe they haue hid the deſtruction of their ſnare for me without cauſe: in vaine haue they vpbrayded my ſoule.
† Let the ſnare which he knoweth not, come on him; and the net, which he hath hid, catch him: and let him fal into the verie ſame ſnare.
† But In the time of truble in hope▪
my ſoule shal reioyce in our Lord: and shal be delighted vpon after deliuerie, in eternal ſaluation, his ſaluation.
† Al my bones shal ſay: Lord, who is like to thee▪
Deliuering the needie from the hand of them that are ſtronger then he: the needie and poore from them that ſpoile him. ſuch falſe witneſſes did riſe againſt Chriſt Mat. 26. Vniuſt witneſſes ryſing vp, asked me things that thinges that were not; for God himſelfe, that knoweth althinges knoweth not that which neither was, is, nor can be. I knew not.
† They repayed me euil things for good, they made priuation of my life, verified in Chriſt, not in Dauid, for he was killed by his enemies. ſterilitie to my ſoule.
† But I when they were trubleſome to me, Al our Sauiours life was penance for others, needing none for himſelfe. did put on cloth of heare. I humbled my ſoule in faſting: and my prayer shal be turned into my boſome.
† As a Chriſt the good Samaritane that releeued the wounded man. Luc. 10. neighbour, as our brother, ſo did I pleaſe: as mourning and ſorowful ſo was I humbled.
† And they al this was fulfilled according to the letter in our Sauiours paſſion. reioyced againſt me, and al this was fulfilled according to the letter in our Sauiours paſſion. came together: al this was fulfilled according to the letter in our Sauiours paſſion. ſcourges were gathered together vpon me, and I was Our Lord knoweth not anie iuſt cauſe, why the Iewes ſo perſecuted him, for they had no iuſt cauſe but meere malice. ignorant.
† They were diſſipated, and not compunct, they tempted me, they ſcorned me with ſcorning: they gnashed vpon me with their teeth.
† Lord as Pſal. 21. and Mat. 27. God why haſt thou forſaken me? not deliuered me from temporal death, nor yelded me ſuch conſolation, as thou gaueſt other Sainctes in their agonies? when wilt thou regard? a prophecie of Chriſts reſurrection▪
reſtore thou my ſoule from their malignitie, myne only one from the lions.
† I wil confeſſe to thee in Prophecie of the Catholique Church. as Pſal. 21. the great Church, in a graue people I wil prayſe thee.
† Let them not reioyce ouer me that are my aduerſaries vniuſtly: This place is applied by our Sauiour to himſelfe. Ioan. 15. that hate me without cauſe, and twinckle with the eies.
† Becauſe they ſpake in deede
The Phariſes and Herodians ſaid: Maſter we know that thou art a true ſpeaker &c. meaning to intrappe him with treaſon. Mat. 22.
peaceably to me: and in the anger of the earth ſpeaking they meant guiles.
† And they The ſame Phariſes and Prieſtes iudged him woorthy of death, and procured the people to
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rie: Crucifie him, crucifie, him. opened their mouth awide vpon me: they ſaid; Wel, wel, our eies haue ſeene.
† Thou haſt ſene ô Lord, keepe not ſilence: Againe his Reſurrection is prophecied. Lord depart not from me.
† Ariſe and attend to my iudgement: my God, and my Lord vnto my cauſe.
† Iudge me according to thy iuſtice ô Lord my God, and let them not reioyce ouer me
† Let them not ſay in their hartes: Wel, wel, to our ſoule: neitheir let them ſay: We haue deuoured him.
† Let At the day of iudgement the wicked shal receiue ſentence of damnation. them blush and be ashamed together, that reioyce at my euils.
Let them be clothed with confuſion and shame; that ſpeake great things vpon me.
† Let the bleſſed of eternal glorie. them reioyce and be glad, that wil my iuſtice: and let them ſay alwayes: Our Lord be magnified, that wil the peace of his ſeruant.
† And my tongue shal meditate thy iuſtice, thy prayſe al the day.
PSALME XXXV.
The prophet deſcribeth the wicked malice of obſtinate ſinners 6. AgainſtGods prouidence. The 3. key. which he oppoſeth Gods infinite goodnes, 9. with his prouident mercie towards the worſt, and iuſt reward of the good; 12. praying to eſcape the dangerous gulfe of pride.
† More ſpecially deſcribing the ſtate of men in the new teſtament, then in the old. Vnto the end, to inſtruction for Dauid not as a king, or a prophet, but as the poore ſeruant of God. the ſeruant of our Lord Dauid him ſelfe.
THE vniuſt hath ſaid within him ſelfe, that he wittingly and reſolutely preferring wicked life before vertuous. would ſinne: there is no feare of God before his eies
† Becauſe he hath done deceitfully in his ſight: God ſo
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ateth ſinne committed of meere malice, that he commonly reiecteth ſuch ſinners, and more often offereth new grace to thoſe, that ſinne of frailitie, or ignorance. that his iniquitie may be found vnto hatred.
† The wordes of his mouth are iniquitie, and guile: he Some ignorance is inuincible whē one hath a good wil to lerne, doing his endeuour to knovv the truth in doctrin, & his dutie in manners, but can not get knowlege therof, and then he is excuſed before God; though he erre in opinion, or in fact: others are negligent to lerne, and their error is groſſe ignorance and is a ſinne, greater or leſſe, according to the importance of the thing, which they ouhgt to knovv. Others are more vvilful, deſiring to be ignorant; that they may ſinne vvith the leſſe remorſe, or repining of their ovvne conſcience, and this is affected ignorance, and moſt hainous, and odious ſinne. For which God often leauing them deſtitute of ordinarie grace, which he geueth to others, they fal into reprobate ſenſe, and into more horrible ſinner. would not vnderſtand that he might doe wel.
† He hath meditated iniquitie in his bed: he hath ſet himſelfe on euery way not good, and malice he hath not hated.
Lord God doth not vtterly ſhut vp his mercie from the moſt wilful & wicked ſinners, but geueth them ſometimes good motions, and ſufficient helpe, that they may repent, be i
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ſtified & ſaued, if they do not wittingly harden their owne hartes, and ſtil wilfully repel Gods grace. thy mercie is in heauen: and For ſo God pomiſeth (vvho is moſt faithful) that he vvil forgeue ſinners, and receiue them into his fauoure againe, when ſo euer they reſoluing to ſerue him, repent and ceaſe to ſinne. thy truth euen to the clowdes.
† Thy iuſtice as the hilles of God: thy iudgementes are great depth.
Men & Thou ô God that haſt care of al creatures, not only of men but alſo of brute beaſtes, art euer readie of thy part to ſaue both moderate men, in vvhom the light of reaſon remaineth, and alſo groſſe ſenſeles perſons, vvhich are become brutiſh like horſe and mule or other beaſtes. beaſtes thou wilt ſaue ô Lord: † as thou For ſo our Lord multiplieth his mercie. haſt multiplied thy mercie ô God.
But Yet with condition that ſenſles or brutiſh men, muſt become reaſonable men, the children of men, not coltes, whelpes, pigges &c. the children of men, Sinners thus conuerted ſhal not only haue al neceſſaries in this life, as al liuing creatures haue in this world, but alſo ſhal hope of ſpiritual, heauenly, & eternal glorie prepared for Angels, and children of men: as in the verſes folovving. shal hope in the couert of thy winges.
† They shal be inebriated with the plentie of thy houſe: and with the torrent of thy pleaſure thou shalt make them drinke.
Becauſe with thee is the fountaine of life: and in thy light we shal ſee light.
† Extend thy mercie to them that know thee, and thy iuſtice to them, that are of a right hart.
Let Le
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t anie impediment hinder the obtayning and poſſeſſion of eternal revvard, the iuſt muſt ſpecially pray not to be infected vvith pride: not the foote of pride come to me: and let not nor be ouercome by the forcible tentations of other ſinners, by perſvvaſion, not euil example. the hand of a ſinner moue me.
† There The firſt ſinne, tovvit of diuels, vvas pride, and mans ſinne vvas by perſvvaſion of the diuel. haue they fallen that worke iniquitie: they were expelled, neither of which could eſcape puniſhment. neither could they ſtand.
PSALME. XXXVI.
An exhortation not to enuie nor imitate the euil, who for moſt part proſperAn exhortatiō to contempt of this vvorld. The 7. key. This Pſalme is compoſed in order of the Alphabet, euerie diſtick beginning vvith a diuers letter, to moue the reader to diligent attention, which may ſerue in place of a larger cōmentarie. in this world, and are damned eternally: but to flee euil and doe good, duly conſidering that God diuerſly permitteth and punisheth the wicked, and likewiſe comforteth and afflicteth the iuſt, al for their good.
† A Pſalme For Dauids and euery iuſt mans inſtruction. to Dauid him ſelf.
HAVE Neither be thou offended that the wicked do proſper in this world, nor imitate them that thou maiſt alſo proſper. no emulation toward the malignant: neither enuie them that doe iniquitie.
† Becauſe For al this life, and conſequently the proſperitie therof is shorte, and vncertaine. they shal quickely wither as graſſe: and as the bloſſomes of herbes they shal ſoone fal.
† Put thy truſt in God, liuing content in this world: Hope in our Lord and doe good: and inhabite the land, and thou & he wil geue thee that is neceſſarie. shalt be fed in the riches therof.
† Be delighted in our Lord: and he wil geue thee the petitions of thy hart.
† Commend al thyn affaire
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to God. Reuele thy way to our Lord, and hope in him: and he wil doe it.
† And he wil Partly making vertue appeare to the comfort of the vertuous, and example of others in this life, but eſpecially in the next world. bring forth thy iuſtice as light: and thy iudgement as midday: † be ſubiect to our Lord, and pray him.
Haue no emulation in him, that proſpereth in his way: in a man that doth iniuſtices.
† Ceaſe from wrath, and leaue furie: haue not emulation that thou be malignant.
† Becauſe they that are malignant, shal be caſt out: but they that expect our Lord, the ſame shal inherite the land of the liuing. the land.
† And yet a litle while, and the ſinner shal not be: and thou shalt ſeeke his place, and shal not find it.
† But the meeke shal inherite the land, and shal be delighted in multitude of peace.
† The ſinner shal obſerue the iuſt: and shal gnash vpon him with his teeth.
† But our Lord shal ſcorne him: becauſe he foreſeeth that his Mat
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day shal come.
† Sinners haue drawen out the ſword; they haue bent their bowe;
That they may deceine the poore and needie: that they may murder the right of hart.
† Let By way of imprecation (as in manie other places) the prophet forsheweth that wicked men shal fal into the euils, which they prepare for others. their owne ſwordes enter into their hartes: and let their bowe be broken.
† Better is a litle to the iuſt, aboue much riches of ſinners.
† Becauſe the armes of ſinners shal be broken in pieces: but our Lord comfirmeth the iuſt.
† Our Lord knoweth the daies of the immaculate: and their inheritance shal be for euer.
† They shal not be confounded in the euil time, and in the dayes of famine they shal be filled: † becauſe the ſinners shal perish.
But the enemies of our Lord forth with as they shal be honoured and exalted, vanishing shal vanish as ſmoke.
† The ſinner shal borrow, and not pay: but the iuſt is merciful and wil geue.
† Becauſe they that bleſſe him shal inherite the land: but they that curſe him shal perish.
† With our Lord the ſteppe of man shal be directed: and he shal like wel of his way.
When Though the iuſt fal of frailtie orignorance into venial ſinne, yet Gods grace shal ſtay him that he fal not into mortal. The iuſt falleth ſeuen times in the day, & riſeth. Prou. 24. he shal fal, he shal not be bruſed: becauſe our Lord putteth his hand vnder.
† I haue bene yong, for I am old: and I haue not ſene the iuſt forſaken, So king Dauid obſerued: and it very rarely happeneth, that the iuſt or their children are
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cle. 2. deſtitute of neceſſarie ſuſtenance in this vvorld. If it chance in ſome, it is to their greater merite, and is manifeſtly recompenſed in ſpiritual giftes. In which ſenſe S. Baſil expoundeth, that it is alwayes verified For God euer rewardeth good workes either temporally, or ſpiritually, or both wayes. S. Auguſtin alſo (conc. 3. in hunc Pſal.) exemplifieth in Abraham, Iſaac, and Iacob with al his familie, who were forced to goe into other countries by reaſon of famine▪ and by Gods prouidence were there ſuſta ned, Gen. 12. 26▪ 46 and S Paul among his other tribulations mentioneth famine and thirſt. 2. Cor. 11. v. 27. Seing therfore theſe ſo iuſt perſons ſought their bread in neceſſitie, he expoundeth this holie Scripture in the Allegorical ſenſe, that the Church from her beginning in Ieruſalem to the end of the world, neuer wanteth the true word of God, true faith and doctrin, which is the ſpiritual bread vvher vvith the ſoule is nouriſhed. nor his ſeede ſeeking bread.
† Al the day he is merciful and lendeth: and his ſeede shal be in bleſſing.
† In theſe tvvo prīciples, declining frō euil and doing good, true iuſtice conſiſteth. Decline from euil, and doe good: and and he that finally obſerueth theſe tvvo pointes, mer
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teth and ſhal poſſeſſe heauen. inhabite for euer and euer.
† Becauſe our Lord loueth iudgement, and he wil not forſake his ſainctes: they shal be preſerued for euer.
The vniuſt shal be punished: and the ſeede of the impious shal perish.
† But the iuſt shal inherite the land: and shal inhabite for euer and euer vpon it.
† The mouth of the iuſt shal meditate wiſedome, and his tong shal ſpeake iudgement.Pro. 31. Iſa.
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The law of his God in his hart: and his ſteppes shal not be ſupplanted.
† The ſinner conſidereth the iuſt: and ſeeketh to to draw him to mortal ſinne, which is death of the ſoule. murder him.
† But our Lord wil not leaue him in his handes: neither wil he condemne him, when iudgement shal be geuen of him.
† Expect our Lord, and keepe his way: and he wil exalt thee, that thou mayſt inherite the land: when the ſinners shal perish thou shalt ſee.
† I haue ſeene the impious highly exalted, and aduanced as the ceders of Libanus.
† And I paſſed by, and behold he was not: and I ſought him, and his place was not found.
† Keepe innocencie, and ſee equitie: becauſe there are rewardes. remaynes for the peaceable man.
† But the vniuſt shal perish together: the remaines of the impious shal perish.
† But the ſaluation of the iuſt is mans iuſtice and wel doing is not of his owne powre but of Gods grace. of our Lord: and he is their potector in the time of tribulation.
† And our Lord wil helpe them, and deliuer them: and he wil take them away from ſinners, and ſaue them: becauſe they haue hoped in him.
PSALME XXXVII.
King Dauid, or anie other penitent, earneſtly prayeth God to remitte hisThe third penitential Pſalme. The 7. key ſinnes, and mitigate the paines which he acknowledgeth him ſelfe to haue deſerued, 12▪ lamenting the afflictions which he ſuffereth by ſuch as ſometimes were his freindes, 14. whoſe tentations h
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now reſiſteth, truſting in
God, reſigning himſelfe to Gods wil, confeſſing his owne iniquitie, and humbly praying for Gods helpe.
A Pſalme of Dauid, in In remembrance that by ſinne
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loſt the reſt and peace, which man had in the ſtate of innocencie; ſecondly we loſt the peace of conſcience; thirdly the reſt and peace of eternal felicitie. recordation of the ſabbath.
LORD Condemne me not to eternal paine: rebuke me nor in thy furie: nor puniſh me in purgatorie fire; but purge me ſo in this life, that the purging fite be not needful. By which fire (ſaith S Auguſtin) though ſome ſhal be ſaued (grau
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or tamen er
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t ille
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gnis, quam quicquid poteſt homo pa
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n hac vita) yet that fire ſhal be more greuous, hen whatſoeuer a man can ſuffer in this
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ife. S. Grego
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y alſo expoundeth this ſame place, as if Dauid ſayd thus: I
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new it will co
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e to paſſe, that after the end of this life, ſome ſhal be cleanſed by purging flames, ſome ſhal be vnder the ſente
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ce of eternal damnation. But becauſe I do eſteme that tranſitorie fire more intolerable then al preſent tribulation, I deſire not only not to be rebuked in furie of eternal damnation, but alſo I feare to be purged in the wr
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th of tranſitorie correption. Thou therfore ó Lord whom I ſerue in my ſp
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i
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, whom I know to be the Sauiour of al men, rebuke me not in furie of perpetual damnation, not chatiſe me in wrath of purging puniſhment. See Annotat. Pſal. 6. nor chaſtiſe me in thy wrath.
Becauſe Afflictions of mind and bodie ſent by thy iuſt iudgement. thy arrowes are faſt ſticked in me: and thou haſt thou haſt ſtrooke me with an heauie hand. faſtened thy hand vpon me.
There is I already feele in my fleſh, in al my bones, and powre
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great affliction, no health in my flesh, at conſidering thy iuſtice, the face of thy wrath: my bones haue no peace at and my ſinnes. the face of my ſinnes.
Becauſe mine iniquities are gone which are excedingly increaſed, almoſt ouerwhelming my ſpirite. ouer my head: and as a ſinnes not waſhed away by penance by their weight carie the ſoule into more and more wickednes. heauie burden are become heauie vpon me.
† My ſtil corrupting thoſe partes which were whole before, as a peſtered ſore that is not cured. ſcarres are putrified and corrupted, becauſe of my folishnes.
I am become miſerable, and am made not able to goe ſtreight to do anie good worke, being guiltie of greuous ſinne. crooked euen to the end: I went ſorowful al the day.
Becauſe concupiſcence ſtriuing in me. my loynes are filled with illuſions: and there is no health in my flesh.
I am afflicted and am humbled excedingly: I from the ſorrow of my hart, my voice hath broken out into clamour. rored for the groning of my hart.
† Lord,
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God thou knoweſt my deſire, to be reſtored to thy fauour. before thee is al my deſire: and my groning is not hid from thee.
† My hart is trubled, my ſtrength hath forſaken me: and the light of mine eies, and the ſame is not with me.
† My thoſe that were my freindes and companions in ſinne are become myn enemies, becauſe I forſake them: frendes, and my neighbores haue approched, & ſtood againſt me.
And they that were neere me, ſtood far of: † and they did violence which ſought my ſoule.
And they that ſought me euils, ſought by al meanes to intangle me againe. ſpake vanities: and meditated guiles al the day.
† But I as I now renoūce al ſinne one deafe did not heare: and as one dumme not opening his mouth.
† And I became as a man not hearing: and not hauing reproofes in his mouth.
† Becauſe I now relie vpon thee ô God. in thee ô Lord haue I hoped, thou wilt heare me ô Lord my God.
† for this cauſe I am returned to thee and do pray that mine enemies may not preuail againſt me. Becauſe I ſaid: Leſt ſometime mine enemies reioyce ouer me: and whiles my feete are moued, they ſpeake great thinges vpon me.
† Becauſe I I reſigne my ſelfe to thee. am readie for ſcourges: and my ſorow is in my ſight alwaies:
† Becauſe though thou knoweſt al yet with mouth conſeſſion is made to ſaluation. I wil declare my iniquitie: and I wil and I meditate of that which my ſinne hath deſerued. thinke for my ſinne.
† But mine enemies liue, and are confirmed ouer me: and they are multiplied that hate me vniuſtly.
† They that repay euil thinges for good, one kind of detraction is in reueling ſecrete faultes, an other in feaning and imputing falſe crimes, the third (here mentioned) in calling vertue vice, as penance, hypochriſie. detracted from me: becauſe I folowed goodnes.
† Graunt me Lord final perſeuerāce in thy grace, and ſeruice. Forſake me not ô Lord my God, depart not from me. Attend vnto my help, ô Lord the God of my ſaluation.
PSALME. XXXVIII.
A iuſt man in remediles perſecution reſolueth to ſuffer al with peace and ſilence:Gods prouidence. The 3. key. 5. praying God to take him from this world, confeſſing the vanitie therof. 8. and relying on Gods prouidence (11. who punisheth man for his ſinnes) prayeth for releaſe.
† Vnto Some expound this Pſalme of the Iewes in captiuitie in Babylon, but this title, and the matter conteyned shew, that it rather peteineth to the new Teſtament. the end, to to be ſongue by Idithun and his ſcholars & ſucceſſors, or rather by Chriſtianes. Idithun him ſelfe, a canticle of Dauid.
I weake men in affliction not able to deliuer them ſelues, ſeeke reuenge, by murmuring and other euil ſpeaches, but the perfect reſolue to rule their tongues: HAVE ſaid: I wil keepe my waies: that I offend not in my tongue. I haue ſet a gard to my mouth, when the ſinner ſtood againſt me.
† I was dumme and humbled, and kept ſilence euen to forbeare ſometimes from their owne iuſt defence: from good thinges: and though therby they indure more perſecution. my ſorrow was renewed.
† My ſorow ſuppreſſed maketh the hart to burne with zele, and indignation. hart waxed hote within me: and in my meditation a fyre shal burne.
† I haue ſpoken in my tongue: Lord If it may pleaſe thee let me know how long I shal liue, deſiring to dye; as Elias deſired. 3. Reg. 19. make mine end knowne to me.
And the number of my daies what it is: that I may know what is lacking to me.
Behold thou haſt put my daies meaſurable, and my my life and al that I haue is as nothing compared to thy eternitie. ſubſtance is as nothing before thee.
Doubtles al things are vanitie, euerie man liuing.
† Surely man paſſeth as as a shadow or image appearing in a glaſſe, which is quickly forgotte. an image; yea and he is trubled therfore there is no cauſe man should be trubled in mind for temporal miſeries. in vayne.
He gathereth treaſure; and knoweth not to whom he shal gather them.
† And now what is my expectation? is not our Lord? and my ſubſtance is with thee.
† From al mine iniquities deliuer me: Thou haſt ſuffered me to be reproched by the foolish that proſper in this world. a reproch to the foolish thou haſt geuen me.
† I was dumme, and opened not my mouth, I know my tribulation is by thy prouidence. becauſe thou didſt it: † Remoue thy ſcourges from me.
† By the ſtrength of thy hand I haue faynted in reprehenſions: for iniquitie thou haſt chaſtiſed man.
And thou haſt made his my life decayeth as a ſpider hauing ſpent al her moyſture. ſoule pyne away as a ſpider: but vaynly is euerie man trubled.
† Heare my prayer ô Lord, and my petition; with thyne eares receiue my teares. Keepe not ſilence: becauſe I am a Almen are ſtrangers in this life, heauen being our home. ſtranger with thee, and a pilgrime, as my fathers.
† Forgeue me, that I may that I may recouer ſpiritual ſtreingth in this life: be refreshed before I depart: and after which I shal not be in ſtate to do frceworkes of ſatisfaction nor merite. shal be no more.
PSALME. XXXIX.
Chriſts faithful members after long expectation congratulate his coming inChriſts comming and redeming of manking The 5 key. flesh. 6. He directing his ſpeach to his Father, profeſſeth to performe the Redemption of manking, and to denounce the ſame in the whole world: 12. prayeth for his ſeruantes, vndertaking to ſatisfie for their ſinnes.
† Vnto perteyning vnto the new Teſtament. the end, a Pſalme to Dauid himſelfe.
† EXPECTING the faithful of the old and new Teſtament reioyce in the coming of Chriſt. I expected our Lord, and he hath attended to me.
† And he heard my prayers, and brought me out of the lake of miſerie, and from the myre of dregges.
And hath ſet my feete vpon a rocke: and hath directed my ſteppes.
† And he hath put a new canticle into my mouth: a ſong to our God.
Manie shal ſee, and shal feare: and they shal hope in our Lord.
† Bleſſed is the man, whoſe hope is in the name of our Lord: and hath not had regard to vanities and falſe madnes.
† Thou haſt done manie thy meruelous thinges
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Lord my God: & in thy cogitations there is none that may be like to thee. I Chriſt by him ſe
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e and by others preached the Goſpel of ſaluation. haue declared and haue ſpoken: they the multiplication of Chriſtians therb
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. multiplied aboue number.
†
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ſacrifice of the old teſtament ſufficed
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o ſatisfie Gods iuſtice for the ſinne of man. Sacrifice and oblation thou wouldeſt not: but Chriſt by the eare of obedience performed the redemption of man by his death, as was determined from eternitie. S. Paul for [eares]
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aith [bodie] See Annotations. Heb. 10. eares thou Heb. 10. haſt perfited to me.
Holocauſt and for ſinne thou didſt not require: † then ſaid I; Behold I come
In the The ſumme of holie Scripture is of Chriſts Incarnation & death for redemption of man. head of the booke it is written of me, † that I should doe thy wil: my God I would, and thy law in the middes of my hart.
† I haue Againe Chriſt inculcateth the preaching and receiuing of his Goſpel in the whole world. declared thy iuſtice in the great Church, loe I wil not ſtay my lippes: Lord thou haſt knowen it.
† Thy iuſtice I haue not hid in my hart: thy truth and thy ſaluation I haue ſpoken. I haue not hid thy mercie, and thy truth from the In the greateſt and wiſeſt congregations of this world, Chriſt concealeth not his mercie and truth. So himſelfe profeſſed before Annas, Caiphas, Pilate, and their councels. S. Paul preached Chriſt at Athe
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s, and in manie nations, and ſo the other Apoſtles. For their voice went into al the coaſtes of the earth. great councel.
† The prophet now ſpeaketh in the name of Chriſts myſtical bodie the Church: praying to be made partaker of mercie, and to be deliuered from eu
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les. But thou ô Lord make not thy commiſerations farre from me: thy mercie and thy truth haue alwayes receiued me.
† Becauſe euils haue compaſſed me, which haue no number: mine iniquities haue ouertaken me, & I was the ſinnes alſo of thoſe which beleue in Chriſt are ſo manie, that they can not be fully ſene in particular. not able to ſee.
They are multiplied aboue the heares of my head: and I almoſt faint in conſidering ſo manie and ſo great iniquities amongst thoſe that profeſſe Chriſt. my hart hath forſaken me.
† It may pleaſe thee ô Lord to deliuer The whole Church prayeth in the name of al for the infirme members. me: Lord haue reſpect to helpe me.
Let The prophet foresheweth that the reprobate for their obſtinate malice, ſeeking to hurt others shal be confounded. them be confounded and ashamed together, that ſeeke my ſoule, to take it away.
Let them be turned backward, and be ashamed that wil me euils.
Let them forth with receiue their confuſion, that
that skornfully ſay: wel, wel: wishing al euil to good men.
ſay to me: Wel, wel.
† Let al which not only in mouth and outward profeſſion, but alſo in ſinceritie of hart ſeeke thee, may with confidence reioyce, and praiſe God. that ſeeke thee, reioyce and be glad vpon thee: and let them that loue thy ſaluation, ſay alwayes: Our Lord be magnified:
† But Chriſt ſpeaketh in the name of ſinners truly repenting, whoſe ſinnes he vndertaketh to redeme, and waſh away by his paſſion. I am a begger, and poore: Our Lord is careful of me.
Thou art The faithful of the old teſtament pray for Chriſts firſt coming into this world, and the faithful now pray for his ſecond coming to purge his Church, and to reward the good. my helper, & my protector: my God be not ſlacke.
PSALME XL.
The prophet pronounceth them happie that wil beleue in Chriſt, coming inChriſts Paſſion and Reſurrection. The 5 key. humilitie and pouertie 5. Chriſt deſcribeth his owne poore afflicted ſtate in this life, by reaſon he is to ſatisfie for the ſinnes of the world; the malice of his aduerſaries, 10. eſpecially of Iudas, 11. and by way of prayer, prophecieth his owne Reſurrect. on.
† Vnto
Perteyning to the new teſtament, as appeareth by the 10. verſe alleaged by our Sauiour. This Pſalme is alſo applied by the Church in the office of the ſick, whom whoſoeuer aſſiſteth in that caſe, may hope to haue aſſiſtance in their owne like neceſſitie. the end, a Pſalme to Dauid him ſelfe.Io. 13. v. 18.
BLESSED is the man that vnderſtandeth concerning He is happie that is not ſcandalized in Chriſt (Luc. 7. v. 23.) coming in pouertie, and ſuffering extreme afflictions. the needie, and the poore: in He that truſteth in Chriſt, notwithſtanding the contrarie motiues of his wordlie miſerie, shal be deliuered by him in al diſtreſſe. the euil day our Lord wil deliuer him.
† Our Lord Our Lord wil geue to ſuch ſeruantes more grace in this life, and glorie in the next. preſerue him, and geue him life, and make him bleſſed in the land: and not ſuffer him to be ouercome in tentations. deliuer him not vnto the wil of his enemies.
† Our Lord helpe him when ſuch conſtant ſeruantes are ſick to death, Chriſt wil moſt eſpecially comforte and helpe them. vpon the bed of his ſorow: thou haſt turned al his couche in his infirmitie.
† I ſaid: Chriſt in the behalf of his myſtical bodie confeſſeth their ſinnes, and prayeth for them. Lord haue haue mercie on me: heale my ſoule, becauſe I haue ſinned to thee.
† Mine enemies haue ſpoken euils to me: When shal he die, After death ſuffered for mankind Chriſt riſeth, and his name and kingdom is glorious. and his name perish?
† And if Thoſe that came not of good wil, but of malice to obſerue Chriſts deedes and wordes, carped at both, ſometimes ſaying, he taught againſt the law, and againſt Moyſes; ſometymes that he
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aſt out diuels in the powre of Beelſe bub. he came in to ſee, he ſpake vayne thinges: his hart hath gathered together iniquitie to him ſelfe.
He went forth. and ſpake together.
† Al mine enemies whiſpered againſt me: they did thinke euils to me.
They At laſt they reſolued that he should die. haue determined an vniuſt word againſt me: But they could not ſo ſuppreſſe his powre, for he roſe againe in glorie. Shal not he that ſleepeth adde to ryſe againe?
† For By our Sauiours application of this verſe, it is certaine that the traitor Iudas is here deſcribed. Ioa. 13. v. 18. the man alſo of my peace, in whom I hoped: who Io. 11. Act. 1. did eate my breades, hath greatly troden me vnder foote
† But thou ô Lord haue mercie vpon me, and raiſe me vp againe: and I in the day of iudgement Chriſt Iudge of al wil render to euerie one as they deſerue. wil repay them.
† In this I haue knowen that thou wouldeſt me: becauſe mine enemie shal not reioyce ouer me.
† But me thou haſt receiued As before in reſpect of ſinners, Chriſt Iudge of al wil render to euerie one: ſo here in his owne perſon he auoucheth his owne innocencie, which made him apt to ſatisfie for others. becauſe of innocencie: and thou haſt confirmed me in thy ſight for euer.
† Bleſſed be our Lord the God of Iſrael For this mercie of Almightie God in ſauing the elect by his Sonnes death, he is to be praiſed for euer eternally. from the beginning of the world, and for euermore: Al the bleſſed agree in this, that God is eternally to be praiſed and therto ſay Amen. So be it, ſo be it. Some diuide the Pſalmes into fiue bookes, ſuppoſing the firſt booke to end here with theſe wordes; Be it, be it: not obſeruing that the laſt Pſalme hath not this ending. S Ierom confuteth this opinion by our Sauiours, and S. Peters naming it the booke, not bookes of Pſalmes. Luc. 20. v. 42. Act. 1. Moreouer if this were the end of one booke, then the Pſalme folowing ſhould not be called the 41. Pſalme, but the firſt Pſalme of the ſecond booke. Be it, be it.
PSALME. XLI.
The feruent deſire of the iuſt, 6. much afflicted in this life, 12. and aſſuredEternal glory, The 10. key. hope of eternal ioy.
† Vnto the end, vnderſtanding to the ſonnes of The ſonnes of Core repented, and departed from their fathers ſchiſme, and ſo eſcaped miraculoſly the horrible pitte of damnation, in
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o which heir father and his complices fel. Num. 26. v. 10. By which example al ſeduced, and deceiued Chriſtians are admoniſhed, not to perſiſt in ſchiſme or other ſinnes. And wordlie men,
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mbicious of honour be warned to deſire & ſeke God aboue al thinges, firſt of al the kingdome of heauen
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o be liuing m
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mbe
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s of the Catholique Church) and the iuſtice therof: to ſeke thinges wh
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h are aboue
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which are vpon the earth; leſt hel deuoure them, as it denoured the complices of Core Num 1
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v. 31. Core.
EVEN as the harte A harte waxing old, and burdened with much heare, and great hornes, draweth a ſerpent into his noſethrels, ſo being infected with poyſon, deſireth moſt ardently to drinke, and afterwards caſteth his hornes, and heare, and becometh as it were yong againe deſireth after the fountaines of waters:
with ſuch feruent deſire a true penitent, feeling himſelfe infected with poyſon of ſinnes, ſeeketh the water of Gods grace. ſo doth my ſoule deſire after thee ô God.
† My ſoule hath thirſted after God God is omnipotent, and in dede the only true liuing God▪ diuels who are honored in idols, ca do no more then God permitteth, and ſo they can kil the ſoules, that conſent vnto their tentation, but can not reſtore ſpirituall fe againe. the ſtrong God is omnipotent, and in dede the only true liuing God▪ diuels who are honored in idols, ca do no more then God permitteth, and ſo they can kil the ſoules, that conſent vnto their tentation, but can not reſtore ſpirituall fe againe. liuing: The ſoule being iuſtified, and ſtil aſſaulted with new tentations deſireth to be with God. when shal I come and appeare before the face of God?
† My I haue had no other refection, but to le
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ifie my ſorow with weping. teares haue beene breades vnto me day and night: whiles it is ſaid to me dayly: The wicked exprobate the iuſt, as though God would neuer helpe them, becauſe he ſuffereth them to be ſometimes long in tribulation. Where is thy God?
† Theſe thinges haue I remembred, and haue powred out my ſoule in me, becauſe I shal paſſe into the place King Dauid was not permitted to build the temple, much leſſe did he enter into anie ſuch meruelous tabernacle in his mortal life, but muſt nedes be vnderſtood, to ſpeake here of the heauenlie tabernacle, prepared by Chriſt for his ſeruants of a meruelous tabernacle, euen to the houſe of God.
In the yoyce of exultation, and confeſſion: the ſound of one feaſting.
† Why The prophet conforteth him ſelfe, or anie iuſt ſoule, in the hope of euerlaſting ioy. art thou ſorowful my ſoule? and why doſt thou truble me?
Hope in God, becauſe yet I render thankes and praiſes. wil confeſſe to him: the ſaluation of my countenance, † and my God.
My ſoule is trubled toward my ſelfe; therfore wil I be mindful of thee from the land Al this life is like to the ſmal ſtraict place betwene Iordan and a litle hil called Hermoniim, but from this ſtraictnes the hope of the iuſt is, to be placed in heauen. of Iordan, and Hermoniim from the litle mountaine.
† Depth One tentation ſt
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l ſuccedeth an other: calleth on depth, in the voice of and the ſame ſo great, as if God opened the gates, and ſuffered them to ouerflow like floudes of water. thy flould-gates. Al thy high thinges, and thy waues haue paſſed ouer me.
† In But God helpeth in opportunitie, not ſuffering his ſeruantes to be tempted aboue their ſtreingth geuing them fruit with tentations: the day our Lord hath commanded his mercie: and yea in the greateſt tribulation, he geueth ordinarily moſt comfort, making them ſing ſpiritually in hart, if not alſo in voice. in the night a ſong of him.
With me one ſpecial meanes to procure diuine conſolation is prayer in diſtreſſe. is prayer to the God of my life: † I wil ſay to God: Thou art my defender.
Why haſt thou forgotten me? and why goe I ſorowful, whiles mine enemie afflicteth me?
† Whiles my bones are broken, mine enemies that truble me haue vpbrayded me:
Whiles they ſay to me day by day: Where is thy God?
† Why art thou heauie ô my ſoule? & wh
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doſt thou truble me? Stil the iuſt ſoule taketh comforth in aſſured hope of ſaluation, the eternal viſion of God. Hope in God, becauſe yet I wil confeſſe to him: the ſaluation of my countenance, and my God.
PSALME. XLII.
The iuſt inuocateth Gods ſentence againſt the deceiptful, that ſeeke hisOne God th
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B Trinitie. The 1. key. ſpiritual ouerthrow, 4. acknowledgeth his helpe, from almightie God the B. Trinitie, in whoſe viſion glorie conſiſteth.
† A Pſalme Holie Dauid often prefiguring Chriſt, here repreſenteth euerie faithful ſeruant of God, and particularly when they beginne a great and holie worke; as when Prieſtes celebrate the diuine Sacrifice, they with their aſſiſtantes recive by interchangeable verſes this Pſalme. of Dauid.
IVDGE After that we haue examined, and prepared our ſelues to the moſt holie Sacrifice and Sacrament, according to S Paules admonition (let a man proue himſelfe, and ſo eate this bread, and drinke this chal
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ce, 1 Cor 11) we pray God, to iudge betwen our true ſincere intention, and the vniuſt deceipful endeuoures of our enimie: me ô God, & diſcerne my cauſe from the nation not holie, from the vniuſt and deceitful man and ſo to deliuer and protect vs from ſutle malice. deliuer me.
† Becauſe thou art God VVith thee I can do anie thing, without thee nothing, my ſtrength: thou ſemeſt ſometimes not to regard
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e, why haſt thou repelled me? and why goe I ſorowful, whiles tentations are more ſenſible then thy grace. whiles the enemie afflicteth me?
Send forth As thou haſt ſent Chriſt the light and truth into this world, gr
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nt vs the ſame now in particular. thy light and thy truth: Theſe two giftes of God, the light of knowing our duties and truth with ſincere intention to performe the ſame haue brought vs into thy Church, and vnto thy Altar. they haue conducted me, and haue brought me into thy holy hil, and into thy tabernacles.
† And Accompanied with light of truth, and ſincere intention, we confidently approch to thy
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Altar ô God, I wil goe in to the altar of God: to God, which vvho changeſt our old corruption into newnes of li
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e. maketh my youth ioyful.
† I'wil confeſſe to thee But to this purpoſe we praiſe God on the harpe, mortiſying our affections. on the harpe The former word is of the plural number in hebrevv, Eloim, the other of the ſingular, ſignifying the Bleſſed Trinitie, one God. ô God The former word is of the plural number in hebrevv, Eloim, the other of the ſingular, ſignifying the Bleſſed Trinitie, one God. my God: Thou needeſt not therfore my ſoule, be penſiue, or deſolate. why art thou ſorowful ô my ſoule? and doſt thou trubel me?
† But truſt in God, Hope in God, becauſe yet praiſe him, wil I cōfeſſe to him: the ſaluation vvhom I hope to ſee face to face, of my countenance, and the true eternal God. my God.
PSALME. XLIII.
The prophet deſcribeth the firſt calling, and difficulte ſtate of the IewishThe ſtate of the Ievves. The 4. key. nation, 6. their proſperitie at other times. 10. Againe their afflictions in captiuitie, and perſecutions.
† Vnto Though this Pſalme doth firſt and literally pertayne to the people of Iſrael, yet al thinges happening to them, vvere in figure of the Chriſtian Catholique Church, vvhich begane vvith difficulties, aftervvards proſpered, and againe ſuffereth much perſecution the end, for the ſonnes of Core ſignifieth caluus, bauld; alſo caluar
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a a ſcul, or place of ſculles: the name of the place vvhere our Sauiour vvas crucified, ſo the children of Core ſignifie the children of Chriſt. S. Aug. Core to vnderſtanding.
O GOD we haue heard with our eares: our fathers haue declared to vs.
The The particular calling of Abraham out of Chaldea, protection of him, and Iſaac, and Iacob, the deliuerie of al Iſrael out of Aegypt, and eſtablishing them in the promiſed land of Chanaan, with innumerable, great, and ſtrange thinges donne for them. worke, that thou haſt wrought in their dayes: and in the dayes of old.
† Thy hand deſtroyed the nations, and thou didſt plant them: thou didſt afflict the peoples, and expel them:
† For The Iſraelites conquered not by ordinarie povvre, but by the miraculous hand of God. See Ioſue 2
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. not by their owne ſword did they poſſeſſe the land, and their owne arme did not ſaue them:
But thy right hand, and thyne arme, and the illumination of thy countenance: becauſe Not that this people deſerued of themſelues, but of Gods free election, al the vvorld being vvicked, he gaue peculiar grace to Abraham, Iſaac, Iacob and ſome others, and then for their
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akes protected the vvhole people, in them conſeruing a viſible Church. thou waſt pleaſed in them.
† Thou art the ſame my king and my God: which commandeſt the ſaluations of Iacob.
† In As in former examples, ſo in Dauids time, not mans ſtreingth, but Gods hand gaue them great victories. thee we shal turne out our enemies with As an oxe vvith his horne caſteth a ſmal thing into the vvind. the horne, & in thy name we shal contemne them that ryſe vp againſt vs.
† For I wil not hope in my bowe: and my ſword wil not ſaue
Ioſ. 24.
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R
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. 17. 2. Reg. 8. me.
† For thou haſt ſaued vs from them that afflict vs: and them that hate vs thou haſt confounded.
† In God we shal be prayſed al the day: and in thy name we wil confeſſe for euer.
† But The prophet for
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eile
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h that after proſperitie God vvould ſuffer the Ievves to ſa
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e into captiuitie, & manie afflictions, which alſo ſign fied allegorically diuers ſtates of Chriſts Church. now thou haſt repelled and confounded vs: and thou wilt not goe forth ô God in our hoſtes.
† Thou haſt turned vs backe behind our enemies: and they that hated vs, ſpoyled for themſelues.
† Thou haſt geuen vs as sheepe that are to be eaten: and thou The Iewes are now meruelouſly diſperſed, and depreſſed. haſt diſperſed vs among the nations.
† Thou haſt ſold thy people In the deſtruction of Ieruſalem the remnant of the people were ſold for ſmal, as it wree for no price. They had ſold Chriſt for thirtie pence; without price: and there was and now no multitude, nor number of money at al was geuen for them, but thirtie of them were ſold for one pennie, Ioſephus de bello Iudaico. no multitude in the exchanges of them.
† Thou haſt made vs a reproche to our neighbours, a ſcorne and mocking ſtocke to them, that are round about vs.
† Thou haſt made vs for a parable to the Gentiles: a wagging of the head among the peoples.
† Al the day my shame is againſt me, and the confuſion of my face hath couered me.
† At the voyce of the vpbrayder, and the reprocher: at the face of the enemie and perſecutor.
† Al theſe thinges haue come vpon vs, Vntil Chriſts paſſion the Jewish people did not wholly fal from God, and true religion. And of them were choſen the Apoſtles, and manie others, that founded and propagated the Church of Chriſt. neither haue we forgotten thee: and we haue not done wickedly in thy teſtament.
† And our hart hath not reuolted backward: and The negatiue particle is here vnderſtood by zeugma, according to the hebrew thus: our hart hath not reuolted backward, neither haſt thou ſuffered our pathes to decline frō thy way. thou haſt declined our pathes from thy way:
† Becauſe thou haſt humbled vs in the place of affliction, and the shadow of death hath couered vs.
† An other hebrew phraiſe, If we haue, for, we haue not. If we haue forgotten the name of our God, and if we haue ſpred forth our handes to a ſtrange God:
† Wil not God enquire of theſe thinges? For he knoweth the ſecretes of the hart.
BecauſeThe Prophetes and others perſecuted partly before Chriſt, much more the Apoſtles, and other Chriſtians in the new Teſtament. for thee we are killed al the day: we are eſtemed asRom.
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. sheepe of ſlaughter.
† A prayer in affliction. Ariſe why ſleepeſt thou ô Lord? Ariſe, and expel vs not to the end.
† Why doſt thou turne away thy face, forgetteſt our pouertie and our tribulation?
† Becauſe We are at death; dore, readie to become duſt. our ſoule is humbled in the duſt: our lying as groueling ſorowing on the earth: bellie is gl
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wed in the earth.
† til thou deliuer vs from theſe tribulations. Ariſe Lord, helpe vs: and redeme vs for thy name.
PSALME. XLIIII.
Dauid ſingularly moued in hart and tongue, 3. prophecieth Chriſts excellencie,Chriſt moſt excellently indowing his Church. The 6. key. indowing his Church with moſt worthie dowries. 11. by way of exhortation forshewing her internal and external beautie. 17. with perpetual ſucceſſion of Paſtors feeding the flock euen to the worlds end.
† Vnto Perteyning to the new Teſtament. the end, for them, Gentiles conuerted from paganiſme to Chriſtianitie: that shal be changed, and al others returning from ſchiſme, or other ſinnes, to the ſonnes of Core, for their inſtruction, for vnderſtanding, this Pſalme is a mariage ſongue of the beloued bridgrome and bride: Chriſt and his Church. a Canticle for the beloued.
MY I haue receiued by diuine inſpira
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ion in my hart and cogitation, hart hath vttered a moſt high Myſterie. a good word: I tel my workes
To the honour therfore and glorie of this king (vvhom I ſecretly ſee in my hart) I vtter and referre al my vvorkes, and this particular Ca
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t
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cle. to the king.
My From the abundance of my hart, my tongue alſo ſpeaketh, tongue is the penne of a ſcribe, that & that preſently without delay writeth ſwiftly.
† Deſcription of Chriſt, moſt excellent in al internal and external giftes. Goodly of beautie aboue the ſonnes of men, grace is powred abrode in thy lippes: therfore hath God bleſſed thee for euer.
† Be The prophet ſeing in ſpirite the perfections which he wisheth in Chriſt, in maner of congratulating, deſcribeth his fortitude, fighting againſt the diuel for the Church. girded with thy ſword vpon thy thigh, ô moſt mightie.
† With thy beautie and fayrneſſe purpoſing, intend, proſecuting, procede proſperouſely, and and perfecting the conqueſt, and ſo eſtablishing thy ſpiritual kingdome. reigne,
Becauſe of Not vvith warlike armour of this world, but by aſſaulting the aduerſarie with truth: truth, and defending thyſe
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fe and thy ſouldiers with the ſhield of mildnes, mildeneſſe, and and ſtriking the enemie with the ſword of iuſtice VVhich right force of ſpiritual fight hath meruelous good ſucceſſe. iuſtice: and thy right hand shal conduct thee meruelouſly.
Thy Preaching of Chriſts Goſpel, his grace mouing the hartes of the hearers, is liuelie and forcible, more pearcing then anie two edged ſword. sharpe arrowes, the The example of people conuerted, shal moue the hartes of the aduerſaries to come alſo vnto the truth. peoples vnderneth thee shal fal into the hartes of the kings enemies.
† “ Thy ſeate ô God Chriſts kingdom shal haue no end. Luc 1. v. 33. for euer and euer: a rod of direction the rod of thy kingdom.
Thou Thou defendeſt and rewardeſt the good, finally forſakeſt and puniſheſt the wicked. haſt loued iuſtice, and haſt hated iniquitie: therfore God, more peculiarly the God of Chriſt, by hypoſtatical vnion. thy God, hath annoynted thee with the oile of gladnes Diuers kinges (as Dauid him ſelfe, Ioſaphat, Ezechias, and Ioſias) were as godlie as Salomon, and perſeuered good to the end, which is doubted Salomon did not: but Chriſt incomparably was annointed, & indued with al graces aboue al kinges. aboue thy felowes.
† Mortification which conſerueth from putrifying, Myr
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he, and humilitie aſwaging pride, Aloes, and being ſmal in the firſt ſpring grovveth great, Caſſia from thy humanitie aſſumpted; and ſanctified perſons, in vvhom Chriſt dwelleth as in cleane, ſhining, odoriferous houſes; garmentes, from houſes of yuorie; out of the which † ſincere faithful ſoules more deare to their ſpouſe Chriſt, then daughters of temporal kinges the daughter of kinges haue delighted thee in thy honour.
The The Catholique Church, in faith purified as gold: Queene ſtood on thy right hand in golden rayment: compaſſed with vvith varietie of ſtates▪ as Clergie, Laity and diuers ſortes of religious Orders, and other profeſſions, al vnited in the ſame faith, hope, and charitie. varietie.
carifully al that Chriſt thy ſpouſe ſpeaketh to thee by his Spirite Heare daughter, and diligently put the ſame in practiſe: ſee, and vvith al obedience and readines, and returne not to former infidelitie, no
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to corrupt life. incline thyne eare: and forget thy people, and the houſe of thy father.
† And the king Chriſt loueth the Church adoined with his giftes, wil couet thy beautie: becauſe he is the Lord thy God, and and mutually his true children loue and ſerue him. they shal adore him.
† And the daughters Manie of al nations ſubmitle themſelues, and al that they haue to Chriſt. of Tyre with giftes, al the rich of the people shal beſech thy countenance.
† Al the glorie of that daughter of the king is Internal vertues are moſt eſpecial ornaments: within, in
exterior are required to edifie others in diuers ſortes of vertues. borders of gold † clothed round about with varieties.
By this meanes manie more are conuerted to chriſtianitie: Virgins shal be brought to the king after her: her and one countrie inuiteth and draweth another. neighbours shal be brought to thee.
† They shal be brought in ioy and exultation: “they shal be brought into the temple of the king.
† “ For As Apoſtles came in place of Patriarches and Prophetes: ſo ſtil Biſhops, and Prieſtes ſuccede in the Church, paſtors, and gouernours therof. thy fathers there are borne ſonnes to thee: thou shalt make them princes ouer al the earth.
† They shal Theſe paſtores shal ſtil teach the true Chriſtian doctrin. be mindeful of thy name in al generation and generation.
Therfore shal and ſtil there shal be Chriſtian people that wil folow and profeſſe the ſame. peoples confeſſe to thee for euer: and for euer and euer.
ANNOTATIONS. PSALME. XLIIII.
7. Thy ſeate Ô God for euer and euer.] Seing S. Paul (Heb. 1. v. 8.) affirmeth expreſly that theſe wordes are ſpoken of the Sonne of God, Chriſt our Sauiour,Caluin expoundeth this Pſalme contratie to S.
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aul. and therby proueth his excellencie aboue Angels: Iohn Caluin is wonderful bold to auouch that in the ſimple & proper ſenſe, Dauid ſpake of his ſonne Salomon, and the daughter of Pharao, as if that were the literal ſenſe, and S. Paul only expounded it myſtically. But firſt the ſolemne preface in the two firſt verſes importeth farre greater thinges, then agree to anie terreſtrial king Secondly, this excellent beautie deſcribed (v. 3.) aboue the ſonnes of men, can not be verified of Salomon, for Abſalom (2. Reg. 14. v 25.) and Adonias were alſo very beautiful. (3. Reg. 1. v. 6.) As for Salomons wiſdom, or other vertues, he perſeuered not therin, and ſo he was not bleſſed for euer. Thirdly, the prophet here calleth the perſon of whom, and to whom he ſpeaketh, God. v. 7. & 12. Fourtly, not only the ancient Fathers, and Doctors of the Church, but alſo the Hebrew Rabbins, and the Chaldee paraphraſis, expound this Pſalme literally of the promiſed Meſſias, and his kingdom the Church.
16. They shal be brought into the temple of the king.] The temple of the king, ſaith S. Auguſtin, is the Church, the temple of the king is in vnity, the temple of theNo ſaluation out of the Church. king is not ruinous, not cut inſunder, not diuided▪ the ioyning of liuing ſtones is charitie. Nothing is more euidenr. Attend now the verie temple of the king, for from thence he ſpeaketh, becauſe of the vnitie ſpread in the round earth. For thoſe that vvould be virgins (faithful ſoules) vnles they be brought into the temple of the king (the Catholique Church) they can not pleaſe the bridgrome.
17. For thy fathers there are borne ſonnes to thee.] The Apoſtles begotte thee (ô Chriſtian Church) they were ſent, they preached, they are the fathers. But could they be alwaies corporally with vs? Could anie of them tarie here til this time? could they tarie to the time yet to come? But vvas therfore the ChurchPerpetual ſucceſſion of Byſhops in place of the Apoſtles. leaft deſolate by their departure? God forbid. For thy fathers, ſonnes are borne to thee. VVhat is this for thy fathers, ſonnes are borne to thee? The Apoſtles were ſent fathers, in place of the Apoſtles ſonnes are borne to thee; Byſhops are appointed. For whence were the Biſhops borne, that are at this day through the vvorld? the Church herſelfe calleth them fathers,
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he begate them, and appointed them in the ſeates of the fathers. Do not therfore thinke thy ſelf deſolate (o chriſtian Church) becauſe thou ſeeſt not Peter, ſeeſt not Paul: for thou ſeeſt not them by vvhom thou waſt borne, but of thyne iſſue fatherhood is ſprong to thee For thy fathers, ſonnes are borne to thee, thou ſhalt make them princes ouer al the earth. This is the Catholique Church. Her children are made princes ouer al the earth: her ſonnes are conſtituted for fathers. Let them acknowlege this that are cut of: let them come to the vnitie, be they brought into the temple of the king. Thus S. Auguſtin.
PSALME. XLV.The Church proſpereth alſo in perſecution. The 6. key.
The Church in perſecution acknowledgeth Gods perpetual defence, 5. making her therby more glorious, 10. ſometimes granting reſt (11. God himſelf ckecking the perſecuters) and euer protecting her.
† Vnto Belonging to the Church of Chriſt. the end, to the ſonnes of Core, for As wel the cauſe, vvhy God ſuffereth his Church to be perſecuted, at his aſſured protection in difficulties, are hidden ſecretes to the world. the ſecretes.
OVR God is a refuge. Al refuge is not ſecure for one man is not able alwayes to defend an other: but God is a ſure and ſtrong refuge. and ſtrength: an euer able and in conuenient time vvilling to helpe helper in tribulations, which This whole vvorld is ful of tribulations, but the Church ſuffered the greateſt in the firſt perſecutions, & ſhal ſuffer as great in the time of Antichriſt. Engliſh Catholiques ſuffer moſt of al nations in this age, and can not be ſuppreſſed, but ſtil increaſe in number and fortitude. haue found vs excedingly.
† Therfore wil we Therfore al Catholiques may aſſuredly know, that the whole Church can not faile not feare when though very manie, as now in England, the earth shal be trubled: and and very eminent perſons, as ſome noblemen, and ſome Prieſtes haue reuolted, yet al vvil not. mountaines tranſported into the hart of the ſea.
† Their waters haue ſounded, and were trubled: the mountaines were trubled in his ſtrength.
† The violence of the riuer Such bad examples make the good to recollect themſelues more diligently, and to rei
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yc
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in Gods grace, by which they ſtand faſt. maketh the citie of God ioyful: the Higheſt hath ſanctified his tabernacle.
† God is in the middes therof, it shal not be moued: God wil helpe it before the heate of perſecution ſhal inuade al, for the elect the dayes of tribulation are ſhortned. in the morning early.
† Nations are trubled, and Sometimes one nation or kingdome rebelleth againſt the Church, but can not deſtroy it▪
kingdomes are inclined: he gaue by the ſpirite of Chriſt, Antichriſt, and al his members ſhal be deſtroyed. his voice, the earth was moued
† The Lord of hoſtes is with vs: the God of Iacob is our defender.
† Come ye, and ſee the workes of our Lord, what wonders he hath put vpon the earth: † The Church ſometimes hath great peace, and tranquilitie. taking away warres euen vnto the end of the earth.
He shal deſtroy bow, & breake weapons: and shields he shal burne with fire.
† God himſelfe reſtrayneth the wicked, ſuddainly abating their furie, or cutting of their forces. Be quiet, and ſee that I am God: I shal be exalted among the gentiles, and I shal be exalted in the earth▪
† The Lord of hoſtes is with vs: the God of Iacob is our defender.
PSALME. XLVI.Vocation of Gentiles▪ The 6. key.
Gentiles are called, and inuited to praiſe God for his magnificence: 6. for Chriſts Aſcenſion, and powre.
† Vnto the end, for For Chriſtians that leaue the ſinnes of their fathers, and reioyce in Chriſt crucified: See Annotation. Pſal. 41. the ſonnes of Core.
ALYE Nations True ioy of the hart ſheweth it ſel
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e both in voice of exultation, and alſo in geſture of body, by clapping of handes, dancing (as king Dauid did before the Arke. 2▪ Reg
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▪) likevviſe vvith inſtruments. clappe handes: make iubilation to God in the voyce of exultation.
† Becauſe our Lord is high, To al the wicked, terrible; a great king ouer not only of one or few kingdoms, but of al the earth. al the earth.
† He hath made peoples ſubiect VVhen kinges, and countries become Chriſtians▪ they are made ſubiectes to the Church▪ that vvas before, not heades and rulers therfore. to vs▪ & gentiles vnder our feete.
† He hath choſen his inheritance in vs: the beautie of Iacob which he loued.
† Chriſt God & man, after his Paſſion, roſe from death and aſcended: God is aſcended in not leauing his Church deſolate, but making her ioyful by an other comforter the Holie Ghoſt. iubilation▪ and our Lord in the voice of trumpet.
† Sing ye to our The ſame Chriſt is our God, by his Diuinitie: God, ſing ye: Sing ye to our and our king by his Humanitie. king, ſing ye.
† Becauſe God is king of al the earth: ſing ye Doe your endeuour to vnderſtand vvhat you ſing, read, or heare in Gods word. At leaſt to know the principal Myſteries, and pointes of Chriſtian doctrin, euerie one according to their capacitie and ſtate or profeſſion. wiſely.
† God shal reigne ouer the gentiles: God ſitteth vpon his holie ſeate.
† Princes of peoples are gathered together with The faithful of the old and nevv Teſtament are vnited in the ſeruice of one, and the ſame eternal God. the God of Abraham: becauſe the ſtrong In reſpect of the Bleſſed Trinitie, holie Scripture here, and in manie places vſeth names of the plural number as Eloim Goddes, not diuiding Gods ſubſtance, vvhich is one, but inſinuating diſtinction of Diuine Perſons. The Father, the Sonne, and the Holie Ghoſt. VVhich Myſterie is more expreſly mentioned in Baptiſme, and profeſſed by Chriſtian gentils, then it was by the people of the Ievves. goddes of the earth, are excedingly aduanced.
PSALME XLVII.
God moſt, and euerie where laudable, is eſpecially praiſed in the Church ofThe Church founded and protected by God The 6. key. Christ (prefigured by Sion, and there begunne) 9. Al thinges being fulfilled in the Church, euen as they were prophecied, and promiſed, 12. the faithful are exhorted to conſider and congratulate the ſame.
A Pſalme Voices beginning the muſike inſtruments proſecuted; of Canticle to the ſonnes of Core, the eſpecially for the ſecond day of the weke, the day after the ſabbath, which is our Sunday, called Dominica, our Lords day. ſecond of the Sabbath.
GREAT is our Lord, and to be prayſed excedingly in
Ieruſalem, and mount Sion were moſt obliged to praiſe God, for greateſt benefites receiued, ſo the Catholique Church therby prefigured, and hauing receiued farre greatter▪ is moſt of al bonden to be gratful. the citie of our God, in his holie mount.
† Mount Sion is founded with the exultation of This can▪not be affirmed of Sion, or Ieruſalem, but is only verified of the Catholique Chriſtian Church: the whole earth, whoſe coaſtes do extend to the North, and to al quarters of the round earth. the ſides of the North, the citie of the great king.
† God shal be knowen in The ſame one God▪ one Chriſt, one Faith, and one Religion in al particular Churches of the vvhole militant Church▪
the houſes therof, And this Vniuerſalitie, and Vnitie ſhal be, after that Chriſt taking mans nature ſhal be aſcended, and ſhal ſend the Holie Ghoſt, to found & beginne this Church. when he shal receiue it.
† For behold the kings of the earth For the aſſured certaintie of that is foreſhewed, the Prophet ſpeaketh in the prete
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ence▪ as if it vvere already done in his time, which he then ſavv in ſpirite. were gathered together: they aſſembled in one.
† They ſeing it ſo, were in admiration, were trubled, were moued: † trembling tooke them.
Their ſorowes Nothing more moueth he hart, & affecteth al the bodie and ſoule, then ſpiritual cogitations of faith and religion, and therfore it is compared to a woman traueling with child, who hath mo
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careful and greuous paines. as a woman traueling, † In a vehement ſpirit In vvhich great confflict of mans ſpirite, God by his grace geueth force, to breake through the contrarie aſſaultes of our enimie, to remoue al impediments, and to ouercome the difficulties. thou shalt breake the shippes of Tharſis.
† This conſideration that al is now done, that was of old prophecied, is a meruelous confirmation and conſolation to Chriſtians. As we haue heard, ſo haue we ſeene in the citie of the Lord of hoſtes, in the citie of our God: God hath founded it for euer.
† We haue receiued thy mercie, ô God, Grace and mercie is only granted to thoſe that are vvithin, or come vnto the Catholique Church. in the middes of thy temple.
† According to thy name ô God, ſo alſo is thy prayſe vnto the endes of the earth: thy right hand is ful of As God is praiſed for his mercie, ſo alſo for his iuſtice; which do neuer preiudice the one the other. iuſtice.
† Let mount Sion be glad, and the daughters of Iuda reioyce, becauſe of thy iudgementes ô Lord
† Compaſſe Sion, and embrace ye her: Conſider the fortreſſes of the Church, which are the holie Fathers, and Doctors, that watch and defend her vvalles. tel ye in her towers.
† Set your hartes So reſt you aſſured for al matters of faith in this pillar of truth. on her ſtrength: and obſerue and marke diligently how manie particular Churches were ſpedely founded in the world, diſtribute ye her houſes, that you and declare this to other generations, that they may alſo hold faſt the ſame faith, or returne vnto it, if they be relapſed; or at laſt embrace it, if ſowner they haue not. may declare it in an other generation.
† Becauſe Chriſt God incarnate that vvorketh al this, is our very God and Sauiour, not for a few yeares, an hundred, ſix hundred, or a thouſand, but for euer and euer. this is God, our God for euer, and for euer and euer: he he ſhal rule as a king, and conſequently haue a kingdom his militant Church euermore, to the very end of this vvorld. As he ſhal like vviſe haue his triumphant Church in eternitie. shal rule vs euermore.
PSALME. XLVIII.
The royal prophet inuiting al ſtates and ſortes of men, to heare him attentiuely,Exhortation
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o flee from ſinne for feare of hel▪ The 7. key. 6 sheweth that al ought to feare eternal damnation, that liue wickedly▪ 9. vainly and foolishly ſeeking (13. euen like brute beaſtes) carnal pleaſures, which they can not long enioy, nor long eſcape hel. 16. confidently animating him ſelfe, and al good men, that truſt not in this world.
† Vnto the end, In this and diuers other titles, both before and ye: enſuing, is ſaid, To the ſonnes, or, for the ſonnes of Core, a Pſalme, or Canticle, or vnderſtanding & the like; but in no place, a Pſalme, Canticle &c. of the ſonnes of Core, vvhich no way proueth that they vvere the authores of ſuch Pſalmes, but rather the contrarie. to the ſonnes of Core a Pſalme.
HEARE theſe thinges Al ye nations and ſortes of people, al ye Gentiles: receiue with your eares al ye, thatthat dwel vpon the earth, lerne this leſſon vvhich I wil teach you. inhabite the earth.
† Al ye earthly perſons, and children of men: together in one the rich and the poore.
† My mouth shal ſpeake wiſedom, and the meditation of my hart prudence.
† I wil Holie Dauid harkened to God inſpiring him, incline mine eare vnto a parable: I wil and declared to others that vvhich he receiued from God, open my propoſition not only by his penne or tongue, but alſo for better inſtilling it into their mindes he ſounded it vpon the inſtrument called the Pſalter, vvhich had t
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nne ſtringes, ſignifying the obſeruation of the tenne commandments. on a Pſalter.
† What eſpecial thing is there in this life, vvhy or for vvhich I or anie haue cauſe to feare
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he dreadful day of iudgement? Why shal I feare in the euil day? Marry this we muſt feare, iniquitie, by which any ſupplanteth, defraudeth, oppreſſeth, or anie vvay wrongeth others, for that vvil inuolue the offender in the ſentence of eternal damnation. the iniquitie of my heele shal compaſſe me.
† They Such be they that truſt in their preſent powre, riches, or other wordlie thing. that truſt in their ſtrength: and glorie in the multitude of their riches.
† A A mans owne brother can not helpe a ſinner in that day, brother doth not redeme, much leſſe anie other man; ſo the Hebrew phraiſe by zeugma, vnderſtandeth an other negatiue particle. man shal redeme: he shal not geue vnto God his reconciliation.
† And the price of the redemption of his owne ſoule: and he shal ſtil ſuffer paine, labour for euer, † and and not dye, but liue in eternal torments. shal liue yet vnto the end.
† He shal not ſee death, when he shal ſee Al both wiſe and fooliſh do dye temporally: but the wiſe liuing in eternal ioy, the foolish liue in eternal paine, the wiſe dying thoſe that beleue not anie other life after this, the vnwiſe, and and thoſe that beleuing an other life, yet liue badly in this, shal perish in eternal damnation. the foole shal perish together.
And they shal leaue their riches to ſtrangers: † and their They shal neuer returne from their ſepulchers, ſepulchers their to enioy againe their houſes and earthlie poſſeſſions. houſes for euer.
Their Tabernacles in generation and generation: they haue renowmed their which vainely they labour to eſtablish in their poſteritie. names in their landes.
† And A moſt pithie and brief conſideration, for man to thinke, how abſurdly, he being endewed with reaſon, vnderſtanding, & free wil, like vnto Angels, and capable of eternal glorie, ſetteth his vvhole ſtudie, and care vpon corporal and temporal thinges, ſo making himſelfe like vnto brute beaſtes. man, when he was in honour, did not vnderſtand: he was compared to beaſts without vnderſtanding, and became like to them.
† This their way is This care of wordlie thinges is the ſtumbling block, and cauſe of eternal ruine: a ſcandal to them: and yet they ſhal be obſtinate, and praiſe their owne deſires, ſtil perſiſting therin. afterward in their mouth they shal take pleaſure.
† As Amongſt other creatures a ſheepe can leaſt helpe her ſelfe in miſerie: euen ſo the damned in hel are altogether vnable to deliuer themſelues from thence, or to get any relief, sheepe they are put in hel: death shal feede vpon them. And the iuſt shal rule ouer them in the general reſurrection they ſhal be moſt of al in miſerie, as euer dying and neuer dead: the iuſt vvhom they vvronged, shal be their iudges, al freindes shal faile them, after they haue paſſed their glorie, and pleaſure in this vvorld. in the morning: and their aide shal waxe old in hel from their glorie.
† Neuertheleſſe The confidence of the iuſt. God wil redeme my ſoule out of the hand of hel, when he shal take me.
† Feare not when a man shal be made rich: and when the glory of his houſe shal be multiplied,
† Becauſe when he shal dye, he shal not take He shal leaue al worldlie thinges and take nothing with him. al thinges: neyther shal his glorie goe downe with him.
† Becauſe his ſoule in his life shal be temporally: bleſſed: he wil confeſſe to thee ſo long as he enioyeth wordlie profites he wil ſeme gratful to God; when thou shalt do him good.
† He shal enter in, euen to the progenies of his fathers: and he shal but they shal not ſee the true light of heauen. not ſee light for euer.
† Remember and conſider ô worldlie man, that God made thee an excellent creature: which thou neglecting makeſt thyſelf like to a beaſt. As, v. 13. Man, when he was in honour, did not vnderſtand: he was compared to beaſts without vnderſtanding, and became like to them.
PSALME. XLIX.
Chriſt in his firſt coming calleth al Nations. 3. in his ſecond wil iudge theGeneral Iudgement. the 9. Key. world. 7. In the meane time God exhorteth al men to ſerue him in puritie of vertue, which he much preferreth before external ſacrifice of the old law. 17. reprehending ſuch as profeſſe or teach the right way, and liue wickedly.
† A Pſalme To be ſongue or tuned by Aſaph a maiſter of muſike. to Aſaph.
THE God almightie, who is greater then are al falſly ſuppoſed goddes, or holie perſons, that patticipating of his goodnes are called goddes (as Kinges, Prieſtes, Iudges) coming into this world in mans nature, calleth al men to ſaluation. God of goddes our Lord hath ſpoken: and he hath called the earth, from the ryſing of the ſunne euen to the going downe.
† Out The Church of Christ began in Sion. of Syon the beauty of his comelines.
† God wil come Chriſt that came in humilitie, and more obſcurely to ſuffer, and to redeme vs, vvil come i
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maieſtie, and manifeſtly to iudge. manifeſtly: our God and he wil not kepe ſilence. Immediately before the general iudgement, fire ſhal burne al tranſitorie thinges. Fire shal burne forth in his ſight: and round about him a mighty tempeſt.
† He shal Geue ſignes in the firmament, cal the heauen from aboue: and and in earth. the earth to diſcerne his people.
† Gather ye together his ſaincts vnto him: which ordaine his teſtament VVhich know that to keepe Gods commandments in folowing vertues, is aboue the oblation of external ſacrifice. aboue ſacrifices.
† And the heauens shal shew forth his iuſtice: becauſe God is Iudge.
† God inſtructeth his people. Heare ô my people, and I wil ſpeake: Iſrael, and I wil teſtifie to thee: God thy God am I.
† I wil not rebuke thee in thy ſacrifices: and thy holocauſtes Sacrifices are gratful to God. are in my ſight alwaies.
† I wil but in regard that God needeth not theſe earthly thinges, he rather requireth a gratful mind. For otherwiſe man in dede can geue nothing to God: ſeing al that is in the whole world is Gods owne in proprietie not take calues out of thy houſe: nor buckegoats out of thy flockes.
† Becauſe al the wilde beaſts of the woods be myne, the cattle in the mountaines and oxen.
† I haue knowne al the foules of the ayer: and the beauty of the fielde is with me.
† If I shal be hungrie, I wil not tel thee: for the round earth is myne, and the fulnes therof.
† Wil I eate the flesh of oxen? or wil I drinke the blood of bucke goats?
† Spiritual ſacrifice of prayſe. Immolate to God“ the ſacrifice of praiſe, and & due payment of voluntarie vowes made in honour of God, pay thy vowes to the Higheſt.
† And and praying to him for helpe in tribulation are most grateful. inuocate me in the day of tribulation: I wil deliuer thee, and thou shalt glorifie me.
† But to the ſinner God hath ſayde: He that wil teach others, muſt eſpecially flee from ſinne, & ſerue God ſincerly. Why doeſt thou declare my iuſtices, and takeſt my teſtament by thy mouth?
† But thou haſt hated diſcipline: & caſt my words behind thee.
† If thou didſt ſee a theefe, thou didſt rune with him: and with adulterers thou didſt put thy portion.
† Thy mouth hath abounded with malice: and thy tongue fourged guiles.
† Sitting thou ſpakeſt againſt thy brother, and againſt thy mothers ſonne thou didſt put a ſcandal: † theſe things haſt thou done, and I haue held my peace.
† Thou haſt thought vniuſtly that I wil be like thee: I wil reproue thee, and ſet it againſt thy face.
† Vnderſtand theſe things you that forget God: leſt ſometime he take you violently and there be none to deliuer you.
† The“ ſacrifice of prayſe God is honored by mans gratitude, and other good workes. shal glorifie me: and there is the way, by which I wil shew him the ſaluation of God.
ANNOTATIONS. PSALME. XLIX.
14. 23. The ſacrifice of praiſe.] For better and more due performing of externalSacrifice of praiſe diſpoſeth men to the fruit of external ſacrifice. ſacrifice, it is requiſite, that thoſe which offer it, or deſire to participate, do bring with them neceſſarie internal vertues, or diſpoſition; as ſorow and repentāce for their ſinnes, which is a kind of improper ſacrifice (mentioned in the next Pſalme) the ſacrifice of iuſtice, which rendereth ro euerie one that is due (Pſal. 4.) and ſacrifiſe of praiſe, or thankes geuing, for al Gods benefites receiued or expected; which kindes of internal and improper ſacrifices, do nothing preiudice, but rightly prepare men to the fruict of external ſacrifice, euer vſed in the law of nature, the law of Moyſes, and of Chriſt. This place alſo hath an other higher and prophetical ſenſe, of the Sacrifice of Chriſts bodie in the Euchariſt, which is both propitiatorie, and Sacrifiſe of praiſe and thankes geuing. So S. Auguſtin (orat. aduerſus Iudeos. c. 6.) teacheth, that here certainly is a plaine change of the old ſacrifices. The ſame he affirmeth Ep. 120. c. 18. God foreshewing that the old ſacrifices should be changed, which were offeredThe Sacrifice of the Eu hariſt prophecied. in shadow of a ſacrifice to come. I wil not take (faith God to Iſrael) calues nor goares at thy hand, &c. but appointeth that al Iſrael (al nations from the ryſing of the ſunne to the ſetting) shal immolate the ſacrifice of praiſe, the ſame Chriſt, whom old Simeon knew an infant, whom he receiued into his handes: Likewiſe, li. contra aduerſ. legis & prophet. c. 20. The Church offereth to God in the bodie of Chriſt the ſacrifice of praiſe.
PSALME. L.
King Dauid in great ſorow for his ſinnes of adultrie and murder, most ſeriouſly prayeth God of his manifold mercies to remitte and purge alThe fourth penitential Pſalme. The 7. key. his offences, and paines due for them. 12. to reſtore vnto him the grace of the Holie Ghost, lost by his ſinnes; 15. that he may teach others (as in deede his ſingular example may teach the whole world true penance) 19. contrition of hart, worthely to offer ſacrifice, for the whole Church.
† Vnto Pertayning not only to Dauid, but alſo to al penitentes, eſpecially of the new teſtament▪
the end, a Pſalme of Dauid, †“ when Nathan the Prophet came to him, after that he had ſinned with Bethſabee. (2. Reg. 12.)
HAVE mercie on me ô God, My ſinnes being very great, nede thy great mercie. according to thy great mercie.
And according to Yea manie ſortes of thy mercies: not only remiſſion of the crimes, but alſo mitigation of the paines due for, the ſame. Thy merciful grace to be truly ſorie, to make ſome part of ſatisfaction, to beware hereafter not to fal againe, to geue better example of penance, and of vertuous life, and to perſeuer to the end. the multitude of thy commiſerations, take away myne iniquitie.
†“ Wash me O God thou haſt forgeuen me, and taken away my ſinnes, as thy prophet hath told me (2. Reg. 12. v. 13.) but my ſoule ſo fouly polluted, nedeth yet more waſhing. more amply from mine iniquitie: & cleanſe alſo the dregges that remaine, and al habites and inclinations to ſinne. So our Sauiour afterwards taught. (Ioan. 13. v. 10.) He that is waſhed nedeth not ſauing to waſh his feere (il affections and reliques of former ſinnes) but is cleane wholy. cleanſe me from my ſinne.
† VVhiles I did not know; not conſider nor acknowledge my ſinnes, I could not be forgeuen, but now I know and acknowledge them: Becauſe I do know myne iniquitie: and my ſinne is and I ceaſe not to conſider of them with ſorow. before me alwaies.
† To thee Principally (for ſo this particle [only] here ſignifieth) the enormities of my ſinnes conſiſt, in that I haue offended thy Diuine Goodnes and Maieſtie, the King of the worldes, immortal, inuiſible, onlie God, to whom is due al honour and glorie for euer and euer. 1. Tim. 1. v. 17. onely haue I ſinned, and haue done euil before thee: that thou mayſt Thou which haſt promiſed forgeuenes to al ſinners that truly conuert, ſhal herein be iuſtified by receiuing me againe to grace: be iuſtified in thy words, and mayſt and ouerthrow thy calumniators, that iudge wickedly of thy proceedings, as if either thy iuſtice or mercie were peruerted. ouercome when thou art iudged.
† For behold“ I I and al are burne in original ſinne, the reliques wherof, concupiſcence and weakenes incline vs to other ſinne
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, which we haue added. In regard of which our infirmitie, thy mercie is readie to recal vs, and help vs. was conceiued in iniquities: & my mother conceiued me in ſinnes.
† For behold thou Beſides thou haſt alſo geuen me knowledge of true faith, and right doctrine, which thou euer loueſt, and art accuſtomed to reduce, and direct ſuch into the true way of penance. haſt loued truth: yea thou haſt moreouer ſhewed to me thinges vncertaine, or vnknowen to manie others, geuen me the gift and ſpirit of prophecie, to know hidde myſteries, and to euerie one God geueth ſome particular benefites, which he loueth in him, and is ready of his part to confirme and maintaine the ſame, that they be not loſt. the vncertaine, and hidden thinges of thy wiſdome thou haſt made manifeſt to me.
† Thou shalt ſprinkle me with Moſt merciful Lord thou wilt (as I ſee in the ſpirit of prophecie) ſprinkle me, and al men with thy bloud, from the Croſſe, where they ſhal geue thee vinegre about hyſſoppe to drinke. (Ioan. 19.) hyſſope, and I shal be clenſed: thou shalt wash me, and I shal be made by which washing I shal be cleane from ſinne, and become in time pure, yea whiter then ſnow. A figure of this hyſſope was obſerued in Moyſes Law. Num. 19. ſignifying the liuelie heat of Chriſts infinite charitie. whiter then ſnow.
† To When myn affections shal be cleane purged, I shal take ſingular great delight to heare of thee, my hearing thou shalt geue ioy and gladnes, and and al my powres of mind and bodie, which are now afflicted, shal reioyce. the bones humbled shal reioyce.
† Leaue of thy cogitation of punishing, to which purpoſe firſt take away myn iniquities,
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o
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otherwiſe if they remaine, Gods iuſtice can not but punish them. Turne away thy face from my ſinnes: and wipe away al mine iniquities.
† Create in me new grace, wherby my hart shal be pure. So S. Paul calleth a iuſt ſoul a new creature. Galat. 6. v. 15. Create a cleane hart in me ô God: and renew a right ſpirit in my u bowels.
v In my invvard thoughtes.
† Caſt me not away from thy face: and thy Holie ſpirit ſuffer me not ſo to fal againe, that thy grace depart from me. take not from me.
† Render vnto me which I had before my fal, of Chriſt promiſed of my ſeede, and alter not the ſame for my
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n
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es. Dauid alſo and other penitents pray here, that God wil reſtore vnto them the ioy, which they had in the ſtate of grace, of eternal ſaluation promiſed; the ioy of thy ſaluation? and confirme & conſerue in
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e hereafter, a ſtrong, conſtant, and willing ſpirite to perſeuere. confirme me with the principal ſpirit,
† I No way can a penitent better ſhew him ſelf gratful to God, for remiſſion of his ſinnes, the
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by inſtructing, exhorting, and perſwading other ſinners to repentance, to leaue their former il wayes, and turne to God. Wil teach the vniuſt thy waies: and the impious shal be conuerted to thee.
† Deliuer me From the guilt and puniſhment of murder, cauſing Vrias and others with him to be ſlaine. Other penitents pray to be deliuered from what ſinnes ſoeuer they haue committed, by ſheding bloud, or other
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gs and iniuries; promiſing to praiſe Gods iuſtice, in offering and geuing grace, accord
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〈…〉
promiſe to ſinners, that they may repent. from bloudes ô God, the God of my ſaluation: and my tongue shal exult [for] thy iuſtice.
† Lord, thou Thou
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God firſt ſ
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rring me vp, opening my lippes, which of my ſelfe I can not do, then my tongue and
〈…〉
wil praiſe thee.
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lt open my lippes: & my mouth shal shew forth thy prayſe.
† Becauſe if thou If thou wouldeſt eſpecially legal ſacrifice, I would eaſily haue offered great ſtore: wouldeſt haue had ſacrifice, I had verily giuen it: with holocauſtes thou wilt but the beſt of that kind is not ſufficient: not be delighted.
A “ ſacrifice to God is true contrition of hart pleaſeth thee farre better. an afflicted ſpirit: a contrite, and humbled hait, ô God thou wilt not deſpiſe.
Deale fauorably ô Lord in thy good wil After a penitent hath remiſſion of his owne ſinnes, he muſt pray for the whole Church. with Sion: that the walles of Ieruſalem may be built vp.
The Church proſpering, her faithful children shal offer Then shalt thou accept ſacrifice of the ſacrifice of iuſtice, rendering to euerie one that is due; iuſtice, alſo free offeringes without obligation, k yea holocauſtes, which is the chiefeſt,
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ca
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es, and like hoſtes vpon the altar, according to the ſtate of the old law: but in the law of Chriſt, the moſt B. Sacrifice by him inſtituted. oblations, & k holocauſtes: l then shal they lay calues vpon thyne altar.
ANNOTATIONS. PSALME. L.
2. VVhen Nathan came to Dauid.] As Nathan denouncing to Dauid that ourTemporal puniſhment is due after remiſſion of ſinnes. Lord had (vpon his repentance and confeſſion) taken away his ſinne, added neuertheles that becauſe he had made the enimies of God to blaſpheme, his ſonne should dye: ſo Dauid knowing that more was required then only confeſſion, for that the bond of ſatisfaction remained after his ſinnes were remitted, perſiſted in penance, praying, lamenting, and beſeching God according to his great and mainfold mercies, to take away his iniquitie, albeit the prophet Nathan had now told him, that our Lord had taken away his ſinne, becauſe there yet remained temporal paine due for the ſame. He prayeth alſo v. 4. that God wil, vvash him more amply, from his iniquitie, and cleanſe him from his ſinne.
Cuſtome of ſinne maketh more pronnes to fal againe. For albeit the guilt of mortal ſinne be washed and taken away, yet beſides temporal punishment that is due, the ſoule that was ſo polluted, nedeth to be washed, and cleanſed from the euil habite, or pronnes to fal againe, gotten by the former cuſtome, or delectation in ſinne.
7. I VVas conceiued in iniquities.] An other reaſon why ſinners after remiſſionCōcupiſcence remaineth after original ſinne. of al mortal ſinnes, neede to be washed, and cleanſed, is, becauſe being borne in original ſinne, after remiſſion therof, there remaneth concupiſcence, that
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riueth againſt vertue, and inclineth to ſinne, from which we muſt pray, and labour to be more and more washed and cleanſed.
19 Sacrifice] Holie Scriptures make often compariſon betwen two kindes ofSpiritual ſacrifice prefe
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red before external. ſacrifices, preferring internal before external, as more gratful to God. And of
ſpiritual ſacrifices, this of a contrite ſpirite is firſt in order, and maketh the way to the ſacrifice of iuſtice, becauſe iuſtice preſuppoſeth repentance, and finally ſuccedeth ſacrifice of praiſe, and thankeſgeuing.
PSALME. LI.
Holie Dauid inueigheth against wicked Doeg a traitor. 7. prophecieth hisDauids inuectiue againſt Doeg. the 8. key. ruine. 10. and his owne exaltation.
Vnto the end, vnderſtanding to Dauid, † when Doeg Of the race of Eſau, half a Ievv, but either an Infidel, or fautor of Infidels, a ſpie for Saul, a perſecutor of Dauid, & a murderer of Innocents. 2. Reg. 22. v. 9. 18. the Idumeite came and told Saul: Dauid is come into the houſe of High prieſt, ſlaine with 84. more Prieſtes and others, becauſe they were ſuppoſed to fauour Dauid. ibidem. Achimelech. (1. Reg. 22.)
VVHY doeſt thou Thou perſecutor Doeg, why art thou ſo malicious, to abuſe thy credite with king Saul, to the murdering of innocents? glorie in malice, which art mightie in iniquitie?
† Al the day hath thy tongue thought iniuſtice: as a sharp raſor thou playing the part of a ſpie, in betraying to Saul, that I was with Achimelech? haſt done guile.
† Thou haſt loued malice more then benignitie: Though he told a truth, yet it was iniquitie to betray innocents. iniquitie rather then to ſpeake equitie.
† Thou haſt loued al wordes of precipitation, a deceitful tongue.
† Therfore Wil God deſtroy thee for euer, he wil Thou shalt vtterly be deſtroyed. plucke thee out, & remoue thee out of thy tabernacle: & & al thy race. thy roote out of the land of the liuing.
† The iuſt shal ſee, and feare, and shal laugh at him, and they shal ſay: Behold the man, that hath not put God for his helper.
But hath hoped in the multitude of his riches, and hath for a short time in this world. preualed in his vanitie.
† But I as Dauid prophecieth his owne exaltation, and conſeruation of his ſeede in the kingdom of Iſrael. a fruitful oliue tree in the houſe of God, haue hoped in the mercie of God for euer: and for euer and euer.
† I wil Sing praiſe, and
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a
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kes to thee. confeſſe to thee for euer, becauſe thou haſt done it: and I wil expect thy thy Goodnes, which agreeth to thy name. name, becauſe it is good in the ſight of thy ſaints:
PSALME. LII.
As in the thirtenth Pſalme, Chriſts Incarnation is prophecied, after thatThe general Iudgement. the 9. key ſinne abunded in the world: ſo here is foreshewed that after general wickednes, 5. Chriſt wil come to iudge the bad, 7. and deliuer the good.
Vnto the end, for Weakenes, or mourning, Ma
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leth; S. Auguſtin expoundeth this Pſalme as an inſtruction to thoſe that ſuffer perſecution and iniuries, eſpecially nere the end of the world. vnderſtandings of Dauid.
THE foole hath ſaid in his hart: There is no God.
† They are corrupte, and become abominable in iniquities: there is not that doth good.
† God hath looked forth from heauen, vpon the children of men: to ſee if there be that vnderſtādeth, or ſeeketh after God.
† Al haue declined, they are become vnprofitable together: there is not that doth good, no there is not one.
Shal they not al know that worke iniquitie, that deuoure my people as food of bread?
God they haue not inuocated: there haue they trembled for feare, where no feare was.
Becauſe God hath God wil ouerthrow al the counſels, and forces diſſipated the bones of them of worldlie politiques. that pleaſe men: they are confounded, becauſe God hath deſpiſed them.
The true Church afflicted deſireth Chriſts coming to deliuer the oppreſſed. Who wil geue out of Sion the ſaluation of Iſrael? when God shal conuert the captiuitie of his people: Iacob shal reioyce, and Iſrael shal be glad.
PSALME. LIII.
Dauid in diſtreſſe crieth to God for helpe, 6. conſidently truſting therin,A praier in diſtreſſe. the 7. key. 8. and promiſing ſacrifice of thankesgeuing.
† Vnto Though hiſtorically this Pſalme the end, was ſong by Dauid the author therof, shewing how he prayd in dauger, and rendered thankes for his deliuerie, in ſongs vnderſtanding for Dauid † when the Zipheites were come, and ſaid to Saul: when vpon notice geuen that he abode in the mountaines, Saul ſtraictly beſeged him, with a great armie, but the Philiſtims inuading the countrie, Saul was forced to leaue Dauid, and to turne his forces againſt them, 1. Reg. 23 yet i
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perceyneth alſo literally to al iuſt men in diſtreſſe, eſpecially to the Church of Chriſt, praying in like dangers, and God by his like prouidence, deliuering his ſeruantes in extremities. Is not Dauid hid with vs? (1. Reg. 1. 23. & 26.)
O GOD ſaue me For the glorie of thy name in thy name: and in thy ſtrength
for the iuſtnes of my cauſe defend me. iudge me.
† O God heare my prayer with thine eares: receiue the words of my mouth.
† Becauſe Barbarous highland men haue betraide the place of myne abode to the perſecuters. ſtrāgers haue riſen vp againſt me, & the ſtrong haue ſought my ſoule: and they haue not ſet God before their eies.
† For But I feare them not, becauſe I am in Gods protection. behold God helpeth me: and our Lord is the receiuer of my ſoule.
† A iuſt prayer, that God wil turne intended miſchief, vpon the deuiſers heades, Turne away the euils to mine enimies: and in according to his promiſe, that he wil defend the innocent. thy truth deſtroy them.
† Offering voluntarie ſacrifice, more then is commanded: I wil voluntarily ſacrifice to thee, and and praiſe thee ô God, wil confeſſe to thy name ô Lord, becauſe it is good:
† as I am bond Becauſe thou haſt deliuered me out of al tribulation: and I reioyce in thy iuſt iudgements againſt the wicked. mine eie hath looked downe vpon mine enimies.
PSALME LIIII.
The prophet (as wel in his owne, as other iust mens perſon) deſcribeth greatGods prouidence towards the good and bad. the 3. key. calamities ſuffered, 10. prayeth against the wicked, 13. lamenting eſpecially that thoſe which profeſſe frendshipe, are aduerſaries. 17. and declareth Gods prouidence in protecting the good, and deſtroying the bad.
Vnto A ſong as wel for king Dauid himſelfe, as others of al times; the end, to ſing, in ſonges, and conſider Gods prouidence, in ſuffering one man to afflict an other in this life. vnderſtanding to Dauid.
HEARE my prayer ô God, deſpiſe not my petition. † Attend to me; and heare me.
† I am made ſorowful in my This life is awarefare, and a continual combate. exerciſe: and am trubled at the voice of the enimie: and at the tribulation of the ſinner.
Becauſe they haue calumniated me, wreſted iniquities vpon me: & and perſecuted me in great furie. in anger they were trubleſome to me.
† My hart is trubled in me: and ſo inwardly afflicted, as if death were at hand. the feare of death is falne vpon me.
† Feare and trembling are come vpon me: and I haue ſcarſe ſenſe, or diſcourſe of reaſon, being almoſt ouerwhelmed with trubles. darkenes hath couered me.
† And I ſaid: would God I could flie, that in the ſimplicitie of a doue, I might ſpedely part away from theſe afflictions. Who wil geue me wings as of a doue, and I wil fly: and reſt?
† I haue fled ſo farre as I could from trubles: Loe I haue gone far flying away: and I abode in the wildernes.
† I for the reſt I remitted to Gods wil and good pleaſure, expected him, that and he ſuffered me not to be ouerthrowne, ſaued me from though I am weake, puſillanimitie of ſpirit, and and the tentations are great. tempeſt.
† O God abate the pride of arrogant perſecuters, Precipitate ô Lord, and ſuffer them not to agree amongſt them ſelues. diuide their tongues: becauſe I haue ſene They are ful of al iniquitie, iniquitie, and they haue alſo contentions among themſelues, turne the ſame to our good. contradiction in the citie.
† Day and night shal iniquitie compaſſe it vpon the walles therof; and VVith their continual great iniquitie, they haue their trubles, labour in the middeſt therof, and but leaue not their iniuſtice. iniuſtice.
† And there hath not ceaſed out of the ſtreetes therof They are ſtil vſurers, and deceiptful oppreſſors of the poore. vſurie, and guile.
† For It is a greater griefe to ſuffer iniuries of thoſe that ſeme to be freindes. if myne enimie had ſpoken euil to me, I would verely haue borne it.
And if he that hated me had ſpoken great thinges vpon me:
I would perhaps haue hid myſelfe from him.
† But A man that was, or ſemed of the ſame mind, faith, and religion, thou a man of the ſame minde: my whom I ſo truſted, that I would haue gone, whitherſoeuer he should haue ledde me. guide, and my familiar.
† Which diddeſt Thou that didſt participate the ſame holie ſacraments with me, take ſwete meats together with me, in the in the Catholique Church. houſe of God we walked with conſent.
† Let As Core & his complices: ſpoken of iuſt zele, not of deſire to reuenge: verified in thoſe that ſinne wittingly and knowing, for they deſcend, as it were, aliue into hel. death come vpon them: and let them goe downe quicke into hel.
Becauſe there is wickednes in their habitations, in The whole crew of the wicked conſpire in iniquitie. the middes of them.
† But I haue cried to God, and our Lord wil ſaue me.
† In The prophet alludeth to three more ſpecially appointed houres of Diuine ſeruice, the daylie ſacrifice at morning, and euening, and other ſacrifices commonly about midday. VVhich alſo are the three principal times of Diuine Seruice in the Church of Chriſt. Martins, Euenſong, and the Sacrifice of Maſſe. VVhich Eutyn
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ius and other Grecians cal Lyturgiam. S. Clement alſo (li 7. c. 25. Apoſt. Inſtit) teſtifieth that the Apoſtles ordained three ſet houres of common prayer euerie day. the euening, and morning, & at midday, I wil
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r pr
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ſpeake, and declare, and he wil heare my voice.
† He wil redeme my ſoule in peace from them, that approch to me: becauſe among manie Manie enimies combined together approched vnto me, to ouerthrow me. they were with me.
† God wil heare, and he Eternal God. which is before the worldes wil humble them.
† For there is They wil neuer repent of their wickednes. no change with them, & they feared not God: he hath ſtreached forth his hand in repaying.
† They haue contaminated his teſtament, they are They harden their hartes againſt his threatned wrath: diuided by the wrath of his countenance; and but Gods prouidente illuminateth others to know and teach the truth, when it is impugned, or contemned. his hart hath approched.
Gods wordes, which in them ſelues are meke and ſwete, His wordes are made ſofter then oile: and are hard to the incredulous, & as dartes that wound them. Chriſt ſaid (Ioan. 6.) Vnles one eate my flesh, & drinke my bloud, he shal not haue life in him, which the Capharnaites not vnderſtanding ſaid one to an other: This is a hard ſpeach, who can abide it? which S. Auguſtin here ſaith was the firſt hereſie againſt our Sauiours, preaching. It was not hard to S. Peter, who in the name of the reſt, anſwered, that Chriſt had the wordes of eternal life. He yet vnderſtood not the ſecrete of our Lords ſpeach, but he piouſly beleued that the wordes vvere good, vvhich he vnderſtood not. the ſame are dartes.
† Therfore in al doubtes of doctrin, in al diſtreſſes of perſecution, and other difficulties vvhich ſurpaſſe thy vveakenes, caſt thy care vpon our Lord, and he vvil nourish thee. Caſt thy care vpon our Lord: and he wil nourish thee: he wil not geue He vvil not ſuffer the iuſt to remaine alvvayes in fluctuation, that is, in doubtful, dangerous, and vvaue
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ing thoughtes or perplexities, as vvhen a shippe is toſſed in the vvaues of the ſea, but vvil geue quiet repoſe of mind, as in a ſure hauen vvithout danger of drovvning. fluctuation to the iuſt for euer.
† But thou ô God wilt bring Contrariwiſe, the wicked and obſtinate ſhal fal into deſtruction. them downe into the pitte of deſtruction.
Often or for moſt part, bloud-ſuckers dye before the courſe of nature requireth, as Saul, Abſolon, Achitophel, Achab, Iezabel, and the like. Bloudy and deceitful men shal not liue halfe their daies, but I wil hope in thee ô Lord.
PSALME. LV.
Dauid being in danger before Achis king of Geth, confidently implerethDauids prayes in danger, the
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. key. Gods helpe, againſt the great malice and powre of his enimies; 8. foretheweth their ruine, his owne exaltation, 12. and offereth praiſes and thankes.
Vnto This Pſalme perteyneth alſo to future times, the end, for the vſe of anie iuſt perſons, or people, that are againſt their wil ſeparated from the publike diuine Seruice of holie Church: for a people, that is made far from the Sainctes, Dauid in mo
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worthie to be noted with tule, for perpetual memorie the inſcription of the title, made by Dauid when the Philiſtims detected him to their king in Geth. when the foreners held him in Geth. (1. Reg. 12. v. 12.)
HAVE mercie on me ô God, becauſe Now one ſorte of il diſpoſed men, now another, man hath troden vpon me: neuer ceaſe to ſeeke my deſtruction. al the day impugning he hath afflicted me.
Myne enimies haue troden vpon me al the day: becauſe they are Saul with his great armie, the Philiſtim
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s, and other ſtrangers, ſome in manifeſt hoſtilitie, others detecting and betraing me to myn aduerſaries. So al that liue godly in Chriſt haue manie enimies viſible and inuiſible. manie that warre againſt me.
† From Of theſe moſt eminent great dangers I am in deede afeard, the height of the day I shal feare: but ſo that my truſt and aſſured confidence is in thee ô God. but I wil truſt in thee.
In God I wil praiſe Wordes and promiſes made to me; or the good which I ſpeake or do by Gods grace. my wordes, in God haue I hoped: I wil not feare what flesh may do to me.
† Al the day did they They calumniate whatſoeuer I ſay, deteſt my wordes; againſt me, wreſting al my wordes to euil ſenſe. al their cogitations are vnto euil.
† They wil They meete together, and ſecretly conſpire to intrappe me or catch me tripping. inhabite and keepe ſecret: they wil obſerue my heele.
As they haue expected to take my life: my ſoule, † for this their vaine purpoſe to deſtroy me, thou wilt ſaue them, as they deſerue, that is, for nothing shalt thou ſaue them: thou wilt breake them in peeces. in wrath thou wilt breake peoples.
O God, † I haue shewed my life to thee: thou haſt ſet my teares in thy ſight.
As alſo in thy promiſe: † then shal mine enemies be turned backeward.
In what day ſoeuer I shal inuocate thee: loe I haue knowne that thou art my God.
† In God I wil praiſe I wil alwayes gratfully acknowlege thy promiſes, and ſayings, for they are aſſured. the word, in our Lord wil I praiſe thee ſaying, I haue hoped in God, I wil not feare what man can do to me.
† In me, ô God I haue purpoſed and vowed to offer ſacrifice of praiſe, and by thy helpe wil performe it. are thy vowes, which I wil render, praiſes to thee.
† Becauſe thou haſt deliuered my ſoule from death, and my feete from falling: that I may do that pleaſeth God, pleaſe before God, in in true faith and pious workes. the light of the liuing.
PSALME. LVI.
The Prophet prayeth in tribulation, 4. teſtifieth Gods helpe, 6. praiſeth hisDauids great patience. the 8. key. greatnes: 8. promiſing, and inuiting al nations to praiſe him.
Vnto The heroical facts of Dauid are for examples to al Chriſtians. the end, Innocent Dauid hauing opportunitie to kil his vniuſt perſecutor, obeyed the motion of God, ſuggeſting vnto him, not to deſtroy his enimie; contrarie to the counſel of his freindes: deſtroy not, to Dauid in a thing moſt worthie to be recorded for perpetual memorie, the inſcription of the title, being in ſo great and vniuſt truble, as to lye in the caue of a mountaine, yet ſpared to kil, or hurt him, that driue him into ſuch ſtraictes See the hiſtorie 1. Reg. 24. when he fled from the face of Saul into the caue.1.
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. 22. 24.
HAVE mercie on me ô God, haue mercie on me: becauſe my ſoule hath truſted in thee.
And I wil hope in the shadow of thy winges, vntil iniquitie paſſe.
† I wil crie to God the higheſt: God that hath done me good.
† He ſent Extraordinarie diuine helpe, paſſing mans powre. from heauen, and deliuered me: he hath geuen into It fel reprochfully to Saul, that Dauid might haue ſlaine him if he would, yet did neither hurt him, nor inſult vpon him, but meekely and piouſly admonished him of his error, and iniurious perſecution. reproche them that trode vpon me.
God hath ſent his mercie, and his truth, † and hath deliuered my my life. ſoule out of the middes of from moſt mightie and rauenous perſecuters. Lions whelpes: I ſlept trubled.
The ſonnes of men, their Though they haue not lions natural teeth, yet they exerciſe crueltie by artificial weapons, teeth are weapons and arrowes: and their and with their cruel tongues incite their folowers to the ſame furie. 1. Reg. 22. v. 16. tongue a sharpe ſword.
† Be exalted aboue the heauens ô God: and thy glorie vpon al the earth.
† They prepared a ſnare for my feete: and bowed downe my ſoule.
They Saul endeuored manie wayes to ouerthrow Dauid, amongſt other meanes prouoked him to ſette vpon the Philiſtims, thincking they should haue ſlaine him, 1. Reg. 18. v. 17. but the ſame Philiſtims ouerthrew Saul. 1 Reg. 31. digged a pit before my face: and they are falne into it.
† My hart is readie ô God, my hart is readie: I wil ſing, and ſay Pſalmes more in vſe with Chriſtian Gentils, then they were with the Iewes. See page, 12. a Pſalme.
† Ariſe my glorie, ariſe pſalter and harpe: I wil ariſe early.
† I wil confeſſe to thee among Gods benefites beſtowed vpon Dauid, and vpon faithful Chriſtians prefigured by him, are for euer to be praiſed by al peoples and nations. peoples ô Lord: and I wil ſay Pſalmes more in vſe with Chriſtian Gentils, then they were with the Iewes. See page, 12. a Pſalme to thee among Gods benefites beſtowed vpon Dauid, and vpon faithful Chriſtians prefigured by him, are for euer to be praiſed by al peoples and nations. the Gentiles.
† Becauſe thy mercie is magnified euen to the heauens, and thy truth euen to the cloudes.
† Be axalted aboue the heauens ô God: and thy glorie vpon al the earth.
PSALME. LVII.
Holie Dauid inueigheth against diſſembling wicked men. 7. deſcribethGods prouidence in ſuffering euil. the 3. key. their manifold punishment, 11. wherin the iust shal be comforted.
† Vnto This Pſalme was made vpon the ſame occaſion, and to the ſame purpoſe as the former, the end, to exhorte the iuſt and innocent to patience, deſtroy not, to Dauid in, by Dauids memorable example. the inſcription of the title.
IF Few are ſo wicked, but they ſpeake and pretend iuſt thinges: in very dede you ſpeake iuſtice: iudge right thinges ye ſonnes of men.
For in but neither thincke wel, the hart you worke iniquities: in the earth your nor do wel, but both contrarie, which feaned ſanctitie is duble iniquitie. handes forge iniuſtice.
† Sinners are alienated from the matrice, they haue erred from the wombe: they haue ſpoken falſe thinges.
g Theſe wicked ſinners that flatter and incite king Saul, ſeme to haue ſpent al their life from their infancie in malice.
† They haue furie according to the ſimilitude of Their furie is vnquiet, til they may wound the innocent with their poiſonful ſting, a ſerpent: as of the aſpe that is deafe, and ſtoppeth his eares.
i neither wil they harken to good admonitions, but ſtoppe their eares like an aſpe, that layeth one eare cloſe to the ground, and ſtoppeth the other with his taile.
† Which wil not heare the voice of the inchanters, and of the ſorcerer inchanting wiſely.
† God shal breake their But God wil breake their cruel force, teeth in their mouth, the though it ſemeth moſt ſtrong, and in ſuperable. checke tooth of the lions, our Lord wil breake in peeces.
† They shal come to nothing as water running downe: he hath Gods iuſt determination of punishing the wicked ſtil remaineth bent and readie, though execution be ſome while differred. bent his bow til they be weakened.
† As That force and powre which is now inuincible, hard and ſtrong like a lions ſtrongeſt teeth, shal then be as impotent and ſoft as waxe: waxe that melteth, shal they be taken away: Gods wrath, like fire, the moſt forcible element, shal fil vpon them, and they shal be caſt into vtter darkenes, depriued of the ſunne and al comfortable light. fyre hath falne on them, and they haue not ſeene the ſunne.
† Before your Before their malice can bring to effect, the great miſchieffes which they plotte and purpoſe, God ſuddainly cutteth them of before they fully vnderſtand of, either ſicknes or death, caſteth them as it were aliue into hel. thornes did vnderſtand the old bryar: as liuing ſo in wrath he swalloweth them.
† The iuſt The iuſt reioyce in the punishment of the wicked for three cauſes, firſt in zele of iuſtice, conforming his wil and mind to Gods iudgement; ſecondly, for that himſelfe through Gods mercie hath eſcaped that terrible damnation; thirdly, for that he is now deliuered from moleſtation, and continual tribulation. shal reioice when he shal ſee reuenge: he shal wash his handes in the bloud of a ſinner.
† And man shal ſay: If certes there be fruite to the iuſt: The iuſt ſeing, or by faith knowing what punishment remaineth for the wicked, is therby aſſured that the good shal reape fruict for his wel doing, and that in the meane time God ruleth and iudgeth on the earth, though as yet it appeareth not ſo euidently. there is a God certes iudging them on the earth.
PSALME. LVIII.
Holie Dauid (being beſeeged in his owne houſe by m
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n ſent to kil him)An other prayer of Dauid in danger. the 8. key. confidently prayeth God to deliuer him, 6. and al faithful nations in like danger: 7. and praiſeth God.
Vnto the end, deſtroy not, to Dauid in the inſcription of the title, King Saul hauing thriſe attempted in vaine to kil Dauid, (1. Reg. 18 v 11. &c. 19. v. 9.) ſene ſome of his guard to fe
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ch him, from his owne houſe, that he might be ſlaine: but God moued the mind of Michol, to admonish him of the danger, and to helpe him away in ſaftie, though Saul thought she would haue bene a ſcandal vnto him (or cauſe of ruine) by the handes of the Philiſtians 1. Reg. 18. v. 21. Vpon which occaſion Dauid made this Pſalme. As he alſo made others, for perpetual memorie of Gods like benefites, in deliuering him in iminent dangers, VVhen Saul ſent three troupes of ſerieants to kil him, and ſolowed them himſelfe. 1. Reg. 19. v. 20 likevviſe vvhen he vvas knovven and bevvrayed before Achis king of Geth 1. Reg. 21. alſo in Ceila, in the deſerts of Ziph, and of Maon. c. 23, in Engaddi, c. 24. in Hachila. c. 26. and againe amongſt the Philiſtians c. 27. and 30. when Saul ſent, and watched his houſe to kil him. (1. Reg. 19.)
DELIVER me from mine enimies ô my God: and from them that riſe vp againſt me defend me.
† Deliuer me from them that worke iniquitie: and from bloudy men ſaue me.
Becauſe loe they They haue ſo ſtraictly beſeged me, that it is now in their haudes, to take away my life. haue taken my ſoule: the ſtrong haue falne violently vpon me.
† Neyther is it mine iniquitie, nor my ſinne ô Lord: Of my part I haue committed no ſault againſt myn enimies, for which they can haue a
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ie iuſt cauſe to perſecute me. without iniquitie haue I runne, and gone directly.
† Ryſe vp to meete me, and ſee: and thou ô Lord the God of powres, God of Iſrael attend to viſite The prophet ſoreſeing in ſpirite, that the Catholique Church shal be vniuſtly perſecuted, prayeth, and teacheth others to pray, that God wil mercifully viſite his faithful people of al nations: al nations: haue and not ſpare obſtinate perſecuters. no mercie on al that worke iniquitie.
† They wil returne Perſecuters laboring how much, or how long ſoeuer, shal at night, that is, in the end of al their wicked endeuoures be vnſatisfied in their deſires, at euening: and they shal ſuffer famine as hungrie dogges that runne hunting al the day, & night alſo, ſtil ſeeking & not finding wherwith to fil their rauenous mouthes and deuouring bellies. as dogges, and shal compaſſe the citie.
† Behold they They threaten and determine to vſe al crueltie, wil ſpeake in their mouth, and a ſworde in their lippes: as if there were no God, that heareth, and wil punish it. becauſe who hath heard?
† And thou ô Lord wilt ſcorne them: thou wilt bring to naught al the nations.
† I wil keepe my ſtrength to thee: Through Gods grace the Church is ſtil ſtrong and the vertuous do perſeuere. becauſe thou art my receiuer: † my God, thy mercie shal preuent.
† God wil shew vnto me concerning mine enimies, kil them not God ſuffereth afflictions to fal vpon his ſeruants to kepe them exerciſed, leſt in proſperitie they forgete their duties to him. leſt ſometime my peoples forgete.
Diſperſe them in thy ſtrength: and Depriue them of powre, that they may not do ſo much euil as they deſire. depoſe them my protector ô Lord.
† The ſinne of their mouth, the word of their lippes: and let them be taken in their pride.
And for After that their iniquitie is complete curſing and lying they shal be they shal be accuſed and punished for their blaſphemies and lies. talked of † in conſummation: in wrath of comſummation and they shal not be.
And they shal know that God wil rule ouer Iacob: and ouer the ends of the earth.
† They As. v. 7. shal be turned at euening, and shal ſuffer famine as dogges: and shal compaſſe the citie.
† They shal be They shal in vaine ſeeke oyle for their lampes with the foolish virgins, repent with Iudas, and finding no helpe, diſperſed to eate: and if they be not filled, they ſhal continually blaſpheme in hel. wil murmur alſo.
† But I wil ſing thy ſtrength: and wil exalt thy mercie in In the reſurrection. the morning.
Becauſe thou art become my receiuer, and my refuge, in the day of my tribulation.
My helper, I wil ſing to thee, becauſe thou art God my receiuer: my God, my mercie.
PSALME. LIX.
King Dauid after his owne and the peoples manie tribulations, 8. renderethKing Dauids thankes for victories. the 8. key. thankes for their renowmed victories, 11. atchiued by Gods only powre.
† Vnto the end, for them, The change of ſtate from aduerſitie to proſperitie in the people of Iſrael, was a figure of the like change in the Church of Chriſt, that shal be changed, in worthie to be remembred, the inſcription of the title for the inſtruction, to Dauid him ſelfe, of Gods beloued, for doctrine, † as the ſame are more largely recorded in the bookes of kinges. when he ſet fire on Meſopotamia of Syria, and in Sobal, and Ioab returned, and ſtroke Idumaea in the valley of ſaltpittes twelue thouſand. (2. Reg. 8. & 10. & 1. Paral. 18.
O GOD thou God ſuffereth his people to be afflicted, as wel for their ſinnes, as for exerciſe in vertue, haſt repelled vs, & haſt deſtroyed vs: thou waſt angrie after ſheweth his mercie in pardoning, and fauour in aduancing them. and haſt had mercie on vs.
† Thou haſt moued the earth, and haſt trubled it: heale the breaches thereof, becauſe it is moued.
† Thou haſt shewed vnto thy people by punishīg ſinners. hard thinges: thou haſt made vs drinke the wine of compunction.
† Thou haſt VVarning them to amēd. geuen a ſignification to them that feare thee: they flee from the face of the bow.
That thy beloued and then reſtoreth them to former good ſtate. may be deliuered, ſaue me with thy right hand; and heare me.
† God hath ſpoken in God alſo as he hath promiſed by his holie oracle, his holie: I shal reioyce, and hath aduanced king Dauid, in his temporal kingdom, and doth much more aduance him, and other elect in euerlaſting life, shal diuide Sichem: and shal meſure the valley of tabernacles.
† Galaad is mine, and Manaſſes is mine: and Ephraim the ſtrength of my heade.
† Iuda my king: Moab As a veſſel for meaner vſes. the pot of my hope.
Into Edom wil I Bring it vnder my dominion. ſtretch out my shoe: the foreners are ſubiect to me.
Who shal conduct me into a fenſed citie? who shal conduct me euen into Idumea?
† Shal not thou ô God, As God doth ſometimes punish: that haſt expelled vs: and ſo he alſo rewardeth. wilt not thou ô God goe forth in our hoſtes?
† Giue vs aide from tribulation: becauſe mans ſaluation is vaine.
† In God we shal doe ſtrongly▪ with fortitude. ſtrength: and he shal bring to nothing them that afflict vs.
PSALME. LX.
Faithful people of the whole earth pray, and acknowlege that God mercifullyA confident prayer for Chriſts Incarnation. the 5. k.
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y. heareth their prayer. 6. expect the eternal kingdom of Chriſt, in which they shal praiſe him for euermore.
Vnto the end, In ſongues of praiſe and thankes to God. in hyms to Dauid.
HEARE ô God my petition
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attend to my praier.
† From From al coaſtes of the earth faithful people pray to God, the ends of the earth I haue cried to thee: whiles my hart was in anguish, thou the Church builded vpon an aſſured fundation, is exalted to great powre and dignitie. didſt exalt me on a rocke
† Thou haſt God conducteth, defendeth, and deliuereth thoſe that confidently truſt in him. conducted me, becauſe thou art made my hope: a toure of ſtrength from the face of the enimie.
† I shal inhabite in in the Church, a place of aſſured protection. thy tabernacle for euer: I shal be protected in the couert of thy winges.
† Becauſe thou my God haſt heard my prayer: thou haſt giuen inheritance to thoſe that feare thy name.
† Thou wilt adde Chriſt
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kingdome the Church perpetual to the end of this world, and eternal after the general Reſurrection. dayes vpon the dayes of the king: his years euen vnto the day of generation and generation.
† He is permanent for euer in the ſight of God: his Who is able to vnderſtand, or explicate how great Chriſts mercie is in redeming vs, mercie and and his truth in performing his promiſed rewardes? truth who shal require?
† So For ſo imeſtimable benefites, I wil alwayes praiſe thee with Pſalmes, Canticles, or other thankes in this life: wil I ſay a Pſalme to thy name for euer and euer: that I may render my vowes and eternally in the life to come. from day to day.
PSALME. LXI.
A iuſt man encoregeth his owne ſoule to ſerue God in ſincere humilitie, 9.Exhortation to good life, in reſpect of reward, or punishment. the 7. key. exhorteth alſo al others to truſt in God, not in falſe and worldlie pollicie, or wealth, becauſe Gods powre and mercie wil render to euerie one as they deſerue.
Vnto the end, for Directed to Idithun, one of the maſters of muſike, to ſing it, or to make tune for it. Iduthun a Pſalme of Dauid.
Shal The wicked threating to ruinate others, Dauid, or anie iuſt man, feareth them not, becauſe his ſoule is ſubiect to God. not my ſoule be ſubiect to God? for of him is my ſaluation.
† For he is my God, and my ſauiour: my receiuer Therfore I firmely purpoſe neuer to be moued from God. I shal be moued no more.
† In vaine do you myn aduerſaries ſtil aſſault me, How long ſet you violently vpon a man: though ye be al confederate to kil me, you al doe kil: as it were vpon ſuppoſing me to be like a ruinous, or shaken wal, that is eaſily throwne downe. a wal, that is leaning, and a wal shaken.
† But They thinck ſtil to depriue me of my reward, the price of my laboures and merites, yet they thought to repel my price, but I runne ſo much more diligently, as thirſting after righteouſnes in this life, and glorie in the next, to finish my courſe. I ranne in thirſt: they A moſt dangerous tentation, when after threates and crueltie, perſecutors endeuour by ſwete wordes, and promiſes to perſwaed the iuſt to fal into ſinne. bleſſed with their mouth, and curſed with their hart.
† But yet my ſoule be thou ſubiect to God: becauſe my patience is from him.
† Becauſe he is my God, and my ſauiour: my helper I reſolutly purpoſe not to yeld to anie tentations. I shal not remoue.
† In God is my ſaluation, and my glorie: the God of my helpe, and my hope is in God.
† Hope in him Gods faithful ſeruantes are not only conſtant themſelues, but alſo exhorte and perſwade al others, as much as in them lieth, to ſerue God and truſt in him. al ye the congregation of people: powre out your harts before him, God is our helper for euer.
† But yet the children of men are vaine, the children of men are Vſing falſe weightes they defraud one an other. liers in balances: that they may deceiue by vanitie together.
† Hope not in iniquitie, and couete not robberies: if riches abound ſet not your hart vpon them.
† God hauing nce ſpoken it is moſt aſſured. Once hath God ſpoken, theſe Two eſpecial attributes of God. two things haue I heard:
† That God is Omnipotent, ſo that he can both reward, and puniſh infinitly; powre is Gods, and and Merciful, that he is readie to receiue al ſinners into his fauour, if they wil repent and turne vnto him. mercie ô Lord is to thee: becauſe Mat. 16. Rom. 2. 1. Cor. 3. Gal. 6. thou wilt render to euery one according to his workes.
PSALME. LXII.
Dauid in banishment with great affection deſireth to vnite himſelfe withDauids deuotion in baniſhment. the 8. key. God in meditation, 4. purpoſing and promiſing euer to praiſe him: 10. prophicieth the vaine endeuoures, and condemnation of his enimies; and his owne aduancement.
A Pſalme Holie Dauid made this deuout meditation when he was in the foreſt of Haret, or deſert of Ziph 1. Reg. 22. & 23. and could not come to the tabernacle of God, nor to Ieruſalem, where he eſpecially deſired to be, in the inheritance of our Lord, which was to him a great affliction. As the like is now to Catholiques, when they are put in cloſe priſon for their faith, or otherwiſe hindered, that they can not be preſent at the moſt holie and daylie Sacrifice. In which eaſe we muſt ſupplie as we may, this great loſſe, and comfort ourſelues with this, or like Pſalme, or prayer, ſaying: O God my God, to thee I watch. of Dauid when he was in the deſert of Iuda (1. Reg. 22.)
O GOD my God to thee I watch, Euen from the firſt downing of the morning, from the morning light. my ſoule thirſteth after thee, My ſoule hath thirſted to thee, yea alſo my very flesh, and whole bodie feeleth great paines, by this affliction of mind, and deſireth releefe and reſt. my flesh to thee very manie wayes.
† In a deſert land, and inacceſſible, and without water, Being now in caſe that I can not ſerue thee, ô God, as I would, yet I exhibite myſelfe preſent in ſpirite, before thy holie place, ſo in the holie haue I appeared to thee, meditating thy powre, and thy glorie. that I might ſee thy ſtrength, and thy glorie.
† Becauſe This conſolation in banishment from thy diuine Seruice, is ſweeter to me then manie temporal liues, or anie worldlie proſperitie. thy mercie is better then liues, my lippes shal prayſe thee.
† For as the Paſſions of Chriſt abound in vs (ſaith S. Paul 2. Cor. 1.) ſo alſo by Chriſt our comfort aboundeth. So wil I bleſſe thee in my life: and in thy name I wil lifte vp my hands.
† As with Repleniſh my ſoul ô God, with the aboundance of thy grace, marrow and fatnes let my ſoule be filled: ſo ſhal I be more able to praiſe thee. and my mouth shal praiſe with lippes of exultation.
† Seing in the night, alſo in my bed I meditate of thee; If I haue bene mindful of thee vpon my bedde, I wil more diligently do the ſame in the morning. in the morning I Wil meditate on thee: † becauſe thou haſt bene my helper.
† And in the couert of thy winges I wil reioice, my ſoule hath cleaued after thee: thy right hand hath receiued me.
† But My temporal and ſpiritual enimies: they in vaine haue ſought my ſoule, and they ſhal be damned for their ſinnes. they shal enter into the inferiour partes of the earth.
† They It happened l
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terally to Saul, that he was ſlaine in battle, which he made againſt his enimies▪
shal be deliuered into the handes of the ſworde, they shal be and his dead bodie was hung on a wall (1. Reg. 31.) expoſed to wilde beaſtes, or birdes, though it was after wards bu nt and buried. the portions of foxes.
† But Dauid was preſently after Sauls death exalted to the kingdome, in figure of Chriſt, whoſe name and glorie was exalted, after the deſtruction of the Iewes by Pagane Emperours. the king shal reioice in God, al shal be praiſed that ſweare by him: becauſe the mouth is ſtopped of thoſe that ſpeake wicked thinges.
PSALME. LXIII.
A prayer of the iuſt repoſing their whole truſt in God: 7. and reioycingA confident prayer in trih
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lation. the 7. key. that the enimies machinations are fruſtrate.
Vnto the end, a Pſalme of Dauid.
HEARE ô God my prayer when I make petition: from the feare of my enimie deliuer my ſoule.
† Thou By example of thy former protection, haſt protected me from the from the conſpiracie of wicked men, I truſt moſt aſſuredly in thy helpe. aſſemblie of the malignant: from the multitude of them that worke iniquitie.
† Becauſe they haue sharpned their tongues as a ſworde: they haue bent the bow a bitter thing, † that they may shoote in ſecretes at the immaculate.
† Sodanely they wil shoote at him, and wil not feare: they They are reſolued to intrappe me, haue confirmed to themſelues a wicked worde.
They haue talked to hide ſnares: they haue ſaide, who shal ſee them?
† They haue ſearch
〈…〉
they But as they haue failed: ſo
〈…〉
, and be ouerreached in their bad counſels, as Achitophel. 2. Reg. 17. haue failed ſearching with ſcrutani
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† Man shal come to a
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: and God shal be exalted.
God hath choſen the weake of this world
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o confound the ſtrong. Childrens arrowes are made their woundes: † and their tongues are weakned againſt them.
Al that ſaw them much merueled, ſeing the wicked ſo punished. were trubled: † and euerie man feared.
And they shewed forth the workes of God: and they vnderſtood his doinges.
† The iuſt shal reioice in our Lord, and shal hope in him, and al the right of hart The iuſt shal be praiſed, for rightly ſeruing God. shal be praiſed.
PSALME. LXIIII.
God is rightly praiſed in Sion and I eruſalem (in his Church only) for hisConuerſion o
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Gentiles▪ the 6. key. benefites beſtowed and promiſed. 8. Vnto which alſo in the time of grace, al nations shal be called.
To the end, a Pſalme of Dauid, The ſeuentie interpreters ſeing Dauid here prophecie of the peoples returne from Babylou, added the names of Ieremie and Ezechiel, who being in that captiuitie, prophecied the ſame more largely. As likewiſe theſe and other Prophetes, foreſavv in ſpirite, and more eſpecially prophecied the going forth of al nations from Babylon, that is, forſaking Idolatrie, and embracing true Religion
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n the Church of Chriſt, ſo S. Auguſtin, Eutymius, and others. the Canticle of Ieremie, and Ezechiel, to the people of the tranſmigration, when they begane to goe forth.
AN hymne ô God becometh thee Not in Babylon, nor els vvhere, but only in the Church, praiſes and vovves are gratful to God. in Sion: & a vow shal be rendered to thee in Ieruſalem.
† Heare my prayer: Alnations shal know thee. al flesh shal come to thee.
The wordes of the wicked The wicked are inſolent in threatning, haue preuailed vpon vs: and thou wilt be but thou mercifully pardoning our ſinnes, they ſhal not hurt vs. propitious to our impieties.
They are happie to whom thou hast prepared grace, and glorie. Bleſſed is he, whom thou haſt choſen, and taken: he shal dwel in thy courtes.
† The voice of the faithful, reioycing in the hope of eternal glorie. Rom. 5 We shal be replenished in the goods of thy houſe: holie is thy temple, nothing polluted ſhal enter into heauen. Apo. 21. meruelous in equitie.
† Heare vs ô God our ſauiour, the hope of al the ends of the earth; and in the ſea farre.
† Preparing Thou which art al powreful, as appeareth by the huge montaines, mountanes in thy ſtrength, girded with might: which trubleſt ſeas, and other thy workc
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. the depths of the ſea, the ſound of the waues therof.
† The Gentiles shal Thou wilt by thy omnipotent powre moue the hartes of obdurate men, and ſo conuert innumerable of al nations to thee. be trubled, and they that inhabite the borders shal be affraide of thy ſignes: Thou wilt draw manie to thee, with ioy and gladnes, from the vttermoſt coaſtes of the eaſt and weaſt. the outegoinges of the morning and euening thou shalt delight.
† Thou haſt viſited the earth, and haſt inebriated it: thou haſt multiplied to inrich it.
The God wrought diuers miracles in waters (Gen. 7. Exo. 7. 14. 15. Ioſue. 3. 4. Reg. 5. 6. &c.) riuer of God is replenished with waters, thou haſt prepared their likewiſe in prouiding meate for his people. (Exo. 16. 3. Reg. 17. 4. Reg. 4. 7. &c.) which were figures of Baptiſme, Euchariſt, and other Sacraments of Chriſt, waſhing from, ſinnes, and augmenting grace, meat: becauſe ſo repleniſhing the Chureh with moſt ſacred Myſteries. ſo is the preparation therof.
† Inebriate Endewing the Apoſtles and other preachers with ſpiritual grace and lerning, her riuers, continuing the ſucceſſion of paſtores to watter and feede the faithful people. multiplie her fruites: in her dropps she shal reioyce ſpringing.
† Thou“ wilt God bleſſeth the whole courſe, or circle of time, of the Church militant in this world, bleſſe the crowne of the yeare of thy goodnes: and the crowne, or happie end of euerie iuſt perſons life. and thy fildes shal be replenished with plentie.
† The u beautiful places of the deſert shal be fat: and the thoſe vvhich are more eminent ſhal particularly reioyce in their ovvne, and others ſpiritual progreſſe in vertue. litle hilles shal be girded aboute with exultation.
v Euen thoſe which before had only a ſhew of beautie, but in dede vvere barren, ſhal yelde abundant fruict.
The The principal paſtores ſhal in proportion reioyce aboue the reſt, for the grace and glorie of al their flocke. rammes of the shepe are clothed, and the ſubiectes alſo and inferior people ſhal be ſatiate vvith their happie lotte. the valleis shal abounde with corne: Al together, prelates and people, higher and lovver ſhal vvith vn. forme voice ſing praiſes to God, and perpetual hymnes. they wil crie, yea they wil ſay an hyme.
ANNOTATIONS. PSALME. LXIIII.
12. God vvil bleſſe the crovvne] Vnder the Allegorie of the land of Iurie,Perpetuitie of the Church. vvherunto the people of God vvere to be reſtored, after their captiuitie in Babylon, the Pſalmiſt here prophecieth greater thinges, then can be verifiedS. Aug. Eutym. of the temporal ſtate of the Iewes, that the militant Church ſhal ſtil be bleſſed from the beginning to the end, yelding expected fruict; and al the iuſt, that perſeuere to the end of their liues, ſhal receiue moſt happie and gloriousReward of the iuſt. revvardes of their laboures. As S. Paul after his meritorious trauels confidently expected his glorious revvard, vvhen he ſaide (2. Tim. 4.) I haue fought a good fight, I haue conſummate my courſe, I haue kept my faith: Concerning the reſt, there is layde vp for me, a Crovvne of iuſtice, vvhich our Lord vvil render to meSainctes crownes are of Gods benignitie. in that day, a iuſt Iudge. And not only to me, but to them alſo that loue his coming. And this is called the crovvne of the yeare of Gods benignitie, becauſe God of his ovvne benignitie, vvithout mans former deſert geueth grace, and in the end for merite folovving, geueth a crovvne of glorie. So our Bleſſed Sauiour according to his fulnes of grace, vvhich vvas in his ſoule, and infinite merite, receiued a crovvne of glorie, in the conſummation of his temporal life, after the ſpace of thirtie three yeares. And our Bleſſed Ladie the motherThe Corones of our Lord, and our Ladie. of God, receiued an anſvverable crovvne to her excellent grace and merites, in the conſummation of her life, at the end of ſixtie three yeares. In memorie of vvhich numbers of yeares, deuout men haue piouſly inſtituted certaine formes of prayers, called the Crovvnes, or Corones of our Sauiour, and of our Ladie.
PSALME. LXV.
The prophet inuiteth al men to praiſe God for his meruelous workes, andGentils ſuccede the Iewes. the 6. key. benefites donne to the Iewes. 7. Who being vngratful, 8. Gentiles are called, 16. and bring forth better fruict.
Vnto the end, a Canticle Myſtical reſurrection, Gentiles ſucceding in place of the Iewes. of reſurrection.
MAke ye Shew your internal ioy by external wordes and deedes. iubilation to God al the earth, † ſay a pſalme to his name: geue glorie to his praiſe.
† Say ye to God: In drovvning the vvorld, in confounding the tongues in Babel, in burning Sodom and Gomorrha with brimſton, in plaging the Aegyptians, in drovvning Pharao and his vvhole armie in the read ſea; in deſtroying the Chananites and other infideles, in puniſhing the tenne tribes, and aftervvards the other tvvo by captiuitie, and innumerable other puniſhments, al for ſinnes, How terrible are thy workes ô Lord! in the multitude of thy ſtrength thine enimies for vvhich euen the vvicked, though not ſincerly conuerted, yet of ſeruile feare, feaned and falſly promiſed to amend, but performed it not: as Pharao afflicted vvith plagues, vvas forced to promiſe libertie to the children of Iſrael, vvhich he aftervvards denied. shal lie to thee.
† Let al the earth adore thee, and ſing to thee: let it ſing a pſalme to thy name.
† Come ye, and ſee the workes of God: terrible in counſels ouer the chidren of men.
† Who turneth The read ſea, the ſea into drie land, in when Ioſue brought the people ouer Iordan, the riuer they shal paſſe on foote, in remembring and reciting theſe ſingular benefites. there we shal reioyce in him.
† Who ruleth in his ſtrength for euer his eyes looke vpon the gentiles: Gods choſen people the Iewes did often exaſperate God by their ingratitude, murmuring, and other ſinnes: whom the prophet therfore admoniſheth, they that exaſperate him let them not to be proud, leſt they be ſubdued, and brought lowe. not be exalted in themſelues.
† Ye By way of inuitation the Pſalmiſt prophecieth the conuerſion of Gentiles. Gentiles bleſſe our God: and make the voice of his prayſe hearde.
† Who hath put The voice of the whole Church: confeſſing Gods prouidence and protection, that ſhe neuer faileth; for the Iewes falling from Chriſt the Gentiles beleued in him; and ſome nations, or countries falling from Religion, others are conuerted. my ſoule in life: and hath not geuen my feete to be moued.
† Becauſe thou God ſuffereth his Church to be perſecuted with al kindes of tribulation, as ſome are here recited. haſt proued vs ô God: by fire thou haſt tried vs, as ſiluer is tried.
† Thou haſt brought vs into a ſnare, thou haſt laide tribulations on our backe: thou haſt ſet men vpon our heades.
† But through Gods aſſiſtance his ſeruants paſſe through, and ouercome al tentations. We haue paſſed through fire and water: and thou haſt brought vs out into refreshing.
† I wil goe into thy houſe with Sacrifice of thankes, holocauſtes: I wil render thee and voluntarie vowes, my vowes: † which my lippes haue diſtinguished. And that which anie promiſeth to God in tribulation, they muſt performe accordingly. my mouth hath ſpoken in my tribulation.
† Th
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ſe were the beſt external ſacrifices of the old law. Holocauſtes with marrow wil I offer to thee, with incenſe of rammes: I wil offer to thee oxen with bucke goates.
† But both then and now the internal ſacrifices of contrite hart, of iuſtice, and of diuine praiſe beſt pleaſe God Come ye, heare, and I wil tel al ye that feare God, what great things he hath done for my ſoule.
† To him haue I cried with my mouth, and haue exulted from the hart, which is vnder the tongue, and directeth the tongue what to ſpeake. vnder my tongue.
† VVhoſoeuer wil be heard in prayer, muſt repent of his ſinnes. If I haue beheld iniquitie in my hart, our Lord wil not heare.
† Therfore hath God heard, and hath attended to the voice of my petition.
† Bleſſed be God who hath not remoued my prayer, and his mercie from me.
PSALME LXVI.Propagation of the Church the 6. key.
The prophet prayeth for (and withal foreshoweth) the propagation of the Church of Chriſt.
Vnto the end, in hymes, a Pſalme This Pſalme beginning to be ſongue by voices, inſtruments were adioyned. of Canticle to Dauid.
GOd God firſt remitte our ſinnes: haue mercie vpon vs, and then geue vs thy manifold graces, bleſſe vs: grant faith and repentance, illuminate his countenance vpon vs, and and ſo forgeuenes of ſinnes. haue mercie on vs.
† That we may know thy way vpon earth: in al nations thy ſaluation.
† Let peoples ô God, confeſſe to thee: Al nations shal be conuerted. let al peoples confeſſe to thee.
† Let nations be glad & reioice: becauſe thou iudgeſt peoples in equitie, and the nations in earth thou doeſt direct.
† Let peoples ô God confeſſe to thee, let al peoples confeſſe to thee: † the earth hath yelded her fruite.
God the Fater, God, God the Sonne, our God bleſſe vs, † God the Holie Ghoſt, ſaue the peoples of al nations, by Euangelical preaching of thee, the moſt Bleſſed Trinitie.. God bleſſe vs: and let al the endes of the earth feare him.
PSALME LXVII.
Notwithſtanding great perſecutions the Church proſpereth. 10. EſpeciallyThe Church ſtil conſerued. The 6. key. in the new testament, by Apoſtolical function, 18. miniſterie of Angels, Chriſts Aſcenſion, coming of the Holie Ghoſt, 31. confirming the faithful, repreſſing the inſolent, and conuerting manie. 35. For al which the prophet inuiteth al men to praiſe God.
Vnto the end, a Pſalme of Canticle, to Dauid himſelf.
LEt In maner of praying that God wil vouchſafe to defend the Church, the Pſalmiſt prophecieth that God wil ariſe, God ariſe, and let his enimies be diſperſed, and let them that hate him and the enimies ſhal flee away, not daring to abide the combate. flee from his face.
† As ſmoke vanisheth, let them vanish away: as waxe melteth at the preſence of fire, ſo let ſinners perish at the preſence of God.
† And As God is terrible to the wicked: ſo he is comfortable to the iuſt. let the iuſt make merrie, and reioyce in the ſight of God: and let them be delighted in mirth.
† Sing to God, ſay a Pſalme to his name: Reſiſt not Gods inſpiration, but receiue it with ioy and thankes. make way to him, who who triumpheth ouer death mounteth vpon the weſt, God is Lord, not only of theſe or thoſe nations, countries or other creatures, but abſolutly and vniuerſally of al. Lord is his name.
Reioyce ye in his ſyght, they shal be trubled at the preſence of him: † the father of orphanes, and iudge of widowes. God in his That is the true holie Church, which hath holie place: † God that maketh men to inhabite
vnitie in doctrin, touching faith and ma
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ers. of one manner in a houſe.
That bringeth forth them, That be bond in ſinne that be bound, in ſtrengh,S. Cypr. ep. 76. likewiſe them, that euen rebellious willes are altered by Gods mercie, and freely embrace his law exaſperate, that dwel alſo the dead and drie hartes that cared not for ſpiritual thinges, are ſoftened, and quickned with new grace. in ſepulchers.
† O God The benefites beſtowed on the Iſraelites, are written in the bookes of Moyſes, Ioſue, and Iudges. when thou wenteſt forth in the ſight of thy people, when thou didſt paſſe through the deſert.
† The earth was moued, and the heauens alſo diſtilled, at the preſence of the God of Sina, at the face of the God of Iſrael.
† Not mans deſeruing, but Gods mere good wil, and free grace cauſed Chriſt to come, and by himſelfe and his Apoſtles to preach the Euangelical doctrin, which watereth the whole world, Voluntarie rayne shalt thou ſeperat ô God to thine inheritance: and it was God choſe the weake, but made them ſtrong. weakned, but thou haſt perſited it.
† Thy Thoſe whom thou haſt choſen, and ſo made thyn owne peculiar people, ſhal enioy this grace. liuing creatures shal dwel in it: thou haſt prepared Thou gaueſt Manna in the deſert, the B Sacrament in the new teſtament. in thy ſwetnes for the poore, ô God.
† Our Lord shal geue God geueth to the preacher what to ſpeake, the word to them that euanglize, and to ſome he geueth alſo powre to worke miracles, in confirmation of their doctrin. Mar. 16. with great powre.
† The Some potent king, or (as it is in the Hebrew) kinges being beloued, of the beloued of God, the only Sonne of God, ſhal yeld themſelues to the ſame beloued Sonne of God: king of hoaſtes the beloued of the beloued: and which ſhal redound to the glorie and beautie of his Church, gayning ſuch ſpiritual prayes from the diuel. to the beautie of the houſe, to diuide the ſpoyles.
† If ye If you be in ſuch danger, that the aduerſaries caſt dice, o
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lottes for your perſons, and goodes, yet you ſhal be deliuered, as if a doue, with her gliſtering fethers, like ſiluer and gold, flie away into a ſecure place, without loſſe or diminution, but rather with increaſe of vertues. ſleepe among the middeſt of the lottes, the winges of a doue layde ouer with ſiluer, and the hinder parts of her backe in the palenes of gold.
† Whiles VVhen the heauenlie king determineth thus of earthlie kinges, the heauenlie diſcerneth kings ouer her, they ſhal be purged from their ſinnes, and made white like ſnow, that falleth in mount Selmon, which is a ſhadowed hil, thicke with trees, in mount Ephraim nere to Iordan. with ſnow they shal be made white in Selmon.
† “ The The Church of God is viſible, and durable like to a mountane. mountane of God a fat mountane.
A mountane Combined, or ioyned together, as when milke is turned into curde, and ſo into cheeſe. crudded as cheeſe, a fructful, enriched by ſpiritual giftes of the Holie Ghoſt▪
fatte mountane: † “ why ye that are not of this Church, do in vaine and erroniouſly imagine, that anie other mountaines are vnited. ſuppoſe you crudded mountanes?
A mountane, in which it hath wel pleaſed God to dwel therin: for in dede our Lord wil dwel euen to the end.
† The Innumerable Angels miniſters of Gods wil, do continually attend vpon his Diuine Maieſtie, as if he (who otherwiſe nedeth no ſeruice) were caried by them, as in a chariotte of infinite magnificence. Dan 7. chariote of God is ten thouſand folde, thouſands of them that reioyce, our Lord in them, So God appeared in Maieſtie, when he gaue his law in mount Sinai. in Sina in the holie place.
† Thou art Chriſt aſcended with innumerable Angels attending vpon him, aſcended on hygh, thou caried with him the fathers of the old teſtament, that had benne captiue, haſt taken captiuitie: Epheſ. 4. thou as man he receiued giftes of God, in and for men, his faithful ſeruantes, haſt receiued gifts in men: for euen thoſe yea alſo he receiued for his merite, that innumerable, which before were incredulous, were conuerted, and God dwelt in their ſoules. that do not beleue, our Lord God to inhabite.
† Bleſſed be our Lord day by day: the God of our ſaluations wil make vs a proſperous iourney.
† Our God is the God of ſauing: and Our Lord, I ſay, our Lord, and none but he could ouercome death by dying. the iſſues of death are of our Lord, our Lord.
† But yet God Though Chriſt died to deliuer al men from death yet he wil geue capital ſentence of eternal death to al that obſtinatly remaine his enimies, and multiplie ſinnes vpon ſinnes, to the end of their temporal life. ſtil breake the heads of his enimies: the hearie croune of them, that walke in their ſinnes.
Our Lord Said: Out Euen of the iudeſt barbarous nations, manie ſhal be conuerted to Chriſtiantie of Baſan I wil conuert, I wil conuert namely Gods grace is extended into the Ilandes of the Ocean, and other ſeas. into the depth of the ſea.
† That thy foote But ſuch ſeuere ſlaughter ſhal fal vpon the obſtinate contemners of this grace, that mens feete ſhal be defiled in their bloud, and dogges ſhal lappe it. may be dipped in bloude: the tongue of thy Exi
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i
••••
ab
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. dogges [made redde] with * the ſame [bloud] of the enimies.
† They Manie haue ſene, or knowen in general, but the faithful more exactly know how Chriſt came into this world, his conuerſation therin, and his going forth: haue ſeene thy entringes in ô God, the entrings of my God: of my King Who is his reigning now in heauen our Mediatour, by whom al other interceſſors haue acceſſe to God. in the holie place.
† The Apoſtles ſowing the firſt ſeede of Euangelical doctrin, Princes came before with whom other Apoſtolical men, ioyned with them that ſang, in the middes and other ſoules of al nations conuerted by their preaching, moſt ioyfully ſing together in hart, voice, and inſtruments: eſpecially in good workes, ſhew their gratful affections to our Redeemer. of young wemen plaing on tymbrels.
† In And al this in the particular Churches of diuers Kingdomes, and partes of the world; churches bleſſe ye God our Lord, of beginning with the Iſraelites in Ieruſalem, and ſo proceding into al furie, and Samaria, and to the vt moſt of the earth. Act. 1. the fountains of Iſrael.
† There S. Paul of Iacobs yongeſt ſonne Beniamin, laſt called to Apoſtleſhip, was chiefly ſent to the Gentiles. Beniamin a youngman, in exceſſe of minde.
Other Apoſtles of diuers tribes ſent firſt to the Iewes, ſecondarily to Gentiles. The Princes of Iuda: their leaders: the Princes of Zabulon, the Princes of Nephthali.
† Command thy ſtrength ô God: As the Church begane by the omnipotent powre of God; ſo by the ſame only powre it is conſerued. confirme this ô God, which thou haſt wrought in vs.
† From thy temple in Ieruſalem, kinges shal offer giftes to thee.
† Rebuke Chaſtice therfore ô God, al perſecuters of thy Church, who are but as weake wauering reedes, in compariſon of thy powre: the wilde beaſts of the reede, the congregation no better then bulles, with kyne, that is, captaines and popular people, of bulles in the kine of thy peoples: endeuoring to alienate the conſtant proued confeſſors from their faith. that they may exclude them, which are tried with ſiluer.
Diſſipate the nations that wil warres: † Legates shal come A prophecie that manie ſhould be conuerted to Chriſt in Aegypt, and Aethiopia: as appeareth by the innumerable multitude of religious Monkes, & Nunnes in thoſe countries, ſhortly after the Apoſtles dayes. out of Aegypt: Aethiopia shal prevent his handes to God.
† Ye kingdomes The like afterwards in al other nations, whom therfore the prophet inuiteth to praiſe God, for ſo ineſtimable benefites in the whole world. of the earth ſing to God: ſing to our Lord:
† Sing ye to God, that mounteth vpon the heauen of heauen, to the Eaſt.
Behold he wil giue to his voice Chriſt wil come to iudge, in terrour of voice, and vvith magnificence, accompanied vvith holie Angels and other Sainctes. the voice of ſtrength, † giue you glorie to God vpon Iſrael, his magnificence, and his powre in the cloudes.
† God is meruelous in his ſaintes, the God of Iſrael he wil giue powre, and ſtrength to his people, God be bleſſed.
ANNOTATIONS. PSALME. LXVII.
16. The mountaine of God.] For better diſcerning the true Church from otherMarkes of the Church: Viſibilitie. Sanctitie. congregations, the Prophet here deſcribeth certaine proprieties therof, for he calleth it a mountane, becauſe it is moſt viſible to al men Secondly a fatte mountane, that is, repleniſhed vvith al vertues, and giftes of the Holie Ghoſt; vvherof it is called Holie. Thirdly it is crudded, or conſolidated in vnitie ofVnitie. faith and Religion, vvhich conioyne the vvhole bodie, making it ſolide and firme, as the ruen turneth liquide milke into curde, and ſo into cheeſe. Fourtly,Perpetuitie. Aſſured veritie. it is the Congregation, vvherin God alvvayes remaneth, euen to the end, for euer; vvhich ſhevveth tvvo other proprieties; that the Church neuer faileth; nor erreth in doctrin: God ſtil dvvelling therin, and conſequently conſerueth it from error in doctrin.
17. VVhy ſuppoſe you crudded montaines] As for other congregations, it is certaineNo other pretended Church hath the marke of vnitie or the reſt. and euident, that they are not the Church of God, becauſe they are not crudded, that is, not vnited, in the ſame pointes of faith, but only in negatiue pointes, and in general oppoſition againſt the Catholique Church, and among themſelues notoriouſly diſagreing and diuided. As they alſo vvant the other markes of the true Church.
PSALME. LXVIII.
Chriſt in middes of afflictions (as one in dangerous waters) 5. deſcribing theChriſts afflictions and victorie, the 5. key. malice of perſecutors, and his owne true zele, 14. prayeth his heauenlie Father for helpe. 23. By way of iuſt imprecation, forsheweth the ſeuere punishment of his aduerſaries, 30. his owne glorious Reſurrection, and proſperous building of his Church. For which he inuiteth al creatures to praiſe God.
Vnto Perteyning to the nevv Teſtament, the end, for gentiles conuerted to Chriſtianitie, and from vice to vertue, for them that shal be changed, prefigured in Dauid. to Dauid.
SAVE me ô God: becauſe Vehement afflictions inuir on my hart. waters are entered into my ſoule.
† I I am as one intangled vvith quickesand, or quadmyre in the bottom of a great vva
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. ſticke faſt in the myre of the depth: and there is no ſure ſtanding.
I am come into the depth of the ſea: and a tempeſt hath ouerwhelmed me.
† I haue Our Lord ſvveat bloud for anguiſh in his prayer, and vvas not deliuered from his Paſſion, neither are his ſeruantes preſently deliuered from tribulations, but as is moſt to Gods honour and their ovvne good. labored crying, my iawes are made hoarſe: my eies haue failed, whiles I hope in my God.
† They are multiplied aboue the heares of my head, that hate Ioan. 15. me without cauſe.
Mine enimies are made ſtrong, that haue perſecuted me vniuſtly: Our Sauiour who had no ſinne, pay de the ranſom for al ſinnes. then did I pay the thinges that I tooke not.
† O God thou knoweſt my O God thou knovveſt, that this vvhich ſemeth follie to vvorldlie men, is true vvisdom; foolishnes: and and though men charge me vvith offences, thou knovveſt that I am innocent. mine offences are not hide from thee.
† Suffer not the weake to be ſcandalized in my paſſions. Let them not be ashamed vpon me, which expect thee ô Lord, Lord of hoſtes.
Let them not be confounded vpon me that ſeeke thee, ô God of Iſrael.
† Becauſe for thee haue I ſuſtained reproch, confuſion hath couered my face.
† I am become a forener to my brethren, and a ſtranger to the ſonnes of my mother.
† Becauſe The zele of ſeeking God honour, in propagaring and aduancing his Church, is the cauſe of perſecution. As vve ſee thoſe are leſſe perſecuted, vvhich haue leſſe godlie zele. the zele of thy houſe hath eaten me: and the Ioan. 2. Rom. 15. reproches of them that reproched thee, fel vpon me.
† And I couered my ſoule in faſting: and it The vvicked do reproch thoſe that mortifie themſelues. was made a reproch to me.
And I put heare cloth my garment, & I became a parable to them.
† They ſpake aganſt me The great men and iudges, alſo the drunkards and raſcalitie of the people. that ſat in the gate; and they ſoong aganſt me that dranke wine.
† But I, But I direct my prayer to thee. my prayer to thee ô Lord: a time of thy good pleaſure ô God.
Expecting the time of thy good pleaſure. In the multitude of thy mercie heare me, in the truth of thy ſaluation:
† Deliuer me out of the myre, that I ſtick not faſt: deliuer me from them that hate me, and from the depthes of
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ribulations. waters.
† Let not the tempeſt of water drowne me, nor the depth ſwallowe me: Though Chriſt died and vvas buried, and in ſoule deſcended into hel, yet he could not be holden in his ſepulchre, nor in limbo, but roſe againe. neyther let the pit shut his mouth vpon me.
† Heare me ô Lord becauſe thy mercie is benigne: according to the multitude of thy commiſerations haue reſpect to me.
† And turne not away thy face from thy ſeruant: becauſe I am in tribulation, heare me ſpeedily.
† Attend to my ſoule and, deliuer it: That they may either be conuerted, or confounded, and ſo do no more hurt. becauſe of mine enimies deliuer me.
† Thou knoweſt my reproch, & my confuſion, & my shame.
† In thy ſight are al they that afflict me, my hart hath looked for reproch and miſerie.
And I expected ſome bodie that would be ſorie together with me, and there Not anie that could mitigate our Sauiours affliction, vvould ſhevv compaſſion tovvards him.
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at. 27. was none: and that would confort me, and I founde not.
† And they gaue But contrativviſe vvhen he complained of thirſt, they gaue him gal and vinegre to drinke. gal for my meate: & in my thirſt they gaue
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an. 19. me vinegre to drinke.
† A prophecie of the deſtruction of the Ievves, at the time of Paſch, vvhen they ſhould think
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to eate their paſchal lamb vvith ioy. Let their table be made a ſnare before them, & for retributions,
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om. 11. and for a ſcandal.
† Let They are alſo blinde in hart, that they vvil not ſee the truth of Chriſts doctrine: Their eies be darkned that they ſee not: and make but bovv themſelues to earthlie thinges, and vvorldlie gaines euen to this day. their backe crooked alwaies.
Poure out thy wrath vpon them: and let the furie of thy wrath ouertake them.
Let their habitation be made deſert: and in their tabernacles let there be none to dwel.
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. 1.
Becauſe Chriſt, vvhom God of this mercie deſigned to ſuffer death, for redemption of mankind, the Ievves of mere enuie and malice perſecuted to death. whom thou haſt ſtriken, they haue perſecuted: and vpon the ſorrow of my wounds they haue added.
† Adde thou A prophecie that God would ſuffer them, to fal from one iniquitie to an other. iniquitie vpon their iniquitie: and let them not enter into thy iuſtice.
† In the end of their liues, they ſhal not be found in the booke of life, vvhere they ſuppoſe themſeelues to be vvritten. Let them be put out of the booke of the liuing: and with the iuſt let them not be written.
The voice of Chriſt, humbling himſelfe to death, euen to death of the Croſſe: I am poore and ſorowful: from which he roſe againe. thy ſaluation ô God hath receiued me.
† I wil praiſe the name of God with canticle: and wil magnifie him in prayſe.
† And Deuout praiſe and thankeſgeuing pleaſe God more then ſacrifices of the moſt tender calues, which vvere othervviſe alſo gratful ſacrifices. it shal pleaſe God more then a young calfe: that bringeth forth hornes and hoofes.
† Let the poore ſee and reioyce: ſeeke ye God, and your ſoule shal liue.
† Becauſe our Lord hath heard the poore: and he hath not deſpiſed God doth aſſuredly comfort al ſuch, as are impriſoned for profeſſing the truth. his priſoners.
† Let Al the creatures of God. the heauens and earth praiſe him, the ſea, and al the creeping beaſtes in them.
† God wil alvvayes eſtabliſh and protect the Catholique Church: Becauſe God wil ſaue Sion: and and particular Churches, members of the vniuerſal ſhal alſo proſper. the cities of Iuda shal be built vp.
And they shal inhabite there, & by inheritance they shal get it.
† And Perpetu
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l ſucceſſion of the Catholique Church. the ſeede of his ſeruants shal poſſeſſe it, and they that loue his name shal dwel in it.
PSALME. LXIX.
An other prayer of Dauid, when he was perſecuted by Abſolom: made inDauids prayer in perſecutiō. the 8. key. a Pſalme after his deliuerie.
Vnto An apt prayer alſo for the afflicted in the nevvv Teſtament, the end, a Pſalme of Dauid, in remembrance, that our from the danger of Abſolom. (2. Reg. 18.) or from anie perſecutor. Lord ſaued him.
O God Al men at al times nede Gods helpe: intend vnto my helpe: Lord but moſt preſent nede, in preſent dangers. The reſt of this Pſalme is conteyned in the 39. Pſalme, from the 15. verſe. but there the whole Church prayeth for helpe, the world being almoſt drowned in ſinnes; here Dauid, or other particular perſons, or peoples pray in their ſeueral diſtreſſes, make haſt to helpe me.
† Let them be confounded, and be ashamed, that ſeeke my Pſal. 39. ſoule.
† Let them be turned away backeward, and be ashamed that wil me euils.
Let them be turned away forthwith ashamed, that ſay to me: Wel, wel.
† Let al that ſeeke thee reioyce, and be glad in thee, and let them ſay alwayes: Our Lord be magnified: which loue thy ſaluation.
† But I am needie and poore: ô God helpe me thou art my helper, and deliuerer: ô Lord be not ſlacke.
PSALME. LXX.
King Dauid, or anie other iuſt perſon, prayeth God to continew his grace,A prayer for perſeuerance in vertue. the 7. key. and protection againſt the malice of the enimie. 5. Recounteth Gods mercie in deliuering him from falling into tentations. 6. prayeth for the ſame in old age, or weakenes of bodie and ſpirite, 20. and promiſeth perpetual gratitude and praiſes.
A Pſalme Though this Pſalme (as alſo diuers others) is intitled to, or for Dauid, it proueth not that ſome other was the author therof, but the Seuentie Interpreters in ſinuate hereby, that it perteyneth in more particular ſorte to Dauid, growing old; for Dauid, they adde alſo the ſonnes of Ionadab a moſt holie familie, of the ſonnes of Ionadab, and who for their ſingular pietie, were ſuffered to remaine in Ieruſalem, in the firſt captiuitie. Ierem. 35. the former captiues.
IN thee ô Lord The wordes of Dauid, or anie faithful iuſt perſon. I haue hoped, let me not be confounded for euer: † in God of his iuſtice reuengeth the iniuriesPſal. 30. done to his ſeruantes. thy iuſtice deliuer me, and receiue me.
Incline thine eare to me, and ſaue me.
† Be vnto me for a God protector, and for a fenſed place: that thou maiſt ſaue me:
Becauſe thou art my firmament, and my refuge.
† My God deliuer me out of the hand of the ſinner, and ou
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of the hand of him that doth aganſt the law, and of the vniuſt.
Becauſe thou art Through thy grace I haue patience to expect thy pleaſure, when I shal be releeued. my patience ô Lord my hope from my youth.
† Vpon thee haue I bene confirmed from the wombe: from my mothers bellie thou art my protector.
In thee is my ſinging alwaies: † I was made to manie as It ſemeth ſtrange to moſt men, why the iuſt haue more trubles then the wicked. a wonder: and thou art a ſtrong helper.
† Let my mouth be filled with praiſe, that I may ſing thy glorie: A neceſſarie prayer for perſeuerance, which none can haue without ſpecial and continual helpe of grace. al the day thy greatnes.
† Reiect me not in the time of olde age: Againſt this ſpecial danger, and laſt aſſaultes of the enimie, Chriſt hath inſtituted the Sacrament of Extreme Vnction. when my ſtrength shal
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aile, forſake me not.
† Becauſe mine enimies haue ſaid to me: and they that watched my ſoule, conſulted together,
† Saying: God hath forſaken him, purſew, and take him: becauſe there is none to deliuer.
† O God be not farre from me: my God haue reſpect to mine ayde.
† Let them be confounded, and fayle that detract from my ſoule: let them be couered with confuſion, and shame, that ſeeke euils to me.
† But I wil alwaies hope: and The beſt meanes to conſerue vertue, is to exerciſe the ſame, adding good workes towards our neighboures, and praiſes to God. wil adde vpon al thy praiſe.
† My mouth shal shew forth thy iuſtice: al the day thy ſaluation. Becauſe I profeſſe not exact knowlege of natural thinges; I haue not knowne lerning, but I conſider and contemplate the infinite powre of God, which appeareth in his workes, I wil enter into the and his iuſt iudgements; as partly haue appeared in puniſhing, and rewarding ſome in this life, but eſpecially wil be manifeſt in the end of this world. powres of our Lord: † ô Lord I wil be mindful of thy iuſtice onely.
† O God thou haſt taught me from my youth: and vntil now I wil pronounce thy meruelous workes.
† And vnto ancient age, and olde age: ô God forſake me not? Vntil I shew forth thy arme to al the, generation, that is to come.
Thy might, † and thy iuſtice ô God euen to the higheſt, great meruailes which thou haſt done: ô God who may be like to thee?
† How great tribulations haſt thou shewed me, manie and euil: and turning thou After tribulations recreated me. haſt quickened me: and from the depthes of the earth thou haſt brought me backe againe.
† Thou haſt multiplied thy magnificence: and being turned thou haſt comforted me.
† For I alſo wil confeſſe to thee in the inſtruments of Pſalme thy truth: ô God I wil ſing to thee on the harpe, holie one of Iſrael.
† My I wil praiſe thee with mouth and hart. lippes shal reioyce when I shal ſing to thee; and my ſoule, which thou haſt redemed.
† Yea and my tongue al the day shal meditate thy iuſtice: when they shal be confounded and ashamed that ſeeke euils to me.
PSALME. LXXI.
By way of prayer the Pſalmiſt prophecieth Chriſts coming, our King andChriſt our king & Iudge. the 5. key. Iudge: 4. the deliuerer of mankind from the thraldom of the diuel.
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. the greatnes of his ſpiritual kingdom in the Gentiles. 16. and his continual glorie and praiſe.
This Pſalme is of Chriſt, perfigured by Salomon, whoſe kingdom was moſt glorious of al the kinges of Gods people; for of king Salomon himſelfe manie thinges in this Pſalme can not be truly vnderſtood. S. Aug. Concerning Salomon.
O God giue thy iudgement to O God moſt bleſſed Trinitie, geue powre and authoritie, to the Sonne of Man, God incarnate, King of al kinges, the king: and thy iuſtice to the Sonne of king Dauid, to iudge for mankind againſt the diuel. the ſonne of the king.
To iudge thy people in Chriſt paying ranſom for al mankind, and ſo man renouncing the diuel, and ſeruing God is iuſtly, not iniuriouſly deliuered from captiuitie of ſion
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, and of the diuel. iuſtice, and thy poore in iudgement.
† Let A prophecie of the Apoſtles receiuing powre to preach Chriſts Goſpel, of peace and reconciliation of men to God by penance; the mountains receiue peace for the people: and and of other Apoſtolical men that folow the
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ſteppes. the litle hilles iuſtice.
† He Salomon in figure of Chriſt was for a time a iuſt and good king. shal iudge the poore of the people, and shal ſaue the children of the poore: and he shal humble the calumniator.
† And he shal But only Chriſt, not Salomon, nor anie other king of that people, contineweth, or reigneth for euer. continew with the ſunne, and before the moone in generation and generation.
† He The maner of Chriſts Incarnation moſt ſilent, ſwete, and gratful. shal deſcend as rayne vpon a fleece: and as droppes diſtilling vpon the earth.
† There shal riſe in his dayes iuſtice, and aboundance of peace, Agane the prophet inculcateth that Chriſts kingdom, his Church, ſhal continew for euer. vntil the moone be taken away.
† And he shal rule The Church is not only vniuerſal in al times, but alſo in places. from ſea vnto ſea: and from the riuer euen to the ends of the round world.
† Before him shal the Aethiopians fal downe: and his enimies
Iſaiae 6
•
▪
shal lick the earth.
† The The three Sages or Kinges, which adored our Sauiour, and offered gold, frankencenſe, and myrrh, were the firſt that fulfilled this prophecie: and afterwards Conſtantin the great, and other Emperors, Kinges, and Princes. kinges of Tharſis, and Amongſt other Ilandes great Bryttannie (the greateſt of Europe) was conuerted to Chriſt, according to this prophecie: firſt ſome few in the Apoſtles time (Metaphraſtes apud Surium, Theodoret, epiſt. ad Timoth. Sophronius, Ser. de Nat. Apoſt, & alij.) More in the time of Eleutherius. Laſtly our Engliſc nation by S. Auguſtin and others ſent by S. Gregorie. the Ilands shal offer preſentes: Mat.
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. the kings of the Arabians, and of Saba shal bring giftes.
† And al kinges of the earth shal adore him: al nations shal ſerue him.
† Becauſe he shal deliuer the poore from the mightie: and the poore which had no helper.
† He shal ſpare the poore and needy: and he shal ſaue the ſoules of the poore.
† From vſuries and iniquitie he shal redeme their ſoules: and their name shal be honorable before him.
† And How is this prophecie verified▪ except the Church be alwayes viſible? he shal liue, and there shal be giuen him of the gold of Arabia, and they shal adore it alwaies: al the day they shal bleſſe him.
† And there shal be a firmament in the earth, in the toppes of mountanes, the fruite therof shal be extolled farre aboue Libanus: and they shal florish of the citie, as the graſſe of the earth.
† Be his name bleſſed for euer: before the ſunne his name is permanent.
And al the tribes of the earth shal be bleſſed in him: al nations shal magnifie him.
† Bleſſed be our Lord the God of Iſrael, No miracles can be donne but by Gods powre. who only doth meruelous thinges.
† And bleſſed be the name of his maieſtie for euer: and al the earth shal be filled with his maieſtie. Aboue al other deſires the holie prophet wiſhed Gods glorie, and praiſes in al the earth, as it is in heauen. Be it, be it.
† It ſemeth by this appendix added by Eſdras, that this Pſalme was laſt compoſed, though not put in the laſt place, but as it came to his handes. The praiſes of Dauid, Dauid the natural ſonne of Ieſſe, made no more Hymnes, that is, no more muſical praiſes of God after this Pſalme, but the prefigured Dauid Chriſt our Sauiour, the Sonne of God, in his bodie the Church, ſingeth ful new praiſes S. Aug▪ in enarrat. Pſal. ſequentis. 72. the ſonne of Ieſſe are ended.
PSALME. LXXII.
The royal prophet, firſt profeſſing the vnſpeakable goodnes of God, 2. inAffliction in this world is recompenſed in the end. the▪ 9. key. the perſon of the weake complaineth, that the wicked proſper, and the iuſt are afflicted. 15. reprehendeth the murmuration, for though we can not comprehend the ſecrete iudgements of God. 18. yet they are moſt iuſt. 25. So with deſire to reſt in God, he promiſeth euer to praiſe him.
A Pſalme To be ſongue by Aſaph the maſter of muſike, and his companie. to Aſaph.
HOW God is ſo excellent good, as no tongue can expreſſe, no hart can conceiue. good is God to Iſrael, to them, that are of a right hart!Pſal. 39.
† But The peace and proſperitie of the wicked tempted me, to leaue the right narrow way, and to goe the brode eaſie way with them. my feete were almoſt moued, my ſteppes almoſt ſlipped.
† Becauſe I haue had zele vpon the wicked, ſeing the peace of ſinners.
† Becauſe there is They neuer thincke of death; no reſpect to their death: and and if they ſuffer ſome affliction, they quickly remoue it from them. ſtabilitie in ther plague.
† In They trauel not ſo much as good men do, neither are they ſo often punished. the labours of men they are not, and with men they shal not be ſcourged.
† Therfore Which maketh them proud, and ſo they runne into al ſortes of iniquitie. hath pride helde them, they are couered with their iniquitie and impietie.
† Their iniquitie hath proceded as it were of fatte: they haue paſſed into Whatſoeuer miſchief came in their mind, they feared not to committe it in fact. the affection of the hart.
† They haue thought, and haue ſpoken wickednes they haue ſpoken iniquitie boldly extolling their owne wordes and workes, and deſpiſing others. on high.
† They haue ſette their mouth vnto heauen: ad their tongue hath paſſed in the earth.
† Therfore wil my people For this proſperitie of the wicked, ſome of Gods people wil fall from the right way, returne here: and and their dayes wil abound with calamities. ful daies shal be found in them.
† And they haue ſaide: The voice of the weake, inclining to diffidence, and doubt of Gods knowlege, and prouidence. How doth God know, and is there knowledge in the higheſt?
† Loe the ſinners them ſelues, and they that abounde in the world, haue obtained riches.
† And I ſaide: Then haue I iuſtified my hart without cauſe, and haue washed my handes amongſt innocentes:
† And haue bene ſcourged al the day, and my chaſtiſing in the morninges.
† If I ſaide: I wil ſpeake this: behold The prophet in his owne perſon anſwereth, that if he ſhould ſay ſuch thinges, he ſhould reproue Gods children, as faultie, vnworthie of his protection, and to be neglected; wheras it is Gods prouidence to chaſtice his children whom he loueth. I reproued the nation of thy children.
† I In this life we can not know the particular cauſes, why the iuſt are afflicted, and manie wicked proſper in this world. thought to know this thing, it is labour before me:
† Vntil I may enter into the ſanctuarie of God: and may vnderſtand concerning their latter endes.
† But yet But only in general we are taught, that euils are prepared for the guiles, or deceptes, for guiles thou haſt put it to them: thou haſt caſt them downe whiles they pride, and other ſinnes of the wicked. were eleuated.
† How are they brought into deſolation, they haue failed ſodanely: they haue perished for their iniquitie.
† As the dreame of them that riſe ô Lord, in thy citie thou shalt bring their Not real but imaginarie felicitie. image to nothing.
† Becauſe my hart is Almoſt burned vp with afflictions. inflamed, and my reynes are changed:
And I am brought to nothing, and knew not.
† As Charged with heauie burdens, without knowlege how long, or to what end, a beaſt am I become with thee: and I yet not deſtitute of thy protection. alwaies with thee.
† Thou haſt helde my right hand: and in thy wil thou haſt conducted me, and with glorie thou haſt receiued me.
† For what is to me Nothing to be deſired in heauen, nor in earth but God. in heauen? and beſides thee what would I vpon the earth?
† My In bodie and mind I thirſt after thee, my true inheritance. flesh hath fainted, and my hart: God of my hart, and God my portion for euer.
For behold, they Men by their freewil make themſelues enimies to God. that make them ſelues faire from thee, shal perish: thou determined their damnation, forſeing their final ſinnes. haſt deſtroyed al, that fornicate from thee.
† But it is good for me to cleaue to God: to put my hope in our Lord God:
That I may shew forth al thy prayſes, in the gates of the daughter of Sion.
PSALME. LXXIII.
Faithful people preſſed with perſecution lamentably complayning, beſechethA prayer in long affliction. the 7. key. God to reſpect his owne inheritance, cruelly afflicted;
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. and leift long without helpe, 12. wheras heretofore he releeued his people in like diſtreſſes. 18. And therfore confidently hopeth he wil renenge the blaſphemers of his name,
Vnderſtanding Inſtruction for the congregation of the faithful in diſtreſſe, not to ſeeke temporal towardes and proſperitie, but to expect ſpiritual and eternal. S. Aug. to Aſaph.
VVHY haſt thou ô God In long perſecution the weake beginne to feare, or ſuſpect, that God hath vtterly abandoned them. repelled for euer: is thy furie wrath vpon the sheepe of thy paſture?
Be But the ſtronger pray with confidence, mindful of thy congregation, being aſſured that God who hath conſerued his Church hitherto, from the beginning of the world, wil conſerue it ſt
〈…〉
the end. which thou haſt poſſeſſed from the beginning.
Thou haſt An other reaſon why God wil conſerue his Church is, becauſe he hath deliuered it often a ſtrong arme; as from bondage in Aegypt, from perſecution and oppreſſion in the time of Iudges, and kinges, and laſtly redemed it from the tyrannie of the diuel by Chriſts death. redemed the rod of thine inheritan
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e: mount Sion, in which thou haſt dwelt.
† Lift vp thy handes vpon Thirdly the pride of the enimies moueth God to reuenge their wickednes, and ſo to deliuer his owne people. their prides for euer: how great thinges hath the enimie done malignantly in the holy place▪
† And they that hate thee haue gloried: in the middes of They pretend to kepe ſolemne feaſtes like to thyne. thy ſolemnitie.
They haue ſette They ſet vp altars againſt thyn altares, or ſome new deuiſed external ſhew, againſt the holie Rites of the Church: their ſignes, for ſignes: † and haue not knowne, and that in publike places, in the endes of high wayes, or po
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es, and pinnacles. as in the iſſue on high.
As The prophet deſcribeth the maner how perſecutors deſtroy temples, and al ſacred thinges. in a wood of trees they haue with axes † cut out the gates therof together: in hatchet, and chippeaxe they haue caſt it downe.4. Reg
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† They haue burnt thy ſanctuarie with fire: they haue polluted the tabernacle of thy name in the earth.
† Their The whole crew, or band of perſecutors. kinred together haue ſaide in their hart: Let vs make al the feſtiual daies of God to ceaſe from the earth.
† Our The weake complaine that God ſheweth not w
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ted ſignes, nor ſendeth ſuccourſe to his people, by raiſing ſome prophet▪ or other meanes to helpe them. ſignes we haue not ſeene, there is now no prophet: and he wil know vs no more.
† How long ô God shal the enimie vpbraide: the aduerſarie prouoke thy name for euer?
† Why doeſt thou turne away thy hand, and thy right hand, out of the middes of thy boſome for euer?
Luc. 1▪ 70.
† But The perfect do anſwer, that God both hath, and wil releeue his people. God our king before the worldes: he hath wrought ſaluation in the middes of the earth.
† Thou in thy ſtrength haſt confirmed Made the redde ſea like waues▪
the ſea: thou haſt drowned Pharao and his hoſte. crushed the head of Dragons in the waters.
† Thou haſt broken the heads of the dragon: thou haſt giuen him for meate to the peoples of blacke diuels. of the Aethiopians.
† Thou haſt geuen water out of rockes, broken vp fountanes, and torrentes: thou haſt dried the riuers made paſſage ouer Iordan. of Ethan.
† The day is thine, and the night is thine: thou haſt made the morning and the ſunne.
† Thou haſt made al the coaſts of the earth: the ſummer and the ſpring thou haſt formed them.
† Be mindeful of this, the enimie hath vpbraided our Lord: and a foolish people hath prouoked thy name.
† Deliuer not to beaſts the ſoules that confeſſe to thee: and the ſoules of thy poore forget not for euer.
† Haue reſpect vnto thy teſtament: becauſe they that are Ignorant, blind, and barbarous infidels, lodge al kindes of iniquitie in their conſciences. obſcure of the earth, are filled with houſes of iniquities.
† and therfore it is vnmeete, that faithful people should be in bondage vnder th
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. Let not the humble be turned away being confounded: the poore and needy shal praiſe thy name.
† Ariſe God, iudge thy cauſe: be mindful of thoſe thy reproches, that are Theſe foolish audacious men do continually blaſpheme al holie thinges. from the foolish man al the day.
† Omite not to punish them, Forget not the voices of thine enimies: the ſeing they are obſtinate and obdurate in pride, and
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hatred. pride of them that hate thee, hath aſcended alwaies.
PSALME LXXIIII.
Chriſt (with his Aſſeſſors) wil iudge the whole world, at the laſt day: inGeneral iudgement. the 9. key. the meane time exhorteth ſinners to amend their life; 7. for none shal eſcape iuſt iudgement. 1
•
. The wicked shal be punished, and the good rewarded.
Vnto the end, Either this was the beginning of a ſongue, to the tune wherof this Pſalme was ſong; as ſome Hebrew Rabbins teſtifie; or, as S. Auguſtin and other fathers explicate, the Septuagint do admoniſh vs, by occaſion of this Pſalme, not to fa
•
le in our hope, for that God wil in no caſe violate his promiſe no
•
purpoſe, but wil render to euerie one in the day of Iudgement, as they deſerue. Corrupt not, a Pſalme of Canticle to Aſaph.
VVE Chriſt with his Apoſtles, and other aſſeſſorie iudges, wil praiſe and thanke God, for his admirable good prouidence, and gouernement of this world. wil confeſſe to thee ô God: This duplication of the ſame word, confirmeth vs of the aſſured performance of that, which is here prophecied. we wil confeſſe, and wil inuocate thy name.
We wil tel thy meruelouſe workes: † when Chriſt our ſingular, principal, and proper Iudge only, and no mere creature, knoweth the determinate time of general iudgement. I shal take a time, I wil iudge iuſtices.
† The earth at that time ſhal be purged with flaming fire: The earth is melted, and al that dwel in it: yet ſhal not be deſtroyed, but changed in qualities. I haue confirmed the pillers thereof.
† I ſaid to the wicked: An epitome, or briefe ſumme of Chriſts doctrine, to f
•
ee from ſinne. doe not wickedly: and to them that offend: be not proud, abuſe not the powre you haue, to do what you pleaſe. Exalt not the horne.
† Exalt not your horne on high: ſpeake not iniquitie aganſt God.
† For neither from the Eaſt, nor from the Weſt, nor from the deſert mountanes: † VVhen other Iudges ſitte on tribunales, ſome may be abſent, or eſcape from their ſentences▪ but al without exception ſhal be brought in perſons, when Chriſt God and Man ſhal iudge. becauſe God is Iudge.
Some ſhal haue ſentence of eternal paine in hel; ſome of eternal reward in glorie, This man he humbleth, and him he exalteth, † though (partly in this world, partly in particular iudgement of euerie ſoule) God hath alreardy, and wil before the laſt day puniſh ſinners, yet there reſteth more puniſhment, and no impenitent ſinners ſhal eſcape, but al ſhal drinke of the bitter cuppe of eternal damnation. becauſe there is a cuppe in the hand of our Lord ſtrong wine not delayde with water, but mingled with bitter ſharpe thinges, as gal, vinegre, brimſtone &c. and ſo powred into feſtered woundes, ſo they ſhal ſuffer vntolerable endles paine, mixed with the worme of conſcience, loſſe of glorie, rancor of hart, and eternal deſperation▪
of mere wine ful of mixture.
And he hath powred it out Varietie of helliſh torments, from one extreme to an other: as from ſnow waters to exceding heate. Iob. 24. of this into that, but yet the dregges therof are not emptied: al the ſinners of the earth shal drinke.
† But I wil shewforth for euer: I wil ſing to the God of Iacob.
† And I wil breake al the hornes of ſinners: and The iuſt for wel vſing their powre of free wil, and of al powre geuen them in this life, are rewarded in heauen. the hornes of the iuſt shal be exalted.
PSALME. LXXV.
The royal prophet ſingeth Gods praiſes, for his particular prouidenceGods prouidence towards his people the 3. key. towards the Iewes: 10. further to be extended to al the meeke of the whole earth.
Vnto the end, in prayſes, a Pſalme For the congregation of faithful and godlie people to Aſaph, a Canticle to Amongſt others, one notorious example of Gods prouidence is recorded of an hundred foureſcore & fiue thouſand Aſſirians, ſlame in one night by an Angel. 4. Reg. 19. the Aſſirians.
God is knowne God was not only knowen in general, as to pagane Philoſophers, and ſome others, but more particularly to the Iewes, the iſſue of Abraham, Iſaac, and Iacob, by his ſpecial benefites towards them. in Iewrie: in Iſrael his name is great.
† And God ſuffering al other nations to erre for their ſinnes, in their fond phanteſies of falſe goddes, reſerued the Iſraelites for his Church, his place is made in peace: and eſtabliſhing the principalitie therof in Sion. his habitation in Sion.
† For obtaining and conſeruing of Sion from wicked Infidels, God ouerthrewe al ſortes of contrarie forces. There he brake the powres of bowes, the shilde, the ſword, and the battle.
† Thou God not only gaue his people temporal victories ouer their enimies, but alſo illuminated their mindes with knowlege of true religion: doeſt illuminate meruelouſely from the eternal mountaynes: † al the foolish of hart others are often trubled in mind, hearing the truth, but are not conuerted through their obſtinate follie. were trubled.
† They VVorldlie men in ſupine carleſnes as in a ſleepe, paſſe ouer this life, and afterwards find themſelues excluded from heauen, for lacke of merites, and good workes, with the fooliſh virgins. ſlept their ſleepe: and al the men of riches found nothing in their handes.
† At God vndertaking the defence of his people, and threatning the aduerſe part, thy reprehenſion ô God of Iacob, they they failed in courage, as men ouercome with drowſines of ſleepe. haue al ſlumbered that mounted on horſes.
† Thou art terrible, and who shal reſiſt thee? Euen from the firſt notice of thy wil, the aduerſaries were deiected, fearing thy po
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e
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wrath. from that time thy wrath.
† From Terrible ſignes from the firmament appearing before the day of iudgement, heauen thou The Prophetes
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often ſpeake in the pretertence, for the aſſurance of the thinges to come. haſt made thy iudgement hearde: perſecuters and others being terrified ſhal be aſtonied and ſilent. the earth trembled and was quiet.
When God aroſe vnto iudgement, God vvil come to iudge the vvorld, more eſpecially for the iuſts ſake. that he might ſaue al the meeke of the earth.
† Becauſe Men that ſhal ſeriouſly thinke and meditate vpon theſe thinges, vvil praiſe and thanke God for them: the cogitation of man shal confeſſe to thee: and and the effect, and ſvvere repaſt of ſuch meditation, ſhal make as it vvere a great feſtiual day, in the deuout ſoule ſpiritually ioyned vvith God. the remanes of the cogitation shal keepe feſtiual day to thee.
† The ſoule thus inflamed with Gods loue, is then apt of gratitude, for his goodnes tovvardes man, to make vovves of thinges vvherto vve are not obliged, Vowe ye, and but moſt neceſſarie it is to be maturely aduiſed, and not raſhly, nor lightly to vovv; for being once vovved, vve are ſtrictly bound to vvhatſoeuer vve haue lavvfully promiſed. And it is great ſinne to v
•
vv vndiſcretly. render to our Lord your God: al ye that round about him bring giftes.
To Remembring that for vovves, and al other vvorkes vve muſt anſvver to God, vvho is a terrible iudge, readie to punish in bodie and ſoule., ſparing none for their greatnes, not princes, nor kinges, nor vulgar ſorte, for al are to him alike. the terrible, † and him that taketh away the ſpirite of princes, terrible to the kinges of the earth.
PSALME. LXXVI.
Anie faithful deuout perſon meditating Gods benefites, 7. examineth hisGods ſpecial protection of the Ievves. the. 4. key. cōſcience, that nothing be in his ſoule, that may offend God. Who is alwayes readie to forgeue: 11. and therfore he ſtil reneweth his purpoſe to ſerue God ſincerly, 15. particularly remembring the deliuerie of Iſrael from Aegypt.
Vnto the end, for For Idithun to ſing, or to make tune for it. Idithun, a pſalme For the faithful congregation to conſider Gods benefites. to Aſaph.
† VVith Hauing heretofore prayed, my voice I haue cried to our Lord: with my
Pſal. 14
•
. voice to God I haue obtayned. and he attended to me.
† In the day of my tribulation I ſought God, with my handes Eſpecially being in tribulation, and praying vvith hart and handes lifted vp, as vvel in the night as day: in the night before him: and I I vvas not fruſtrate of my prayer. was not deceiued.
My I vvas ſometimes in ſuch anguiſh that nothing ſemed comfortable, ſoule refuſed to be comforted, † I but I
〈…〉
d vpon God ſo firmly, was mindeful of God, and was delighted, and was exerciſed: and that my ſpirite came in
•
o an ex
•
aſie, o
•••
aunce. my ſpirite fainted.
Myne eies I aroſe early before the ordinarie time of avvay king, preuented the watches: I was my hart being attentiue invvardly, I vttered nothing vvith my tongue trubled, & ſpake not.
† I thought vpon old daies: and the eternal yeares I had in minde.
† And I meditated in the night with my hart, and I was exerciſed, and I I diligently examined my conſcience. ſwept my ſpirite.
Why, Aſſuredly God vvil not reiect for euer, but he vvil be pleaſed with his Church. wil God reiect for euer: or wil he not adde to be better pleaſed as yet?
† Or wil he cutte of his mercie for euer, from generation vnto generation?
† Or wil God forget to haue mercie? or wil he in his wrath keepe in his mercies?
And I ſayde: VVhiles I thus thought, I erred greatly, novv I ſee and confeſſe that God ſuffereth al calamities for the good of his ſeruantes: Now haue I begune: and this I knevv not by my ſelfe, but by the inſpiration of God, making this change in me by his gracious hand. this is the change of the right hand of the Higheſt.
† I haue bene mindful of the workes of our Lord: becauſe I wil be mindful, from the beginning of thy meruelous workes.
† And I wil meditate in al thy workes: and in thy inuentions I wil be exerciſed.
† O God in the holie is thy way: what God is great as our God? † thou art the God that doeſt meruelous thinges.
Thou haſt made thy powre knowne among peoples: † thou haſt with thine arme redemed thy people, the children of The progenie of Iacob, receiued and nouriſhed in Aegypt for Ioſephs ſake, as his adopted children. Iacob, and Ioſeph.
† The waters The read ſea, and Iordan felt thy diuine powre, and obeyed thy wil. ſaw thee ô God, the waters ſaw thee: and they were afrayd, and the depthes were trubled.
† A Noiſe of vvaters meeting after the Iſraelites vvere paſſed, thunders and lightninges alſo hapened, to the terror of the perſecutors, though not mentioned in Exodus. multitude of the ſounding of waters: the cloudes gaue a voice.
For in deede arrowes doe paſſe: † the voice of thy thunder in a wheele.
Thy lightenings shined to the rounde world: the earth was moued and trubled.
† Thy way in the ſea, and thy pathes in many waters: and thy ſteppes shal not be knowne.
Ex
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. 14
† Thou haſt conducted thy people as sheepe: By the miniſterie of Moyſes and Aaron. in the hand of moyſes and Aaron.
PSALME. LXXVII.
The royal prophet exhorting the people to attend, 5. reciteth manie greatGods great Benefites beſtovved vpon the levves, and their ingratitude. the 4 key. benefites of God towards their forefathers (whoſe ingratitude, often rebellion, and chatiſement he ſtil noteth) 9. as in their entrance into the land of Chanaan: 12. alſo before the ſame in Aegypt, and in the deſort. 42. How God plagued the Aegyptians: 52. protected, and conducted his people into the promiſed land. 56. where likewiſe they often offended. were punished: 65. yet were ſtil conſerued: 69. and the tribe of Inde exalted in king Dauid.
Vnderſtanding Commended to Aſaph a▪ chiefe muſitian, that the people might vnderſtand and conſider Gods benefites. to Aſaph.
MY people attend ye to Neither the lavv, not the people vvas Dauids, but preſenting Gods perſo n, he ſpeaketh in his name or authoritie, vvith vvhoſe inſpitation he vvas repleniſhed. S. Greg. Prefat: in Iob. c. 2. my law: incline your eare vnto the wordes of my mouth.Mat.
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5. 35.
† I wil open my mouth in Albeit the prophet reciteth hiſtorically thinges donne, yet the ſame vvere parables, ſimilitudes, and figures of other thinges: parables: I wil ſpeake yea of ſecret hidden Myſteries, obſcurly ſignified in the old Teſtament, and reueled in the nevv. propoſitions from the beginning.
† How great thinges haue we heard and which partly we know by written holie Sriptures: haue knowne them, and partly by Traditions. our fathers haue told vs.
† They were not hid from their children, in an other generation.
Telling the prayſes of our Lord, and his powers, and his meruelous workes which he hath done.
† And he God of his mercie without precedent merite, raiſed vp a peculiar people of Abraham, Iſaac, and Iacob, raiſed vp a teſtimonie in Iacob: and and gaue them a particular law, firſt of Circunciſion, & more largely by Moyſes. made a law in Iſrael.
How great thinges he commanded our fathers, So Abraham inſtructed his children and his houſe after him, Gen. 18. to make the ſame knowne to their children: † that in like ſorte others taught their children. an other generation may know.
The children that shal be borne, and shal riſe vp, and shal tel their children.
† That they may For three cauſes God gaue his law, that his people may haue confidence in him, he ſhewing his care to inſtruct and gouerne them; put their hope in God, and may that they remember his benefites; not forget the workes of God: and may and kepe his commandmentes. ſeeke after his commandmentes.
† That they become not as their fathers: The Iewiſh nation very often, and in great numbers murmured, rebelled, and committed other great ſinnes, and therfore Dauid exhorted the people of his time, not to do the like. And this exhortation perteyneth more eſpecially to Chariſtianes. as S. Paul teacheth. 1. Cor. 10. a peruerſe generation and exaſperating.
A generation, that hath not directed their hart, their ſpirit hath not bene faithful towards God.
† The They firſt (truſting in their owne ſtrength) without Gods commandment (Num. 14.) went forth to batle and were ouerthrowne. 1. Par 7 v.21. children of Ephrem bending, and shooting with
•
. Par. 7.
•••
. bow: were turned in the day of battel.
† They kept not the teſtament of God: and in his law they would not walke.
† And they forgate his benefites, and his meruelous workes, which he shewed them.
† Before their fathers he did meruelous thinges in the land of Aegypt, in the filde Tanis the principal citie in Aegypt nere the riuer Nilus, where Moyſes wrought his great miracles. of Tanis.
† He diuided the ſea & brought them through: and he made
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. 14. the waters to ſtand as in a bottle.
† And he This cloude ſhadowed them from the heate of the ſunne in the day, and the fire ſhined in the night, al the time that they were in the deſert. conducted them in a cloude by day: and al the night by light of fire.
† He ſtroke the rocke in In mount Horeb: and there was continual water in al the campe, which occupied nere foure miles in length and breadth. the deſert: and gaue them water to drinke as in a great depth.
† And he broughtforth water out of the rocke: and made waters runne downe as riuers.
† And they added as yet to ſinne vnto him: they prouoked the Higheſt to wrath in the place Which naturally wanted water: but by miracle had abundance. without water.
† And they tempted God in their hartes: ſo that they aſked Not content with Manna, they demanded to haue flesh. meats for their liues.
† And they ſpake euil of God: they ſaide: Stil incredulous, not beleuing Gods omnipotencie, they thought that, albeit he had geuen them manna, and water, yet he could not geue them fleſh. Can God prepare a table in the deſert?
† Becauſe he ſtroke the rocke and waters ranne, & torrentes flowed:
Can he alſo giue By bread in general is vnderſtood al competent meate vſual for a table. bread, or prepare a table for his people?
† Therfore our Lord heard, and For this incredulitie, murmuring, and other ſinnes God kept the children of Iſrael fourtie yares in the deſert, t
•
l al hat were of age, when they came from Aegypt, were dead, except only Ioſue and Caleb. made delay: and In the meane time amongſt other puniſhments, manie mutmurers wo
•
c burn
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o death with ſtrange fire. Num. 11. fire was kindled in Iacob, and wrath aſcended vpon Iſrael.
† Becauſe they beleued not in God, nor hoped in his ſaluation.
† And he commanded the cloudes from aboue, and opened the gates of heauen.
† And he rayned them Manna to eate, and bread of heauen he gaue to them.
† Bread Manna made by Angels. of Angels did man eate: he ſent them victuals in abundance.
† He God ſo changed the wind, that it brought abundance of quailes and other birdes, into their campe. Exo. 16. Nu. 11. tranſported the Southwinde from heauen: and in his powre he brought in the Southweſtwinde.
† And he rayned vpon them flesh as duſt: and as the ſand of the ſea fethered fowles.
† And they fel in the middes of their campe: about their tabernacles.
† And they did eate and were filled excedingly, and their deſire he brought to them:
† They were not defrauded of their deſire.
Immediately after a moneth (for ſo long they had abundance of theſe birdes ibid. v. 20.) they were ſtriken with a plague, and manie died, for their concupiſcence. As yet their meats were in their mouth:
† And the wrath of God aſcended vpon them. And he killed their fat ones, and The moſt freſh ſtrong men died, and ſo were hindered from poſſeſſing the promiſed land of Chana an the choſen of Iſrael he hindered.
† In al theſe things they ſinned as yet: and they beleued not in his meruelous workes.
† And their daies failed in vanitie: and their years In fourtie yeares aboue ſix hundred thouſand died. in haſt.
† When he ſlew them, they ſought him: and they returned, and They offered morning ſacrifice. early they came to him.
† And they remembred that God is their helper: and the high God is their redemer.
† And they loued him But were not ſincere in their hartes. with their mouth, and with theirtongue they did lie to him.
† But their hart was not right with him: neither were they counted faithful in his teſtament.
† Howſoeuer multitudes of people committe great ſinnes, and are ſeuerely puniſhed, yet Gods mercie preferueth ſome by his effectual grace, and neuer ſuffereth the whole Church to faile, nor to be deſtroyed. But he is merciful, and wil be propicious to their ſinnes: and he wil not deſtroy them.
And he abunded to turne away his wrath: and he kindled not al his wrath.
† And he remembred that they are flesh: Mans life is like the winde, that ſtil paſſeth, and the ſame returneth not. As Ariſtotel teacheth. Here the Hebrewes note the middes of the Pſalter, in 1263. verſes. and ſo manie in the rest. ſpirit going, and not returning.
† “ How The people of Iſrael murmured ſo often in the deſert, that it was not eaſie to tel how often See the Annotation. often haue they exaſperated him in the deſert: prouoked him to wrath in the place without water.
† And For ef
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ſoones repenting they offended God againe and againe. they returned, and tempted God: and the holie one of Iſrael they exaſperaed.
† They did not remember his hand: in the day that he redemed them from the hand of the afflicter.
† As he put The firſt ſigne was in turning a rodde into a ſerpent, which was a miracle, but no plague, the other ſignes were alſo plagnes to the Aegyptians. his ſignes in Aegypt, and his wonders in the filde of Tanis.
† And he turned The firſt plague. their riuers into bloude, & their Pooles, lakes, and al ſortes of water, yea showers, or raine water▪ which ſeldome happeneth in Aegypt. showers that they might not drinke.
† He ſent vpon them The fourth plague, in order as they are recited in Exodus. a C
•••
my
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am. ſwarme of flies, and it eate them: and The ſecond plague. the frogge, and it deſtroyed them.
† And he gaue their fruites to This was a leſſe plague, not mentioned in with the greater. the blaſt, and their labors to The eight plague. the locuſte.Exodus.
† And he killed their vineyeardes with The ſeuenth plague. haile: and their mulberie trees with This alſo is omitted in. horefroſt.Exodus.
† And he deliuered Not only al trees, and plantes, but alſo beaſtes were ſubiect to the haile. their beaſt to haile: and their poſſeſſion and to firie leghtnings. to fire.
† He ſent vpon them In theſe general termes, of wrath, indignation, and tribulation, the Prophet comprehendeth al the other plagues, to witte, the third of ſcinies, the fifth of peſtilence, the ſixt of boyles in men and beaſtes, the ninth of darknes three dayes together. the wrath of his indignation: indignation, & wrath, and tribulation: immiſſions Al which God ſent by the miniſterie of diuels, euil angels. by euil angels.
† He made a way to the path of his wrath, he ſpared not their liues from death: and their cattel he shut vp in death.
† And The tenth and greateſt plague, 11. v. 5. &. c. 12. v. 29. he ſtroke al the firſt borne in the land of Aegypt: the firſt fruites of al their labors in the tabernacles Egyptians alſo deſcended from cham, by his ſonne Meſraim. Gen. 10. v. 6. of Cham.Exod.
† And he After that Aegypt was thus plagued, God brought Iſrael out of their ſeruitude, as a shepheard leddeth his sheepe, and defendeth them. tooke away his people as sheepe: and led them as a flock in the deſert.
† And he brought them forth in hope, and they feared not: and the ſea couered their enemies.
† And he brought them into Iudea a hillie countrie. the mount of his Into that countrie which God choſe, and endewed with manie bleſſinges. ſanctification, the mount, which his right hand purchaſed.
And he caſt As is written in Ioſue. out the gentiles from their face: and by lot he diuided the land of them in a corde of diſtribution:
† And he made the tribes of Iſrael to dwel in their tabernacles.
† And After the conqueſt and quiet poſſeſſion, the Iſraelites often fel into groſſe ſinnes, eſpecially in the time of Iudges. they tempted, and exaſperated God the higheſt, and they kept not his teſtimonies.
† And they turned away themſelues, & kept not the couenant: euen as their fathers, they were turned as a A croked bow deceiueth the archer, ſo this people failed to ſerue God, and deceiued them ſelues. crooked bow.
† They incenſed him to wrath in their In their altares erected in hilles to Idoles. hilles: and in their Scuptilibus. grauens they prouoked him By grauen imagies of Idoles, they prouoked God to indignation. to emulation.
† God heard, and contemned: and he brought Iſrael to nothing Not abſolutely to nothing, but punished them exceedingly, til they repented; and then ſpared and deliuered them from tribulation, as appeareth in the booke of Iudges. excedingly.
† And he reiected the tabernacle The Arke of God ſometime kept in Silo, Ioſue 18. in the tribe of Ephraim, was taken by the Philiſtims. 1. Keg. 4. and neuer returned thither agane. of Silo, his tabernacle, but wherſoeuer the Arke was, there God more eſpecially heard their petitions, and gaue anſwers. where he dwelt among men.
† And he deliuered For their ſinnes God ſuffered the Arke to be taken. their force into captiuitie: and their beautie into the hands of the enemie.
† And he And the Iſraelites to be ſore afflicted by their enimies. shut vp his people in the ſword: and he diſpiſed his inheritance.
The zele, and iuſt wrath of God ſuffered theſe calamities to happen. Fyre deuoured their young men▪ and their virgins were not lamented.
† Their Ophni and Phinees the ſonnes of Heli ſlaine and Heli himſelfe hearing that the Arke was taken fel from his ſtoole and broke his neck. 1. Reg 4. Prieſtes fel by the ſworde: and their widowes were not wept for.
† And
Neuertheles God plagued the infidels, and conſerued his Church. 1. Reg. 5. our Lord was raiſed vp as one that ſleepeth:
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as a mightie man hauing ſurfited of wine.
† And he ſtroke his enimies on the hinder partes: an euerlaſting reproch he gaue to them.
† And he reiected the tabernacle As before. v. 60. of Ioſeph: and the tribe of Ephraim he choſe not.
† But he choſe the tribe After a time the Arke was brought into the tribe of Iuda. of Iuda, mount Sion which he loued.
† And he built The Church was firme, and euer preſerued in the old teſtament til Chriſt, and from Chriſts time to the end of the world. his ſanctuarie as of vnicornes in the land, which he hath founded for euer.
† And Gods particular grace in chooſing, and exalting Dauid, was a ſpecial benefite to the Iſraelites. he choſe Dauid his ſeruant, and tooke him from the flockes of sheepe: from after the ewes with yong he tooke him.
To To rule and gouerne the people of Iſrael. feede Iacob his ſeruant, and Iſrael his inheritance.
† And he fedde them in the innocencie of his hart: and in the vnderſtandings of Prudently vſing his powre and authoritie. his hands he conducted them.
ANNOTATIONS PSALME: LXXVII.
40. How often haue they exaſperated?] Moyſes (Deu. 9. v. 7.) repeting what hadThe people of Iſrael often murmured in the deſert. paſſed in the deſert, chargeth the people that they had ſtil prouoked our lord to wrath, from the day, that they came out of Egypt, and alwayes contended aganſt him. And our lord himſelf expoſtulating their ingratitude, & often murmuring ſaith (Num. 14. v. 22.) in the beginning of the ſecond yeare, thatTenne times more notori ously. they had then tempted him tenne times; either by this certaine number ſignifying an vncertaine, or els chiefly tenne times: for ſo often we find recorded that they tempted him, and murmured within that ſmal time more notorionly. Firſt nere, vnto the redde ſea (Exod. 14. v. 11.) where ſeing the Egyptians1. purſuing them, they murmured againſt Moyſes, for bringing them out of Egypt, ſaying: It had benne much better to haue ſerued the Egyptians, then to2. 3. 4. 5. 6. 7. 8. 9. die in the wildernes. Secondly, for want of ſwete water. Exod. 15. v. 24. Thirdly. for lack of meate, Exod. 16. v. 3. Fourtly, keeping Manna for the next day, contrarie to Gods commandment. ibid. v. 20. Fiftly, going on the Sabbath day, alſo contrarie to Gods commandment, together Manna. Ibid. v. 27. Sixtly, for want of water in Raphidim. Exod. 17. v. 2 Num. 26. v. 2 Seuently in Horeb, adoring a calfe & the image therof Exod. 32 Eightly, repyning for their trauels in the wildernes Nu, 11. v. 1. Nintly, loathing Manna, and burning
with deſire to eate fleſh. Ibid. v. 4. 5 6. Tently deſparing to poſſeſſe the promiſed land of Chanaan, after that the diſcouerers had reported the difficulties, with the force of the people, and of the cities againſt which they muſt fight. Nu. 14. v. 1. Al which and the reſt, ſaith S. Paul, happened to them in figure of vs: and are written for our correption (or admonition) that we murmur not as they did. 1. Cor. 10.
PSALME. LXXVIII.
The Prophet, in perſon of the Church, lamenteth the crueltie of perſecutorsThe Church ſuffereth verie great perſecutions. the 6. key. (both in the old and new teſtament) 5. prayeth for releaſe, with iuſt reuenge againſt Gods enimies, that blaſpheme his name, 3. and promiſeth to be gratful in diuine praiſes.
A Pſalme to be ſungue by Aſaph and his companie, in the behalfe of people vnited in faith. to Aſaph.
O God Cruel infidels haue inuaded thoſe thinges, which perteyne to thy Church. the Gentiles are come into thine inheritance, they euen poſſeſſed and prophaned the holie temple of the Iewes, and Churches of Catholique Chriſtians. Fulfilled by Antiochus, in Ieruſalem; by the Vandals in Afrike, by Proteſtants, and Puritanes, in diuers partes of Europe, and wil be more vniuerſally by Antichriſt in al Chriſtendom. haue polluted thy holie temple: they haue made Ieruſalem Inſteed of great and fare Churches, Gods ſeruantes are fane to vſe meane houſes, yea poore cotages. as a watch toure of fruits.
† They haue made Some perſecutors ſuffer not Martyrs bodies to be buried, but hang them on polles, and pinnacles, where birdes may eate them. the carcaſes of thy ſeruants, meats for the foules of the aire: the flesh of thy ſainctes for the beaſtes of the land.
† They haue poured out their bloude as water round about Ieruſalem: and there was none to burie them.
† We are Chriſtianes Gallileans, Catholiques Homouſians, and now Papiſtes, in ſpite and reproch. become a reproch to our neighboures: a ſcorne and mocke to them that are round about vs.
† How long ô Lord wilt thou Sinnes prouoking Gods wrath, are one cauſe why he ſuffereth his people to be perſecuted. be angrie for euer: shal thy zele be kindled as a fire?
† Poure out thy wrath vpon the Gentiles, Though the faithful committe ſome ſinnes, yet in reſpect that they beleue righly, haue zele in Gods cauſe, and denie not God, they are nerer to grace and fauour. that haue not knowne thee: & vpon the kingdomes, that haue not inuocated thy name.
† Becauſe they haue deuoured Iacob: and his place they haue made deſolate.
† Eſpecially when they repent, and confeſſe their ſinnes, then thoſe that neither know not wil know God; but obſtinatly impugne and reſiſt the truth. Remember not our old iniquities, let thy mercies quickly preuent vs: becauſe we are become exceding ſo much afflicted, and deſpiſed, that none wil regard the truth which we profeſſe. poore.
† Help vs ô God our ſauiour: and for the glorie of thy name ô Lord deliuer vs: and be propicious to our ſinnes for thy names ſake.
† Leſt they ſay perhaps amongſt the Gentiles: Albeit ô Lord, thou ſuffer vs to be puniſhed, yet ſuffer not thyn enimies to inſult, as though thou were not our God; and conſequently thou haddeſt no people at al in the world. where is their God? and Therfore we pray, that the reuenge of thy ſeruantes bloud may be ſo notified, that it can not be denied, nor doubted of. Which is alſo here prophecied, that it wil ſo come to paſſe in the end. be notified in the nations before our eies.
The reuenge of the bloud of thy ſeruants, which hath benne shed: † let the groning of thefettered enter in thy ſight.
According to the greatnes of thine arme, poſſeſſe thou Preſerue alſo, ô God, the reliques of thy ſeruantes, the ſucceſſors of thy Martyrs. the children of them that are put to death.
† And This alſo is a prophecie, that God wil moſt ſeuerely reuenge the blaſphemie of perſecutors. render to our neighboures ſeuenfold in their boſome: their reproch where with they haue reproched thee ô Lord.
† But Gods people deliuered from perſecution, and perpetually conſerued, wil alwayes praiſe God for the ſame. we thy people, and the sheepe of thy paſture, wil confeſſe to thee for euer:
Vnto generation and generation we wil shew forth thy praiſe.
PSALME LXXIX.
The Prophet prayeth for the releaſe of Iſrael in great tribulation. 15. forshewethChriſt our Redemer from ſinne and captiuitie. the. 5. key. the coming of Chriſt to redeme man from ſinne, and from thraldome of the diuel.
† Vnto Perteyning to the new Teſtament, the end, for eſpecially to Gentiles, that shal be conuerted to Chriſt. them, that shal be changed, teſtimonie to for perpetual memorie to the congregation of faithful. Aſaph, a Pſalme.
† Thou that ruleſt Iſrael, attend: that By Ioſeph the prophet vnderſtandeth al Iſrael; becauſe the firſt birthright being taken from Ruben wa
•
geuen to him, to witte duble portion of enheritance, two tribes of twelue. conducteſt Ioſeph as a sheepe.
Which ſitteſt vpon the cherubs, Appeare, and ſhew thy mightie hand before thy people: be manifeſt † before wherof Ephraim, Beniamin, and Manaſſes folowing the Arke, when they marched or camped, ſhould moſt directly ſee what appeared therin, the other nine tribes being placed before it, and on both ſides. Num. 2. Ephraim, Beniamin, and Manaſses.
Raiſe vp Thou which alwayes can helpe vs, now vſe thy powre in deliuering vs from this temporal miſerie. thy might, and come, to ſaue vs.
† O God Set vs in a better ſtate conuert vs: and shew Shew thy benigne countenance and fauoure, Myſtically, ſend the promiſed Meſſias, Chriſt, the eſſential Image of God. 2. Cor. 4. v. 4. Colloſ. 1 v. 15. thy face, & we shal be ſaued.
† O Lord the God of hoſtes, how long wilt thou be angrie How long wilt thou differre to heare our prayer? vpon the prayer of thy ſeruant?
† Thou wilt feede vs with the bread of teares: and giue vs drinke with teares Thou doſt iuſtly punish vs, but thou tempereſt the ſame with meaſure, that it exceede not to our ruine. in meſure.
† Thou haſt made vs to be a contradiction to our neigh: boures and our enimies haue ſcorned vs.
† O God of hoſts God firſt preuenting vvith his grace, conuert vs: and shew thy face, and we man may cooperate therwith to his iuſtification, and ſaluation. shal be ſaued.
† Thou didſt tranſport Thy Church and people, the vineyeard out of Aegypt: thou didſt caſt out the Chananites. the Gentiles, and plantedſt it.
† Thou waſt the guide of the way The cloude, and piller of fire were viſible guides. in the ſight therof: thou didſt plant the rootes therof, and it and it multiplied mightely. filled the earth.
† Hyperbolical ſpeach to ſignifie the great multiplication of the Iſraelites. The shadow of it couered the mountanes: and the bowghes of it the ceders of God.
† It extended her branches euen to from the mediterranean ſea of Paleſtin, the ſea; and her boughes vnto to the riuer Euphrates. Exo. 23. v. 31. Beut, 11. v. 24. the riuer.
† Why haſt thou deſtroyed the hedge therof: and al that paſſe by the way doe plucke it.
† The eruel enimies more like to moſt cruel beaſtes then to men. boare of the wood hath deſtroyed it: and yea ſo cruel, as none els in the world are like vnto them. the ſingular wilde beeſt hath eaten it.
† O God of hoaſts returne: regard The Prophet now prayeth for the coming of Chriſt, which he ſaw in ſpirite. from heauen, and ſee, and viſite this vineyeard.
† And The Church of the old teſtament, in her beſt ſtate, wanted the perfection, which the Church of Chriſt hath. perfite it, which thy right hand hath planted: and vpon Chriſt our Meſſias moſt commonly calleth by this title: The Sonne of man. the ſonne of man whom thou haſt confirmed to thee.
† So thy vinyard can not indure if it be ſtil afflicted, and trodden downe. Thinges burnt with fyre, and digged doune at the increpation of thy countenance shal perish.
† Let Chriſt working by Gods powre redreſſeth almiſeries. thy hand be vpon the man of thy right hand: and vpon the ſonne of man, whom thou haſt confirmed to thee.
† And we depart not from thee, thou wilt quicken, vs: and we wil inuocate thy name.
† The ſame is the 8. and the 15. verſe (with litle alteration) and here repeted the third time, In which we alſo pray for three thinges firſt to be purged, and conuerted from ſinne, ſecond to be illuminated by Chriſt, the Image of God, Thirdly to be ſanctified, and ſaued in eternal glorie to haue the fruition of the moſt bleſſed Trinitie. O Lord the God of hoaſtes conuert vs: and shew thy face, and we shal be ſaued.
PSALME. LXXX.
Al men are inuited to celebrate feſtiual dayes, 6. which were inſtitutedInuitation to celebrate feſtiual dayes deuoutly. the 7. key. in memorie of benefites receiued. 9. the deuent shal be protected, and the negligent leift in diſtreſſe.
† Vnto This Pſalme perteyneth not only to the old teſtament, but alſo to the new, the end, for Gods ſeruants oppreſſed with tribulations, wine preſſes, a Pſalme to to be ſongue by Aſaph a chief maſter of muſike. Aſaph him self.
† REioice to God our helper: make Iubilation to the God of Iacob.
† Take ye Pſalme, and Make readie al theſe muſical inſtruments. giue timbrel: pleaſant Pſalter with the harpe.
† Sound ye with trumpet in In the Calendes, or firſt day of euerie moneth, in remembrance of Gods prouidence, and perpetual gouernment of al creatures: the The feaſt of Neomenia. new moone, in and moſt eſpecial ſolemnitie in the firſt day of the ſeuenth moneth, in memorie of Iſaac conſerued from death, in whom God promiſed Abraham, to multiplie his ſeede, and to bleſle al nations. Gen. 17 v. 21. c 21. v 12. c 22. v. 18. the Feaſt of trumpetes. notable day of your ſolemnitie.
† Becauſe it is a precept in Iſrael, and iudgement to the God of Iacob.
† He put it for a teſtimonie in The people of Iſrael ſignified by Ioſeph, as. Pſal. 79. v. 2. Ioſeph, when he came out of the Land of Aegypt: he heard a tongue which he knew not.
He In memorie of this benefite Paſch was inſtituted. turned away his backe God deliuered the ſame people from their vntolerable bondage of carying burdens in baskettes, from geathering ſtraw, making brickes, and other ſeruitude. Exo 1. v. 14 c. 5. v. 7. from burdens: his handes ſerued in baskettes.
† In The admonition of God to the people: tribulation thou dideſt inuocate me, and I heard thee: I heard thee in the ſecret of the tempeſt: I yet after ſo great benefites thou didſt murmure, and contradict me. Exo. 17. Num. 20. proued thee at the water of contradiction.
† Heare ô my people: and I Seriouſly admonish thee. wil conteſt thee: Iſrael Man by free wil may chooſe whether he wil obey or no. if thou wilt heare me.
† The feaſt of Pentecoſt in memorie of the lawe. There shal be This was an other great benefite, to geue an expreſſe law, for their inſtruction. no new God in thee, neither shalt thou adore a ſtrange God.
† For I am the Lord thy God, which brought thee out of the land of Aegypt: Obſeruing my commandments, aske what thou wilt, and I wil geue it thee. dilate thy mouth and I wil fil it.
† And my People heard not my voice: and Iſrael attended not to me.
† And I let them alone, according to the deſires of their hart, Pom. 1. they shal goe in their owne inuentions.
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. 24.
† If my people had heard me: if Iſrael had walked in my wayes:
† I had Very eaſely. for nothing, of my freewil and liberalitie, without neceſſitie or obligation. perhaps humbled their enimies: and had laide my hand vpon thoſe that afflict them.
† The enimies of our Lord haue lied to him: and The wicked that promiſe to ſerue God, and do it not shal be in eternal torments: their time shal be for euer.
† And / he fedde them of the fatte of corne: and out of the rocke, with honie he filled them.In the meane time God beſtowed theſe benefites vpon them, for the iuſts ſake.
PSALME LXXXI.
The Prophet declareth, 2. that God reprehendeth vniuſt Iudges and Magiſtrates:Admonition to Magiſtrates. the. 7. key. premonisheth them of his ſeuere & eternal punishment: 8. wherto the prophet conforming his wil prayeth for the ſame.
† A Pſalme to Aſaph.
GOd ſtood in the aſſemblie The wordes of the prophet, admoniſhing al magiſtrates, that when they ſitte in iudgement, or determine anie cauſe, God who is there, and euerie where preſent, of goddes, and in the middes he attendeth their proceſſe: and therfore it behoneth them to be aduiſed what they doe: euen as if they heard God ſpeaking as here foloweth: iudgeth goddes.
† The wordes of God, though not vttered ſenſibly, yet in effect intimated by his law, according wherto he wil procede in iudgement againſt vniuſt Iudges. How long iudge ye iniquitie: and accept ye the perſons of ſinners.
† Iudge ye for the needie and the pupil: iuſtifie ye the humble, and the poore.
† Take away the poore: and deliuer the needie from the hand of the ſinner.
† They Such iudges procede in groſſe ignorance, not caring to vnderſtand, but content to walke in darknes. knew not, neither did they vnderſtand, they walke in darkeneſſe: Ye are ſo euil diſpoſed, that you would turne al vpſide downe, inſtifying the wicked, and condemning the iuſt. al the fundations of the earth shal be moued.
† I ſaide: Yow are For your office which you participate of me, you are certaine goddes vpon earth: goddes, and the ſonnes of the higheſt al.
† But when you die you shal find that you are men, ſubiect to Gods iudgement. But you shal die as men: and fal yea your punishment wil be greuous, and importable: for the mightie shal mightely ſuffer torments. as one of the princes. Sap.
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† Againe the wordes of the prophet praying God, Ariſe ô God, iudge the earth: that eing he is Lord of al he wil iudge al. becauſe thou shalt inherite in al the Gentiles.
PSALME LXXXII.
The Church impugned by al ſortes of enimies 10. prayeth God to confoundPerſecuters of the Church confounded. or conuerted the 6 key. them, as the hath donne diuers the like, 17. wherby ſome shal be conuerted.
† A Canticle of Pſalme to Aſaph.
O God Seing none is like to thee ô God, who shal be like to thee? shew thy powre and maieſtie, hold not thy peace,
be not ſilent. neither be thou appeaſed ô God:
† For behold The cruel perſecuters are moſt inſolent, thine enimies haue made a ſound: they that hate thee, and proud. haue lifted vp the head.
† They haue taken malignant counſel vpon thy people: and they haue deuiſed againſt thy ſaincts.
† They haue ſaide: Come, and let vs deſtroy them out of That there be no more anie faithful people, the nation: and let anie Catholiques leift aliue. the name of Iſrael be remembred no more.
† Becauſe they haue deuiſed with one conſent: they haue together made a couenant againſt thee.
† The tabernacles of The progenie of Eſau, the Idumeians, and the ſeede of Iſmael. the Iſmahelites deſcending from the elder ſonne of Lot. Moab, and the iſſue of Abraham by Agar, who falſly cal them ſelues Saraſcens, as if they were of Sara. the Agarens.
† People of Gebal a citie of Syria, Gebal, and of the other ſonne of Lot. Ammon, and thoſe that firſt oppugned the Iſraelites, after they were parted from Aegypt. Exo. 17. Amalec: The Philiſtians, the for eners, with and Tyrians, al nere neighboures, and ſome of them nere akine to the Iſraelites, were their great enimies. the inhabitantes of Tyre.
† Yea and Others alſo coming further of, ioyned againſt Gods people, in figure that al heretikes, and other infidels conſpire together againſt Catholiques. Aſſur alſo is come with them: they are made an aide to the children of Lot.
† Doe to them as The Pſalmiſt therfore prayeth (and withal prophecieth) that God wil at laſt deſtroy them, as he did Madian. Num 31. Iudic. 6. & 7. to Madian, and Siſara captaine general, Siſara: as to for Iabin king of Aſor nere Ciſſon. Iudic. 4. v. 7. & 23. Iabin in the torrent Ciſſon.
† They perished Within the territorie of Manaſſes (Ioſ. 17.) which they inuaded. in Endor: they were made as ſlaine and not buried. the dung of the earth.
† Put their princes as Theſe foure princes of the Madianites were ſlaine by Gedeons forces Iudic. 7. & 8. Oreb, and Zeb, and Zebee, and Salmana.
Al their princes: † which haue ſaide: Let vs poſſeſſe the Sanctuarie of God for an inheritance.
† My God put them By foure ſimilitudes the prophet deſcribeth the punishment that shal fal vpon perſecuters. as By foure ſimilitudes the prophet deſcribeth the punishment that shal fal vpon perſecuters. a wheele: and as ſtubble before 1. 2. the face of the winde.
† Euen as fire that burneth a wood: & as a flame that burneth 3. 4. the mountaines:
† So shalt thou purſew them in thy tempeſt: and in thy wrath thou shalt truble them.
† Fil their faces with ignominie: and God by punishing ſeeketh the conuerſion of ſinners, not their eternal death. they wil ſeeke thy name, ô Lord.
† Let But ſuch as be ſtil obſtinate, and finally impenitent do perish for euer. them be ashamed, and trubled for euer and euer: and let them be confounded, and perish.
† And let them know that God only the creator of heauen and earth is properly called LORD: VVhoſe eſſential, and incommunicable name is VVHICH IS. Exo. 3. v. 14. &. 6. v. 3. Lord is thy name, thou onlie the Higheſt in al the earth▪
PSALME LXXXIII.
Deuout perſons feruently deſire eternal glorie, 6. accounting it, in the meaneEternal glorie. the 10. key. time, a happie ſtate to be in the militant Church, 12. where God firſt geuing grace, wil geue glorie in the triumphant.
† Vnto the end, For men afflicted in this vale of miſerie. for wine preſſes, t By the children of Core not being muſitians (but porters in the temple, 1. Par. 26.) S. Auguſtin here and in other titles of Pſalmes, vnderſtandeth the faithful children of Chriſt. the children of Core, a Pſalme.
HOW beloued are The glorious manſions in heauen, which God hath prepared for the iuſt: thy tabernacles ô Lord of hoaſtes▪
† my ſoule coueteth, and Vehement deſires do ſometimes depriue vs of external ſenſe. fainteth vnto the courtes of our Lord.
My hart, and The mind reioycing in hope, the bodie is alſo recreated, releeued, and reuiued, which before was dulle and heauie. my flesh haue reioyced toward the liuing God.
† For As ſparowes by natural inſtinct ſeeking habitations, finde houſes to dwel in, the ſparow alſo hath found her an houſe: and and turtles haue neſtes, wherin to lay their young ones: ſo faithful ſoules ſeeke to dwel in heauen, and in the meane time to lay vp good workes within the Catholique Church; out of which (ſayth S. Auguſtin in this place) how good ſoeuer workes do ſeme (as when paganes, and heretikes feede the hungrie, cloth the naked, receiue ſtrangers into their houſes, viſite the ſicke, comforte priſoners) being not laid in the neſt, conculcabuntur, & conterentur: non ſeruabuntur, non cuſtodientur: they ſhal be trodde vnder foote, they ſhal be bruiſed in peeces: they ſhal not be conſerued, they ſhal not be kept: but (that ſuch workes may be profitable and be conſerued) they muſt be donne in true faith, in the Catholique faith, in ſocietie of the vnitie of the Church. the turtledoue a neſt for her ſelfe, where she may lay her young ones.
Thine VVorkes are good, and rightly laide vp when they are donne in vnitie, and participation of Gods Altares, the moſt proper places of Diuine Seruice, of external Sacrifice in this life, and ſpiritual ſacrifice of per
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ect praiſes in eternal glorie; whereal Sainctes without ceaſing ſing: Holie, holie, holie, Lord God of hoaſtes. Iſaiae 6. Apoc. 4. altars ô Lord of hoaſtes: my King, and my God.
† Bleſſed are they, that dwel in The Catholique Church. thy houſe ô Lord: for euer and euer they shal praiſe thee.
† Bleſſed is the man, whoſe helpe is from thee: he The iuſt by Gods grace and helpe, may reſolue to aſcend by ſteppes and degrees, from vertue to vertue (v. 8.) euen to heauen, hath diſpoſed aſcenſion in his hart, † in though he be now in this vaile of teares, by reaſon of mans ſinne, who otherwiſe was before ſinne in paradiſe, a place of delight: the vaile of teares, in the place, which he hath appointed.
† For Chriſt our lawgeuer; the lawgeuer shal geue geueth abundance of graces, bleſſing, they shal goe with continual increaſe. from vertue into vertue: but our only omnipotent God, is to be ſenne by this effect of his grace, in the Church and not elswhere▪
the God of goddes shal be ſeene in Sion.
† Lord God of hoaſtes heare my prayer: receiue with thine eare ô God of Iacob.
† Behold ô God our protectour: and Agreably to this the Church maketh al her petitions, concluding al prayers, By Chriſt our Lord. looke vpon the face of thy Chriſt.
† Becauſe In reſpect of the future retribution, which euerie one ſhal receiue according to their deſertes, one day in Gods Church is better then thouſands out of it. better is one day in thy courtes, aboue thouſands.
I haue choſen to be And better to be in the pooreſt ſtate of Catholique Chriſtians, t then in greateſt palaces or hiegheſt dignities amongſt ſinners. an abiect in the houſe of my God: rather then to dwel t in the tabernacles of ſinners.
† Becauſe God The Diuine wiſdom ſo vſeth mercie, and veritie, that neither may preiudice the other: loueth mercie and truth: our Lord wil geue and ſo geueth grace in this life, grace, and glorie in the
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ext. and glorie.
† He wil not depriue them of good thinges, that Beſides innocencie conſerued without ſinne, there is alſo innocencie after remiſſion of ſinne, of which the prophet here ſpeaketh. walke in innocencie: ô Lord of hoaſtes bleſſed is the man, that hopeth in thee.
PSALME. LXXXIIII.
With commemoration of Gods former benefites, 5. Chriſts Incarnation isIncarnation of Chriſt. the 5. key. prophecied, 9. bringing peace and ſaluation, 11. mercie and iuſtice concurring together.
Vnto the end, to the children of Core, a Pſalme.
O Lord thou God beſtowed manie great benefites vpon the people of Iſrael: haſt bleſſed thy land: thou he brought them out of the bondage of Aegypt. haſt turned away the captiuitie of Iacob.
† Thou Remitted their manifold ſinnes: haſt forgeuen the iniquitie of thy people: thou pardoned alſo a great part of due punishment. haſt couered al their ſinnes.
† Thou haſt mitigated al thy wrath: thou haſt turned away from the wrath of thine indignation.
† As thou haſt ſoared thy peculiar people, ſo we beſech thee ô God creator and general Sauiour of al mankind, Conuert vs ô God our ſauiour: and mitigate thy wrath towards vs al auert thy wrath from vs.
† Wilt thou be wrath with vs for euer? or wilt thou extend thy wrath from generation vnto generation?
† O God thou Til God firſt ſhew his mercie, ſinners lye dead in guilt of ſinne, but by his grace they are ſturred vp, and quickned: being turned shalt quicken vs: and thy people and ioyfully returne to God. shal reioyce in thee.
† Shew vs ô Lord thy mercie and giue vs thy ſaluation.
† I wil The wordes of the prophet, heare what our Lord God wil ſpeake in me: ſignifying that God had reueled vnto him the redemption of mankind. becauſe he wil ſpeake peace vpon his people.
And vpon Not al men are iuſtified, and ſaued, but thoſe that are hartely and ſincerely conuerted. his ſaincts: and vpon them, that are conuerted to the hart.
† But yet his ſaluation is nigh to them that Though al be not ſaued (becauſe manie wil not cooperate to Gods grace) yet very manie hauing the feare of God, which is the beginning of godlie wiſdom, freely accept of Gods mercie, and ſo
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he Church is gloriouſly propagated. feare him: that glorie may inhabite in our land.
† VVheras Gods mercie would ſaue al, and his truth, or iuſtice requireth that ſinnes be duly puniſhed, by Chriſts Paſſion and death, ſufficient ſatisfaction is offered for al ſinnes, and tho
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e that wil be partakers by penance, and conformitie to Gods law, may haue remiſſion, Mercie and truth haue met each other: and ſo iuſtice is obſerued, and peace made betwen God and his ſubiects. iuſtice and peace haue kiſſed.
† Integritie of conſcience reigneth in good men, Truth is riſen out of the earth: God ſending iuſt meanes from heauen to ſaue them. and iuſtice hath looked downe from heauen.
† For God geueth grace, our Lord certes wil geue benignitie: and and ſo men yeld fruict. our land shal giue her fruite.
† Yea they walke in iuſtice, and right path of Gods law. Iuſtice shal walke before him: and shal ſet his ſteppes in the way.
PSALME. LXXXV.
In conſideration of his owne imperfections, the royal prophet, or other faithfulA prayer for continual grace. the 7. key perſon prayeth God, 5. according to his mercie and goodnes, 9. shewed in conuerting Gentiles, 13. and in deliuering the ſupplicant him ſelf from the ſtate of damnation, 16. that he wil ſtil direct and defend him againſt al enimies.
† A praier A forme of prayer for king Dauid, and for anie faithful perſon.
to Dauid him ſelfe.
Incline thine eare ô Lord, and There be ſundrie iuſt cauſes which moue God to heare our prayers: heare me: firſt our neceſſitie requireth Gods helpe becauſe I am needie and poore.
† Keepe my ſoule, becauſe Secondly becauſe we profeſſe, and promiſe to lead a holie life. I am holie: ſaue thy ſeruant my God, that Thirdly, becauſe we truſt and hope in God. hopeth in thee.
† Haue mercie on me ô Lord, becauſe I haue cried to thee Fourtly, becauſe we perſeuere in prayer. al the day: † make ioyful the ſoule of thy ſeruant, becauſe to thee ô Lord haue I Fiftly, if we pray with attention of mind. lifted vp my ſoule.
† Becauſe thou ô Lord art Sixtly becauſe God of his owne nature is benigne, readie to beſtow benefites. ſwete, and Seuently, he is meeke to remitte offences, milde: and Eightly, he is merciful to mitigate the puniſhment, to thoſe that make recourſe vnto him. of much mercie to al that inuocate thee. For theſe cauſes we pray as foloweth..
† Receiue ô Lord my praier with thine ears: and attend to the voice of my petition.
† In the day of my tribulation I haue called to thee: becauſe thou haſt heard me.
† There is not the like to thee amongſt goddes ò Lord: and there is not according to thy workes.
† Vocation of Gentiles. Al nations what ſoeuer thou haſt made, shal They ſhal come by faith. come, and shal adore before thee ô Lord: and they shal and glorifie God by good workes. Mat. 5. v. 17. glorifie thy name.
† Becauſe thou art great and doing meruelous thinges: thou onlie art God.
† Conduct me ô Lord in thy way, and I wil walke in thy truth: let my hart reioyce that it may feare thy name.
† I wil Cofeſſion of praiſe. confeſſe to thee ô Lord my God with al my hart, and wil glorifie thy name for euer:
† Becauſe thy mercie is great vpon me: and thou haſt deliuered my ſoule out of From the ſtate of eternal damnation. the lower hel.
† O God the wicked are riſen vp vpon me, and the ſynagogue of the mightie haue ſought my ſoule: and they haue not ſet thee in their ſight.
† And thou ô Lord the God of compaſſion and merciful, patient, and of much mercie, and In performing al promiſes. true.
† Haue reſpect to me, and haue mercie on me, A digreſſion (vſual to prophetes) of Chriſts Empyre and Kingdom the Church, geuen to him, being the ſonne of an immaculate virgin, the handmaide of God. giue thine empire to thy ſeruant: and ſaue the ſonne of thy handmaide.
† Make with me The chief and principal ſigne of Chriſts, and his Churches glorie, is his Reſurrection, praefigured in Ionas a ſigne vnto God, that they may ſee which hate me, and may be confounded: VVherby al enimies are confounded, either to their conuerſion, or to eternal damnation. See 6. Auguſtin. becauſe thou ô Lord haſt holpen me.
PSALME LXXXVI.
The Church of Chriſt beginning in Ieruſalem, 3. is extended to al NationsThe Catholique Church glorious. the 6. key. 5. glorious, 6. and permanent, 7. in holie ioy.
To the children of Core, a Pſalme of Canticle.
THE fundations thereof in the holie Chriſts Church was firſt founded in Ieruſalem on whitſunday, Act. 2. in mount Sion, which hath two toppes, in one of which the Temple ſtood, in the other Dauids towre o
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palace. mountaynes: † our Lord loueth the gates of Sion, aboue al the tabernacles of Iacob.
† Glorious thinges are ſaide of thee, ô cittie of God.
† The Prophet in the perſon of Chriſt, ſaith he wil commend vnto his Apoſtles, and other Apoſtolical men, that they conuert al nations (as our Sauiour gaue expreſſe commiſſion and commandment. Math. 28. Luc. 24. v. 47. Act. 1. v. 8.) I wil be mindeful of naming here Raab (which is Aegypt) and Babylon: Raab, and Babylon knowing me.
Behold The Philiſtims, Tyrians, Aethiopians, the foreners, and Tyre, & the people of the Aethiopians, theſe & the reſt, ſhal be regenerate in this Church, which for the aſſured certaintie therof (after the prophets maner of ſpeaking) is affirmed in the pretertence, as if it were then donne. were there.
† Shal it not be ſaid of Sion It ſhal be reported, or one ſhal ſay to an other: Loe this and that man, al theſe and al theſe men are regenerate by Baptiſme in the Church of Chriſt. Man and man, is borne in her; and God himſelfe, Chriſt God and Man, founded this Church. the Higheſt himſelfe founded her?
† Our Lord wil declare The multitude of the elect is ſo great, that only God knoweth the number, in ſcriptures of peoples, and and the qualities of al ſortes, of Princes, Prelates, and Peoples. of princes: of thoſe that haue bene in her.
† The Great ſpiritual ioy with peace of conſcience, is in true Chriſtian Catholiques in the militant Church; but the bleſſed haue the moſt abſolute & ſecure ioy of al, in the Church triumphant. habitation in thee, is as it were of al reioycing.
PSALME LXXXVII.
A faithful perſon ſore and long afflicted, lamentably complaineth, prayingA prayer in long affliction the 7. key. God, 15. not ſtil to repel him, being leift deſolate, 19. without al conſolation of freindes.
A Canticle of a Pſalme, to the children of Core, vnto the end, for An inſtrument of muſike apt for lamentable ſongues Not expreſſed in the title of anie other Pſalme. Perhaps becauſe this Pſalme mixteth not anie conſolation with mourning, as other Pſalmes do, which are alſo prayers in affliction. As the 30. 53. 63. 73. Maheleth Neither is this word in anie other title. It is added here to admoniſh vs, that as this Pſalme, and ſome others were ſongue by two quires, one anſwering the other, ſo we muſt in anſwer and imitation of Chriſt, ſuffer long and great afflictions with patience, ſeing he in his paſſion was leift without ordinarie cōſolation. to anſwer, By ſome interpreted [his bretheren] For Chriſt (ſaith S. Auguſtin) voutchſaffeth to make them his bretheren, which vnderſtand the myſterie of his Croſſe, and not only are not aſhamed therof, but alſo faithfully glorie therin. of vnderſtanding to Eman the Ezrahite.
O † Lord the God of my ſaluation: I haue cried to thee very often both by day, and by night. in the day haue I cried, and in the night before thee.
† Let my prayer enter in thy ſight: incline thine eare to my petition.
† Becauſe my ſoule is replenished with euils: and I am almoſt dead. my life hath approched to hel.
† I Accounted as dead, and readie to be buried. am accounted with them that deſcend into the lake.
I am become as a man without helpe, † If I were dead, I ſhould be free from theſe afflictions. Eſpecially it agreeth to Chriſt, who was free, yea of infinite powre amongſt the dead. free among the dead, as the wounded ſleeping in the ſepulchres, of whom thou art mindeful no more: and they are caſt of from thy hand.
† They haue put me in Myn enimies haue endeuored not only to beleue me of temporal life, wherby I ſhould goe into limbus, but alſo to kil my ſoule ſpiritually, wherby I ſhould deſcend into the lower hel of the damned. the lower lake: in the darke places, and in the shadowe of death.
† Thy Thy iuſt wrath alſo ô God hath excedingly afflicted me. furie is confirmed vpon me: and al thy waues thou haſt brought in vpon me.
† Thou haſt made my familiars far from me: they haue put me abomination to themſelues.
I was deliuered and came not forth: † myne eies languished for pouertie.
I cried to thee ô Lord al the day: I ſtretched out my handes to thee.
† Wilt thou O God deliuer me whiles I am yet liuing, for I may not looke for extraordinarie, and miraculous helpe, as to be raiſed againe after death. doe meruels to the dead: or shal phiſicians raiſe to life, and they confeſſe to thee?
† Shal any When I shal be dead & buried, I can not denounce thy praiſes as now I can to mortal men. in the ſepulchre declare thy mercie, and thy truth in perdition?
† Shal thy meruelous workes be knowne Much leſſe shal the damned praiſe thee in eternal perdition. in darkenes: and thy iuſtice in the land of obliuion.
† And I ô Lord haue cried to thee: and in the morning shal my praier preuent thee.
† Why doeſt thou o Lord reiect my prayer: turneſt away thy face from me?
† I am poore, and in labours As wel young, from my youth: and being as waxing elder I haue bene ſtil afflicted. exalted, humbled and troubled.
† Thy wrathes haue paſſed vpon me: and thy terrours haue trubled me.
† They haue compaſſed me as water al the day: they compaſſed me together.
† Thou My miſerable eſtate hath alienated al freindes, neighboures, & acquantances from me. haſt made frend, and neighboure far from me: and my familiars becauſe of miſerie.
PSALME LXXXVIII.
Gods mercie and truth, with his great promiſes to Dauid, 6. his powre inThe Church of Chriſt neuer faileth. the 6. key. the whole world, and iuſt iudgements, are the true ioy of his ſeruantes. 20. Chriſts kingdom shal remaine for euer: 31. yea manie offending yet al shal not perish, 39. but after great affliction, 47. God wil reſpect mans infirmitie, 50. his owne promiſe, and the enimies reproching his ſeruantes and himſelfe: 53. who is bleſſed for euer.
Of vnderſtanding Otherwiſe called Idithun. 1. Paral. 25. or rather Ethan, who was very wiſe, mentioned with others, to whom Salomon is preferred for wiſdom. 3. Reg. 4. v. 31, and ſignifieth ſtrong, applied here to thoſe that are ſtrong in aſſured hope of Chriſts promiſes, notwithſtanding it ſemeth ſometimes to the weake, that his promiſes are not performed. to Ethan the Ezrahite.
THe mercies of our Lord I wil ſing for euer. In generation In al generations. and generation I wil shewe forth thy truth, in my mouth.
† Becauſe thou ſaidſt: Mercie shal be built vp for euer The heauens ſhal rather fal, then Gods truth fa
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le. Myſtically, in the Apoſtles, and by their preaching, the Church of Chriſt is built for euer. in the heauens: thy truth shal be prepared in them.
† I haue ordained a teſtament with mine elect, I haue ſworne to Dauid my ſeruant: † Dauids ſeede conſerued til Chriſt was borne of his virgin mother: and in his ſpiritual ſeede, his kingdom the Church is for euer conſerued. Otherwiſe not verified of Dauids temporal kingdom, which decayed in the captiuitie of Babylon, and is now wholly deſtroyed. for ever wil I prepare thy ſeede.
And I wil build thy ſeat vnto generation and generation.
† The heauens shal confeſſe thy meruelous workes ô Lord: yea and thy truth in the church of ſaintes.
† For who in the cloudes shal be equal to our Lord: shal be like to God among The Angels. the ſonnes of God?
† God, who is glorified in the counſel of ſaintes: great and terrible ouer al that are round about him.
† O Lord God of hoaſtes who is like to thee? thou art mightie ô Lord, and thy truth round about thee.
† Thou ruleſt ouer the powre of the ſea: and the mouing of the waues therof thou doeſt mitigate.
† Thou The prophet aludeth to the plagues and miracles in Aegypt, and in other enimies. humbledſt the proud one, as one wounded: in the arme of thy ſtrength thou haſt diſperſed thine enimies.
† The heauens are thine, and the earth is thine, the round earth, and the fulnes therof thou haſt founded: † the north, and the ſea thou haſt created.
Conuerſion of Gentiles. Thabor and Hermon shal reioice in thy name: † thy arme is with might.
Let VVhether God puniſh, as with the left hand, thy hand be confirmed, and thy or beſtow benefites, as with the right hand, al is to his glorie, and according to mercie, and truth. righthand exalted: † iuſtice and iudgement is the preparation of thy ſeat.
Mercie and truth shal goe before thy face: † They are ſpiritually happie, that do thus conſider of Gods meruelous procedings, praiſe the ſame, and reioyce therin. bleſſed is the people that knoweth iubilation.
Lord they shal walke in the light of thy countinance, † and in thy name they shal reioyce al the day: and in thy iuſtice they shal be exalted.
† Becauſe thou art the glorie of their ſtreingth: and in thy good pleaſure shal our powre, and kingdom. horne be exalted.
† Becauſe our protection is of our Lord: and of the holie one of Iſrael our king.
† Then didſt thou ſpeake in viſion to thy ſaintes, and ſaidſt Thus God promiſed to eſtabliſh the kingdom of the Iewes in Dauid and his familie 1 Reg. 16. 2. Reg. 5. and other places. which was performed a
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in a figure but more fully in Chriſt. Act. 13. v. 22. I haue put helpe on the mightie one: and haue exalted an elect one of my people.
† I haue found Dauid my ſeruant: with myne holie oyle haue I anointed him.
† For mine hand shal helpe him: and myne arme shal ſtrengthen him.
† The enimie shal nothing preuale in him: and the ſonne of iniquitie shal not adde to hurt him.
† And I wil cut downe his enimies before his face: and them that hate him I wil put to flight.
† And my truth, and my mercie with him: and in my name shal his horne be exalted.
† And I wil put his hand in the ſea: and his righthand in the riuers.
† He shal inuocate me: Thou art my Father: my God, and the protector of my ſaluation.
† And I wil put him the firſtbegotten, high aboue the kings of the earth.
† I Wil kepe my mercie vnto him for euer: and my teſtament faithful to him.
† I wil put his ſeed for euer and euer: and his throne as the daies of heauen.
† But if his children shal forſake my lawe: and wil not walke in my Iudgementes:
† If they shal profane my iuſtices: and not kepe my commandmentes:
† I wil viſite their iniquities with a rod: and their ſinnes with ſtripes:
† But“ my mercie I wil not take away from him: neither wil I hurt in my truth:
† Neither wil I profane my teſtament: and the words that procede from my mouth I wil not make fruſtrate.
† Once I haue ſworne in my holie, I vvil not lie. if I lie to Dauid:
† his ſeede shal continewe for euer.
† And Chriſtian iuſt ſoules as the ſunne, his throne as the Sunne in my ſight, and as the Moone perfect for euer: and a faithful witneſſe in heauen.
n and as the perfect, or full moone. See the firſt Tome. page 716. S. Auguſtin alſo expoundeth this verſe in the Anagogical ſenſe, of the iuſt after the Reſurrection in glorie, where the ſoule ſhal be like the ſunne, and the bodie, which now is mutable, ſhal be like the moone, not as now alwayes changing, but as the ful moone, alwayes perfect.
†“ But God hauing promiſed al the aforſaide the prophet in the perſon of the weake, lamenteth that the contrarie ſhal happen as wel in the temporal kingdom oppreſſed by the Aſſirians Babylonians, Perſians, Grecians, and Romanes: as in the Church impugned by innumerable ſortes of Heretikes and other Infidels. thou haſt repelled and diſpiſed: thou Amongſt manie penſiue thinges, this one word doth comforte vs, thy promiſe remaineth, thou haſt not denied to ſend Chriſt, but differred him, haſt differred thy Chriſt.
† Thou haſt ouerthrowne the teſtament of thy ſeruant: thou haſt profaned his ſanctuarie on the earth.
† Thou haſt deſtroyed al the hedges therof: thou haſt made the firmament therof feare.
† Al that paſſe by the way haue ſpoiled him: he is become a reproch to his neighbours.
† Thou haſt exalted the righthand of them that oppreſſe him: thou haſt made al his enimies ioyful.
† Thou haſt turned away the helpe of his ſword: and haſt not holpen him in battel.
† Thou haſt deſtroied him from From the uſe of Sacrifice and Sacraments, wherby ſinners were wount to be cleanſed. emundation: and his ſeat thou haſt broken downe to the ground.
† Thou haſt leſſened the daies of his time: thou haſt ouerwhelmed him with conſuſion.
† The Pſalmiſt prayeth and prophecieth that God wil reſpect the weaknes of man, maintaine his Church in mante natiōs, & ſaue manie ſoules. How long ô Lord doeſt thou turne away for euer: shal thy wrath burne as a fire?
† Remember what my ſubſtance is: for haſt thou made al the children of men in vaine?
† who is the man that shalliue, and shal not ſee death: shal deliuer his ſoule from the hand of hel?
† Where are thyne old mercies ô Lord, as thou ſwareſt to Dauid in thy truth?
† Be mindeful ô Lord of the acproch of thy ſeruantes (which I haue held in my boſome) of manie nations.
† Which thine enimies haue reproched ô Lord, which they haue reproched As though Chriſtivere changed and turned from vs. the commutation of thy Chriſt.
† Bleſſed be our Lord for euer: So we wiſh and pray that al may bleſſe and praiſe thee. Amen. Be it, be it.
ANNOTIONS, PSALME LXXXVIII.
34 My mercie I vvil not take avvay from him.] Although, Chriſtians ſignified by theThough Chriſtians do ſinne yet Chriſt loſeth not his Church. childrē or ſucceſſors of Dauid, ſinne moſt grieuouſly, yea ſuppoſe they wil ſinne with deſperation (ſaith S. Auguſtin) and obſtinatly perſiſt in ſinne, that they offend the eyes of their Father, & deſerue to be diſenherited: &c. Yet for theſe Chriſt ſhal not remaine without inheritance, the corne ſhal not alſo periſh for the chafe, ſome fiſhes ſhal be geathered out of the nette into veſſels, notwithſtanding the euil fiſhes are caſt away. And a litle after, the ſame Doctor diſcourſing of eternal glorie both in bodie and ſoule, of thoſe that dye in Gods fauour, ſayth; Theſe thinges are promiſed concerning Chriſt, very certaine, very firme, very plaine, and vndoubted. For albeit ſome thinges are couered inHard places explicated by the cleare. myſteries, yet ſome thinges are ſo manifeſt, that by them the obſcure thinges may moſt eaſily be cleared.
39. But thou hast repelled &c.] Againe S. Auguſtin, addeth vpon the next verſes folowing: God performed not theſe promiſes in Dauid, that when thou ſeeſtGods Promiſes to Dauid were not fulfilled in Salomon, but in Chriſt. they were not fulfilled in Dauid, which neceſſarily muſt be fulfilled, thou maiſt ſeke an other, in whom it may be ſhewed that they were fulfilled. God promiſed ſome thing (a kingdom) for euer of Dauids ſeede: and Salomon was borne: and became of ſo great wiſdom, and ſo great prudence, that Gods
promiſe concerning Dauids
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eede, ſeemed to be fulfilled in him But Salomon fell, and gaue place of expecting Chriſt; that becauſe God neither can be deceiued, nor deceive, he put not his promiſe in him, whom he knew would fall, but thou ſhouldeſt relie vpon God, and exact his promiſe. A litle afterDefectes in the lewes ſupplied in the Gentiles. Thou ſeekeſt the kingdom of the lewes, it is not: thou ſeekeſt the altar of the Iewes, it is not: thou ſeekeſt the ſacrifice of the Iewes, it is not: thou ſeckeſt the prieſthood of the
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evves, it is not. VVherupon he concludeth: Al theſe defectes came to the
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evves: yet vvas not Chriſt taken from them, but differred. Some
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evves beleued in him, and manie Gentiles. As the Pſalmiſt prophecieth from the 47. verſe to the end of this Pſalme.
PSALME LXXXIX.
Under the forme of prayer, the pſalmiſt deſcribeth the shortnes of mans lifeMan rightly created fel by ſinne into miſeries. the 2. key. and other calamites. 7. Gods ſtrict iudgement. 13. but firſt his comfortable mercie: 16. and perpetual regard of his owne worke.
† A prayer Some Expoſitors thincke Moyſes was the author of this Pſalme, and of the tenne next folowing. But others hold that Dauid vvas author of al, and that Moyſes his name is here put in the title by Eſdras, becauſe this Pſalme is like to the prayer of Moyſes, vvhen the people prouoked Gods vvrath by their ſinnes in the deſert. And becauſe mans creation, fal, puniſhmēt, and Gods mercie to vvards him, are here deſcribed: which Moyles firſt vvritte, as going before the vvritten lavv. And that Moyſes made not this Pialme is probably gethered by the 10. verſe, where the ordinarie age of men is deſcribed to be (in ſtreingth and vigore) ſenentie yeares, or of ſome fourſcore: and the greater part (of the one or the other) is in labour and ſorovv. And it is euident (Deut. 34.) that Moyſes liued in al an hundred and tvventie yeares, and his eye was not dimme, neither vvere his reeth moued. So Aaron, Ioſue, and others commonly liued longer then is here mentioned. But Dauid vvas old and impotent at ſeuentie yeares. 3. Reg. 1. S. H
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larion, liuing neere ſeuentie yeares in his heremitage, S Remigius gouerning the Church of Rhemes, ſeuentie yeares, and the like are accounted to haue bene ful of dayes, and ſuch as liued longer are reputed extraord narie. Agane it is more euidenly proued that Moyſes vvas not author of the 94. and 95. Pſalmes. of Moyſes the man of God.
Lord, thou art made a refuge for vs: Alwayes from the beginning of the world to the end. from generation vnto generation.
† Before The Prophet sheweth that the world was created in and with time, not eternal. the mountaines were made, or the earth and the world formed: And that only God is eternal. from euerlaſting euen vnto euerlaſting thou art God.
† Turne not away man into humiliation: thou ſaidſt: Be conuerted ye children of men.e God hath often ſaide, that he vvould not the death of ſinners, but rather that they be connerted and liue for euer.
† Becauſe Though ſome liued long (none for al that did reach to a thouſand yeares) yet it is nothing before God, and in reſpect of eternitie. a thouſand years before thine eies, are as yeſterday, that is paſt.
And as a watch in the night, † thinges that are counted nothing shal their years be.
† In The youth of man quickly paſſeth: the morning as an herbe he shal paſſe, in the morning he shal florish, and paſſe: in old age can not laſt long: vvherof cometh our Engliſh prouerb: A young man may dye ſovvne, an old man can not liue long. the euening he shal fal, be hardened, and withered.
† Becauſe we haue faynted in thy wrath, and in thy furie we are trubled.
† Thou haſt put Sinne the cauſe of shortnes of mans life. our iniquities in thy ſight: our Seculum. age in the light of thy countinance.
† Becauſe al our daies haue failed: and in thy wrath we haue failed.
Our yeares shal be conſidered Mans life as brickle as a ſpiders vveb: or mans life vvaſteth continually, as a ſpider vvaſteth her ſelf by ſpinning, and conſuming her ovvne ſubſtance. as a ſpyder: † the daies of our yeares in them, are Theſe numbers literarly ſhew the ſhortnes of the longer ſorte of mens liues. Myſtically, ſeuen ſignifie the reſt after laboures of this vvorld, and perteyn to the old teſtament: eight ſignifie the revvard in the reſurrection, perteyning to the nevv teſtament. VVhich multiplied by tenne, a perfect number, make ſeuentie and eightie. VVhich ioyned together make an hundred and fiftie. The number of al theſe Pſalmes. ſeuentie yeares.
And if in ſtrong ones Theſe numbers literarly ſhew the ſhortnes of the longer ſorte of mens liues. Myſtically, ſeuen ſignifie the reſt after laboures of this vvorld, and perteyn to the old teſtament: eight ſignifie the revvard in the reſurrection, perteyning to the nevv teſtament. VVhich multiplied by tenne, a perfect number, make ſeuentie and eightie. VVhich ioyned together make an hundred and fiftie. The number of al theſe Pſalmes. eightie years: and the more of them, labour and ſorrow.
Becauſe It is of Gods milde prouidence, that mans life is ſhort, for that manie if they vvere ſure, or had probabilitie to liue long, vvould preſume to ſinne more. mildnes is come vpon vs: and we shal be chaſtiſed.
† Seing God of his iuſtice puniſhed al mankind, for one ſinne of our firſt parente, his vvrath muſt nedes be very great to euerie ſinner, for his ovvne proper ſinnes. Who knoweth the powre of thy wrath: and for feare † to number thy wrath?
So make thy righthand knowne: and men learned in hart, in wiſedome.
† Turne ô Lord, how long? and be intreated for thy ſeruants.
† The hope of glorious reſurrection turneth our calamities into ſpiritual ioy. We are replenished in the morning with thy mercie: and we haue reioyced, and are delighted al our daies.
† Yea the more we ſuffer in this life for the truth, the greater is our comforth in hope of reward. We haue reioyced for the daies wherin thou haſt humbled vs: the yeares, wherin we haue ſeene euils.
† :: Looke vpon Not only in that we are thy creatures, but alſo in that we are thy ſeruants, we are thy proper worke, therfore in both theſe reſpectes, ô God looke vpon vs with clemencie. thy ſeruants, and vpon thy workes: and lead alſo our poſteritie into the right way, and make them thy ſeruantes. direct their children.
† And O God illuminate our vnderſtanding, let the brightnes of our Lord God be vpon vs, and make our actions by thy grace profitable to vs. direct thou the workes of our handes ouer vs: and and make perfect in vs the worke of charitie. In which one worke, al good workes are included and to which al other are directed. For then workes are right (ſayth S. Anguſtin) when they are directed to this one end. the worke of our handes doe thou direct.
PSALME XC.
Whoſoeuer faithfully and firmly truſteth in Gods prouidence, is ſecure fromGods prouidence the 3. key. al dangers of ſecrete, ſutle, and open enimies. 7. his aduerſaries shal come to ruine. 11. Angels shal defend him 13. no kind of ſerpent, nor beaſt shal hurt him. 14. God himſelf aſſureth him of his protection, and of eternal ſaluation.
Praiſe of Gods prouidence, with thankes, Prayſe of a Which Dauid ſongue with voice. Canticle to Dauid.
HE He that firmely relieth and reſteth vpon Gods prouidence, is aſſuredly protected by him. that dwelleth in the helpe of the Higheſt, shal abide in the protection of the God of heauen.
† He shal ſay to our Lord: Thou art my protectour, and my refuge: my God I wil hope in him.
† Becauſe he hath deliuered me from Al ſecret and ſutle machinations: the ſnare of the hunters, and from and from al crueltie of tyrants. the sharpe word.
† With his shoulders shal he ouershadowe thee: and vnder his winges thou shalt hope.
† With shilde shal his truth compaſſe thee: “ thou shalt not be afrayed Terrors obſcurly ſuggeſted by euil men or ſpirites, with erronions conceipte that men are not bond in time of temporal dangers, to confeſſe the truth. of the feare in the night.
† Of Open perſecution threatning preſent death, except men denie the truth which they know. the arrow flying in the day, circumuention of craftie enimies by ſutle arguing, and drawing men into error, and ſo to decline from Catholique Religion, of buſines walking in darkenes: long torments, euen to death, except Gods ſeruants wil relent, and denie the truth, which they aſſuredly beleue, and know in their conſcience, that they are bond to profeſſe it. of inuaſion, and the midday diuel.
† A On thy left ſide, in aduerſitie manie fal from God, thouſand shal fal on thy ſyde, & & on thy right ſide, in proſperitie manie more forgete, and forſake God. ten thouſand: on thy righthand: but to thee it shal not approch.
† But thou shalt conſider with thine eies: and shalt ſee the retribution of ſinners.
† Becauſe In ſincerely ſayng thou art my hope: thou makeſt God thy refuge. thou ô Lord art my hope: thou haſt made the Higheſt thy refuge.
† There shal no euil come to thee: and ſcourge shal not approch to thy tabernacle.
† Becauſe he hath geuen Angels haue protection of men by Gods ordinance. his Angels charge of thee: The diuel corruptly alleageth this ſcripture (Mat. 4) omitting the latter part of this verſe: which ſheweth when Angels protect iuſt men, towitte, when they walke in a right path, obſeruing ordinarie courſe in their actions, not in geuing themſelues headlong into needles danger, as the ſame diuel propoſed to our Sauiour, to caſt himſelf downe from the pinnacle of the temple. Such falling is not the way of the iuſt, but of Lucifer, that fel from heauen. So S. Bernard noteth. Ser. 15. in hunc Pſal. that they keepe thee in al thy waies.
† In their handes they shal beare thee: leſt perhaps thou knocke thy foote againſt a ſtone.
† Vpon the aſpe, and the baſiliſcus thou shalt walke: & thou shalt tread vpon the lion, and the dragon.
† God ſpeaketh the reſt that foloweth in this Pſalme. Becauſe he hath hoped in me, I wil deliuer him: I wil protect him, becauſe he hath knowne my name.
† He shal crie to me, and I wil heare him: with him I am in tribulation: I wil deliuer him, and In eternal ſaluation. wil glorifie him.
† With length of daies I wil replenish him: and I wil shew him my ſaluation.
ANNOTATIONS. PSALME XC.
5. Thou shalt not be afraid] S. Auguſtin here obſerueth foure maners of temptingFoure ſortes of perſecution for the Catholique faith. the faithful to fal from true Religion. Sometimes with tentation that is but light and obſcure, which the Prophet here calleth feare in the night: when ignorant men are tempted by ſuggeſtion, or apprehenſion of temporal afflictions, not knowing that they fal into eternal damnation, by fleing from1. worldlie, or bodilie calamities. Sometimes the tentation threatneth preſent2. death to them that are wel inſtructed in the truth, and knovv that they muſt confeſſe it euen to death, which the Prophet calleth an arrovv flying in the day: vvhen the faithful clerly ſeeth vvhat danger hangeth ouer him, tovvit,
preſent death if he ſtand conſtant, and damnation if he denie his faith Sometimes the tentation is n ore vchement, but yet obſcure, which he calleth,3 buſines vvalking in darknes: vvhen by ſutle endeuoures, framing arguments in excuſe of ſinne, men are perſvvaded that they may lavvfully take ſome oath, or do ſome other thing, vvhich in dede is not lavvful: and ſo by earneſt, and ſutle perſvvaſions they ignorantly decline from Catholique Religion, or committe other greuous ſinnes. But the greateſt and manifeſt tentation is called inuaſion4 & midday diuel: when perſecuters ſeing neither more eaſie perſvvaſions can deceiue Gods ſeruants, nor preſent death force them to denie the truth, they then aſſault them more vehemently, and more dangerouſly vvith long, and continual afflictions, not remitting their crueltie til the afflicted either yeld to their vvil, or dye in long torments. And by theſe tvvo latter kindes of perſecution manie are ouerthrovvne, vvhich vvere conſtant in the former. For vvhiles tyrants propoſed dangers to ſimple people, and deceiued ſome, yet threatning preſent death to others, that were better inſtructed, and confirmed in Religion, innumerable perſeuered, & gloriouſly died in confeſſion of Chriſtian Catholique faith. But by ſutle arguing of hard pointes of chriſtian doctrin or practiſe; and by long torments manie haue bene ſeduced, blindly falling into errors, and manie wittingly haue denied the truth, which they clerly beleued in their hartes, to auoide this midday diuel, the extremitie of long manifeſt, and greuous afflictions. Neuertheles in al theſe tentations God protectethGod leaueth none but thoſe that firſt leaue him. them that firmly truſt in him. Thoſe (ſaith this holie Father) haue failed, which preſumed of themſelues, which dwelt not in the helpe of the Higheſt, and in protection of the God of heauen: which ſaid not to our Lord: Thou art my Protector, and my refuge, which truſted not vnder the ſhadow of his winges, but relied, or attributed much to their owne ſtreingth.
PSALME XCI.
God is by al maner of voices and inſtruments to be praiſed his admirableThe vvorkes of God admirable. the 2. key. workes. 7. which the foolish not doing are punished; 11. and the wiſe are rewarded.
† A Pſalme Voices beginning inſtrumentes proſecute this ſong: of Canticle, when we reſt from worke then eſpecially vve ought to thincke vpon Gods vvorkes, praiſe and thanke him for the ſame. in the ſabbath day.
IT is good To geue thankes. to confeſſe to our Lord; and to ſing to thy name ô Higheſt.
† To shewforth thy mercie in In proſperitie, the morning: and thy truth in in aduerſitie. the night.
† In On euerie inſtrument of tenne ſtringes, ſignifying the obſeruation of the tenne commandments: the inſtrument of tenſtrings, in namely on the Pſalter. Pſalter: with Canticle, on alſo on the harpe, which ſignifieth mortification. the Harpe.
† Becauſe thou haſt delighted me ô Lord in thy workemanship: and in the workes of thy handes I wil reioyce.
† How are thy workes magnified ô Lord! thy cogitations are made very profounde.
† The Carnal and ſenſual man, vnwiſe man wil not know; and the he that thinketh only of preſent thinges, not of future. foule wil not vnderſtand theſe thinges.
† When ſinners shal ſpring vp as graſſe: and al that worke iniquitie shal appeare.
That they may perish for euer: † but thou the Higheſt foreuer ô Lord.
† Becauſe loe thine enimies ô Lord, becauſe loe thine enimies shal perish: and al that worke iniquitie shal be diſperſed.
† And The iuſt in confidence of a good conſcience, expect exaltation of their powre: my horne shal be exalted, as the vnicorns: and great conſolation in the end of their life. and my old age in plentiful mercie.
† And Then ſhal the iuſt ſee their enimies depreſſed: and themſelues floriſh, like the palme, and ceder trees as folovveth. mine eie hath looked vpon mine enimies: and the malignant ryſing vp againſt me, mine ears shal heare.
† The iuſt, shal florish as a palme tree: as the ceder of Libanus shal he be multiplied.
† They that are planted in Militant Church: the houſe of our Lord, shal florish in triumphant. the courtes of the houſe of our God.
† As yet shal they be multiplied in plentiful old age: and they shal be wel affected, † that they Publikly profeſſe Gods praeiſes, as in the wordes folowing: may shewforth:
That the Lord our God is righteous, and there is no iniquitie in him.
PSALME XCII.
Chriſt reigneth for euer in his Church: 3. notwith ſtanding manie andPerpetuitie of the Church. the 6. key. great perſecution againſt the faithful.
Prayſe Praiſe to be ſongue vvith voice of Canticle compoſed by Dauid: to Dauid himſelfe, in the ſixth day of the weeke, vvhich is our friday, the day before the ſabbath, in vvhich day the Church of Chriſt vvas founded, by his bloud ſhed on the croſſe. when the earth was founded.
OVR Lord e hath reigned, he gloriouſly eſcending in ſoule into limbus, and in bodie to his graue: hath put on beutie: our Lord hath he then put on al armour of ſtrength ſtrength to reforme the world, and to inlarge his kingdom, according to his owne prediction where he ſaide: If I be exalted from the earth, I wil draw al thinges vnto myſelfe. Ioan. 12. v. 31. put on ſtrength, and hath girded him ſelfe.Our Sauiour founding his Church by his death begane then to reigne therin:
For he hath eſtablished Not only in Iurie and Samaria, but the whole earth: the round world, which and the ſame Church ſhal not be deſtroyed. shal not be moued.
† Thy ſeat is prepared from that time: thou Chriſt being eternal, hath an euerlaſting Church. art from euerlaſting.
† The Al ſortes of perſecuters, the High prieſtes (who ſometimes vvatered the ſpiritual land, like riuers) vvith Scribes, Phariſes, and other incredulous Ievves, alſo Paganes, Turkes, and Heretikes haue oppugned the Church. riuers ô Lord haue lifted vp: the riuers haue lifted vp their voice.
The riuers haue lifted vp their waues, † With more force then anie perſecutions in the old Teſtament. aboue the voices of manie waters.
The ſurges of the ſea are meruelous; but though al theſe aſſaultes be great, and meruelous, yet Chriſt in protecting his Church, is more meruelous. meruelous is our Lord on high.
† Thy teſtimonies are made Articles of faith are not euidently apparent to knovvlege, but euident to credibilitie, to thoſe that are diſpoſed by Gods grace, illuminating their vnderſtanding, and mouing their free vvil, to geue conſent of beleefe if they vvil credible exceedingly: It behoueth therfore al members of the Church to conuerſe piouſly, and religiouſly in this life, ſeing ſhe hath ſo excellent a ſpouſe, protector, and inſtructor, holines becometh thy houſe ô Lord euen to the end of the vvorld. for length of daies.
PSALME. XCIII.
The faithful ſeruant of God aſſuredly profeſſeth, that al the pride, 5. crueltie,Eternal ſaluation, and damnation. the 10. key. 7. foolish imaginations, and ſecret thoughts of the wicked are manifeſt to God. 12. acknowlegeth himſelf happie, that he is better inſtructed of God: wheras he had otherwiſe bene damned. 20. sharply reprehendeth thoſe that conſider not of Gods iudgements: concluding that the iuſt shal be glorified, and the wicked damned.
To The Hebrevv letter Lamed, vvhich ordinarily is prefixed to the datiue caſe, or ſignifieth to, being ſet before proper names, is a ſigne of the genetiue caſe. Yet the Septuagint, expreſſe it by the datiue, and ſo doth the latin, ipſi Dauid, and conſequently our Engliſh hath, to Dauid himſelfe, to ſhevv a difference betvven ſacred and profane vvriters. For in humane bookes the vvriter and auctor is al one; but in diuine, the Holie Ghoſt is the proper auctor, and a man is the vvriter. To ſignifie therfore the principal auctor, Dauid is ſometimes named as the inſtrumental cauſe, to vvhom the Holie Ghoſt inſpired this, and other Pſalmes, and by vvhom they vvere vvritten. And vvhen the titles expreſſe othervviſe: A Pſalme of Dauid, yet it is ſo to be vnderſtood, that the Holie Ghoſt is alvvayes the principal auctor, and Dauid the inſtrumental, miniſterial, or ſecondarie auctor. But vvhen other names are expreſſed, either in the genetiue or datiue caſe, or hovvſoeuer, it proueth not that thoſe men vvere the vvriters of the ſame Pſalmes, but importeth ſome other thing, as by S. Auguſtins iudgement, vve noted in the proemial Annotations page. 3. &. 4. vvherby is proued that this Pſalme vvas not written, nor compoſed by Moyſes, as Hebrevv Rabbins ſuppoſe, but by the Royal Pſalmiſt Dauid. Dauid himſelfe, in Made and ordinarily ſongue in the ſourth day of the vveke, our vveneſday, in vvhich day Iudas the traitor ſold our Sauiour Chriſt to his enimies. The reuenge of vvhich vvickednes, and of al other ſinnes, is here prophecied. the fourth of the ſabbath.
OVR Lord God God more commonly called the God of mercie (vvhich vertue in him is aboue al his vvorkes, Pſal. 144) is alſo the God of reuenges, according to his iuſtice. of reuenges: the God of reuenges hath done He procedeth in iudgement reſolutly, not depending, nor fearing, not reſpecting anie perſon, povvre, dignitie, vviſdome or other like qualitie, but their iuſt merites. freely.
† Be A prayer of iuſt zele. exalted thou that iudgeſt the earth: render retribution to the ptoude.
† How long shal ſinners ô Lord: how long shal ſinners glorie?
† Shal they vtter, and ſpeake iniquitie? shal al they ſpeake, Shal moſt wicked men ſtil be ſuffered to ſpeake ſo inſolently? that worke iniuſtice?
† A deſcription of heathniſh and heretical crueltie. Thy people ô Lord they haue humbled: and thine inheritance they haue vexed.
† The widow, and the ſtranger they haue ſlaine: and the pupilles they haue killed.
† And Scarſe anie Atheiſtes are ſo blind, as thus to thinke but manie ſinners ſo behaue them ſelues, as if God ſaw not, knew not, or at leaſt cared not vvhat they do. they haue ſaide: The Lord shal not ſee, neither shal the God of Iacob vnderſtand.
† Vnderſtand ye foolish in the people: and ye fooles be wiſe at ſometime.
† He that planted the eare, shal he not heare? Or he that made the eie doth he not conſider?
† He that chaſtiſeth nations, shal he not rebuke: he that teacheth man knowledge?
† Our Lord knoweth So vnpoſſible is it that God ſhould be ignorant, or careles vvhat men do, that he alſo knovveth and obſerueth moſt ſecret thoughtes. the cogitations of men: that they be vaine.
† Bleſſed is the man, whom thou shalt inſtruct ô Lord: and shalt
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each out of thy lawe.
† That thou maiſt Mitigate and temper his afflictions, that by patience and fortitude, the iuſt may perſeuere, and not be ouerwhelmed. geue him quietnes from the euil daies: til a pitte be digged for the ſinner.
† Becauſe our Lord The whole Church shal neuer be reiected, nor forſaken. wil not reiect his people: and his inheritance he wil not forſake.
† Vntil iuſtice Iuſtice is conuerted into iudgement, vvhen iuſt meaning is put in vvorke and practiſe, that it may appeare in iudgement. Alſo God vvho doth & ſuffereth al iuſtly, vvil conſerue his inheritance the Church, euen vnto the day of iudgement. be turned into iudgement: and The ſenſe is eaſie by tranſpoſing the vvordes: al that are right of hart, are nere it, that is, ſhal like and approue Gods iuſtice, vvhen the vvicked ſhal repine, and blaſpheme it. they who are neere it, are al that are right of hart.
† Who shal riſe for me againſt the malignant? or who shal ſtand with me againſt them that worke iniquitie?
† But that our Lord hath holpen me: within very litle my ſoule had dwelt in hel.
† If I ſaid: when I felt, and complained that I was in danger, thou didſt aſſiſt me. My foote is moued: thy mercie ô Lord did help me
† According to the multitude of my ſorrowes in my hart: thy conſolations haue made my ſoule ioyful.
† Doth the ſeat of iniquitie cleaue to thee: which makeſt Onlie faith ſufficeth not, but careful laboure, in keping Gods commandmnts is required. labour in precept?
† They wil hunt after the ſoule of the iuſt: and wil condemne innocent bloud.
And our Lord became my refuge: and my God the helpe The iuſt do hope for eternal ſaluation, to which God wil bring them. of my hope.
† And he And God, the reuenger of wronges, wil at laſt caſt the wicked into eternal torments. wil repay them their iniquitie: and in their malice he wil deſtroy them: the Lord our God wil deſtroy them.
PSALMES. XCIIII.
An inuitation to ſerue and adore Chriſt our Lord and Meſſias, 3. aswelChriſt our Lord and king. the 5. key. for the benefites of creating al thinges, 7. as for his Incarnation, and not to harden our hartes as the Iewes did.
Praiſe Praiſe ſongue with voices: of Canticle, inſpired to Dauid, & written by him. to Dauid him ſelfe.This Inuitation is moſt fitly ordayned by the Church for the proeme or beginning of Mattins.
COME, let vs VVith great and ſolemne exultation: reioyce to our Lord: let vs make iubilation to God God our Creator, is alſo our Protector & Sauiour. our ſauiour.
† Let vs Let vs be more diligent, and preuent our accuſtomed time. For no man can preuent Gods grace with anie good worke, who firſt preuenteth vs; els we can neither doe, nor thincke anie good thing. preuent his face in confeſſion: and not only in ſinging his praiſe with voice, but alſo with muſical inſtruments. in Pſalmes let vs make iubilation to him.
† Becauſe our Lord is a great God: and a great King aboue al goddes.
† Becauſe in his hand are the endes of the earth: and the heightes of the mountaines be his.
† Becauſe the ſea is his, and he made it: and his handes formed the drie land.
† Come let vs adore, So alſo Iſaias (c. 45. v. 23.) and S. Paul (Philip. 2.) teach that kneeling or bowing the knees, as an external religious ceremonie▪ is acceptable to God. and fal downe: and wepe before our Lord, that made vs.
† Becauſe he is the Lord It is moſt iuſt and neceſſarie that we adore God, becauſe he made vs, and al this world for vs, hath alſo redemed vs, and made vs his people, as ſhepe of his paſture, and as a Paſtor feedeth and gouerneth vs. our God; and we the people of his paſture, and the shepe of his making. of his hand.
† Though ſome haue often repelled, and reſiſted Gods grace, yet if they receiue it being offered againe, it wil auaile them to remiſſion of ſinnes. To day if ye shal heare his voice, “harden not your hartes;
† As in the prouocation according to the day The Iſraelites in the deſert tempted God, by deſiring water, and fleſh, of voluptuous concupiſcence without neceſſitie. For Manna did both extinguiſh their thirſt, and taſted vnto them, whatſoeuer they deſired. Exo. 16. That alſo which was left vngathered when the ſunne waxed hotte, melted (v. 21.) and ſerued their cattel for drincke. So this tentation was a figure of thoſe, which require to communicate vnder both kindes, as if one did not conteine as much as both. of the tentation in the deſert: where your fathers tempted me, proued me, and ſaw my workes.
† By this mention of the offence of fourtie yeares, as long before paſſed, is conuinced that Moyſes writte not this Pſalme, who died in the very fourtith yeare of their abode in the deſert. And S Paul citing the wordes of this Pſalme. (Heb. 4.) manifeſtly acknowlegeth Dauid the writter therof, and that it was written long after Moyſes time in theſe wordes: (v 7) Againe he limiteth a certaine day; To day, in Dauid ſaying after ſo long time, as is aboue ſaide. To day if you ſhal heare his voice, do not obdurate your hartes. For if Ieſus (that is Ioſue) had geuen them reſt, he would neuer ſpeake of an other day afterward Fourtie years was I Being greatly offended, I approched nere vnto them, in puniſhing the offenders. offended with that generation, and ſaid: Theſe alwaies erre in hart.
† And theſe haue not knowne my waies: as I ſware in my wrath: Thoſe that murmured died in the deſert, and entered not into the promiſed land, euen ſo thoſe that finally offend Chriſt, ſhal not enter into euerlaſting reſt▪ Heb. 3. &. 4. if they shal enter into my reſt.
ANNOTATIONS. PSALME. XCIIII.
8. Harden not your hartes.] VVhatſoeuer God propoſeth by preaching, orIt is in mans freewil to reſiſt good motions. inſpiration to a ſinner, it reſteth ſtil in the powre of his freewil, to harden his harte, and to reiect al ſuch good motions, and ſo he doth not only fruſtrate Gods grace, and hinder his owne iuſtification, but alſo increaſeth his former ſinnes. But by not reſiſting, when deliberating therupon he could reſiſt, he diſpoſethConcil. Triden. Seſſ. 6. c. 5 himſelfe and cooperateth to firſt iuſtification. And therfore the royal Prophet here admoniſheth, and earneſtly exhorteth al men, to do this which God hath put in our powre, not to harden our owne hartes, when we heare his voice, by reſiſting and reiecting his grace freely offered, without al merite of our part.
PSALME. XCV.
Al peoples & nations are inuited to praiſe the bleſſed Trinitie, 3. for ChriſtsChriſts diuine powre. the 5. key. Incarnation, and ſpiritual kingdom in al the world.
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. euen ſenſles creatures acknowledging his maieſtie, 13. and iudicial powre.
A Canticle Inſpired to Dauid, and written by him: to Dauid * himſelfe, prophecying the reſtauration of the temple, after the future captiuitie. And that in figure of the vniuerſal redemption of mankind by Chriſt, from the captiuitie of the diuel. when the houſe was built
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1. Par. 16. v. 23. after the captiuitie.
SING ye to our Lord For a new benefite, farre greater then the deliuerie of Iſrael from Aegypt. a new ſong: ſing to our Lord al the earth.
† The ſame wordes [Sing to our Lord] thriſe repeted, ſignifie the Bleſſed Trinitie, as ſome Fathers note. Likewiſe v. 7. and 8. Bring ye to our Lord, &c. in both places concluding in the ſingular number, bleſſe his name, bring to his name, importing one God. Sing ye to our Lord, and bleſſe his name: shewforth his ſaluation from day to day.
† Shewforth his glorie among the Gentiles, his meruelous workes in al peoples.
† Becauſe our Lord is great, and exceeding laudable: he is terrible aboue al goddes.
† Becauſe al the goddes of the Gentiles are VVhat creatures ſoeuer ſpiritual or corporal, viſible or inuiſible the paganes ſerue for goddes, ſtil they
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e diuels that deceiue them, and diuers wayes vſurpe diuine honour, making ſuch idolaters to thinke, that there is diuine powre, where none is. diuels, but our Lord He only is true God, who is Creator of heauen, and of al creatures. For no creature can create anie thing at al, that is, make anie thing of nothing but only God. made the heauens.
† Confeſſion, and beauty in his ſight: holineſſe, and magnificence in his ſanctification.
† Bring to our Lord ye families of Gentiles, bring ye to our Lord glorie and honour: † bring to our Lord glorie vnto his name.
Take vp hoaſtes, and enter into his courtes: † adore ye our Lord in his holie court.
Let al the earth be moued before his face: † ſay ye among the Gentiles that our Lord Diuers ancient Doctors read more in this place: Our Lord hath reigned from the wood, to witte, Chriſt by his death on the croſſe conquered the diuel, ſinne, and death, and thence begane to reigne. S. Iuſtinus Martyr, dialogo aduerſ. Triphonem. Tertullian li. aduerſ. Iudaeos. c. 9. & 13 & aduerſ. Marcionem. li. 3 c. 19. &. 21. S Auguſtin in this place, according to the old Roman Pſalter. Before him Arnobius, and after him Caſſiadorus and others, wherby it is probable, that it was ſometimes in the Hebrew text, and blotted out by the Iewes. hath reigned.
For he hath corrected the round world which shal not be moued: he wil iudge peoples in equitie.
† The Pſalmiſt in abundance of ſpirite inuiteth al creatures to praiſe God, as Daniel in his Canticle. c. 3. Let the heauens be glad, and the earth reioyce, the ſea be moued, and the fulneſſe therof: † the fieldes shal be glad, and al things, that are in them.
Then shal the trees of the woodes reioyce † before the face of our Lord, becauſe he cometh: becauſe he cometh to iudge the earth.
He Chriſt iudgeth now in the world by his miniſters diſcerning and deciding cauſes, rewarding and puniſhing, but eſpecially he wil iudge al in the laſt day. wil iudge the round world in equitie, and peoples in his truth.
PSALME XCVI.
Al the earth is inuited to reioyce in Chriſts kingdom, 3. with deſcriptionThe laſt iudgement, the 9. key. of the ſignes coming before the day of Iudgement. 7. Idolaters shal be confounded. 8. Holie Angels and iuſt men shal adore Chriſt, and reioyce.
To In figure of Chriſt, this Dauid, whoſe bodie roſe the third day after his death: to whom manie returned beleuing in him after his reſurrection, which fel from him in his paſſion: and to whom al thinges ſhal be ſubdued, as to their true Lord, in the day of iudgement. when his land was reſtored agane to him.
OVR Lord hath reigned, let the earth reioyce: let Holie Dauid, and other Prophetes hauing great ioy to ſee long before in ſpirite only, Chriſts kingdom extended in the whole earth, yea to the Ilandes, we Ilanders haue great cauſe to be gladde, that God hath not only ſo bleſſed vs long ſince, but as yet conſerueth ſeede, wherby we truſt the whole Iland ſhal be againe reſtored vnto him. manie Ilands be glad.
† As in a cloud with terror God gaue his law to the Iewes: ſo in a cloud with greater terror and maieſtie, he wil iudge the world; Cloude, and miſt round about him: iuſtice, and iudgement not as manie corrupted ſeates of iudgement, in this world, but as a corrected tribunal, where iuſtice and right iudgement ſhal be practiſed. the correction of his ſeat.
† Fire shal goe before him, and shal inflame his enimies round about.
† His lightninges Theſe thinges are denounced as if they were alredy donne, for the aſſured certaintie therof. shined to the round world, the earth ſawe, and was moued,
† The mountaines melted as waxe, before the face of our Lord: before the face of our Lord al the earth.
† The heauens haue shewed forth his iuſtice: and al peoples haue ſeene his glorie.
† Let them al be confounded, that adore As wel the worſhippers of grauen, or painted images of Iupiter, Mars, Bacchus and the like, as the worſhippers of the ſame imagined falſe goddes ſhal be confounded. ſculptils: and that glorie in their idoles.
Adore him al ye his Angels: † The Catholique Church. Sion heard, and was glad.
And And al particular Churches, members of the vniuerſal. the daughters of Iuda reioyced, becauſe of thy iudgements ô Lord.
† Becauſe thou Lord moſt high ouer al the earth: thou art exalted excedingly aboue al goddes.
† You that loue our Lord, hate ye euil: our Lord keepeth the ſoules of his ſaintes, out of the hand of the ſinner he wil deliuer them.
† Light is riſen to the iuſt, and ioy to the right of hart.
† Be glad ye iuſt in our Lord: and confeſſe ye to the memorie Praiſe our Lord Chriſt who is ſanctitie it ſelfe, and ſanctifieth others. of his ſanctification.
PSALME. XCVII.
Al men are againe inuited ioyfully to celebrate the meruelous conqueſt ofThe Church in al nations. The 6. key. Chriſt in al nations, 4. with hart, voice, and inſtruments: 8. al creatures acknowledging his coming to iudge the world.
A pſalme Prefiguring Chriſt, who hath made his ſaluation knowen in al nations. to Dauid himſelfe.
SING ye to our Lord A new benefite of grace, making men new in ſpirite, requireth a new ſongue of gratitude. a new ſong: becauſe he hath done meruelous thinges.
His righthand hath wrought ſaluation Raiſed vp himſelfe from death. to himſelfe: and his arme is holie.
† Our Lord hath Made his grace effectually knowen by raiſing men from ſinne, and deliuering them from the powre of the diuel. made knowne his ſaluation: in the ſight of the Gentiles he hath reueled his iuſtice.
† He hath remembred his mercie, and his truth to Some of the Iewes conuerted to Chriſtianitie. Rom. 11. the houſe of Iſrael.
Al the ends of the earth haue ſeene the ſaluation of our God.
† Make ye iubilation to God al the earth: In voice. chaunt, and Cantate exultate, pſallite.
In hart reioyce, and In inſtruments. ſing.
† Sing to our Lord on harpe, on harpe and voice of pſalme: † on long drawen trumpets, and voice of cornet of horne.
Make iubilation in the ſight of the king our Lord: † let the ſea be moued, and the fulnes therof: the round world, and they that dwel therin:
† The riuers shal clappe with hand, the mountaynes together shal reioyce † at the ſight of our Lord: Chriſt directeth and diſpoſeth al thinges rightly in this world. becauſe he cometh to iudge the earth.
And wil accordingly geue iuſt ſentence in the end. He wil iudge the round earth in iuſtice, and the peoples in equitie.
PSALME XCVIII.
Chriſt reigneth, notwithſtanding his enimies repine, is adored (5. alſo hisChriſt our Meſſias. the 5. key. footeſtoole) 6. whom ancient Prophetes did inuocate.
A Pſalme to Dauid himſelfe.
OVR Lord hath reigned, Though manie enimies do rage, and impugne Chriſt: let peoples be angrie: he that ſitteth vpon the Cherubs, let though the whole earth be trubled thervvith, yet Chriſt vvho ſitteth Lord ouer the higheſt Angels, Cherubins and Seraphins, obteyneth the victorie, reigneth, and doth his vvil in al the earth. the earth be moued.
† Our Lord great in Sion: and high aboue al peoples.
† Let them confeſſe to thy great name: becauſe it is terrible, and holie.
† And the honour of the king Requireth diſcretion. loueth iudgement.
Thou haſt prepared directions: thou haſt done iudgement and iuſtice in fauour of thyn elect people. in Iacob.
† Exalt ye the Lord our God, and “ adore Hebrevv Doctors expound this of the Arke in the old teſtament, but the Doctors of the Church vnderſtand Chriſts humanitie, in the holie Euchariſt. his footſtoole: becauſe it is holie.
† Moyſes, and Aaron in his Here it is euident (and S. Auguſtin ſayth this place taketh avvay al doubt) that Moyſes vvas a Prieſt, againſt thoſe that for maintaining the hereſie of Laiheadſhippe, denie it. prieſtes: and Samuel among them, that inuocate his name:
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23. in Leuit.
They inuocated our Lord By example of their praying and obtaining, the Pſalmiſt confirmeth his prophecie, that Prieſtes of the new Teſtament ſhal pray, and obtaine mercie of Chriſt for the Church. and he heard them: † in a piller of a cloud he ſpake to them.
They kept his teſtimonies, & the precept which he gaue them.
† O Lord our God thou heardeſt them: God thou waſt propitious to them, and taking vengeance vpon al God reuenged the machinations made againſt them, puniſhing the rebellion of chore, Dathan and Abyron. Num. 16. their inuentions.
Exalt ye the Lord our God, and adore ye in his holie mount: becauſe the Lord our God is holie.
ANNOTATIONS. PSALME XCIX.
5. Adore his footeſtoole] For ſo much as al Expoſitors, alſo the Hebrevv Rabbins,Chriſts humanitie is his footeſtoole, adored in the Euchariſt. affirme that the Pſalmiſt here prophecieth of Chriſt the promiſed Meſſias, that ſhould redeme mankind; and ſeing the Arke of couenant perteyneth not to the ſeruice of Chriſt; but vvas only a figure of him, the footeſtoole of Meſſias here mentioned, muſt nedes be ſomething perteyning to him: and therfore moſt ancient Fathers expound it of Chriſts humanitie. And becauſe the Prophet ſpeaketh of perpetual adoration, not only of the ſhorte time, he conuerſed vvith men in this life, vvhen very fevv adored him, the ſame fathers vnderſtand here the adoration of Chriſt in the bleſſed Sacrament of the Euchariſt. Which S Ambroſe teacheth (lib. 3. de Spiritu Sancto. c. 12.) in theſe plaine vvordes. ByS. Ambroſe. the footſtoole muſt be vnderſtood the earth, by the earth the fleſh of Chriſt. VVhich vve alſo at this day adore in the Myſteries, and vvhich the Apoſtles adored in our Lord Ieſus. S. Auguſtin more largely vpon this Pſalme, I am madeS. Auguſtin. doubtful (ſaith he) I feare to adore the earth, leſt he condeme me that made heauen and earth. Againe I feare not to adore the footſtoole of my Lord, becauſe the Pſalme ſaith to me: Adore his footſtoole. I ſeeke vvhat is his footſtoole, and the Scripture (Iſaiae. 66.) telleth me, the earth is his footſtoole. Doubtful I turne myſelf vnto Chriſt, becauſe I ſeeke him here, and I finde hovv vvithout impietie the earth may be adored, vvithout impietie his footſtoole may be adored. For he tooke earth of earth, becauſe fleſh is of earth, and he
tooke fleſh of the fleſh of (the B. virgin) Marie. And becauſe he vvalked hereThe receiuers of the B. Sacrament do ſinne if they do not adore it. in the ſame fleſh, and gaue the very fleſh to vs to eate, vnto ſaluation, and no man eateth that fleſh, onles he firſt adore it: it is found hovv ſuch a footſtoole of our Lord may be adored: and not only vve doe not ſinne in adoring, but vve ſhould ſinne in not adoring. Thus farre S. Auguſtin. Further inſtructing, not to cōce
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ue of Chriſts fleſh, as
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he Capharnaites did, that he would cute it in peeces from his bodie, and geue them portions therof. His very fleſh is geuen and eaten, not in fleſhlie maner, but in ſacramental. See Annotations. Ioan. 6.
PSALME XCIX.One Creator of al thinges. The 1. key.
Al are inuited to reioyce in God, Creator of al.
A Pſalme of praiſe. in confeſſion.
MAKE ye iubilation to God Not only Iewes, but alſo al Gentiles. al the earth: ſerue ye our Lord in gladneſſe.
Enter ye in God eueryvvhere preſent, yet more peculiarly heareth his ſuppliants, praying in the temple, or place dedicated to his ſeruice. before his ſight, in exultation.
† Know ye that our Lord He only whom we ſerue as our Lord is the only God, and there is no other. he is God: he made vs, and not we ourſelues.
His people, and the sheepe of his paſture: † enter ye into Peculiar dedicated place, as v. 2. his gates in confeſſion, his courtes in hymnes: confeſſe ye to him.
Praiſe ye his name: † becauſe our Lord is ſweete, his As God is alwayes merciful in geuing, and promiſing: mercie for euer, and ſo he is euer faithful in performing. his truth euen vnto generation and generation.
PSALME C.
King Dauid gratfully celebrateth the two general diuine vertues, Mercie and Iuſtice: 2. by his owne example exhorteth al, eſpecially Superiors,Inſtruction to gouerne. the 7. key▪
to direct their wayes in ſinceritie, 4. and to ſeperate the wicked from conuerſation of the good.
A Pſalme to Dauid himſelfe.
MERCIE Theſe tvvo capital diuine vertues are euer ioyned in al Gods vvorkes, for both vvhich experienced tovvards him ſelfe, the Pſalmiſt rendereth thankes and praiſes. and iudgement I wil ſing to thee
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Lord: I wil ſing, † and I I wil do myn endeuoure to knovv the immaculate vvay, shal vnderſtand in the immaculate way, vvhich I can not do, but by thy grace coming vnto me. For by helpe therof I did as folovveth. when thou shalt come to me.
I walked through in the inocencie of my hart, in the middes of my houſe.
† I did not propoſe before mine eies any vniuſt thing: I hated them that do preuarication.
† A peruerſe hart hath not cleaued to me: the malignant declining from me I knew not.
† That is, al and euerie one thus wickedly diſpoſed I abhorred. One ſecretly detracting from his neighbour, him did I perſecute. One of a proud eye, and vnſatiable hart, with him I did not eate.
† Mine eies are towards the faithful of the earth that they may ſit with me. A man that walketh in the immaculate way, I kept ſuch vnder, as a ſeruant or ſlaue. he did miniſter to me.
† He that doth proudly shal not dwel in the middes of my houſe: he that ſpeaketh vniuſt thinges, hath Proſpered not, gotte no benefite by me. not directed in the ſight of mine eies.
† In Speedely and without delay I cutte of al diſordered people: the morning did I kil al the ſinners of the earth: that I might deſtroy that others might not be corrupted by them. out of the citie of our Lord, al thoſe that worke iniquitie.
PSALMES. CI.
A ſinner in affliction of mind prayeth God to deliuer him, 10. deſolate ofThe fift penitential Pſalme. the 7. key. al other helpe. 13. conceiueth comforth in Gods eternal goodnes, and ſingular mercie, in redeming mankind, and propagating the Church. 24. Prayeth to be made mature in vertue before he dye, that he may liue with God: 26. who only and wholly being immutable, eſtablisheth his ſeruantes for euer.
The prayer of the poore, when he shal be anxious, and shal make his petition before our Lord.
LORD heare my Euerie petition is a prayer, prayer: and let my and that which procedeth from more feruent affection, is called a crie, though it burſt not out into clamoure, nor perhaps into anie voice at al. For God ſaide to Moyſes, praying in mere ſilence, but vvith vehemencie of ſpirite (Exod. 14) VVhy crieſt thou to me? crie come to thee.
† Turne Though ſinne prouoke Gods wrath, becauſe we by ſinning turne from him, and not he firſt from vs: yet we pray God not ſo to leaue vs, but to geue vs new grace, that by humilitie, and penance we may returne to him, and not dye in ſinne. not away thy face from me: in what day ſoeuer I am in tribulation, incline thine eare to me.
In what day ſoeuer I shal inuocate thee, heare me ſpeedely.
† Becauſe my dayes haue vanished as Mans dayes, and al his workes are nothing worth, but vaniſh like ſmoke, ſo long as he is in mortal ſinne: ſmoke: and my yea his beſt workes, as if he geue almoſe, faſt, pray, and dye for the truth, yet al thoſe auaile nothing (1. Cor. 13.) but are bones are withered as like dryed ſtickes, or chippes, fitte to kindle the fire. a drie burnt firebrand.
† I My ſoule ſeparated by ſinne from God, withereth as graſſe, that is cutte from the roote: am ſtriken as graſſe, and my hart is withered: becauſe becauſe I haue loſt al ſauour and appetite to ſpiritual meate. I haue forgotten to eate my bread.
† For In this miſerable ſtate. the voyce of my groning, my I am as bones and fleſh cleauing together without moyſture, or radical humour. bone hath cleaued to my flesh.
† I am become like I fled from conuerſation of men for ſorow, and ſhame of my ſinnes: a pellicane of the wildernes: I am become as as a crow that only flieth by night: or as an owle, or batte. a nightcrow in the houſe.
† I haue watched, and am become as Alſo as a ſparow hauing loſt her mate, remaineth mourning and ſolitarie in the accuſtomed neſt, ornere vnto it, a ſparow ſolitarie in the houſetoppe.
† Al the day did mine enemies vpbrayde me: and they Thoſe that were wont to praiſe or flatter me, now are as ſworne enimies againſt me. that prayſed me, ſware againſt me.
† Becauſe I did Bread ſauoured to me no better then ashes. eate ashes as bread, & mingled and drinke gaue me no comfort, but ſtil I wept. my drinke with weeping.
† At I am moſt eſpecially aflicted, becauſe thou art angrie. the face of thy wrath and indignation: becauſe In that thou didſt ſometime aduance me in proſperitie, lifting me vp thou haſt throwne me downe.
t my fall is ſo much greater, and more grieuous.
† My daies haue declined As a ſhadow declineth to nothing, and al becometh darknes, when the ſunne, and other light departeth, euen ſo I, that am but a ſhadow, decline to mere darknes, when thy fauoure parteth from me. as a shadow: and I am withered and I loſe my beautie, as graſſe cutte from the ground withereth. as graſſe.
† But I am meruelouſly comforted, conſidering that thou our Meſſias, the Sonne of God, art immutable for euer: But thou ô Lord endureſt for euer: and and thy memorable promiſe of redeeming mankind, wil haue effect in al generations. thy memorial in generation and generation.
† Thou Thou riſing to helpe, who ſemedſt to haue forgote, wilt protect the Church, and euerie faithful ſoule. ryſing vp shal haue mercie on Sion: becauſe it is becauſe thou haſt differred long: time to haue mercie on it, becauſe and becauſe the time by thee deſigned ſemeth to approch. the time cometh.
† Becauſe Men that ſhal heare thyn Apoſtles preach, ſhal proue good and fitte matter, for the building of thy Church: the ſtones therof haue pleaſed thy ſeruantes: and they shal haue pittie on and the ſimpleſt poore people, as it were, the earth or duſt; the earth ſhal participate of this mercie. therof.
† And Beſides thoſe Iewes that ſhal beleue in Chriſt, much more the Gentiles ſhal feare and ſerue him the Gentiles shal feare thy name ô Lord, and al His glorie is ſo euident that al kinges know it, though al be not conuerted. the kinges of the earth thy glorie.
† Becauſe our Lord hath built Sion: and he shal be ſeene in his glorie.
† He hath had reſpect to the prayer Of holie Patriarches, Prieſtes, Prophetes, and of al true penitents. of the humble: and he hath not deſpiſed their petition.
† Let theſe thinges be written vnto an other generation: and the people, that shal That shal be made a new creature in Chriſt. be created, shal praiſe our Lord.
† Becauſe he hath looked forth from his high holie place: our Lord from heauen hath looked vpon the earth.
† That he might heare the gronings of the fettered: that he might looſe the children of them that are ſlayne:
† That they may The faithful people of the Church, according to their habilitie endeuour to ſerue Chriſt. shewforth the name of our Lord in Sion: and his praiſe in Ieruſalem.
† In the aſſembling of the people together in one, and kinges to ſerue our Lord.
† He anſwered him in the way of his ſtrength: Shew me the fewnes of my daies.
† Cal me not backe Grant me time and meanes to be mature in vertue in this life. in the halfe of my daies: thy yeares are vnto generation and generation.
† In the beginning ô Lord thou didſt found the earth: and the heauens are the workes of thy hands.
† They Be changed in qualitie. shal perish, but thou art permanent: and they shal Heb. 1. al waxe old as a garment.
And as a veſture thou shalt change them, and they shal be changed: † but thou art the ſelfe ſame, and thy yeares shal not faile.
† The children of thy ſeruantes shal inhabite: and The Church of Chriſt perpetual. their ſeede shal be directed for euer.
PSALME. CII.
Thankes to God for priuate, 6. and publike benefites. 17. His mercie,Gratitude for Gods benefits. The 7. key. iuſtice, and other proprieties are immutable. 20. Angels, and al other creatures are inuited to praiſe him.
† To Inſpired to Dauid, and written by him. Dauid himſelf.
MY ſoule Shew forth praiſes, and thankes: bleſſe thou our Lord: and al my cogitations, affections, ſenſes, and powres. al thinges, that are within me, his holie name.
† My ſoule bleſſe thou our Lord: and forget not al his retributions.
† Who is The firſt benefite of grace is remiſſion of ſinnes: propitious to al thine iniquities: who the ſecond, is curing euil habites, or diſpoſitions. healeth al thine infirmities.
† Who The third, to conſerue from falling againe: redemeth thy life from deadly falling: who the fourth, to geue victorie and reward in abundant meaſure. crowneth thee in mercie and commiſerations.
† Who The fifth, to grant al lawful petitions temporal and ſpiritual, which are good for the ſoule, replenisheth thy deſire in good thinges:“ thy youth the ſixth, reſurrection of flesh in glorie. shal be rewed as the eagles.
† Our Lord Our Lord, whoſe ſpecial propertie is to ſhew mercie, doth mercies: and when the ſame is neglected, he reuengeth the wrongs, deliuering the oppreſſed▪ and puniſhing the oppreſſo
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s. iudgement to al that ſuffer wrong.
† He made his waies By geuing them a written law. knowne to Moyſes, his willes to the children of Iſrael.
† Our Lord is God is naturally pittiful, to releeue the afflicted. pitieful, and merciful towards ſinners. merciful: loath to be angrie, or to puniſh. long ſuffering, and very merciful.
† He wil God puniſheth not penitents with eternal paine, but with temporal: for though (as in the next verſe) our ſinnes of their owne nature, deſerue eternal puniſhment, yet Chriſt paying our ranſome, true penitents are only puniſhed temporally. not be angrie alwayes: neither wil he threaten for euer.
† He hath not done to vs according to our ſinnes: neither according to our iniquities hath he rewarded vs.
† For according to the height of heauen from the earth: hath he ſtrengthned his mercie vpon them that feare him.
† As far See here the perfect washing away, and ſeparation of ſinnes. as the Eaſt is diſtant from the Weſt: hath he made our iniquities far from vs.
† As a father hath compaſſion of his children, ſo hath our
† Lord compaſſion on them that feare him: † becauſe he hath knowen In reguard of our frailtie he hath compaſſion: yet his mercie only auaileth to them that feare him: as in the next wordes before, and v. 17. our making.
He remembred that we are duſt: † man, his daies are as graſſe, as the floure of the filde ſo shal he florish.
† Becauſe the ſpirit shal paſſe in him, and he shal not ſtand: and he shal know his place no more.
† But the mercie of our Lord from euerlaſting, and vnto euerlaſting vpon them that feare him.
And his iuſtice is vpon the childrens children, to them that keepe his teſtament.
† And are mindful of his commandmentes, to A iuſt man not only knoweth, and remembreth, but alſo doth the commandments. doe them.
† Our Lord hath prepared his ſeate in heauen: and his kindom shal haue dominion ouer al.
† Bleſſe our Lord al ye his Angels: mightie in powre, doing his word, that feare the voice of his wordes.
† Bleſſe our Lord al ye his hoaſtes: you his miniſters, that doe his wil.
† Bleſſe ye our Lord Al creatures, though naturally ſenſeles, yet praiſe God, becauſe they are his worke, al his workes: in euerie place and becauſe they are in his dominion. of his dominion, my ſoule bleſſe thou our Lord.
ANNOTATIONS. PSALME. CII.
5 Thy youth shal be renevved, as the Eagles.] Ariſtotel and Plinie write, that anAn Eagle freſh in old age as in youth. Eagle decayeth not, nor euer dieth by old age, but the vpper part of her beake ſt. l growing, at laſt h
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ndereth her from eating, and ſo ſhe dieth of fam
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ne. Saadias, and other Hebrew Rabbins, reporte that an Eagle euerie tenne yeares waſheth herſelfe
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n the ſea as in a ba
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h, & then flying very hiegh burneth her fethers in the elemental fire, & new fethers growing ſhe becometh freſh, as in her firſt youth, t
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l at laſt about an huadred yeares old, ſhe is not able to riſe from the water and ſo is drowned. S. Auguſtin more probably affirmeth that in long time her
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e
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ke growing long, and ſtopping her mouth, that ſhe can not eate, ſhe breaketh the vpper hooked part therof againſt a ſtone, and ſo receiueth meate, and recouereth ſtrength as in her youth. But whatſoeuer is the natural propert e of this kinglie birde, the Royal Prophet here inſtructeth vs, by the ſ
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nilitude of her long life, or by the renouation of her ſtreingth, that iuſt men, Gods ſeruantes are ſpiritually renouated in Chriſt, the principal rocke, onRenouation of a ſi
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ner by grace. who
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the Church, & al the faithful are built, either by receiuing new ſtreingth by his grace in their ſoules, after they are weakened by ſinne; as S. Ierom and Eu hymius expound this place: or by reſtauration of their bodies glorified in the reſurrection; as S. Auguſtin teacheth: or by both, as moſt Catholique Doctors vnderſtand it. For one ſenſe of holie Scripture excludeth not anDiuerſe ſenſes of the ſame Scripture. other. Eſpecially when one is ſubordinate to the other. As here theſe two ſenſes do very wel concurre, ſeing the ſtate of the bodie after the reſurrection, dependeth vpon the ſtate of the ſoule▪ at the time of death.
9 He vvil not be angrie alvvayes.] Origen miſunderſtood this place, and ſome other like, holding an erronius opinion, that al, euen the moſt wicked ſinners,Origens hereſie that al ſhal be ſaued. both men and d
•
uels, ſhal at laſt be ſaued, and not eternally damned: which is a condemned hereſie, contrarie to euident places of holie Scriptures. Pſal 9 v 6. The impious hath periſhed: their name thou haſt deſtroyed for euer, & for euer & euer. Mat. 2
•
. The wicked ſhal goe into fire euerlaſting, into euerlaſting puniſhment. Apoc. 20. The beaſt and the falſe prophet (and the ſame reaſon is for al the vvicked) ſhal be tormented day and night, for euer and euer. Neither are the
•
e vvordes (God vvil not be angrie alvvayes) ſpoken vniuerſally, touching al ſinners vvhoſoeuer, but are limited, v, 13, &, 17, to thoſe that ſeare him, and kepe his teſtament: vvheras al thoſe that dye in mortal ſinne, are ſtilThe damned can neuer repent. o
••••
na
•
e in malice, and can neuer rightly repent, nor rightly feare God, nor kepe his commandments.
PSALME CIII.
The Pſalmiſt inuiteth himſelf and others to praiſe God, for his meruelous workes in the heauens, 5. the earth, and water, 9. limiting their bondes,Gods workes
〈◊〉
the 2. key. producing al thinges neceſſarie for al liuing creatures, in conuenient ſeaſons. 27. With continual prouidence of al.
† To Dauid him ſelf.
MY ſoule bleſſe thou our Lord: ô Lord my God thou art magnified excedingly.
† Thou haſt put on Thou poſſeſſeſt al maieſtie, and matter of praiſe. confeſſion and beautie: being clothed with light as with a garment:
Stretching out the heauen as a skinne: † which couereſt the higher partes therof Thou haſt compaſſed the ſphere of the fixed ſtarres, with a ſphere of chriſtalline ſubſtance; which is as water
•
ongeled. with waters.
Which According to our capacitie the prophet deſcribeth the ſpeedie coming, or vvorking of God, as if he came in a ſvvift cloud, or vvith vvinges of the vvind, to ſignifie that he vvorketh vvhat and vvhen he pleaſeth vvithout delay: He ſa
•
de, and thinges vvere made: he commanded and they vvere created, Pſal.
•
2. makeſt the cloude for thee to aſcend on: which walkeſt vpon the winges of windes.
† Which makeſt ſpirites thine Thy meſſengers to execute thy vvil: Angels: and thy & the ſame Angels are as a burning fire in operation, yea they diſpatch more eaſily, and more ſpedely then vve can conceiue, miniſters a burning fyre.
† Which haſt founded the earth vpon Moſt ſirmly eſtablished by natural weight, in the center of the world. the ſtabilitie therof: it shal not be inclined for euer and euer:
† The The water depth, should naturally couer al the earth: as a garment, is his clothing: vpon the mountaines shal waters ſtand.
† At But by thy commandment the waters are conteined in their limited places. thy reprehention they shal flee: at the voice of thy thunder they shal feare.
† The The waters being conteyned in their appointed chanels, both hilles and fieldes appe
•
re, which otherwiſe would be couered. mountaines aſcend: and the plaine fildes deſcend into the place, which thou haſt founded for them.
† Thou haſt ſet a bound, which The waters. they shal not paſſe ouer: neither shal they returne to couer the earth.
† Which ſendeſtforth fontaines in the valles: betwen the middeſt of mountaines shal waters paſſe.
† Al the beaſtes of the filde shal drinke: the wilde aſſes shal hope for and receiue. expect in their thirſt.
† Ouer them shal the foules of the ayre inhabite: out of the middes of rockes they shal geueforth voices.
† Watering the mountaines from his higher places: of the fruite of thy worke shal the earth be filled:
† Bringing forth graſſe for beaſtes, and herbe for the ſeruice of men.
That thou mayſt bring forth By theſe three principal kindes of foode, breade, wine, and oyle, al ſortes of nutriment are vnderſtood. bread out of the earth: † and By theſe three principal kindes of foode, breade, wine, and oyle, al ſortes of nutriment are vnderſtood. wine may make the hart of man ioyful:
That he may make the face chereful with By theſe three principal kindes of foode, breade, wine, and oyle, al ſortes of nutriment are vnderſtood. oile: and bread may confirme the hart of man.
† The trees of the ſilde shal be filled, and the ceders of Libanus, which he hath planted: † there ſparowes shal make their neſt.
The houſe of the hearne is the leader of them: † the high mountaines for hartes: the rocke a refuge for the Irchins.
† He made the moone for ſeaſons: the ſunne knoweth his going downe.
† Thou didſt appoint darkenes, and night was made: in it shal al the beaſtes of the wood paſſe.
† The whelpes of lions roaring, to rauen, and to ſeeke of God meate for themſelues.
† The ſunne is riſen, and they are gathered together: and in their couches they shal be placed.
† Man shal goe forth to his worke: and to his working vntil euening.
† How magnified are thy workes ô Lord! thou haſt made al thinges in wiſedom: the earth is filled with VVith thy creatures. thy poſſeſſion.
† This great ſea, and very large, there are Fiſhes, ſerpents, wormes, and al liuing creatures that lacke feete. creeping beaſtes, wherof No kind of liuing creatures multiplieth ſo much as fiſhes. Ariſtotel li. 9. Animal. c. 17. there is no number.
Litle beaſtes with great: † there shippes shal paſſe.
This A moſt huge fiſh called Leuiathan. Iob. 40. v. 20. dragon, whom thou madeſt to Albeit in the wate
•
he paſſeth mans ſtreingth, yet depriued of water he is not able to defend himſelfe. v. 29. delude: † al expect of thee that thou geue them meate in ſeaſon.
† Thou geuing vnto them, they shal gather it: thou opening thy hand, al shal be filled with bountie.
† But thou turning away the face, they shal be trubled: thou shalt take away their ſpirite, and they shal faile, and shal returne into their duſt.
† Thou shalt ſendforth thy ſpirit, and they shal be created: and thou shalt renewe the face of the earth.
† Be the glorie of our Lord for euer: our Lord wil reioice in his workes:
† Who looketh vpon the earth, & maketh it to tremble: who toucheth the mountaines, and they ſmoke.
† I wil chaunte to our Lord in my life: I wil ſing to my God as long as I am.
† Let my ſpeach be acceptable to him: but I wil take delight in our Lord.
† A prediction that impenitent ſinners ſhal be damned, wherin the Prophet conforming his wil to Gods, vttereth it in forme of a prayer. Let ſinners faile from the earth, and the vniuſt, ſo that they be not: my ſoule bleſſe thou our Lord.
PSALME. CIIII.
The Iſraelites are exhorted to ſing praiſes to God, 5. for his meruelous benefites towards Abraham, Iſaac, and Iacob. 11. whoſe particularGods ſpecial benefites towards the Iewes. the 4. key. familie, being then ſmal, went from Chanaan into Aegypt (17. Whither Ioſeph by Gods prouidence was caried before) there increaſed in number, was perſecuted, 26. deliuered by Moyſes and Aaron, working manie great miracles, 36. protected, and fedde in the deſert, 44. and finally poſſeſſed Chanaan.
Alleluia ſignifieth more then Laudate Dominum, Praiſe ye our Lord. For by theſe two hebrew wordes, Allelu a, the Prophet inuiterh al men to praiſe God, with gladnes, and iubilation, with hart, voice, and geſture, with inſtruments, and howſoeuer we are able. And therfore S. Ierom, S. Auguſtin, and al Catholique writers kepe the ſame worde, and tranſlate it not, neither in the titles of Pſalmes, not ordinarily in anie place of holie Scripture. This is the firſt Pſalme thus titled, and is the ſame Pſalme in ſenſe, and in good part of the wordes, which the royal Prophet made, and cauſed to be ſongue, when he brought the Arke of God from the houſe of Obededom into his owne houſe. 1. Par. 16. v. 8. Alleluia.
CONFESSE ye to our Lord, and inuocate his name: How much more gratful is it now to God, that we celebrate the greater myſteries of the new Teſtament. shewforth his workes among the Gentiles.For an expoſition of this Pſalme read the places quoted in the inner margen.
† Chaunt to him, and ſing to him: tel ye al his meruelous workes.
† Prayſe ye him in his holie name: let the hart of them reioice that ſeeke our Lord.
† Seeke ye our Lord, and be confirmed: ſeeke His preſent helpe. his face alwayes.
† Remember ye his meruelous workes, which he hath done: his wonders, and the iudgments of his mouth.
† The ſeede of Abraham, his ſeruantes: the children of Iacob his elect.
† He is the Lord our God: in not only in Iſrael, but in al the world. al the earth are his iudgementes. Gen 12. v. 7. Gen▪ 17. v. 4. Gen. 26. v. 3. Gen 28. v 13. Gen. 46. v. 26. 27.
† He hath bene mindeful for euer of his teſtament; of the word, which he commanded For euer, to the end of the world. vnto a thouſand generations.
† Which he diſpoſed to Abraham: and of his oath to Iſaac.
† And he appointed it to Iacob for a precept: and to Iſrael for an eternal teſtament.
† Saying: To thee wil I geue the land of Chanaan, the corde of your inheritance.
† When they were But. 70. perſons. of ſmal number, very few and ſeiourners therof:
† And they paſſed from nation into nation, & from kingdom to an other people.
† He leift not a man to hurt them: and he rebuked kings for their ſake.
† Touch not my annointed, and toward my prophetes be not malignant.
† And By his prouidence ſuffered. he called a famine vpon the land: and he desſtroyed Gen. 41. v. 54. al the ſtrength of bread.
† He ſent a man before them: Ioſeph was ſold to be a ſeruant. Gen. 37. v. 28.
† They humbled his feete in fetters, yron paſſed through his ſoule, † vntil his word came.
Gen▪ 39. & ſeq.
The word of our Lord inflamed him: † the king ſent, and looſed him; the prince of the people, and releaſed him.
† He appointed him lord of his houſe: and prince of al his poſſeſſion.
† That he might inſtruct his princes as himſelfe: and might teach his ancientes wiſedom.
† And Iſrael entered into Aegypt, and Iacob was a ſeiourner in Gen. 4
•
. the land Aegypt, poſſeſſed by Meſraim Chams ſecond ſonne. Gen. 10. v. 13. of Cham.
† And he increaſed his people excedingly: and ſtrengthned them ouer their enemies.Exo.
•
. v. 7.
† He May it be vnderſtood, or beleued (ſaith S. Auguſtin) that God turneth the hart of man to committe ſinnes? Or is it no ſinne, or is it a ſmal ſinne, to hate the people of God? Or to worke guile towards his ſeruants? VVho wil ſay this? VVhat then, is God author of theſe ſo greeuous ſinnes, who is not to be ſuppoſed the author of a moſt ſmal ſinne? This lerned Father therfore anſwereth, that God peruerted not a right hart, but turned that was of it ſelfe peruerſe, to the hatred of his people, where he might vſe that euil wel, not by making them euil, but by beſtowing vpon his owne people good thinges, which the euil might eaſily enuie. VVhich hatred of theirs how God vſed both to the exerciſe of his people (which is profitable to vs) & to the glorie of his owne name, the thinges that folow do teach vs, which are here remembred to his praiſe. turned their hart, that they hated his people: and to worke guile toward his ſeruantes.
† He ſent Moyſes his ſeruant: Aaron, In whom God eſtabliſhed the Prieſt good of Moyſes law. him ſelfe whom he Exo. 3. 4. 7. 8. 9. 10. 12. choſe.
† He did put in them the wordes of his ſignes, and of his wonders in the Land of Cham.
† He ſent The ointh plague of the Aegyptians. darkenes, and obſcured: and did God willingly, not as one loath or vnwilling, performed al that he threatned. not exaſperate his wordes.
† He turned their The firſt plague. waters into bloud: and killed their fishes.
† Their land broughtforth The ſecond plague. frogges in Dauid knew this by reuelation, or by tradition for it is not in Exodus. the inner chambers of their kinges.
† He ſayd, and The fourth plague. the a ſvvarme of
〈…〉
es. caenomyia came: and the The third plague. cinifes in al their coaſtes.
† He made theyr raynes The ſeuent
•
plague. haile: fire burning in their land.
† And he ſtroke their vines, and their figtrees: and he deſtroyed the wood of their coaſtes.
† He ſaid, & The eight plague. the locuſt came, and the A worme that ſpoyleth corne, graſſe, and fruict. bruchus wherof there was no number.
† And it did eate al the graſſe in their land: and it did eate al the fruicte of their land.
† And he ſtroke euerie The tenth plague. firſt begotten in their land: the firſt fruictes of al their labour.
† And he brought themforth with gold and ſiluer, and there Exod. 12. v. 35. was not in their tribes a feeble perſon.
† Aegypt was glad at their departure: becauſe the feare of them lay vpon them.
† He ſpred a cloude for their protection, and fire to shine Exod. 13. v. 21.
The fifth & ſixt of peſtilence and boyles are omitted. vnto them by night.
† They made petition, and the quaile came: and he filled them with the bread of heauen.Exod. 16. v. 13.
† He diuided the rocke, and waters flowed: riuers ranne in Exod. 17. v. 6. the drie ground.
† Becauſe he was mindful of his holie word, which he had vttered to Abraham his ſeruant.Gen. 12.
† And he broughtforth his people in exultation, and his elect in ioy.
† And he gaue them the countries of the Nations: and they poſſeſſed the labours of peoples:
〈◊〉
. 6. & ſeq.
† That they might keepe his iuſtifications, and ſeeke after his lawe.
PSALME. CV.
The prophet exhorteth the people to render thankes and praiſes to God, 6. forThe Iſraelites often ſinned, and were mercifully puniſhed. the 4. key. remitting their manifold ſinnes, in the deſert. 34. and in the conquered land: 38. foreshewing like ſinnes to come, Gods wrath and punishment for the ſame. 44. and that he wil geue grace of repentance: to ſome 47. for which he prayeth, and praiſeth God.
Allelu ia.
CONFESSE ye to our Lord God is of himſelfe and eſſentially good. Al other goodnes is participated of him. becauſe he is good▪ becauſe Iudith▪
•
v. 21. his mercie is for euer.
† No creature can fully expreſſe Gods perfections. Who shal ſpeake the powers of our Lord, shal make al his prayſes to be heard?
† It is a happie ſtate in this life, either to kepe Gods law: Bleſſed are they, that keepe iudgement, and or to repent and do worthie penance for tranſgreſſing. doe iuſtice at al time.
† Remember vs ô Lord According to thy wonted beneuolence, promiſed to thy people. in the good pleaſure of thy people: viſite vs in thy ſaluation:
† To That we may ſee, and enioy the benefites promiſed to thyne elect. ſee in the goodnes of thyne elect, to reioyce in the ioy of thy nation: that thou maiſt be prayſed with thine inheritance.
† We haue VVe haue erred and hurt ourſelues: ſinned with our fathers: we haue we haue wronged our neighboures: dealt vniuſtly, we haue we haue offended againſt God▪
done iniquitie.
† Our fathers in Aegypt did not vnderſtand thy meruelous workes: they were not mindeful of the multitude of thy mercie.
And they prouoked thee to wrath going vp vnto the ſea, theExod. 14. v 1
•
. Read ſea.
† And he ſaued them Albeit the people by their murmuring deſerued more puniſhment, yet God for the glorie of his owne name ſaued them from vtter deſtruction. for his name ſake; that he might make his power knowen.
† And he rebuked the Read ſea, and it was made drie: and he led them in the depths as in a deſert.
† And he ſaued them from the hand of them that hated them: and“ he redemed them out of the hand of the enemie.
† And water ouerwhelmed thoſe that afflicted them: there did not one of them remaine▪
† And they beleued his wordes: and they ſang his praiſe. Exod. 1
•
.
† They had They perſeuered no
•
long in their dutie towards God, ſeing his▪ omnipotent powre by his meruelous workes: quickly donne, they forgot his workes: and they nor were content with his prouidence, but carnally coueted thinges, not neceſſarie. expected not his counſel.
† And they coueted concupiſcence in the deſert: and tempted
Exo. 16▪ & 17. God in the place without water.
† He gaue them their petition: and ſent ſaturitie into their According to their carnal deſ
•••
s. ſoules.
† And they prouoked Moyſes in the campe: Aaron the Holie by his function. holie Num. 16. of our Lord.
† The earth was opened, and ſwalowed Dathan: and ouerwhelmed the congregation of Abiron.
† And a fire flamed vp in their ſinagogue: the flame burnt the ſinners.
† And they made a calfe in Horeb: and they adored They adored the image that repreſented a calf, not God. the Exo. 23. ſculptil.
† And they God being their true glorie, they changed him, for a falſe god of the Aegyptians (who eſpecially hono
•
ed a calfe called Ap
•
s) making an image therof, and attributed their deliuerie from Aegypt to this imagned god. Exo. 32. v. 4▪ 8. Of which and the like fooliſh, and abominable idolatrie S Paul writeth, Rom. 1 v. 23. They changed the glorie of the incorruptible God▪ into a ſimilitude of the image of a corruptible man, and of foules, and of foure footed beaſtes, and of them that crepe: where we ſee what maner of imagies holie Scriptures condemne, and not the imagies of Chriſt and his Sainctes. changed their glorie into the ſimilitude of a calfe that eateth graſſe.
† They forgat God, which ſaued them, which did great thinges in Aegypt, † meruelous thinges in the land of Cham, terrible thinges in the Read ſea.
† And He ſayd, he would deſtroy them, but for Moyſes prayer ſpared them. he ſayd to deſtroy them: if Moyſes his elect had not Exo 32. ſtood in the way before him:
To turne away his wrath that he should not deſtroy them: † and they eſtemed for naught the land that was to be Num. 14. deſired.
They did not beleue his word, † and they murmured in their tabernacles: they heard not the voice of our Lord.
† And he lifted vp his hand ouer them: to ouerthrowe them Num 14. v. 21. 22. in the deſert:
† And to caſt doune their ſeede among the Nations: and to diſperſe them in the countries.
† And they were profeſſed to The Idol of Moabites, and Madianitees▪
Beelphegor: and they did Num. 25. v.
•
. eate the ſacrifices As God is in deede the liuing God, that liueth of himſelfe, and geueth life to others: ſo falſe goddes are called dead goddes, that can not geue life to anie, but doe kil al that ſerue them▪ at leaſt ſpiritually, and often corporally. of the dead.
† And they prouoked him in their inuentions: and ruine was multiplied on them.
† And Phinees ſtood, and Phinees moued by the zele of God (as the holie text witneſſeth. Nu. 25. v. 11.) in killing the adulterers pleaſed God, and merited reward. pacified: and the ſlaughter ceaſed.
† And it was reputed to him vnto iuſtice, in generation and generation euen for euer.
† And they prouoked him at the waters of contradiction: and
Num 20. v. 2. 12.
Moyſes afflicted in ſpirite, by the enormious murmuring of the people, doubted whether God would geue them water out of the rocke or no, not doubting of his powre, but of his wil: and ſo when he ſhould haue ſpoken to the rocke, Num. 20. v. 8. he ſpoke to the incredulous people. v. 10. and therin offended God. for which he was temporally puniſhed. v. 12. Deut. 1. v. 37. &c. 3. v. 26. c. 4. v. 21. Moyſes was vexed for them: † becauſe they exaſperated his ſpirit.
And he playnely affirmed in his lippes: † they deſtroyed not the nations, of which our Lord ſpake to them.Deut 2. v. 2. & 12. v. 2. & 3. Iudic▪ 2. v. 11. 12. Iudic. 2. v. 5. 6. &c. Iere. 15. v. 5.
† And they were mingled among the nations, and learned their workes: † and they ſerued their ſculptils: and it became a ſcandal to them.
† And they immolated their ſonnes, and their daugheters to diuels.
† And Some Iewes offered theſe moſt cruel, vnnatural, and abominable ſacrifices; perhaps in the times of Iudges, when they were mingled with idolatrous people, and ſerued their goddes; Iud. z. v. 12. c. 3 v. 6. But it is more expreſſe after Dauids time, wherof he here prophecieth, and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manaſſes. 4 Reg. 21. v. 6. VVhich with other idolatrie king Ioſias deſtroyed. 4 Reg 2, v. 1
•
. they shed innocent bloud: the bloud of their ſonnes and of their daughters, which they ſacrificed to the ſculptils of Chanaan.
And the land was infected with bloud, † and was contaminated in their workes: and they did fornicat in their inuentions.
† And our Lord was wrath with
•
urie vpon his people: and he abhorred his inheritance.
† And he deliuered them into the handes of the nations: and they that hated them, had the dominion of them.
† And their enimies afflicted them: and they were humbled vnder their handes: † he did often deliuer them.
But they exaſperated him in their counſel: and they were humbled in their iniquities.
† And he God reſpected them with his merciful eye, and gaue them grace to repent. ſaw when they were afflicted: and he heard their prayer.
† And he was mindeful of his teſtament: and it repented him according to the multitude of his mercie.
† And he gaue them into mercies in the ſight of al, that had taken them. Here the Pſalmiſt concludeth both the hiſtorie and prophecie of this Pſame, with prayer and praiſe, as foloweth:
† A verie fitte prayer in time of ſchiſme. Saue vs ô Lord our God: and geather vs out of the Nations:
That we may confeſſe to thy holie name: & may glorie in thy prayſe.
† Bleſſed be our Lord the God of Iſrael from euerlaſting vnto euerlaſting: and al the people shal ſay: Be it, be it.
ANNOTATIONS. PSALME. CV.
10. He redeemed them.] VVhat price (or ranſom) ſaith S. Auguſtin, wasThe read ſea a figure of Baptiſme. geuen in this redemption? Or is it a prophecie, that this was done in figure of Baptiſme, where we are redemed from the hand of the diuel, by a great price, which is the bloud of Chriſt? VVherupon it was more conueniently figured, not by what ſea ſoeuer, but by the read ſea. For bloud hath redde coulor. And touching the effect of Baptiſme deſtroying al former ſinnes, he teacheth in the expoſition of the next Pſalme (and either the ſame holie father, or ſome otherAl former ſinnes deſtroyed in Baptiſme. good author, Ser. 42. de temp) that as the Iſraelites paſſed ſafely through the read ſea, and al the Aegyptians going in with them were drowned: ſo the baptiſed are ſaued in the water of Baptiſme, and al their ſinnes are deſtroyed.
PSALME CVI.
Againe the Pſalmiſt inuiteth al men to render thankes to God for theirGods perpetual prouidence towards al men▪ The 3. key. deliuerie from dangers, or euils in general: 4. particularly from dangers in iorney, 10. in priſon, or captiuitie, 17. in ſicknes ſpiritual and corporal, 23. in nauigation, 33. deſcribing the changeable courſe of thinges in this world, 38. eſpecially of mens ſtates; 42. for al which the iuſt wil praiſe God.
Allelu ia.
CONFESSE Praiſe God by confeſſing his mercie, prouidence, and goodnes. ye to our Lord becauſe he is good: becauſe 1. Pa
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. 16. v. 34. his mercie is for euer.
† Let them ſay that are God of his mercie promiſed the Redemer of mankind ſtreight after Adams fal: redemed of our Lord, whom he redemed out of the hand of the enemie: and out of the countries he gathered them:
† From VVhich redemption was intended for al, and faileth not of Gods part in anie, but of mens owne wilful refuſing to be duly penitent, and to kepe Gods precepts. the riſing of the ſunne, and the going downe: from the north, and the ſea.
† TheyLiterally of ſuch as wander in this world, hauing no ſetled place to dwel in▪ ſpiritually of al mankind after his fal. wandered in the wildernes, in a place without water: the way of citie for habitation they found not.
† Hungrie, and thirſtie: their ſoule fainted in them.
† AndWhenſoeuer they cal vpon God, he helpeth them, as is beſt for their ſpiritual health. they cried to our Lord when they were in tribulation: and he deliuered them out of their neceſſities.
† And he conducted them in to the right way: to goe into a citie of habitation.
† LetAl Gods benefites, which are of his mercie, not of mans deſerte, are iuſt matter of praiſing God. the mercies of our Lord confeſſe to him: and his meruelous workes to the children of men.
† Becauſe he hath filled the emptie ſoule: and the hungrie ſoule he hath filled with good thinges.
† Them that ſate in darkenes, and in the shadow of death: bound in needines, and yron.
† Becauſe theyCalamities in this world are commonly inflicted for ſinnes. exaſperated the wordes of God: and they prouoked the counſel of the Higheſt.
† And their hart was humbled in labours: they were weakened, neither was there anie to helpe.
† And they cried to our Lord when they were in tribulation: and he deliuered them out of their neceſſities.
† And he brought them out of darkenes, and the shadow of death and brake their bondes aſunder.
† Let the mercies of our Lord confeſſe to him: and his meruelous workes to the children of men.
† Becauſe he hath deſtroyed the gates of braſſe: and the barres of yron he hath broken.
† He hath receiued them out of the way of their iniquitie: for they were humbled for their iniuſtices.
† Their ſoule did abhorre al mea
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e: & they approched euen to the gates of death.
† And they cried to our Lord when they were in tribulation: and he deliuered them out of their neceſſities.
† He ſent his word, and healed them: and deliuered them out of their deſtructions.
† Let the mercies of our Lord confeſſe to him: and his meruelous workes to the children of men.
† And let them ſacrifice the ſacrifice of praiſe: and shew forth his workes in exulation.
† They that goe downe into the ſea in shippes, making trafike in the great waters.
† They haue ſene the workes of our Lord, and his meruelous thinges in the depth.
† He ſayd, and the blaſt of the ſtorme ſtood: and the waues therof were exalted
† They aſcend euen to the heauens, and they deſcend euen to the depthes: their ſoule pyned away in euils.
† They were trubled, and were moued as a drunken man: and al their wiſedom was deuoured.
† AndAs before in the 6, 13, and 19, verſes. they cried to our Lord when they were in tribulation, and he brought them out of their neceſſities.
† And he turned his ſtorme into calme: and the waues therof were quiet.
And they reioyced becauſe they were quiet: and he conducted them into the hauen of their wil.
† LetThis verſe alſo is foure times in this Pſalme v 8 15. 21. and; 1. to admoniſh vs, that as there is o
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e meanes
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o eſcape from al dangers by crying to God, as v 6 13. 19 and 28, with mou
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n
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ng and p
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nance: ſo there is one cauſe of praiſe and thankes for our deliuerie, which is Gods me c
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e and grace, the mercies of our Lord confeſſe to him: and his meruelous workes to the children of men.
† And let them exalt him in the church of the people: and the chayre of the ancientes let them praiſe him.
†God to ſhew ſometimes his powre, alſo to benefite ſome, and to puniſh others, changeth the accuſtomed courſe of thinges, and ſtates of men, at his diuine pleaſure; as here the
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oyal prophet reciteth ſome examples. And ſome others are
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eco
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ded in d
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ue
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s times and places, He turnedNo doubt much charge was made in the earth by Noe
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flood. And manie thincke that the land of Chanaan, was made more fruictful in the time of the Iewes inhabiting, and now is more barrane againe. the riuers into a deſert: and the iſſues of waters into drineſſe.
† TheHe alludeth to the countrie about Sodome, and Gomotre, which was moſt fruictful, and moſt pleaſant, Gen, 13. v, 10, but ſhortly after vvas burnt vvith fire and brunſton, Gen. 19, v, 24, ſubuerted, and turned into a dead and ſalt ſea. fruiteful land into a ſalt ground, for the malice of them that inhabite it.
† He turned the deſert into pooles of waters: and the land without water into iſſues of waters.
† And he placed the hungrie there, and they built a citie of habitation.
† And they ſowed fildes, and planted vineyardes: and they made fruicte Made abundance of fruict to grow. of natiuitie.
† And he bleſſed them, and they were multiplied excedingly: and their beaſtes he leſſened not.
† And Againe ſome countries puniſhed for ſinnes. they were made fewe: and were vexed by the tribulation of euiles, and with ſorow.
† Contempt was powred out vpon princes: and he made them wander where was no way, and not in the way.
† And he An other change in releeuing the poore being humbled. did helpe the poore out of pouertie: and made families as sheepe.
† The iuſt shal ſee, and shal reioyce: & al iniquitie shal ſtoppe her mouth.
† Who is wiſe and wil keepe theſe thinges? and wil vnderſtand the mercies of our Lord?
PSALME CVII.
The royal prophet promiſeth, 5. and rendereth praiſes to God, 7. for his deliuerieDauid ſingeth prayſes for benefites receiued. the 8 key. from trubles, and aduancement in the kingdom, 13. praying God ſtil to helpe mans infirmitie.
A Canticle This Pſalme was
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ongue with inſtruments beginning the muſike, and voices folowing. of Pſalme, to Dauid himſelfe. Pſal. 56. v. 8.
MY HART is readie ô God, my hart is readie: I wil
The former part of this Pſalme to the 7. verſe, is the ſame in ſenſe, and almoſt in wordes, with the latter part of the 56 from the 8. verſe. chaunte, and wil ſing in my glorie.
† Ariſe my glorie, ariſe pſalter, and harpe: I wil ariſe early.
† I King Dauid ſubdued not only ſome partes of Chanaan, not ſubiect to the lewes before (2. Reg. 51. Par. 11.) but alſo brought the Philiſtims, Moabites, Ammonites, Idumeans, Amalechites, the kinges of Soba, Syria, and Emath, to pay tribute, 2. Reg. 8 1. Par. 18. wil confeſſe to thee in peoples ô Lord: and I wil ſing to thee Yet al theſe victories and conqueſtes were but a figure of Chriſts powre, and dominion in al nations. And therfore, the reſt of this Pſalme, by S. Auguſtin, and other fathers iudgement, was rather prophetically vttered by Dauid, in the perſon of Chriſt, and more perfectly performed by Chriſt in his Church, then hiſtorically auerred of Dauid himſelfe. in the Nations.
† Becauſe thy mercie is great aboue the heauens: and thy truth euen to the cloudes.
† Be exalted aboue the heauens ô God, and thy glorie ouer al the earth: † The reſt of this Pſalme is the ſame with the latter part of the 59. from the 7. verſe. that thy beloued may be deliuered.
Pſal. 59. v. 7.
Saue with thy righthand, and heare me: † God ſpake in his holie:
I wil reioyce, and wil diuide Sichem, and I wil meſure the vale of tabernacles.
† Galaad is mine, and Manaſſes is mine: and Ephraim the protection of my head.
Iuda is my king: † Moab the potte of my hope.
Vpon Idumea I wil extend my shoe: the ſtrangers are made my freindes.
† Who wil conduct me into a fenſed citie? who wil conduct me into Idumea?
† Wilt not thou ô God, which haſt repelled vs, and wilt not thou goeforth ô God in our hoaſtes?
† Geue vs helpe out of tribulation: becauſe mans ſaluation is vayne.
† In God we shal doe ſtrength: and he wil bring our enemies to nothing.
PSALME CVIII.
Chriſt (by the mouth of Dauid) requeſteth of God to be iuſtly declaredChriſt perſecuted & his enimies puniſhed. the 5. key. innocent, and his enimies punished, 6. particularly deſcribing Iudas the traitors malice, 21. and his owne temporal afflictions, 26. prayeth, 30. and praiſeth God for his deliuerie.
† Vnto the end, a Pſalme of Dauid.
O The wordes of Chriſt. God conceale not my prayſe: becauſe the mouth of the ſinner, and the mouth of The Phariſees and Herodians (Mat. 22.) with their mouth acknowleged Chriſt a true ſpeaker, and a teacher of the way of God in truth, therby to draw him into danger, and to ſheede his bloud. the deceitful man is open vpon me.
† They At other times they accuſed him of great crimes, laſtly of treaſon againſt Caeſar. haue ſpoken againſt me with deceitful tongue, and with wordes of hatred they haue compaſſed me: and they haue impugned me without cauſe.
† For that they should loue me, they backbited me: but I prayed.
† And they ſet againſt me euil thinges for good: and hatred for my loue.
Appoint A prediction that Iudas would not make recourſe to anie good counſeller, but complaine of his miſerable tormented conſcience to the wicked, who gaue him no comfort at al, a ſinner ouer him: and and ſo deſparing, the diuel perſwaded him to hang himſelfe. let the diuel ſtand on his righthand.
† When he is iudged, let him comeforth condemned: and let his prayer be turned into ſinne.
† Let his dayes be made fewe: and let an other take his Act. t. v. 16.
The office of Apoſtleſhippe. bishopricke.
† Let The poſteritie, or ſucceſſors of wicked perſecuters proſper not long in this world. his children be made orphans: and his wife a widow.
† Let his children be tranſported wandering, and let them begge: and let them be caſt out of their habitations.
† Let the vſurer ſearch al his ſubſtance: and let ſtrangers ſpoile his labours.
† Let there be none to helpe him: neither let there be anie to haue pittie on his pupilles.
† Let his children come to deſtruction: in Arch herit
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kes that deuiſe newe opinions, are ſhortly forſa ken, their folowers ſtil coining new hereſies of their owne, differing from their falſe maſters. one generation let his name be cleane put out.
† Let the iniquitie of his fathers returne to memorie in the ſight of our Lord: and let not the ſinne of his mother be blotted out.
† Let them be before our Lord alwayes, and let the memorie of them perish out of the earth: † For that he remembred not to doe mercie.
† And he perſecuted the poore, and needie man, and the compunct in hart to kil him.
† And he Let them obſerue this, that vſe more ſwearing and blaſpheming, then praying or meditating. loued curſing, and it shal come to him: and he would not bleſſing, and it shal be far from him.
And he put on curſing as a garment, and it entred as water into his inner partes, and as oile in his bones.
† Be it to him as a garment, wherwith he is couered: and as a girdle, wherwith he is alwayes girded.
† This is the worke of them, that detract from me before our Lord: and that ſpeake euils againſt my ſoule.
† And thou Lord, Lord, doe with me for thy names ſake: becauſe thy mercie is ſwete.
Deliuer me † becauſe I am needie, and poore: and Chriſts ſoule was penſiue when he prayed in the garden, and he did workes of penance for our ſinnes al his life. my hart is trubled within me.
† As a shadow when it declineth, am I taken away: and I am shaken as locuſtes.
† My knees are weakened with faſting: and my flesh is changed by reaſon of oile.
† And I am made a reproch to them: they ſaw me, and wagged their heades.
† Helpe me ô Lord my God: He prayed alſo for his reſurrection, and glorification. ſaue me according to thy mercie.
† And let them know that this is thy hand: and thou ô Lord haſt done it.
† They wil curſe, and thou shalt bleſſe: let them that riſe vp againſt me, be confounded: but thy ſeruant shal reioyce.
† Let them that detract from me, be clothed with shame: and let them be couered with their confuſion, as with a VVith al poſſible confuſion. duble patched cloke.
† I wil confeſſe to our Lord excedingly with my mouth: and in the middes of manie I wil prayſe him:
† Becauſe he hath ſtood on the righthand of the poore, that he might ſaue my ſoule from the perſecutors.
PSALME. CIX.
Chriſt riſing and aſcending into heauen ſitteth on the right hand of God:Chriſts exaltation. the 5. key. 2. beginning in Ieruſalem reigneth in the Church of the whole earth. 4. vſeth the Prieſthood of Melchiſedechs order to the end of the world. 6. and shal iudge the world.
† A pſalme of Dauid. Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. & 10.
OVR God the Father. Lord ſayd To God the Sonne, the Lord of Dauid, and of al mankind, yet the ſonne of Dauid, according to his humanitie. to my Lord: Sitte on my right hand: He limiteth not the time, but excludeth al time, wherin the enimie might imagine, that Chriſts kingdom ſhould ceaſe: ſignifying that Chriſt ſhal reigne, til al his enimies be ſubdued, much more afterwards in al eternitie. til I make thine enemies, thy footeſtoole of thy feete.
† Our Lord wil ſendforth the rod of thy ſtrength The Church of Chriſt beginning in Ieruſalem on whitſunday, the fiftith day from his Reſurrection, continueth euer more. from Sion: rule thou in the middes of thine enemies.
† With thee Thou ſhalt haue principalitie, the beginning in the day in the day of thy powrful conqueſt, and riſing from death. of thy ſtrength, in in excellencie of al holie ſpiritual myſteries and graces: the brightnes of holie thinges: from the wombe becauſe, I God the Father of my ſubſtance begate thee, God the Sonne in eternitie. The ſame which Micheas ſaith (c. 5. v. 2.) His comingforth from the beginning, from the dayes of eternitie. before the day ſtarre I begat thee.
† Our Lord God moſt firmly, and vnchangeably affirmed: that thou (Chriſt our Meſſias) art not only a King, but alſo a Prieſt: ſware, and it shal not repent him: Thou art Heb. 5. v. 7. “a Prieſt not for a time, as Aaron was, but for euet, for euer“ according to neither of Aarons order, but according to the Order of Melchiſedec. the order of Melchiſedech.
† Our Lord on thy righthand, Kinges that ſometimes perſecute Chriſtans, are ſubdued with other people to Chriſt. hath broken kinges in the day of his wrath.
† He He ſhal iudge and puniſh the incredulous people, shal iudge in nations, he make great ſlanghters amongſt thoſe that reſiſt: shal fil ruines, he and bring princes with their populous kingdome to nothing. shal crush the heads in the land of manie.
† He ſhal in the meane time (and alſo his beſt ſeruants) ſuffer much tribulation in this life: Of the torrent in the way he shal drinke: and for the ſame
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e highly exalted in life euerlaſting. therfore shal he exalt the head.
ANNOTATIONS. CIX.
4. A Prieſt for euer.] In two reſpectes Chriſt is a Prieſt for euer: in that fromChriſts Prieſthood for euer both in function and in effect. the firſt inſtant of his incarnation he was, and remaneth a Prieſt, now alſo in heauen▪ and al other Prieſtes are his miniſterial vicares, not ſucceſſors. So that al prieſtlie functions, which they doe, he by them doth the ſame, as the principal Prieſt. VVherupon ſaith S. Paul (1. Cor 4.) So let a man thincke of vs, as of the miniſters of Chriſt, and diſpenſers of the myſteries of God. Secondly Chriſt dayly offering Sacrifice by the handes of his Prieſtes, doth continually pacifie Gods wrath, in behalf of thoſe ſinners, for whom it is duly applied, euen to the end of the world. VVheras the Prieſthood of Aaron, and of al others in the old Teſtament, ceaſſed by their▪ deathes, both in the office, and in the effect.
4 According to the order of Melchiſedech.] As Melchiſedech, king of peace and iuſtice, without father, mother, or genealogie, expreſſed in holie Scriptures,The reſemblance of Chriſts and Melchiſedecs Prieſthood. or otherwiſe knowen to the world, was Prieſt or the Hiegheſt, offered bread and wine, an vnbloudie ſacrifice; communicating with both Chananeites and Hebrewes, bleſſed Abraham, and tooke tithes of him and his ſubiectes: ſo Chriſt the true King of peace & iuſtice, without father of his humanity, without mother of his Diuinitie, the Sonne of God, of ineffable genealogie, borne of a virgin in his humanitie, the Prieſt of God, offereth Sacrifice (not only bloudie on the Croſſe, but alſo) vnbloudie in the formes of bread and wine, continueth the ſame by the miniſterie of other Prieſtes, maketh al nations partakers therof, bleſſeth them and receiueth of them al dutiful and rellgious ſeruice, as of his ſubiectes.
PSALME CX.
Praiſe of God for benefites, 4. eſpecially for the B. Sacrament of the Euchariſt,Graces geuen to the Church. the 6. key. 6 with other graces imperted to the Catholique Church.
Alleluia.
I Wil confeſſe to thee ô Lord with al my hart: in
I wil praiſe God both in ſecret for diſcharge of myn owne conſcience; b and in publique for edification of others.
the counſel This Pſalme in the Hebrew is compoſed with euerie verſe and middle of verſe, begunning with a diſtinct letter, in order of the Alphabet. of the iuſt, and b the congregation.
† The workes of our Lord are great: exquiſite according Gods wil is the whole cauſe of al his workes. to al his willes.
† Euerie worke of his is praiſe worthie, and magnifical. Confeſſion and magnificence his worke: and his iuſtice contineweth for euer and euer.
† He hath made God hath leift one moſt ſpecial and beneficial memorie of al other benefites, his owne bodie and bloud, in memorie of his Paſſion, and our redemption, a memorie of his meruelous workes; a merciful and pittiful Lord: † he hath geuen the ſpiritual foode and ſuſtinance of al the ſoules that rightly feare him. meate to them that feare him.
He wil be mindful for euer Of his promiſe to conſerue his Church perpetually. of his teſtament: † the powrable operation of his death, and of al his myſteries. the force of his workes he wil shewforth to his people:
† To geue them the inheritance of the gentiles: the workes of his handes truth, and iudgement.
† Al his commandmentes Gods commandments do iuſtifie al that kepe them. are faithful: confirmed for euer and euer, made in truth and equitie.
† He ſent He alſo of his mercie redemed man, that he might be able to kepe his precepts. redemption to his people: he commanded his teſtament for euer.
Holie, and terrible is his name: † Begingning with feare of God, bringeth at laſt by other degrees to true wiſdom, which two are the firſt and laſt of the ſeuen giftes of the Holie Ghoſt. the feare of our Lord is the beginning of wiſedom.
Vnderſtanding is good to al that doe it: his prayſe remaineth for euer and euer.
PSALME CXI.
True happines conſiſteth in fearing God, keping his commandments, 5. andThe meanes to be happie the 7. key. in doing workes of mercie. 10. The contrarie bringeth to miſerie.
Alleluia, The Septuagint Interpreters added this mention of Aggeus and Zacharie, returning from captiuitie, to ſignifie that this Pſalme was very proper, & meete to be cōmended to the people at that time▪ wherby they might lerne, that their ſinnes were the cauſe of their captiuitie, and of al their miſeries: and if they deſired temporal, or ſpiritual proſperitie, they muſt obſerue the meanes here preſcribed to obtayne the ſame. Of the returne of Aggeus, and Zacharie.
BLESSED is the man that feareth our Lord: He that ſincerly feareth God, wil take great delight in keping his commandments. he shal This Pſalme is alſo compoſed by the Alphaber, as the next before. haue great delight in his commandmentes.Pſal. 1.
† So doing he and his shal proſper. His ſeede shal be mightie in the earth: the generation of the righteous shal be bleſſed,
† Glorie, and riches in his houſe: and The iuſt shal not only proſper in this world but alſo in the next. his iuſtice abideth for euer and euer.
† God wil alſo comfort the iuſt in tribulations. Light is riſen vp in darkenes to the righteous: he is merciful, and pitiful, and iuſt.
† Acceptable is the man, that is merciful and lendeth, that
That shal geue diſcrete and wholſome counſel to the afflicted. shal diſpoſe his wordes in iudgement: † Becauſe he shal not be moued for euer.
† The iuſt shal be in eternal memorie: he shal not feare at the hearing of euil.
† His hart is readie to hope in our Lord, his hart is confirmed:
† he shal not be moued til he looke ouer his enemies.
† He diſtributed, he gaue to the poore: Workes of mercie are alſo called iuſtice, becauſe they concurre to mans iuſtification, his iuſtice remaineth 2. Cor. 9
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. for euer and euer and to his ſaluation. his horne shal be exalted in glorie.
† The ſinner shal ſee, and wil be angrie, he shal gnash his teeth and pine away: the deſire of ſinners shal perish.
PSALME CXII.
God is to be praiſed, who being hiegh regardeth, and prouideth for theGods prouidence. the 3. key. needie in this world.
Allelu ia.
PRAYSE our Lord ye Al Gods ſeruants. children: praiſe ye the name of our Lord.
† Be the name of our Lord bleſſed, from henceforth now and for euer.
† From the riſing of the ſunne vnto the going downe, the name of our Lord is laudable.
† Our Lord is high aboue al nations, and his glorie aboue the heauens.
† Who is as the Lord our God, that dwelleth on high,
† and beholdeth the low thinges In reſpect of God al creatures are low, though they be in heauen. in heauen and in earth?
† Raiſing vp the needie from the earth, and lifting vp the poore out of the dung:
† See the example of Ioſeph ſo aduanced d of Sara, Rebecca, Rachael, and other wemen made fruictful. To place him with princes, with the princes of his people.
† Who maketh the d barren woman to dwel in a houſe, a ioyful mother of children.
PSALME CXIII
For the meruelous paſſage of I ſrael out of Aegypt, 3. the red ſea, the riuerThe meruelous paſſage of Iſrael from Aegypt. the 4. key, Iordan, 7. and the hilles geuing them place, 8. the rockes yelding them water, 9. God, not themſelues, is to be praiſed. 12. Idoles and Idolaters are vaine, and shal be confounded. 17. the faithful truſt in God, 20. are bleſſed, and for euer praiſe God.
Allelu ia.
IN the comming forth of Iſrael out of Aegypt, of the houſe of Iacob from People of falſe religion counted barbarous, eſpecially ſuch as alſo perſecute the true Religion; for otherwiſe the Aegyptians were both ciuil in maners, and lerned in manie ſciences. the barbarous people.
† The people of Iewes were more notoriouſly renowmed in the world from the time of their deliuerie out of Aegypt, for the peculiar people, whom God ſanctified, and in whom, as in his elected enheritance or dominion, he dwelled and reigned. Iewrie was made his ſanctification, Iſrael his dominion.
† The The Pſalmiſt writing in verſe doth often deſcribe thinges in poetical maner, but more truly then prophane poetes: for that in very dede, al creatures otherwiſe ſenſles, as the ſea, do in a ſorte feele the powre of their Creator, & obey his wil, ſea ſaw, and VVhen the Iſraelites went forth of Aegypt, fled: Iordan when they entred into Chanaan, was turned backeward.
† Either there was an earthquake, or ſome other mouing of hilles not mentioned by Moyſes, or els the Pſalmiſt ſpeaketh of the rockes of the torrentes which bowed, that the Iſraelites might reſt in Ar, and lie in the borders of the Moabites, Num, 21, v, 15, The mountaines leaped as rammes: and the litle hilles as the lambes oſ sheepe.
† By the figure Apoſtrophe he ſpeaketh to the ſea, riuer, and hilles: vſing alſo Proſopopoeia: as if ſenfles thinges, vnderſtood, and ſhould anſwer. What ayleth thee ô ſea that thou didſt flee: and thou ô Iordan, that thou waſt turned backeward?
† Ye mountaines leaped as rammes, and ye litle hilles as the lambes of shepe.
† At the face of our Lord was the earth moued, at the face of the God of Iacob.
† Who turned An other miraculous benefite, that the rocke yelded them water in their neceſſitie. the rocke into pooles of waters, and ſtonie hil into fountaines of waters.
Here ſome Hebrewe Rabbins beginne an other Pſalme, but by the coherence of the matter, S. Auguſtin proueth that it i
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but one Pſalme, where is ſhewed that the true inuiſible God is knowen by ſuch workes as are here recited: and contratiwiſe, that the Gētils idoles are not goddes, becauſe they are made of ſiluer, gold, or other matter, by mens handes, hauing reſemblance of liuing thinges are altogether ſenſles. † NOT TO VS O LORD, NOT TO VS: but to thy name geue the glorie.
† For Thou didſtal this ô God, of mere mercie towards thy people: thy mercie, and for thy truths ſake, ſeing thou didſt promiſe to protect them: thy truth: leſt at any time that the Gentiles ſhould not take occaſion to blaſpheme. the Gentiles ſay: Where is their God?
† But our God is in heauen: he hath done al thinges what ſoeuer he would.
† “ The idols of the gentiles are ſiluer, and gold, the workes of mens handes.
† They haue mouth, and shal not ſpeake: they haue eies, and shal not ſee.
† They haue eares, and shal not heare: they haue noſthrels and shal not ſmel.
† They haue handes, and shal not handle: they haue feete, and shal not walke: they shal not crie in their throte.
† This is a iuſt prayer of the zelous, conforming their deſires to Gods wil But if God geue idolaters grace to amend, then al the iuſt wil alſo reioice in their cenuerſion. Let them that make them become like to them: and al that haue confidence in them.
† Though manie Iewes fel to idolatrie, yet there alwayes remained ſo manie in Gods true ſeruice, that it mighſt ſtil be truly ſaide: The houſe of Iſrael hath hoped in our Lord, as is here auerred. The houſe of Iſrael hath hoped in our Lord: he is their helper and their protector.
† The houſe of Aaron hath hoped in our Lord: he is their helper and their protector.
† They that feare our Lord, haue hoped in our Lord: he is their helper and their protector.
† Our Lord hath beene mindful of vs: and hath bleſſed vs: He hath bleſſed the houſe of Iſrael: he hath bleſſed the houſe of Aaron.
† He hath bleſſed al, that feare our Lord, the litle with the great.
† Our Lord adde vpon you: vpon you, & vpon your children.
† Bleſſed be you of our Lord, which made heauen, and earth.
† This in effect al worldlie politikes ſay in their hartes: as it were quitting their intereſt of heauen to God, The heauen of heauen is to our Lord: but and contenting themſelues with earthlie poſſeſſions. the earth he hath geuen to the children of men.
† But when ſuch prophane men are dead, they make no ſhew at al of praiſing The dead shal not prayſe thee ô Lord: nor al they, for parting from the earth, they deſcend into hel, and there eternally blaſpheme God. that goe downe into hel.God
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But we Contrarivviſe the iuſt, aſpiring to heauen, vvhich is the proper kingdom of God, & vſing this vvorld as they ought to do, for a meanes to aſcend into heauen, ſhal bleſſe and pra
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e God for euermore. that liue, doe bleſſe our Lord, from this time, and for euer.
ANNOTATIONS. PSALME. CXIII.
12. The Idols of the Gentiles are ſiluer and gold.] Al Catholique Diuines agree inThe definition of Idolatrie this authentical definition, of Idolattie, that it is diuine honour geuen to anie creature, as to a god. Of the diuers ſo t
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s alſo of Idolatrie the ancient lerned Doctors haue vvritten much. Namely Iuſtinus Martyr in his Orations againſtDiuers ſortes of Idolatrie. the Gen iles, Tertullian in Apologetico, Arnobius Orat. ad Gentes. Lactantius, li. 2. c 17. Diuinar. Inſtit, and manie others. But moſt copiouſly and profoundly S Auguſtin, eſpecially in his tenne firſt bookes de C
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uitate Dei. Into vvhich errorAngels honored as goddes. & crime the Platoniſtes ſel, holding that ſpiritual inuiſible createdſubſtances, to vvitte, Angels good and euil, vvhom they called Intelligentias ſeparatas, had diuine povvre, & ſo gaue to them diuine honour. O hers honour deadMen liuing or dead. men, and ſome before their death as goddes, for their notable actes atchiued in this life, as Saturne,
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uppiter, Hercules, and the like. Some yeld diuine honourCorporal creatures, ſenſible and without ſenſe. Imagees of falſe goddes. Imagees them ſelues reputed goddes. to mere corporal creatures, liuing or vvithout life, as to beaſtes and ſerpentes, the ſunne, the moone, fire, vvater, earth, the vvhole machin of the vvo
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ld, as if it vvere animate, and that vvith diuine ſpirite or ſoule. Againe al theſe haue bene vvorſhipped as gods, not only in them ſelues but alſo in their imagees. But to omite other diuerſities, the moſt groſſe ſorte of al, is the Idolatrie vvhich the P
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almiſt here deſcribeth, vvhen Imagees made by mens handes are immediatly honored as goddes in themſelues. For ſuch goddes the Gentiles had, and of them the Prophet here ſpeaketh. Compa
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ing theſe viſible ſenſles imagined goddes, vvith the one eternal inuiſible God; vvho is made notorious by his diuine conſpicuous vvorkes, vvheras theſe idols, by hovv much they are more viſible, ſo much more they are contemptible: becauſe being faſhioned vvith mouth, eyes, eares, noſe, handes, feete, throte, and other members, they are altogether ſenſles, not able to ſpeake vvith their mouth, and therin more baſe in nature, then the men that made them; nor able to ſee, heare, ſmel, taiſt, feele, to vvalke, to moue, nor to crie, al vvhich beaſtes can doe. And therfore theſe that make them, or haue confidence in them (as the Prophet here ſignifieth that ſome haue. v. 16.) are moſt abſurde: becomingIdolaters are voide of reaſon. like to the ſame idols, in their vnderſtanding and internal cogitations, as theſe idols are voide of external ſenſe. And al Idolaters are moſt vvicked, geuing, diuine honour to anie creature, & are therin ſeruantes of diuels: VVhether they immediatly honour diuels, as vvhen ſorcerers and vvitches, making pact vvithAnd ſeruants of diuels. the diuel, adore him, and he for the ſame doth ſome thing vvhich they demand: or that they honour ſome other creature, vvherin by the diuels falſe perſvvaſion, they thincke there is diuine poore. Both vvhich vvares diuels vſurpe Gods honour, and therfore the ſame Prophet ſaide in an other Pſalme: Al the goddes
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ſal. 95.
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5. of Gentiles are diuels.
PSALME CXIIII.
The prayer of a iuſt man in tribulation, with confidence and gratitudeA prayer, with praiſe of God the 7. key towards God.
Allelu ia.
I I am induced to loue God, haue loued, becauſe our Lord becauſe he alwayes heareth my prayers. wil heare the voice of my prayer.
† Becauſe he hath inclined his eare to me: and So long as I ſhal liue. in my daies I wil inuocate.
† The ſorowes VVhen ſerred like a ſtray ſheepe from thee, the paines of death, of death haue compaſſed me: and and the danger of hel-torments, both due for ſinne, inuironed me, and I was not ware therof: the perils of hel haue found me.
But by tribulation falling vpon me, I came to knowe my dangerous eſtate: I haue found tribulation and ſorow: † and I turned to thee, and prayed as foloweth: inuocated the name of our Lord.
O Lord deliuer my ſoule: † our Lord is merciful, and iuſt, and our God doth mercie.
† Our Lord kepeth litle ones: Afflicted with tribulations. I was humbled, and he hath deliuered me.
† Turne ô my ſoule into thy reſt: becauſe our Lord hath done good to thee.
† Becauſe he hath deliuered my ſoule from death: mine eies from teares, my feete from ſliding.
† I I wil endeuoure to pleaſe God, in the congregation of thoſe that liue herein grace, and in heauen in glorie. wil pleaſe our Lord in the countrie of the liuing.
PSALME CXV.
A iuſt man acknowledging that ſpiritual life beginneth by faith, and byThankesgeuing for our Redemer▪ the 5. key. publique profeſſion therof, 4. gratfully accepteth of Chriſts Redemption, 5. dedicateth his life, and al he hath to Gods ſeruice.
Allelu ia.
I I beleued that God would helpe me: beleued, therfore I freely profeſſed that I truſted in him. For then in dede faith is perfect, when we confeſſe with mouth, that which we beleue in hart: for which cauſe I ſpake: but I I was vehemently afflicted in tribulations. was humbled This in the Hebrew is ioyned to the next Pſalme before. excedingly.
† I ſaid In the middes of my great affliction I profeſſed, that al mans helpe is vaine, falſe, deceipful, and defeſtiue. and therfore our truſt muſt be in God only. in mine exceſſe: Euerie man is a lyer.
† What Conſidering that God hath not only geuen, and beſtowed manie great benefites vpon me, and al mankind, but alſo hath rendered good for euil, mercie for our ſinne
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, we h
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u
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g rendered euil for good: what now ſhal I render, ſayth a true penitent, for al that he hath thus rendered to me, deſeruing ſo euil? shal I render to our Lord, for al thinges that he Conſidering that God hath not only geuen, and beſtowed manie great benefites vpon me, and al mankind, but alſo hath rendered good for euil, mercie for our ſinne
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, we h
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u
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g rendered euil for good: what now ſhal I render, ſayth a true penitent, for al that he hath thus rendered to me, deſeruing ſo euil? hath rendred to me?
† I Seing I am not able to render anie thing worthie of Gods fauoure to me, yet I wil do that I can: I wil gratfully accept his great benefite the cuppe of Chriſts paſſion, which he d
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uunke for mankind, wil take the chalice of ſaluation: and and wil praiſe, and cal upon his name. I wil inuocat the name of our Lord.
† I wil I wil pay voluntarie vowes, render my vowes to our Lord for Gods glorie, and edification of others before al his people: † yea I wil offer my life, and ſuffer death, when Gods glorie ſhal require it, in whoſe ſight, the death of Sainctes is precious, and moſt highly eſteemed. precious in the ſight of our Lord is the death of his Sainctes.
† O Lord becauſe Alvvayes vnderſtood, that ſuch as ſuffer perſecution, be in good ſtate of then ſoules, the true ſeruantes of God, I am thy ſeruant: I am thy ſeruant, and the children of the Church his handmaide. the ſonne of thy hand maide.
Thou haſt Deliuered me from captiuitie of ſinne. broken my bondes: † I wil ſacrifice to thee the hoaſt of praiſe, and I wil inuocate the name of our Lord.
† I wil render my vowes to our Lord in the ſight of al his people: † in the courtes of the houſe of our Lord, in the middes of In the Church of the faithful. thee ô Ieruſalem.
PSALME CXVI.
Gods mercie is largely extended to al Gentiles by Chriſt, and his promiſeThe Church of Chriſt in alnations. the 6. key. withal is performed to the Iewes.
Allelu ia.
PRAYSE our Lord Not only ſome, but al nations of the Gentiles: al ye Gentiles: prayſe him and al Ievves, (Chriſts Redemption being abundantly ſufficient for al) are inuited to praiſe God. al ye Rom. 15. v. 11. peoples.
† Becauſe Becauſe he hath multiplied his mercie to vs Gentiles, to vvhom he made no promiſe: his mercie is confirmed vpon vs: and his and moſt truly performed his promiſe made to the levves. truth remaineth for euer.
PSALME CXVII.
Faithful people collected in the Church of Chriſt, exhorte each other toChriſt beneficial Myſteries are celebrated by his Church. the 6. key. render thankes to God, for their deliuerie from ſpiritual and temporal tribulations. 16. The Laitie demand participation of Chriſts Myſteries, promiſing to ſerue him duly: 25. Which the Paſtors freely impert, and together with the people, ſolemnely celebrate Gods praiſe.
Allelu ia.
CONFESSE ye to our Lord becauſe he is Let vs praiſe God, for his goodnes, in making vs of nothing, geuing vs manie benefites, good: becauſe and remitting our ſinnes. his mercie is for euer.Pſal. 105. 106. 135.
† Let Iſrael Let the Church of the nevv teſtament eſpecially confeſſe his goodnes, vvhich hath receiued more mercie and grace. now ſay that he is good: that his mercie is for euer.
† Let the houſe of Aaron Let al the Clergie praiſe God novv in the time of more grace, and of greater ſpiritual functions. now ſay: that his mercie is for euer.
† Let them now ſay Yea let the Whole bodie of the Church, al that feare, and ſerue God praiſe his mercie. which feare our Lord: that his mercie is for euer.
† From As wel ſpiritual as temporal. tribulation I inuocated our Lord: and our Lord heard me in largenes.
† Our Lord is my helper: I wil not feare what man can doe to me.
† Our Lord is my helper: and I wil looke ouer mine enemies.
† It is good to hope in our Lord, rather then to hope in man.
† It is good to hope in our Lord, rather then to hope in princes.
† Though innumerable oppoſe, and endeuour to hurt me (ſaith the Church, or anie iuſt perſon) Al nations haue compaſſed me: and in the name of our Lord am I yet by Gods povvre, not by myn ovvne, I am defended, and they puniſhed, and ſo the iuſt hath the victorie, and triumpheth, reuenged on them.
† Compaſſing they haue compaſſed me: and in the name of our Lord I was reuenged on them.
† They compaſſed me as In great troopes, and furie, bees, and were inflamed as vvith ſharpe though ſhorte force, and vvith ſpecial noiſe, to terrifie me, but in God I ouercame al fyre in thornes: and in the name of our Lord I was reuenged on them.
† Being thruſt I vvas ſometimes by vehemencie of tentation, declining to ſinne: I was ouerturned to fal: and our Lord but Gods grace aſſiſted and ſtrengthned me. receiued me.
† Our Lord is my ſtrength, and my prayſe: and he is made my ſaluation.
The voice of exultation, and of ſaluation in the tabernacles of the iuſt.
† The right hand of our Lord hath wrought ſtrength: the right hand of our Lord hath exalted me, The ſame vvord [right hand] thriſe mentioned, ſignifieth the B. Trinitie. Alſo [Our Lord] ſignifying Chriſt in his humanitie the chief inſtrument of God, is here often repeted, to ſignifie the ſingular efficacie therof. the right hand of our Lord hath wrought ſtrength.
† I shal not die, but shal liue: and I wil tel the workes of our Lord.
† Our Lord God chaſtiſeth his children, chaſtiſing hath chaſtiſed me: and becauſe he vvould not that they ſhould dye eternally. So he puniſheth as a father, not as an enimie. to death he hath not deliuered me.
† The Prophet novv ſpeaketh in the perſon of iuſt ſoules, requiring ſpiritual doctrin, and foode,
r and promiſing to ſerue God. Open ye the gates of iuſtice to me, being entred into them
I wil confeſſe to our Lord: † this is the gate of our Lord, the iuſt shal enter into it.
† I wil confeſſe to thee becauſe thou haſt heard me: and art become my ſaluation.
† An euident prophecie of Chriſt vttered by the Royal Pſalmiſt, and novv confeſſed by euerie Chriſtian, that our Sauiour reiected by the Ievves, is neuertheles the builder of his Church, by ioyning the tvvo peoples of Ievves and Gentiles, as tvvo vvalles into one houſe. The ſtone, which the builders reiected: the ſame is made into the head of the corner.
† This was done by our Lord: and it is meruelous id our eies.
† This God ordayned this acceptable time of grace. is the day, which our Lord made: let vs reioice, and be glad therein.
Mat. 21.
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. 20. Act. 4. I
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m. 9. 1 Pet. 2.
† The ſongue of the Hebrevv children, vvhen Chriſt entered Ieruſalem vvith palmes of triumph, and acclamations. O Lord ſaue me, ô Lord geue good ſucceſſe: Bleſſed be he that cometh in the name of our Lord.
† The voice of Chriſt, and his Apoſtles and other Clergie bleſſing the people as they deſire. We haue bleſſed you of the houſe of our Lord: † our Lord is God, and he hath geuen light to vs.
Appoint a ſolemne day with This was fulfilled when Chriſt was brought with bowes of palme, and other ſignes of triumph, from Bethania, thicke bowes, euen to through the whole citie, euen into the Temple and vnto the Altar: Mat. 21. the horne of the altar.
† Thou art my God, and I wil confeſſe to thee: thou art my God, and I wil exalt thee.
I wil confeſſe to thee becauſe thou haſt heard me: and art become my ſaluation.
† Our firſt, chife, and final dutie is to praiſe God. v. 1. &. vlt. Confeſſe ye to our Lord becauſe he is good: becauſe his mercie is for euer.
PSALME CXVIII.
A perpetual recommendation of the ſingular excellencie, abſolute neceſſitie, andPerfect iuſtice is in keping Gods law. the 7. key. eternal heauenlie profite of Gods law: with frequent aſpirations to perfection, hatred of ſinne, loue of vertue, and feruent deſire to reſt in God.
GENERAL ANNOTATIONS VPON THIS CXVIII. PSALME.
As this Pſalme is the longeſt in the whole Pſalter, ſo it ſemeth to the ancientThe obſcuritie of this profound and Pſalm, appeareth not to the vulgar reader. Fathers moſt profound in ſenſe. And ſo much the harder to be vnderſtood, becauſe alſo the very hardnes therof lieth hidden, which in diuers other Pſalmes, and partes of holie Scripture, eaſily appeareth to the reader. But here the wordes being clere, and the ſenſe alſo plaine and eaſie in ſome pointes of doctrine, yet the more deligence is imployed, the more difficultie is found in ſearching the whole ſenſe and mearning of euerie word and ſentence, with the maner obſerued in compoſing it, and the frequent repetition of the ſame or like wordes, Al which maturely conſidered cauſed that great Clerke, and light of the Church S Auguſtin, to omite this Pſalme, when he explicated al theS Auguſtin differred the explication of this Pſalme. Omitted to d
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e one difficultie. reſt. And when at laſt he added alſo this, he wittingly omitted one ſpecial difficultie, which he doubted not, to be conteyned in the maner of compoſing it, not only by order of the Hebrew Alphabet, as diuers more Pſalmes, and ſome other partes of holie Scripture, but more artificially hen anie other, the firſt eight verſ
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s al beginning with the firſt letter Aleph; the next eight, with the ſecond letter Beth: and ſo to the laſt of the two and twentie letters Of which omiſſion he yeldeth this only reaſon, becauſe he found nothing (as he humbly affirmeth) that might properly perteyne the unto. Confeſſing alſoAt laſt made 32. ſermons in explication therof. expreſly that whenſoeuer he applied his cogitations to expound the text i
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〈…〉
exceded his habilitie. But finally to ſatisfie the often and earneſt requeſt of his bretheren and freindes, truſting (as alvvayes) in Gods ſpecial help:, he largely expoundeth it, in thirtie two diſtinct Sermons.
S. Ambroſe alſo moued with like pietie, made two and twentie Sermons inS. Ambroſe writte 22 ſermons vpon this Pſalme. King Dauid a great maſter of moral doctrin. expoſition of this Pſalme. Affirming in his Prologue, that amongſt other Pſalmes, eſpecially this ſheweth how great a maſter king Dauid was of moral good life. For al moral doctrine being of his owne nature ſwete, yet moſt delighteth the eares, and gently toucheth the minde, being vttered, as here it is, with pleaſantnes of verſe, and ſwetenes of ſongue. Againe whereas this Royal Prophet in manie places of this booke, powrethout ſentences of moral pſalmes or ſongues, as bright ſtarres, that ſhine and gliſter to al the world, here moſt excellently he produceth a more ſingular mirrhor, as the ſunne, of ful light, burning with meridian heate. And for the proſite of al, the better toVVhy this Pſalme was compoſed in order of the Alphabet. draw our attentions, to lerne that we may, though we can not attaine to al that we vvould, he diſpoſed this Pſalme through al the Alphabeth: that as children beginning vvith the firſt letters, make entrance to further knovvlege; ſo by the ſame beginninges vve ſhould lay the firſt foundation, and therupon procede in our ſpiritual building, tovvards perfection in good life, the true ſeruice of God. VVhich is yet further inſinuated (as the ſame Doctor reacheth)VVhy eight verſes are begunne with euerie letter. by the eight verſes continually beginning vvith the ſame letter, and ſo other eight in order through the vvhole Alphabet, to ſignifie that after ſeuen dayes trauel in this temporal life, vve may come to that vnitie, vvhich vve expect in the eight day of reſurrection, vvhen vve hope to riſe reuiued in our Lord Ieſus, in nevvnes of eternal life.
Lickevviſe S. Baſil in the Argument of this Pſalme admoniſheth, that vvheras holie Dauid, according to diuers ſtates, vvhich he paſſed, vvritte diuers Pſalmes: as vvhen he fled from his enimies, vvhen he lamented his diſtreſſes,S Baſils iudgement that this Pſalme conteyneth the argument of manie Pſalmes. mourned in penſiuenes, enioyed peace and comforte, ranne a right courſe of vertue, fel from God by ſinne, & againe returning obſerued Gods lavves; in this one Pſalme he comprehendeth al his prayers made to God at ſundrie times, & here propoſeth the ſame, as a certaine profitable moral doctrine, to al ſortes and ſtates of men Neither doth he pretermite doctrinal pointes of faith, but interpoſeth them alſo with moral documents, in ſuch ſorte, that this one Pſalme may ſuffice to teach the vvel diſpoſed, hovv to attaine to perfection in vertue, to ſturre vp the ſlouthful vnto diligent care of their ſoules, to recreate the deſolate vvith ſpiritual conſolations, & briefly it admmiſtereth al kinde of medicine, to the diuers paſſions of mortal men:
For the like iudgements of other Farhers vve remitte the lerned reader, toOther expoſitors of this Pſalme. S. Hilarie, Theodoret, Proſper, Arnobius, Caſſiodorus, Beda, Euthymius and others, but can not wel omitte a brief inſtruction of S. Ierom. VVho in his Epiſtle to Paula Vrbica: not only ſheweth the interpretation of the two and twentie letters, but alſo explicateth their ſenſe in this place, by connecting them into certaine ſhorte ſentences, in this maner.
Aleph
Beth
Gimel
Daleth;
Doctrina
Domus
Plenitudo
Tabularum;S. Ieroms interpretation, and explication of the Hebrew Alphabet.
Doctrine.
Of the houſe
Fulneſſe
Of tables;
VVhich is the firſt connexion, ſignifying that the doctrine of the houſe, that is, the Church of God, is found in the fulnes of diuine bookes.
The ſecond connexion is:
He
Vau
Zain
Heth.
Iſta
Et
Haec
Vita.
This thing
And
This
Life.
For what other life can there be without knowlege of Scriptures? wherby alſo Chriſt is knowen, who is the life of them that beleue in him.
The third connexion is:Idem Proem. lament.
Teth
Iod.
Bonum
Principium,
Good
Beginning,
Albeit we now could know al thinges which are written, yet we know but in1. Cor. 13. part, and in part we prophecie: for we ſee now by a glaſſe, in a darke ſort, but when we ſhal be worthie to be with Chriſt, and ſhal be like to Angels, theu doctrine of bookes ſhal ceaſe, and then we ſhal ſee face to face: the God in himſelf, Good Beginning, euen as he is.
The fourth connexion is:
Caph
LamedMoſt of theſe letters haue alſo other ſignifications. And are diuerſly explicated by S. Ambroſe, S. Beda, and others. VVherby we may lerne (though we vnderſtand no more) that holie Scriptures are ful of myſteries (as S. Ierom calleth this) and hard to be vnderſtod.
Manus
Diſciplinae, ſiue cordis.
The hande
Of diſcipline, or of hart.
The handes are vnderſtood in worke, hart and diſcipline are vnderſtood in ſenſe or meaning, becauſe we can not rightly doe anie thing, vnles vve firſt knovv vvhat thinges are to be donne.
The fift connexion is:
Mem
Nun
Samech:
Ex ipſis,
Sempiternum
Adiutorium:
Of them
Euerlaſting
Helpe:
This needeth not explication, for it is manifeſt as the light, that from Scriputres are eternal helpes.
The ſixt connexion is:
Ain,
Phe
Sade.
Fons, ſiue Oculus,
O
•
is
Iuſt tiae.
Fountaine, or Eye
Of the mouth
Of iuſtice,
According to that vvhich vve haue expounded in the fourth connexion: that dedes and intention muſt concurre.
The ſeuenth connexion vvhich is laſt, in vvhich number of ſeuen is alſo myſtical vnderſtanding:
Coph
Res
Shin,
Teu.
Vocatio,
Capitis,
Dentium
Signa.
Vocation
Of the head,
Of teeth
Signes.
Diſtinct voice is produced by the teeth, & in theſe ſignes vve come to the Head of al, vvhich is Chriſt, by vvhom vve haue acceſſe to the euerlaſting kingdom.
Or thus (not tranſpoſing the vvordes) By vocation of Chriſt the Head, through diſtinct voice of ſignes (for vvordes are ſignes ſhevving the mind) vve are conducted to the eternal kingdom, the happines vvhich al men deſire.
VVhat I pray thee (ſaith this holie Doctor) is more ſacred then this myſterie, vvhat more pleaſant then this delight? VVhat meate, & vvhat honey are ſvveeter, then to knovv Gods vviſdom; to enter into his ſecrecte cloſſet
•
; to behold the ſenſe of our Creator; and to teach the vvordes of thy Lord God, ful of ſpiritual vviſdom, vvhich are derided by the vviſe of this vvorld.
VVe muſt alſo aduertiſe the reader of the like diſcourſes of ancient FathersGods lavv eſpecially commended in this Pſalme, 14 Symonyma ſignifying the lavv of God. (ouer long to be here recited) concerning the manifold hiegh praiſes of Gods Lavv, conteyned in this Pſalme, vvith frequent repetitiō of certaine Synonyma vvordes ſignifying the ſame thing, in al fourtene▪ tovvitte: The Lavv of God, his VVayes, Teſtimonies, Commandments, Precepts, Statutes, Iuſtifications, Iudgements, Iuſtice, Equitie, Veritie, VVordes Speaches, & Sermons: of vvhich there is commonly one in euerie verſe, and ſomtimes tvvo or three in the ſame verſe. But our Engliſh tongue hardly ſufficing rightly to diſtinguiſh the three
laſt, which in latin are Verba, Eloquia, Sermones, we tranſlate VVORDES only, adding in the margen, Eloquia, and Sermones, when they occurre.
Leauing therfore larger commentaries to others, we ſhal proſecute our wonted maner of briefe gloſſes. Only here premoniſhing the diligent readers, eſpecially Clergimen (our ſelues and our brethren) who euerie day ſing or read this whole Pſalme in the Canonical houres, to obſerue two particular pointes of Chriſtian doctrine, euidently proued by manie places of this Pſalme.Gods grace neceſſarie in euerie good vvorke. The one againſt the Pelagians hereſie, denying the neceſſitie of Gods ſpecial grace in meritorious workes. For the Pſalmiſt often here inculcateth mans inſufficiencie, that of himſelfe, and by natural forces, he can not kepe the commandments of God, but needeth alwayes the particular grace of God, as vvel to beleue in him, to repent for ſinnes, and to beginne good vvorkes; as to procede, and perſeuere in good ſtate to the end. The other againſt the hereſieIt enableth freevvil to merite. of our time, denying merite by grace & freewil. For here it is alſo manifeſt, that Gods grace maketh man able, to kepe his commandments, and by keeping them to become iuſt in this life, and ſo to merite eternal glorie. Sundrie other principal Articles of Chriſtian Catholique Religion are likevviſe compriſed in this one Pſalme: but eſpecially Moral doctrin.
Alleluja.This title vvas added by the Septuagint, to admoniſh vs that this Pſalme conteyneth that ſingular maner of praiſing God, ſignified by the two Hebrevv vvordes Allelu ja. as before. Pſal 104.
Aleph.
Doctrine.
BLESSED VVhereas al, without exception, deſire to be happie and bleſſed; are they are indede happie (according to the perfecteſt happines of this life) that are immaculate: the immaculate in the way: which and they are immaculate, that walke in the law of God. VVhere the holie Pſalmiſt preſuppoſeth, that ſome can and do kepe the law of God, and ſo are immaculate, and bleſſed in the vvay of this life. walke in the law of our Lord.
† Bleſſed are they, Thoſe that are immaculate, are againe bleſſed, by ſearching Gods teſtimonies, that is, his lavv teſtifying that the good ſhal be revvarded, and the vvicked puniſhed, but ſearching theſe teſtimonies, vvhiles one is contaminate vvith ſinnes againſt Gods lavv, maketh not bleſſed: that ſearch his teſtimonies: that neither doth euerie ſuperficial careles ſearch bring this bleſſing, but ſearching vvith true affection of the hart. ſeeke after him with al their hart.
† For Contrarivviſe they that vvorke iniquitie are not bleſſed; they that worke iniquitie, haue not walked in his becauſe they haue not vvalked in the vvayes of God, to witte, not kept his conmamdments and lavv, vvhich are the vvay to happines. waies.
† Thou haſt For mans ovvne good, that he may come to true happines, God hath moſt ſeriouſly commanded vs to kepe his commandments, that is, to obſerue his Lavv commanded by moſt ſufferaine diuine authoritie. very much commanded thy commandmentes to be kept.
† Would God my waies Therfore the faithful ſeruant of God, knovving his ovvne inſufficiencie, deſireth that God by his grace vvil direct and ſtreing then him, might be directed, to keepe thy to kepe his lavv, called Iuſtifications, becauſe therby man is made iuſt. iuſtifications.
† Then shal I They ſhal be ſafe from eternal confuſion, when they ſhal kepe not only part, but al thy commandments: becauſe breach of
•
n
•
e bringeth confuſion. not be confounded, when I shal looke throughly in al thy commandmentes.
† So ſhal I praiſe thee, and render thankes, I wil confeſſe to thee with ſincere not fayned affection, in direction of hart: in that I haue lerned the for this great benefite, that I haue lerned, that thy law is according to moſt iuſt iudgement. iudgements of thy iuſtice.
† I haue therfore a firme purpoſe, & do faithfully promiſe to kepe thy law, which maketh the keper therof iuſt. I wil keepe thy iuſtifications: Albeit thou ſuffer me ſometimes to be in tribulation, or in tentation, yet forſake me not wholy. The Pſalmiſt knew wel (ſaith S. Gregorie) that he might be profitably leift a while, who prayed, that he ſhould not be wholy forſaken. forſake me not wholy. li. 20. c. 21. Mer.
Beth.
Houſe.
† Wherein In this ſecond Octonarie, as alſo in al the reſt, the Holie Ghoſt by the prophets penne teacheth the meanes how to come to perfection & happines. Here by way of interrogation, as it were demanding how a youngman, that is euerie man prone to worldlie pleaſure, & ſlow in Gods ſeruice, ſhal beginne to correct his courſe? doth a yongman correct his way? VVherto the ſame Holie Ghoſt anſwereth, that he muſt kepe Gods law, called here his wordes. For al the wordes which God vttereth, are lawes to his ſeruants. in keeping thy ſermones. wordes.
† The Pſalmiſt now ſpeaketh in the perſon of perfect iuſt men, or of the whole Church in general. VVhoſe common ſpirite ſeeketh God intyrely. With my whole hart I haue ſought after thee: And conſidering that this perfect good wil is the gift of God, prayeth that he wil conſerue the ſame, and not ſuffer it to be altered, or to erre from his commandments. repel me not from thy commandmentes.
† An other ſincere profeſſion of a reſolute good purpoſe not to ſinne. In my hart I haue hid thy eloquia wordes: that I may not ſinne to thee.
† A gratful aſpiration praiſing God. Bleſſed art thou ô Lord: Againe the iuſt prayeth to be more and more inſtructed in iuſtifications: that which S. Iohn exhorteth vnto: He that is iuſt, let him yet be iuſtified. Apoc. 22. teach me thy iuſtifications.
† In my lippes, I haue pronounced al the Gods law is alſo called his Iudgements, becauſe ſitting in iudgement he geueth ſentence according to his Law. iudgementes of thy mouth.
† I am As the iuſt profeſſeth by mouth, ſo he delighteth in hart. delighted in the way of thy teſtimonies, as in al riches.
† I practiſeth in worke: wil be exerciſed in thy commandmentes: and I wil conſider thy waies.
† I and diligently meditateth Gods law. wil meditate in thy iuſtifications: I wil not forget thy ſermones. wordes.
Gimel.
Fulnes.
† Render O Lord liberally geue me that which I here craue, to thy ſeruant, quicken me with ſpiritual life, thy grace. quicken me: ſo I ſhal kepe thy law, which otherwiſe I can not. and I shal keepe thy ſermones. wordes.
† Illuminate myn vnderſtanding, by thy grace, Reuele mine eies: that I may be able to ſee the meruelous great and iuſt reaſons of thy law, inſtructing al, threatning the peruerſe, encoreging the wel diſpoſed, puniſhing the wicked, rewarding the good, doing right to al. and I shal conſider the meruelous thinges of thy law.
† I that haue but a ſmal time in this world, I am a ſeiourner in the land, deſire to be inſtructed in thy law, what is therein commanded. hide not thy commandmentes from me.
† My ſoule hath coueted to deſire thy iuſtifications, at al time.
† Thou haſt I conſider that thou ô God doſt ſharply reproue the prowd contemners of thy commandments: rebuked the prowde: laying curſes vpon them for declining from thyn obedience. curſed are they that decline from thy commandmentes.
† Take from me reproch, and contempt: becauſe I haue ſought after thy teſtimonies.
† For Though perſecutors were very potent, princes ſate, and they ſpake againſt me: but yet the faithful ſeruant of God perſeuered in his ſeruice. thy ſeruant was exerciſed in thy iuſtifications.
† For both In time of perſecution and tentation we muſt thincke and meditate, that Gods law teſtifieth eternal revvard, or puniſhment, thy teſtimonies are my meditation: and and in our deliberation or conſultation, we muſt conſider that keping Gods law maketh iuſt: and conſequently meriteth reward. thy iuſtifications my counſel.
Daleth.
Of Tables.
† My ſoule This alſo is vttered in the perſon of the juſt, who is often brought to great diſtreſſe: as it were, euen nere to death, hath cleaued to the pauement: in which caſe he confidently prayeth to be reliued, according to Gods word, law, and promiſe. quicken me according to thy word.
† I haue vttered my wayes, and thou haſt heard me: teach me thy iuſtifications.
† Inſtruct me the way of thy iuſtifications: and I shal be exerciſed in thy meruelous workes.
† My ſoule Being in ſo great anxietie that my minde is almoſt diſtracted, or ouercome, hath ſlumbered for tediouſnes: I cal to thee ô God, that thou wilt conſerue me, that I ſtil kepe thy law▪ vttered by thy vvordes. confirme me in thy wordes.
† Protect me that I fal not to iniquitie. Remoue from me the way of iniquitie: and according to thy law, And of thy'mercie conſerue me in ſtate of grace. haue mercie on me.
† I haue choſen the way of truth: I haue not forgotten thy iudgements.
† I haue cleaued to thy teſtimonies ô Lord: Suffer me not to be confounded. do not confound me.
† Man is able, and doth runne in the right vvay of Gods commandments, I ranne the way of thy commandments: yet not of himſelfe, but vvhen God repleniſheth his hart vvith grace. when thou didſt dilate my hart.
He.
This thing.
Impreſſe ô God thy lavv in myn affection, make me to loue it, and to deſire to be iuſtified, b ſo ſhal I hartely and alvvayes ſeeke it. Set me a law ô Lord the way of thy iuſtifications: and I wil ſeeke after it alwayes.
† After thou haſt geuen me a deſire to kepe thy lavv, geue me alſo vnderſtanding. Geue me vnderſtanding, then ſhal I fruictfully ſearch it. For this is the right order (as before in the firſt and ſecond verſes) firſt to loue Gods lavve, to be iuſtified, and to become immaculate; and then to ſearch to knovv the lavve, and ſo it is more e
•
ſily lerned. and I wil ſearch thy law: and I wil keepe it with my whole hart.
† Gods grace firſt dravveth and leadeth, Conduct me into the path of thy commandments: then freevvil inflamed vvith deſire effectually concurreth. becauſe I would it.
† Stil the Prophet inculcateth the neceſſitie of Gods grace, as vvel to make vs deſire that is good, Incline my hart into thy teſtimonies: and as to flee from euil. not into auarice.
† It is neceſſarie alſo to pray that God vvil take avvay occaſions, vvhich might moue to ſinne▪
Turne away mine eies that they ſee not vanitie: and ſtil to grant his helping grace in progreſſe of vertue. in thy way quicken me.
† Againe the iuſt prayeth for confirmation in grace, to be eſtablished in the feare of God. Eſtablish thy eloquiū
word to thy ſeruant, in thy feare.
† To be deliuered alſo from al the effectes of former ſinnes, Take away my reproch, which I haue feared: for ſinne is therfore reprochful and odious, becauſe it is contrarie to Gods lavv, and true iudgements, vvhich are moſt pleaſant. becauſe thy iudgements are pleaſant.
† Behold I haue coueted thy commandments: in thine equitie Being thus affected vvith deſire to kepe the commandments, the ſoule prayeth to be ſtil quickned, more and more vvith good ſpirite, and ſo to perſeuere to the end. quicken me.
Vau.
And.
† And Againe conſidering that vvithout Gods grace preuenting, man can not do anie good thing, the prophet renevveth his prayer, requeſting Gods mercie, let thy mercie come vpon me ô Lord: and his helpe freely promiſed to al that aske it. thy ſaluation according to thy eloquiū
word.
† And VVhervvith being aſſiſted and ſtreingthned, he that before vvas vveake vvil boldly anſvver al calumniators, that reprochfully ſay: God wil not helpe him: I shal anſwer a word to them that vpbrayde me: that in dede he hath not in vaine truſted in Gods promiſed helpe. becauſe I haue hoped in thy ſermo
•
ibus. wordes.
† And He alſo prayeth, though he be ſometimes fearful, that God vvil not ſuffer him vvholly to omitte manifeſt profeſſion of faith and true religion, take not away out of my mouth the word of truth vtterly: ſeing by thy former grace I haue already repoſed my truſt in thy promiſes, made to them that are reſolued to kepe thy lavv. becauſe I haue much hoped in thy iudgementes.
† And For I do firmly purpoſe euer and alwayes to kepe thy law. I wil keepe thy law alwayes: for euer, and for euer and euer.
† And In this I haue had great ioy and comforte of mind: I walked in largeneſſe: becauſe I did in dede ſeeke after thy commandements, vvhich is ſpecially vttered (as alſo the three next verſes) in the perſon of thoſe, that are in trial of perſecution for their faith: becauſe I haue ſought after thy commandments.
† And VVho boldly in time of perſecution, euen before perſecuting Kinges and Emperors, profeſſe Chriſts true Religion. Veryfied in innumerable glorious Martyrs, yea alſo of the fraile ſexe, in S. Catharin, S. Cecilie, S. Lucie, S. Margaret, S. VVenefrede, S. Vrſula, and her felovves, and manie more, moſt conſtantly anſvvering al vvordes of reproch obiected, as if it vvere a baſe or contemtible thing to be Chriſtians, to be Catholiques, to be Papiſtes No, al theſe and the like, are honorable and glorious titles; importing the true ſeruice of Chriſt; in vnitie of the Catholique Church; and ſpiritual participation vvith the viſible head therof, Chriſts Vicar in earth. I ſpake of thy teſtimonies in the ſight of kinges: and was not confounded.
† And Such confeſſors as yet mortal, reioyce in that they haue meditated in Gods commandments, vvhich they haue feruently loued. I meditated in thy commandments, which I loued.
† And Alſo ſhevved the ſame in external vvorke, not diſſembling by ſilence, by vvord, nor fact. I haue lifted vp my handes to thy commandments, which I loued: and euerie way exerciſing Gods lavv, vvhich maketh the obie
•
uers iuſt. I was exerciſed in thy iuſtifications.
Zain. This.
† Be That vvhich God hath decreed, and promiſed; being in itſelfe moſt certaine and aſſured, yet includeth the meanes, vvherby it ſhal be put in execution: and therfore the iuſt, his elect, do pray for the performance of his vvil. mindeful of thy word to thy ſeruant, wherein thou haſt geuen me hope.
† This hath comforted me in my humiliation: becauſe Expectation of thy promiſe hath geuen me corege. thy elo
••••
word hath quickened me.
† The Provvde contemners of Gods lavv, haue euerie vvay moleſted me, by detracting, deriding, calumniating, and violently perſecuting me. prowd did vniuſtly excedingly: Al vvhich I haue borne patiently, and not declined from thy lavv. but I declined not from thy law.
† I I remembred and conſidered thy iuſt puniſhments inflicted vpon the impious, haue bene mindful of thy iudgements from euen from the beginning of the vvorld (both vpon the diuels, and vvicked men) and that thou vvilt exerciſe the like hereafter, euerlaſting ô Lord: vvhich conſideration of thy iuſtice comforted me. and was comforted.
† Otherwiſe if I had not ſene thy iuſtice, my zele againſt contemners of thy law, would haue killed me. Faynting poſſeſſed me, becauſe of ſinners forſaking thy law.
† In this place of my perigrination from heauen, I am comforted by remembring, celebrating, and ſinging thy iuſt commandments and lavves, vvhich make thy ſeruants iuſt. Thy iuſtifications were ſongue by me, in the place of my peregrination.
† I haue bene mindful in In perſecution, and in al tribulation, I kept thy law becauſe I would not dishonour thy name: the night of thy name ô Lord: and haue kept thy law.
† This was done to me: And my tribulation eſpecially fel vpon me, becauſe I ſought to be iuſtified by keping thy law. becauſe I ſought after thy iuſtifications.
Heth.
Life.
† My The Prophe
•
procedeth ſpeaking in the perſon of the iuſt tending to perfection, and ſaying: This is my happie choiſe, that I deſire no other enheritance, nor poſſeſſion, but to kepe Gods Lavv. portion ô Lord, I ſayd to keepe thy law.
† And ſeeing this excedeth my proper ſtreingth, I prayed God of his mercie to make me able to kepe it. I beſought thy face, with al my hart: haue mercie on me according to thy
•
loquiū
word.
† I Pondering my former actions, I turned my pathes to obſerue more perfectly the Law, which God hath teſtified to be the right way. thought vpon my wayes: and conuerted my feete vnto thy teſtimonies.
† I With prompnes of mind, and without heſitation I reſolued to kepe the commandments. am prepared, and am not trubled: to keepe thy commandments.
† The The wicked laide cordes, nettes, or ſnares to intrappe, and hinder me, cordes of ſinners haue wrapped me round about: and but I kept thy law fresh in memorie. I haue not forgotten thy law.
† At That this is not vnderſtood only myſtically in time of affliction, but alſo literally and prophetically, that ſome ſpecial ſeruantes of God, ſhould obſerue a godlie profeſſion of praying at midnight, the vvord [I roſe] maketh it probable. S. Paul & Silas, either of a holie cuſtome, or at leaſt vpon ſpecial occaſion (and ſuch occaſions vvere to them, and others frequent)Act. 16. prayed, and praiſed God at midnight. And novv in the Church of Chriſt ſome religions men pray, and praiſe God continually at midnight; beſides other houres, mentioned more diſtinctly v. 164. midnight I roſe to confeſſe to thee, for the iudgements of thy iuſtification.
† A great benefite, and a ſingular conſolation, that al true liuing members of Chriſt, are partakers of al the prayers, good workes, and merites, of the whole Church militant and triumphant. VVhich in our Crede is called, The Communion of Sainctes. I am partaker of al that feare thee: and that keepe thy commandments.
† The So great is the mercie of God, extended, communicated, and multiplied in the whole earth. earth ô Lord is ful of thy mercie: Inſtruct me, and direct me therfore ó God, that I may lerne and obſerue thy law, and ſo be iuſtified, and made participant of ſo great mercie. teach me thy iuſtifications.
Teth.
Good.
† Thou haſt Dealt very bountifully done bountie with thy ſeruant ô Lord: as thou didſt promiſe. according to thy word.
† He that hath bountifully receiued grace at Gods hand, prayeth for more grace, that he may be beneficial to others in releuing the needie; Teach me goodneſſe, in inſtructing the ignorant, and diſcipline, and in perſwading to kepe the law of God: knowledge: becauſe he hath lerned and beleueth the commandments, by which he is bond to loue, and haue care of his neighbour. becauſe I haue beleued thy commandments.
† Before I Before I was afflicted, I often fel into ſinne: was humbled I offended: but vexation gaue me vnderſtanding, therfore now I kepe thy law. therfore haue I kept thy eloquiū. word.
† Thou art good: and in thy goodneſſe teach me thy iuſtifications.
† The iniquitie of Contemners of thy law haue endeuored to intangle me, the prowd is multiplied vpon me: but I perſiſt in keping thy commandments. As before. v. 51. 61. but I in al my hart wil ſearch thy commandments.
† Their hart is Though the wicked combine themſelues together againſt me, crudded together as milke: yet I conſider, that it is neceſſarie to perſeuer in thy law. but I haue meditated thy law.
† It is good for me that thou haſt humbled me: that I may learne thy iuſtifications.
† The law of thy mouth is A clere compariſon, that it is better to kepe Gods law, which bringeth life euerlaſting, then to haue al the riches & kingdoms of this world. good vnto me, aboue thouſands of gold, and ſiluer.
Iod.
Beginning.
† Thy handes haue made me, and formed me: God being our Creator, we may with confidence pray him to illuminate our mindes, that we may lerne what is his pleaſure, and ſo endeuour to fulfil it. geue me vnderſtanding, and I wil learne thy commandmentes.
† They that feare thee Others that loue God wil be gladde to ſee me alſo ſerue him. shal ſee me, & shal reioyce: becauſe I haue much hoped in thy wordes.
† The iuſt being afflicted, and not ſeing the particular cauſe therof, yet knoweth and confeſſeth, that God doth it for moſt iuſt cauſe. I know ô Lord that thy iudgements are equitie: and in thy truth thou haſt humbled me. And therfore with patience prayeth for comforth, as foloweth:.
† Let thy mercie be done to comfort me, according to thy eloquiū. word vnto thy ſeruant.
† Let thy commiſerations come to me, and I who am almoſt dead in tribulation. shal liue: becauſe thy law is my meditation.
† Let the prowde The iuſt alſo prayeth that the wicked may be ashamed, and conuerted, for ſo the hebrew word here ſignifieth, though it is alſo lawful to deſire the iuſt punishment of obſtinate ſinners. be confounded, becauſe they haue done vniuſtly toward me: but I wil be exerciſed in thy commandments.
† Let them He prayeth againe for conuerſion of the wicked, and to haue peace with them. be conuerted to me that feare thee: and that know thy teſtimonies.
† Let my hart be made immaculate in thy iuſtifications, that I be not confounded.
Caph.
Hand, or Palme of the hand.
† My ſoule hath fainted for Manie iuſt of the old teſtament moſt feruently deſired the coming of Chriſt our Sauiour, as our Lord himſelfe teſtifieth, Mat. 13 v. 17. And now the iuſt deſire his coming in glorie, 2. Tim. 4. v. 8 thy ſaluation: and I haue much hoped in thy word.
† Myne eies haue fayled for thy eloquiū
word, ſaying: Delaved hope afflicteth. When wilt thou comfort me?
† Becauſe I am made As a leather bottel made of a beaſts skinne, congeled with the froſt, and after partched in ſmoke, ſo is the bodie of the iuſt mortified by diuers ſortes of afflictions, made a new bottel fitte to receiue new wine, that is, perfect doctrin of Chriſtian life, as of faſting, and other auſteritie, wherof our Sauiour ſpeaketh, Mat. 9. v. 17. as a bottel in the hoare froſt: I haue not forgotten thy iuſtifications.
† How manie are Such is mans infirmitie, yea of the iuſt, that he apprehendeth tribulations to be very long, and therfore deſireth conſummation; and that without ſinne, ſo he ſtil ſubmitte his wil to Gods wil. the daies of thy ſeruant: when wilt thou doe iudgement on them that perſecute me?
† The vniuſt haue told me Friuolous idle tailes, which are not according to Gods law. fables: but not as thy law.
† Al thy commandmentes are truth: they haue vniuſtly perſecuted me, helpe me.
† They haue welnere I was in great danger, but am not ouerthrowne. made an end of me in the earth: but I haue not forſaken thy commandments.
† According to And by thy merciful grace ſhal perſiſt. thy mercie quicken me: and I shal keepe the teſtimonies of thy mouth.
Lamed.
Diſcipline.
† For euer Lord The praiſe of Gods workes; which are firme and parmanent in the order, wherin he ſet them. thy word is permanent in heauen.
† Thy truth in generation and generation: thou haſt founded the earth, and it is permanent.
† By thy ordinance the day contine weth: becauſe Al thinges, of this world, man excepted, do Gods wil. al thinges ſerue thee.
† Man, except he meditate Gods law, and therby be holden vp, is in danger, But that thy law is my meditation: I had then perhaps in euerie tentation to periſh eternally▪ For he can neuer riſe out of mortal ſinne, by his owne powre, and al ſhould periſh
•
f Gods mercie did not ſpare ſome, and geue them new effectual grace to rep
•
ut. perhaps perished in my humiliation.
† I wil not forget thy iuſtifications for euer: becauſe in them thou
••
ſt quickned me.
† I am thine, ſaue me: becauſe Alwayes vnderſtood, that Gods grace preuented, els no man can ſeeke to obſerue the commandments. I haue ſought out thy iuſtifications.
† Sinners haue expected me to deſtroy me: I vnderſtood thy teſtimonies.
† Al worldlie thinges haue their conſummation and end▪
Of al conſummation I haue ſene the end: Gods commandment continueth euer▪ For we are perpetually b
•
nd, to loue and ſerue God: to loue our neighboures, yea and enimies▪ The reward alſo for keping Gods commandments, & puniſhment for breaking them, are eternal vvithout end. thy commandment is exceding large.
Mem.
Of them.
† It is meruel to a perfect iuſt man, that he hath ſo much loued, and obſerued Gods lavv. By acknovvleging vvherof, he yeldeth praiſe and thankes to God, vvhoſe gift it is. How haue I loued thy law ô Lord! al the day it is my meditation.
† The fruictes of obſeruing Gods law are manie and great. Amongst others, it maketh the obſeruer, wiſer then his enimies. Aboue mine enemies thou haſt made me wiſe by thy commaundment: becauſe it is to me for euer.
† Aboue It maketh the obſeruer wiſer, then his temporal maiſters, that taught him, towit, then thoſe that teach wel, and do not performe the ſame. al that taught me haue I vnderſtood: becauſe thy teſtimonies are my meditation.
† Aboue Yonger in yeares that kepe Gods commandments, are vviſer then the more ancient that kepe them not. ancientes haue I vnderſtood: becauſe I haue ſought thy commandments.
† I haue ſtaied my feete from al euil way: that I may keepe thy wordes.
† I haue not declined from thy iudgements: becauſe thou haſt ſet me a law.
† An other fruict is the ſwetnes, which the iuſt feeleth in his owne ſoule. How ſweete are thy eloquia wordes to my iawes, more then honie to my mouth!
By thy commandments I haue vnderſtood: therfore haue I It brideth alſo iuſt hatred to ſinne. hated al the way of iniquitie.
Nun.
Euerlaſting.
† The word or law of God declared by Prophets, Paſtors, or other Preachers is the ordinarie meanes for others to lerne, how to direct their wayes, and actions. Thy word is a lampe to my feete, and a light to my pathes.
† I Such profeſſion Gods people made in the old law, in Circumciſion, or at other times: Chriſtians make it in Baptiſme. ſware, and haue determined to keepe the iudgements of thy iuſtice.
† I am Al that wil liue godly in Chriſt Ieſus, shal ſuffer perſecution. 2. Tim. 3. v. 1
•
. humbled excedingly ô Lord: quicken me according to thy word.
† The Beſides the commandments, the iuſt alſo offer voluntarie workes of ſupererogation, acceptable to God. voluntaries of my mouth make acceptable ô Lord: and teach me thy iudgementes.
† My By this Hebrevv prouerb is ſignified, that a iuſt m
•
ns temporal life is in continual danger, as the thing that is in ones hand, is readie to be laide by, put out of his hand, or to be by and by diſpoſed of, or may forthvvith fal from his hand. ſoule is in my handes alwaies: and I haue not forgotten thy law.
† Sinners laid a ſnare for me: and I haue not erred from thy commandments.
† For inheritance I haue purchaſed thy teſtimonies for euer: becauſe they are the ioy of my hart.
† I haue inclined my hart to doe thy iuſtifications for euer, A moſt euident place, that the keping of Gods commandments merite reward, and are righlty obſerued in reſpect of reward. for reward.
Samech.
Helpe.
† I haue Not anie mortal man is to be hated, in his perſon, but his iniquitie, by vvhich he is an enimie to Gods lavv, hated the vniuſt: and I haue vvhich euerie iuſt man loueth. loued thy law.
† Thou art my helper, and protectour: and vpon thy word I haue much hoped.
† Whoſoeuer wil ſeriouſly and ſecurely ſearch the law of God, muſt auoide the conuerſation of euil men. Depart from me ye malignant: and I wil ſearch the commandmentes of my God.
† A general and very fitte prayer, vvhen vve addict ourſelues by a firme reſolution to ſerue God, beſeching him to receiue vs into his protection: Receiue me according to thy eloquiū
word, vvherby ſpiritual liſe is conſerued: and I shal liue: and vvhich we pray vvith great confidence, becauſe he hath promiſed to heare thoſe that ſeeke, aske, and knocke at the dore of his grace. confound me not of myn expectation.
† VVe muſt pray alſo that he ſuffer vs not to be confounded, or made fruſtrate of the revvard vvhich vve expect; for hope confoundeth not, if charitie be povvred in our hartes, by the Holie Ghoſt, vvhich is geuen vs. Rom. 5. v. 5. Helpe me, and I shal be ſaued: and I wil meditate in thy iuſtifications alwayes.
† Thou haſt God reiecteth ſinners: deſpiſed al that reuolt from thy iudgementes: ſo long as they thincke peruerſly: that is, vntil by his grace, ſome returne to a better mind, vvhich of themſelues they can neuer do. becauſe their cogitation is vniuſt.
† Al the ſinners of the earth I As God accounteth of ſinners, ſo the iuſt alſo eſtemeth them, conforming his iudgement to Gods. haue reputed preuaricatours: therfore haue I loued thy teſtimonies.
† Seruil feare is profitable as this place maketh euident: though perfect charitie aftervvards ſucceding, expelleth that feare, and moueth to do vvel for the loue of God, not for feare of puniſhment 1. Ioan. 4. Pearſe my flesh with thy feare: for I am afrayd of thy iudgementes.
Ain.
A fountaine, or an eye.
† I The iuſt againe in feruent zele, not arrogantly, but confidently profeſſing his innocencie, haue done iudgement and iuſtice: prayeth to be defended from calumniators. deliuer me not to them that calumniate me.
† Receiue thy ſeruant Grant therfore ô God the good, and lawful requeſt which I demand. vnto good: let not the prowde calumniate me.
† Mine eies haue fayled By long expecting to be deliuered, and ſaued from tribulation. after thy ſaluation: and for the eloquiū
word of thy iuſtice.
† Doe with thy ſeruant according to thy mercie: and teacher me thy iuſtifications.
† I am thy ſeruant: geue me vnderſtanding, that I may know thy teſtimonies.
† It is time, and hiegh time, ſaith feruent zele of the iuſt man, that God deliuer the innocent: It is time to doe ô Lord: vvhen the vvicked haue not only perſecuted the good, but haue alſo contemptuouſly made houoke of Gods lavv, and true religion. they haue diſſipated thy law.
† For this zele of Gods lavv ſo deſpiſed, and diſſiputed, the iuſt more and more loueth, that vvhich the vvicked ſo deadly hate. Therfore haue I loued thy commandementes, aboue gold and topazius:
Euen by the mortal hate of the vvicked I ſavv, that Gods lavv is moſt excellent, and therfore addicted my ſelfe ſo much the more to lone it, † Therfore was I directed to al thy commandements: and to hate al vvicked vvayes. al wicked way I haue hated.
Phe.
Mouth.
† Thy Gods meruelous povvre and vviſdom, teſtified by his vvorkes and commandments, teſtimonies are meruelous: vvorthely inuite iuſt ſoules, to meditate and contemplate the ſame. therfore hath my ſoule ſearched them.
† The Firſt entrance into knowlege of holie Scripture, illuminateth the vnderſtanding of the humble, wherby they procede to know more. declaration of thy Sermonum. wordes doth illuminate: and geueth vnderſtanding to litle ones.
† I By this Metaphor, of gaping, or vvide opening the mouth, and dravving breath, the Prophet deſcribeth the great deſire of the iuſt, to knovv and kepe Gods commandments. opened my mouth, and drew breath: becauſe I deſired thy commandments.
† Looke vpon me, and haue mercie on me, according to According to thy accuſtomed equitie, in shewing mercie to them that loue thy name. the iudgement of them that loue thy name.
† Direct my ſteppes according to thy eloquiū
Word: and let not anie iniuſtice haue domination ouer me.
† Redeme me from the calumnies of men: that I may kepe thy commondmentes.
† Illuminate Let thy diuine Maieſtie looke vpon me with fauorable countenance. thy face vpon thy ſeruant: and teach me thy iuſtifications.
† True repentance conſiſteth not only in purpoſe to auoide ſinne hereafter, vvhich in dede is firſt required, but alſo in ſorovv and lamentation for ſinnes paſt. Mine eies haue gushed forth iſſues of waters: becauſe they haue not kept thy law.
Sade.
Iuſtice.
† Thou art iuſt ô Lord: and God being eſſentially iuſt of himſelfe, maketh men iuſt according to right iudgement, by geuing them grace of mercie, vvhervvith they cooperating, are iuſt by iuſtice in dede inherent in their ſoules, not by imputation only: for it vvere not right iudgement to impute, or account man iuſt, vvho is not ſo in dede. thy iudgement is right.
† Thou haſt commanded The ſame is more confirmed, by theſe three ſynonyma, Iuſtice, Teſtimonies, Veritie, ſignifying the law of God, moſt earneſtly commanded. iuſtice thy teſtimonies: and thy veritie excedingly.
† My Zele hath made me to pine away: becauſe mine enimies haue forgotten thy wordes.
† Thy eloquia word is Gods lavv is as pure as anie thing purged by fire. fired excedingly: and thy ſeruant hath loued it.
† I am A iuſt man is often iudged ignorant, immature, vnexperienced, by the vvorldlie vviſe; a yongman, and contemned: I but in dede is vviſe, in that he forgetteth not to kepe the lavv, vvhich maketh him iuſt. haue not forgotten thy iuſtifications.
† Thy iuſtice, is iuſtice for euer: and thy law is veritie.
† Tribulation, and diſtreſſe haue found me: thy commandments are my meditation.
† Thy teſtimonies are equitie for euer Hauing profeſſed the neceſſitie of perfect iuſtice, he concludeth this Octonarie, praying to be illuminated in his vnderſtanding, that ſo he may attaine iuſtice, and liue therby. geue me vnderſtanding, and I shal liue.
Coph.
Vocation.
† I Moſt ſerious and ſeruent inuocation of God for his grace, is neceſſarie, to the fulfilling of his lavv. haue cried in my whole hart, heare me ô Lord: I wil ſeeke after thy iuſtifications.
† I haue cried to thee, ſaue me: that I may keepe thy commandmentes.
† I haue preuented in I haue preuented the mature, and ordinarie time of the night, and haue prayed maturitie, and very attentiuely. haue cried: becauſe I hoped much in thy wordes.
† Minecies Againe in the morning I haue preuented the accuſtomed time of prayer. haue preuented early vnto thee: that I might meditate thy eloquia wordes.
† Heare my voice according to thy mercie ô Lord: and according to According to thy accuſtomed maner of shevving mercie, ſhew it me, that therby I may liue. thy iudgement quicken me.
† They that perſecute me haue approched to iniquitie: but from thy law they are made far of.
† Thou art God is alwayes readie to heare al that ſincerly inuocate him. nigh ô Lord: and al thy wayes are truth.
† Gods law is the ſame in ſubſtance from the beginning of the world, and wil be for euer. From the beginning I knewe of thy teſtimonies: that thou haſt founded them for euer.
† See An other prayer of the iuſt in affliction. my humiliation, and deliuer me: becauſe I haue not forgotten thy law.
† Iudge my iudgement, & redeme me: for thy eloquiū
word Conſerue me in thy grace. quicken thou me.
† Saluation is far from ſinners: becauſe they haue not ſought after thy iuſtifications.
† Thy mercies are manie ô Lord: As before v. 149. according to thy iudgement quicken me.
† There are manie that perſecute me, and afflict me: I haue not declined from thy teſtimonies.
† I ſaw the preuaricatours, and I pyned away: becauſe they kept not thy eloquia wordes.
† Sincere profeſſion of innocencie is no arrogancy. See that I haue loued thy commandmentes ô Lord: in thy mercie quicken me.
The Gods eſſential veritie is the beginning from vvhence, as from the fountaine al other truthes are deriued: beginning of thy wordes is truth: And al commandments proceding from this firſt truth, are for euer immutable. al the iudgementes of thy iuſtice are for euer.
Sin.
Tooth.
† Princes haue perſecuted me Potent wicked m
•••
perſecute the god
••
e without cauſe, that is, vvithout anie iuſt reaſon mouing them; & vvithout the effect intended by them, vvhich is to drawe Gods ſeruants from truth, and equitie; without cauſe: and my vvhoſe hart being poſſeſſed vvith the true feare of God, they perſiſt in keping Gods commandments. hart hath bene afrayd of thy wordes.
† I Yea they alſo reioyce in keping the commandments, vvith ſuch difficultie, as thoſe doe, that gaining the victorie ouer their enimies, carie avvay great and rich ſpoyles. wil reioyce at thy eloquia wordes: as he that findeth manie ſpoyles.
† I haue hated iniquitie, and abhorred it: but thy law I haue loued.
† Euerie day the iuſt praiſe God often, ſignified by the number of ſeuen. From hence alſo the Church of Chriſt tooke example to inſtitute the ſeuenInſtitution of Canonical Houres by the Church. Canonical Houres, vvhich is the ordinarie Eccleſiaſtical Office; conſiſting, as S. Iſidorus, and manie other Fathers teſtifie, of Hymnes, Pſalmes, Canticles, Antiphones, Leſſons, Reſponſories, & other Prayers & Praiſes, diſtributed into diſtinct times, beginning in the night, vvherof that part is called the Nocturne (one or three according to the diuerſitie of the Office) and perteineth to one or more of the foure Vigiles, into vvhich ſouldiars diuide the vvhole night. VVherto alſo the Laudes are added. Then Prime, in the morning. Aftervvards, the Third houre, Sixt, Ninth; and in the euening, Euenſongue, and Compline. Againſt vvhich moſt ancient and religious Conſtitution, eſpecially againſt
the part called Vigiles, or Nocturnes, certaine Heretikes repined, and calumniated the Churches cuſtome, as ſuperfluous and vnfructful to ſpiritualThis religious inſtitution reprehended by Drowſie Heretikes. Vigilantians. VVicliffiſts. Lutherans. Seuentimes in the day I haue ſayd prayſe to thee, for the iudgements of thy iuſtice. worke, violating of Gods ordinance, who made the night for reſt, and the day for laboure. For which caufe they were called Nyctazontes, Somnicoloſi, Drowſy heretikes. As the ſame S. Iſidorus teſtifieth li. 1. c. 22. de Offic. Eccleſ. S. Ierom Epiſt ad Riparium, noteth the ſame hereſie in Vigilantius, calling him Dormitantius, becauſe he reprehended holie Vigiles, as if it were better to ſleepe, then wake in time of Diuine ſeruice. VViclif alſo raiſed vp the ſame hereſie, as witneſſeth Thomas VValdenſis. To 3. Tit: 3. c. 21. Laſtly Luther and al his broode. But the holie obſeruation of Canonical Houres is proued, by manie ancient Fathers to be altogether agreable to the holie Scriptures, both ofApproued. by S Beda. S. Gregorie S. Auguſtin. the old and new Teſtament. So S. Beda. in 18. Luc. & li. 4. c. 7. Hiſt. Angl. S. Gregorie the Great li 3. Dialogi c. 14. S. Auguſtin (Ser. 55. de temp) exhorting the people to riſe early to the Vigiles (or Nocturnes) and in aniewiſe to come to the Third houre, Sixt, and Ninth Let none (ſaith he) withdravv himſelfe from the holie vvorke, but vvhom either ſicknes, or publique vtilitie, or perhaps ſome great neceſſitie holdeth backe. S. Ierom. Epiſt. 22. ad Euſtoch. & in Epitaph. Paule. c. 10. maketh expreſſe menrion of the Third houre. Sixt,S. Ierom. Ninth Morning, and Euening; alſo of Midnighſt, adding that no Religious is ignorant that ſometimes they muſt riſe to Diuine Seruice, tvviſe, yea thriſe in the night. S Baſil, in Regulis fuſius diſput. ad Interrog 37. & de Inſtit. Monachorum.S. Baſil. firſt. ſheweth this ordiance to be agreable to the holie Scriptures, and namely to this place of the Pſalmiſt. S. Cyprian in fine expoſit. Orat. Domini. affirmethS. Cyprian. that beſides the three houres in vvhich Daniel and his felovves prayed, the Church of Chriſt hath added more. And (as manie ſuppoſe) S. Clement. li: 8.S. Clement. Conſtitut. Apoſtol c. 40. ſhevveth the ſette Houres of prayers, and the reaſons therof: Make your prayers Early in the morning, at the Third houre; Sixt, Ninth; Euening; and at the Time of cocke crovving. Early geuing thankes becauſe our Lord hath illuminated vs, the night being paſſed, & the day coming in;VVhy publike prayer is conſtituted at theſe houres. the Third, becauſe that houre our Lord receiued Pilats ſentence; the Sixt houre, becauſe then he was Crucified; the Ninth, becauſe al thinges were moued, when our Lord was crucified, abhorring the audacitie of the wicked, & not bearing the ignominie of our Lord, at Euening, geuing thankes, for that God hath geuen vs the night for reſt of dayes labours: at the Cocke crovving, becauſe at that time the coming of the day is denounced, to exerciſe the vvorkes of lighſt, thus S. Clement. Touching the diſtinct and ſette times of publique prayer, the continual practiſe by tradition teacheth, that Martines vvith Laudes vvere ſaid in the night, about the firſt Cockcrovving. Prime early in the morning. The other partes in the day time; At euening Euenſongue, and loſt of al Compline. And touching the place: If for the infidels (ſaith the ſame holie Father). there beNot lavvful to goe to Church, nor to pray vvith Inſidels. not acceſſe to the Church, the Biſhop muſt geather the Aſſemblie at home, that the godlie may not enter into the Church of the vvicked: for the place doth not ſanctifie man, but man the place. VVherfore if the vvicked occupie the place, that place is to be ſhunned, becauſe it is prophaned by them: for as Prieſtes de ſanctifie holie thinges, ſo the vvicked do contuminate them If neither at home, not in the Church Aſſemblies can be celebrated, let euerie one by himſelfe ſing, read, pray, or tvvo or three be geathered together. ForMat. 18. 2. Cor. 6. vvhere tvvo or three are geathered in my name (ſaith Chriſt) there am I, inNor vvith Heretikes. the middes of them Let not the godlie pray with an heretike, no not at home. For vvhat ſocietie is there of light vvith darknes?
† There is Amongſt other benefites, it is a ſpecial commoditie, that thoſe which perfectly loue God▪ law, haue alwayes peace in their owne conſcience: much peace to them that loue thy law: & and are neuer ſcandalized, that is, do not fal not committe ſinne, by anie occaſion whatſoeuer geuen them by others. For it is a general aſſured doctrine, that the perfect are not ſcandalized, becauſe they are conſtant
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vertue, and not moued by anie example, perſwaſion, prouocation, or other meanes to of ſend God: but only the weake and vnperfect are moned, and drawne to ſinne by occaſion geuen them, who otherwiſe would not haue ſinned. Neither is he excuſed that falleth by ſuch occaſions, becauſe he ought to be conſtant. there is no ſcandal to them.
† I expected thy ſaluation ô Lord: and haue loued thy commandmentes.
† My ſoule hath kept thy teſtimonies: and Not
〈…〉
hath loued them excedindgly.
† I haue kept thy commandmentes, and thy teſtimonies: becauſe al my waies are in thy ſight.h Becauſe whatſoeuer I do i
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in thy ſight, whom i wil in no caſe offend.
Tau.
Signe.
† Let my petition approch in thy ſight ô Lord: according to thy word giue me not for humane know ege, or other temporal thinge, but to vnderſtand Go
•
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w. vnderſtanding.
a In this l
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ſt Octonarie, and concluſion of this Pſalme, the faithful ſerua
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of
〈…〉
prayeth,
† Let my requeſt enter in thy ſight: Thou that haſt promiſed to heare al that inuocate thee, according to thy word vourſaffe to deliuer me in time of tribulation: and tentations. deliuer me.
† My lippes shal vtter an hymne, when thou shalt teach me thy iuſtifications.
† My tongue shal pronounce thy eloquiū
word: God geuing grace, it behoueth his ſeruants thankefully to ſerue, and praiſe him. becauſe al thy commandmentes are equitie.
† Though man be indued with grace, vet he nedeth more grace, that by Gods hand and powre, not by his owne, he may reſiſt tentations Let thy hand be to ſaue me: becauſe I haue choſen thy commandmentes.
† I haue coneted thy ſaluation ô Lord: and thy law is my meditation.
† By this aſſiſtance of grace, the ſoule continueth in ſpiritual life, and praiſeth God. My ſoule shal liue, and shal prayſe thee: and thy iudgementes shal helpe me
† Al mankind, and vniuerſally euerie one hath bene a
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a loſt ſheepe, I haue ſtrayed, as a sheepe, that is loſt: and Chriſt came into this world to ſecke and ſaue al: ſeeke thy ſeruant, but effectually findeth and ſaueth thoſe only, that forgete not to kept his commandments. becauſe I haue not forgotten thy commandmentes.
A BRIEFE NOTE CONCERNING the Gradual Pſalmes.
Here folow in order fifetene Pſalmes intitled Gradual Canticles. The Hebrew word Mahalo
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h ſignifieth Steppes, or Aſcenſions. The reaſon wherofVVhy the 15. Pſalmes folowing are called Gradual Canticles. Aadias, and ſome other Rabbins veld, for that they were ſongue with hiegheſt eleuated notes, that can be
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Muſike The Talmud ſaith they are ſo called, becauſe they were ſongue in the fifetene ſteppes going vp into the Temple. But S Auguſtin, S. Baſil, and other Chriſtian Fathers expound them according to the hiſtorie, and immediate prophetical ſense, of the deliuerie of the Iewes from captiuitie of Babylon, aſcending into Ieruſalem: which is ſo ſituated onThe hiſtorical ſenſe. montaines, that the way from al partes was by aſcending vnto it. According to the Myſtical ſenſe, of aſcending ſpiritually by vertues to perfection, and to eternal felicitie. For the way tending to vertue (ſaith S. Baſil) is like to certaineThe myſtical ſenſe. ſteppes (or degrees) by litle and litle bringing the m
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n that loueth wiſdome vnto heauen. Theſe Canticles therefore are prayers, mixed with conſolations, for the ioyful deliuerie of Gods people, from that great captiuitie in Babylon, which the Pſalmiſt King Dauid ſaw in prophetical ſpiritie, and which his poſteritie felt, and ſometime indured. VVhich againe as a figure ſignifieth th
•
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eturne and aſcending of mankind from ſinne to grace, and from the miſerable ſtate of this world into heauen. VVherupon S. Auguſtin interpreteth this prophecie of the aſcenſion, or eleuation of the hart, from the vaile of teares. In the meane time, whiles we are in this world, theſe PſalmesTheſe Pſalmes are conſol
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o
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ie prayers and prophecies. a
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e conſolator
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e prayers, and prophetical aſſurance, that Gods people, Catholique Chriſtian ſhal be deliuered from thraldom, and perſecution of Paganes, Turkes, and Heretikes
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s partly we ſee by the deliuerie from the Romane perſecuting Emperors from the Vandals, Gothes, and Hunnes: & therfore with aſſured confidence we hope and expect the like deliuerie from Turkes, and al Heretikes of Luthers broode.
PSALME. CXIX.
The Iewes in captiuitie of Babylon, Chriſtians in perſecution, or other greatPraye
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in tribulation. the 7 key. tribulation, pray with confidence to be deliuered from danger, and ſclander of wicked tongues, 5. lamenting their long indurance.
A gradual Canticle.
VVHEN I was in tribulation I cried to our Lord: and Former experience of Gods mercie in hearing the prayers of thoſe that inuocated him, geueth hope that he wil heare in like caſe. he heard me.
† O Lord deliuer my ſoule from Nothing is more dangerous then vntrue and deceiptful tongues, nothing more damage then to diminiſh, and detract from the good ſame of the ioſt: and therfore this is a moſt neceſſarie prayer, that God wil deliuer vs, from the wicked tongues of. Turkes, Heretikes, and other wicked men. vniuſt lippes, and from a deceiptful tongue.
† What punishment is great ynough for wicked tongues? What may be geuen thee, or what may be added vnto thee to a deceiptful tongue?
† Surely the malice of wicked tongues deſerueth sharpeſt punishments to be afflicted by ſtrong handes. The sharpe arrowes of the mightie, with coales of deſolation.
† Iewes lamented their long abſence from the holie land, eſpecially from Ieruſalem, and the Temple. Chriſtians mourne for their reſtraint from Gods Seruice, and long perigrination from heauen. Woe is to me, that my ſeiourning is prolonged: I haue dwelte with the Of Cedar the ſonne of Iſmael. came Mahomet, the Turkes falſe prophet, whoſe tyrannie is great and long. The name Cedar is interpreted, blackenes, and obſcuritie, which ſignifieth darkenes of error, and ſinne. inhabitantes of Cedar: † My ſoule hath bene long a ſeiourner.
† With them, that hated peace, I was peaceable: when I ſpake to them, they impugned me The wicked afflict thoſe that geue no cauſe of offence. without cauſe.
PSALME. CXX.
The iuſt reioyce that their prayer is heard, and that God continually protectethGods protection. the 3. key. them.
A gradual Canticle.
I HAVE lifted vp mine eies vnto Towardes Ieruſalme, and towards heauen. the mountaines, Al helpe cometh from heauen, that is, from God, who of his diuine ordinance eſpecially heareth prayers made in holie places. 3. Reg 7. from whence helpe shal come to me.
† My helpe is from our Lord, who made heauen and earth.
† Geue he not The iuſt ſpeaketh and wiſheth wel to his owne ſoule. Eſpecially the vvhole Church reioyceth in Gods aſſured protection. thy foote to be moued: neither doe he ſlumber that keepeth thee.
† Loe he shal not ſlumber nor ſleepe, that kepeth The militant Church. Iſrael.
† Our lord kepeth thee, our Lord is thy protection, vpon thy right hand.
† By day Proſperitie, the ſunne shal not burne thee: nor nor aduerſitie can ouerthrow the Church. the moone by night.
† Our Lord doth kepe thee from al euil: our Lord kepe ſpiritual life. thy ſoule.
† Our Lord kepe thy coming in, and thy going out: from hence forth now, and for euer.
PSALME CXXI.
Vnder the figure of returne to Ieruſalem, vehemently deſired by the IewesIoyes of heauen promiſed to the iuſt the 10. key. in captiuitie, the Pſalmiſt deſcribeth the deſire, and hope of the iuſt
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o poſſeſſe heauen.
A gradual Canticle.
I REIOYCED in theſe thinges, which Diuers Prophetes told the Iewes in captiuitie, that they ſhould returne to Ieruſalem Al Prophetes, Chriſt alſo, and his Apoſtles, and Prieſtes preach the entrance, and ioyes of heauen to the iuſt Al vvhich the Pſalmiſt ſavv in prophetical ſpirite, and reioyced. were ſayd to me: We shal goe into the houſe of our Lord.
† The Ievves cōſider that ſometimes they vvere ioyful in the Temple of Ieruſalem: Chriſtians reioyce in the comforte they haue in the militant Church. Our feete were ſtanding, in thy courtes ô Ieruſalem
† Ieruſalem, which is built as a citie: whoſe Communitie and participation of ſpiritual graces, is a great ioy to Catholiques, vvherof the
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am
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Prophet ſpeaketh, Pſal 118. v. 6
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. and often elsvvhere. participation is together in it ſelf.
† For Al the tvvelue Tribes frequented Ieruſalem, thither did the tribes aſcend, and al nations of the vvorld do come to the Catholique Church. the tribes of our Lord: the teſtimonie of Iſrael to confeſſe vnto the name of our Lord.
† Becauſe ſeates Seates of Iudgement vvere placed in Ieruſalem, ſate there in iudgement, and ſeates of Iudgement in the Catholique Church ſeates vpon the houſe of Chriſt of Dauid.
† Chriſt exhorteth to a
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ke, A
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ke ye the thinges that are for the peace of Ieruſalem: and and promiſeth to geue that is rightly asked; Chriſtians alſo inuite each other to pray for the Church abundance to them that loue thee.Matt.
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. v. 22.
† Peace be made in thy ſtrength: and abundance in thy towers.
† Chriſt prayeth for his Church, For my bretheren, and my neigbours ſakes, and gaue his peace to the Apoſtles, and in them to their ſucceſſors. I ſpake peace of thee:
† For the houſe of our Lord God, I haue ſought For in heauenlie Ieruſalem, al good thinges are prepared, & are geuen to Sainctes reigning there foreuer. good thinges to thee.
PSALME. CXXII.
A feruent and attentiue prayer, to be deliuered from captiuitie, or anieA pra
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e
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in afflict o
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. the 7. key. other affliction.
A gradual Canticle.
TO thee haue I lifted vp mine eies, which dwelleſt in the heauens.
† Behold as the eies Seruantes expecting neceſſaries at their maſters handes, are commonly very attentiue to receiue that vvhich they hope for: ſo muſt the faithful praying God, be very attentiue, and not diſtracted in their prayers. of ſeruantes, are on the handes of their maſters,
As the eies An other example of handmaides, who generally are more diligent then men. of the handmaide on the handes of her miſtreſſe: ſo are our eies to our Lord God vntil he haue mercie on vs.
† Haue mercie on vs ô Lord, haue mercie on vs: becauſe we are Though God ſuffer his ſeruantes to ſuſtaine ſome affliction and reprech, yet he heareth and deliuereth them before they be oppreſſed. much replenished with contempt.
Becauſe our ſoule is Seing perſecution ſtil increaſe, or continevv long, the faithful are then ſpecially to conceiue hope of ſpeedie
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l. e
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c. much replenished: reproch to them that abund, and contempt to the prowde.
PSALME. CXXIII.
The whole Church, and euerie iuſt perſon, gratfully confeſſeth, that by GodsGods protection. the 3. key▪
protection they are ſecure, without which none could eſcape ruine.
A gradual Canticle.
BVT that our Lord If God had not ſent his helpe, and defence to vs, was in vs, let Iſrael now ſay: † but that our Lord was in vs,
we could not haue eſcaped the force of our enimies. When men roſe vp againſt vs, † The vvord [perhaps] doth not here import a doubt, or vncertanitie, but in modeſt maner of aſſeueration, leaueth the iudgement of the euent that ſhould hapen (if God did not protect his ſeruantes) to their ovvne conſideration: vvhich is an vſual phraſe in moſt languages. perhaps they had ſwalowed vs So ſudainly ſhould the vveake, vvithout Gods protection, be deſtroyed, as men are deuoured & ſvvalovved vp by rauening vvild beaſts, euen before they be throughly dead So vvas Ionas ſvvalovved into the vvhales bellie. aliue:
When their furie was angrie againſt vs, † perhaps Furious perſecution. water had ſwalowed vs.
† Our ſoule hath paſſed through Suddaine great trubles. a torrent: perhaps our ſoule had paſſed through an intolerable water.
† Bleſſed be our Lord which hath not geuen vs, for a pray to their teeth.
† Our ſoule as a ſparow is deliuered from the ſnare of the fowlers:
The ſnare is Mans ſubteltie often deceiueth an other man, but there is no counſel able to circumuent God. broken, and we are deliuered.
† Our helpe is in the name of our Lord, who made heauen and earth.
PSALME CXXIIII.
The Church, and holie members therof, are alwayes protected by God:Gods protection. the 3. key. 5. The wicked being ſuffered for a while, are at laſt punished.
A gradual Canticle.
THEY Th
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ſe that confidently truſt in God, are in ſuch ſecuritie as is mount Sion, vvhich is a hil, defended alſo vvith other hilles round about. that truſt in our Lord, as mount Sion: he shal not be moued for euer, An other thing required to this ſecuritie, is to dvvel vvithin Ieruſalem, not the terreſtrial citie, for (as S. Auguſtin obſerueth) the levves that dwelt therin are deſtroyed or made captiues, and hitherto reiected of God, but in the Catholique Church. that dwelleth † in Ieruſalem.
Mountaines round about it: and our Lord round about his people, from hence forth now and for euer.
† Becauſe our Lord God wil not alwayes, nor finally leaue his ſeruants in tribulation, but only a vvhile for their good. wil not leaue the rod of ſinners vpon the lote of the iuſt: that the iuſt reach not their handes to iniquitie.
† This prayer is alſo an aſſeueration, for it is certaine that God wil defend, and reward the good, and right of hart: Doe wel ô Lord to the good, and right of hart.
† But And no leſſe aſſuredly God wil puniſh not only the notorious wicked, and principal auctors of wickednes, but alſo al thoſe that for feare or for commoditie, or for anie other cauſe, decline into obligations, bondes, couenants, or anie vvay conſent, in external ſhew with the wicked againſt God: as in outward profeſſion of Hereſie, or Schiſme, though ſuch temporizers do not thincke in their hart, that the pretended religion is true, wherto they are drawne to yeld external conformitie. For, as the Pſalmiſt here teacheth, our Lord wil bring al ſuch acceſſarie offenders, to the ſame iudgement and puniſhment, vvith the principal vvorkers of iniquitie. thoſe that decline into obligations, our Lord wil bring with them that worke iniquitie: Al vvhich being puniſhed, then Ieruſalem, the Catholique Church, ſhal haue peace. peace vpon Iſrael.
PSALME CXXV.
Iſralites releaſed from captiuitie of Babylon, much more the bleſſed both ofThe deliuered from captiuitie reioyce. the 7. key. the old and new teſtament deliuered by Chriſt from captiuitie of ſinne, de reioyce: 5. Who neuertheles muſt paſſe through tribulation to eternal felicitie.
A gradual Canticle.
VVHEN our Lord turned the captiuitie of Sion: we were made as The Ievves releaſed from captiuitie, vvere excedingly, and almoſt incredibly comforted, as men for great, and vnexpected ſundaine ioy thinke it rather a dreame, then a truth that they are deliuered from miſeries. So S. Peter vvhen he vvas deliuered out of priſon by an Angel, thought it rather a viſion, then a true deliuerie. Such ſpiritual ioy deuoute ſoules haue vvhen they are deliuered from ſinne. men comforted.Act. 1
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.
† Then was our mouth replenished with ioy: and our tongue with exultation.
Then VVheras in the tvvo former verſes (and very commonly) the Prophet ſpeaketh in the preter tenſe, for the aſſurance of that he foreſhevveth, as if it vvere already donne, yet here he vt e
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e
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h his prophecie in the future tenſe, that the Gentiles wil confeſſe that God dealeth magnifically vvith his people. shal they ſay among the Gentiles: Our Lord hath done magnifically with them.
† The people alſo themſelues gratfully confeſſe that God dealeth magnifically vvith them. Our Lord hath done magnifically with vs: we are made ioyful.
† The Prophet forſeing al this in ſpirite, prayeth for the performance hereof. Turne our captiuitie ô Lord, And that it may ſpedely be done, as a torrent that runneth in the ſouth part of the vvorld, is commonly very great, much deſired, but ſcarſe expected. as a torrent in the South.
† This is the ordinarie diſpoſition of God, that his ſeruants ſhal make their ſeeding, vvhich is, doe good vvorkes (ſaith S. Auguſtin) vvith teares, in tribulation vpon earth: They that ſow in teares, and reape a plentiful harueſt, the revvard of their ſuffering and vvel vvorking, in the next life. In aſſured hope vvherof the Pſalmiſt, and the vvhole Church joyfully conclude this Pſalme vvith the tvvo verſes folovving. shal reape in ioyfulneſſe.
† Going they went and wept, caſting their ſeedes.
† But coming they shal come with exultation, carying their sheaues.
PSALME CXXVI.
Neither houſe nor citie can be built, or kept without Gods ſpecial prouidenceGods helpe in al good vvorkes. the 3. key. and helpe, 3. thoſe that truſt in him shal proſper in their endeuours.
A gradual Canticle God not permitting Dauid to build the Temple, promiſed that his ſonne ſhould build it; and therfore beſides other good admonitions, geuen to his ſonne Salomon, he directeth this Pſalme to him, to be ſongue vvith others in the dedication of the Temple. 3. Reg. 8. 2. Par. 5. of Salomon.
VNLESSE Vnleſſe God be the principal Agent, no vvorke can proſper. our Lord build the houſe, they haue laboured in vayne that build it.
Vnleſſe our Lord kepe the citie, he watcheth in vayne that kepeth it.
† It is vaine for you to riſe It is vaine to atempt anie thing vvithout Gods grace aſſiſting: before light: they that ſo doing, & thincking they haue done ſomething, reſt riſe ye after ye haue ſitten, which eate after their painful trauel, muſt riſe againe & beginne anevv, becauſe that vvhich they ſeme to haue done vvel, is nothing vvorth, nor ſhal haue revvard. the bread of ſorow.
† Contrarivviſe vvhere God geuing grace, thoſe that truly loue him, do good vvorkes, When he shal giue vvith great eaſe, and dilight, as they take their ſleepe, ſleepe to his beloued: behold they merite inheritance in heauen. the inheritance of our Lord for their good vvorkes. are children: the revvard is promiſed to the true children of God, borne to him in the vvombe of the Catholique Church. the reward, the fruite of the wombe.
† As Moreouer as a ſtrong archer ſtriketh deepe with his arrovves; ſo they that patiently ſuffer much in this vvorld, arrowes in the hand of the mightie: ſo are the do multiplie good vvorkes. children of them that are shaken.
† Such ſhal be very happie. Bleſſed is the man that hath filled his deſire of them: he shal & very eaſily anſvver al that can be obiected againſt them not be confounded when he shal ſpeake to his enemies in the day of Iudgement. in the gate.
PSALME CXXVII.
Happines both of this life and of the next, is obtayned by fearing, and ſincerelyFeare of God the vvay to happines. the 7. key. ſeruing God.
A gradual Canticle.
BLESSED are al that feare our Lord, that walke in his wayes.
† Becauſe thou shalt eate the labours of thy handes bleſſed art thou, and it shal be wel with thee.
† Thy If ſuch ſeruants of God be maried, they ſhal ordinarily haue iſſue, and ſucceſſion in their fa
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but eſpecially the ſoules of ſuch ſhal bring forth manie meritorious vvorkes, wife as a fruitful vine, in in the b
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ome of the Catholique Church vvhich vvas founded in Chriſts ſide. the ſides of thy houſe.
Children alſo ſignifie good workes. Thy children as young plantes of oliuetrees, round about thy table.
† Behold ſo shal the man be bleſſed, that feareth our Lord.
† Our Lord out of Sion bleſſe thee: and that thou mayſt ſee the good thinges of Ieruſalem al the dayes of thy life.
And that thou mayſt ſee thy Revvard in heauen for good vvorkes in earth. childrens children, peace vpon Iſrael.
PSALME CXXVIII.
The Church often (3. and much) impugned, is not ouercome. 4. Her perſecutersThe Church ſtil firme in perſecution. the 6. key. are deſtroyed, 6. contemned, 8. and curſed.
A gradual Canticle.
Iſrael vvhich is the Church of God, reioycing ſaith: that enimies haue often, OFTEN haue they impugned me euen from the beginning of the world, perſecuted me, as when Cain perſecuted Abel, other wicked perſecuted Seth, Enoch, Noe: the Chalders perſecuted Abraham: the Aegyptians perſecuted the Iſraelites: and ſo in other generations. from my youth, let Iſrael now ſay:
† Often haue they impugned me from my youth: But they haue neuer ouercome me. So the Pſalmiſt teſtifieth for al times paſt, & prophecieth the ſame for times to come. but they haue not preuailed againſt me.
† Sinners Perſecuters not being able to ouerthrow, or ſuppreſſe the Church, haue laide great weightie burdens of tribulations vpon her backe, which ſhe hath patiently and ſtrongly borne, haue builded vpon my backe: they haue they haue ſtil perſiſted, one ſorte after an other, but with long animitie the Church hath ſtood faſt, and conſtantly paſſed through al diſtreſſes. In moral ſenſe ſinners build iniquitie vpon the back of the Church, yea and vpon Gods back, when they preſume to ſinne, truſting in the end to be abſolued by vertue of holie Sacraments leift in the Church. Likewiſe when they excuſe their ſinnes, imputing the cauſe to other creatures of God, vvherby they are allured, vvhich is in effect (ſaith S. Auguſtin) to accuſe God, and to build iniquities on Gods back, vvho made thoſe creatures. prolonged their iniquitie.
God therfore who is iuſt, vvil at laſt caſt ſuch preſumptuous ſinners from his back, and breake their ſtiffe neckes: † Our iuſt Lord wil cut the neckes of ſinners: † let them al then ſhal they be confounded, be confounded and ſeparated eternally from God, become like fruitles, and vvithered graſſe, caſt avvay, deſpiſed, yea curſed of al, and bleſſed by none, as the Prophet denounceth in the next verſes. turned backward, that hate Sion.
† Let them be made as graſſe in the toppes of houſes: which is withered before it be plucked vp.
† Wherof the reaper hath not filled his hand, and he that gathereth the sheaues his boſome.
† And they ſayd not that paſſed by: The bleſſing of our Lord be vpon you: we haue bleſſed you in the name of our Lord.
PSALME CXXIX.
The Iewes, or other people in tribulation for ſinne, or temporal captiuitie,The ſixth penitential Pſalme. the 7. key. crie to God to be deliuered: 4. truſting, and encoreging ech other in Gods accuſtomed mercie, aſſuredly hoping that he wil redeme & deliuer them.
A gradual Canticle.
FROM This prayer agreeth to al true penitents, crying to God for helpe, being
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her in depth of ſorovv for ſinne, and ſo it is one of the Penitential Pſalmes, or the depth of feruent deſire to aſcend tovvards perfection in vertue, and from this vaile of miſerie into heauen, and ſo it is a Gradual Pſalme, or in the depth of temporal paines, and ſo it is a ſpecial prayer for ſoules in Purgatorie, offered by the Church in their behalfe. the depthes I haue cried to thee ô Lord: † Lord heare my voice:
Let thine eares be intent, to the voice of my petition.
† If thou shalt obſerue iniquities ô Lord: Lord None is able to abide the rigour of Gods iuſtice. who shal ſuſteyne it▪
† Becauſe with thee there is But al muſt relie vpon his mercie. propiciation: and for For thy promiſes made in the law, that thou wilt remitte ſinnes to the penitent, geue more grace to them that ſeeke it, and mitigate alſo the paines due for ſinnes. thy law I haue expected thee ô Lord.
My ſoule hath expected in his word: † my ſoule hath hoped in our Lord.
† From The hope of penitents is like to the watches of the day time, from morning vntil night, vvhich are more comfortable, then vvatches of the night: the morning watch euen vntil night: let Iſrael hope in our Lord.
† Becauſe with our Lord there is mercie: and with him The greateſt comforth is in Chriſt our Redemer, vvhoſe plentiful Redemption bringeth more abundance of grace. plenteous redemption.
† And he shal redeme Chriſts Redemption being ſufficient for al the vvorld, is effectual only to true liuing members of the Catholique Church. Iſrael, from al his iniquities.
PSALME CXXX.
Anie iuſt ſoule in humble confidence offereth his innocencie, as a ſpiritualConfidence of innocencie. the 7. key. and gratful ſacrifice to God, 3. exhorting al Gods ſeruants euer to hope in him.
A gradual Canticle of Dauid by Gods ſpecial grace hauing a ſincere minde tovvards al men, euen tovvards his enimies, and an humble hart, not deſiring anie thing ambiciouſly, but al to the honour of God, propoſeth his ovvne example, for others to imitate: that they may vvith him offer the ſacrifice of humilitie, and innocencie vnto God, from vvhom al good thinges procede. Dauid.
LORD my hart is not exalted: Al this vvith a thankful mind to God vvho gaue this grace. neither are mine eies loftie. Neither haue I walked in great matters: nor in meruelous thinges aboue me.
† If I was not humbly mynded: but exalted my ſoule: As As children after they are vveaned come ſtil vvillingly to their mother, ſo doth the childe of God relie vpon Gods helpe, though he alvvayes feele not the ſame ſvvetnes: the weaned childe is toward his mother, & according to his demaneur herein, he expecteth revvard. ſo retribution in my ſoule.
† King Dauid, or anie other being for his vertue aduanced, and revvarded by God, is a good example to moue others to do the like, ſo shal they receiue like revvard. Let Iſrael hope in our Lord, from henceforth now and for euer.
PSALME CXXXI.
The Pſalmiſt earneſtly prayeth God to geue him leaue, & to shew him where,Chriſts coming to reſtore man. the 5. key. to build a Temple. But more eſpecially prayeth for, and prophecieth the coming of Chriſt, the promiſed Sonne of Dauid, 14. ſignifying Gods promiſe therof, and of eſtablishing his Church.
A gradual Canticle.
REMEMBER It is an vſual thing that Dauid, Moyſes, & other Prophetes ſpeake of themſelues in the third perſon. Dauid ô Lord, and al his meekenes:
† As he ſware to our Lord, King Dauid deſiring, and ſo farre as lay in him, promiſing to build a Temple to God, vvith great inſtance prayed that he might perſorme the ſame. But God diſpoſing othervviſe, that not he, but his ſonne ſhould build it, he neuertheles prepared the matter, vvorkemen, and money, ſhevved the forme, and diſpoſed the Leuites hovv to ſerue therin. vowed a vowe to the God of Iacob.
† Moreouer by vovv depriued himſelf of entering into his ovvne houſe, or taking his ordinarie reſt, til he might (if it ſo pleaſed God) knovv the place vvhere it ſhould be built. If I shal enter into the tabernacle of my houſe, if I shal aſcend into the bed of my couch.
† If I shal geue ſleepe to mine eies, and ſlumbering to mine eie liddes:
† And reſt to my temples: vntil I finde a place for our Lord, a tabernacle for the God of Iacob.
† Behold we haue heard of it It vvas reueled to Dauid, that the Temple ſhould be built, in that part of Ieruſalem, vvhich looketh tovvards Bethleem (othervviſe called Ephrata) vvhere our Sauiour vvas borne. in Ephrata: we haue found it in VVithin Ieruſalem, vvhich is compaſſed vvith vvoodes. In this viſion alſo the vvhole forme of the Temple vvas reueled vnto him, as he teſtifieth. 1. Par. 28. v. 19. Al thinges, quoth he, came vvritten vvith the hand of our Lord vnto me: that I might vnderſtand al the vvorkes of the paterne. the fildes of the wood.
† Holie Dauid moued vvith exceding deuotion, repared to the place, vvhere Gods Temple ſhould be built. We wil enter into his tabernacle: we wil & adored God, vvhere the Propitiatorie, as a footſtoole repreſenting Gods preſence, ſhould ſtand. VVhat meruel then if deuotion moue Chriſtians, to viſite the holie places, vvhere our Sauiour, God and Man vvas Incarnare, vvas borne, ſuffered death, vvas buried, aſcended into heauen, or anie other place vvhere his feete ſtood. adore in the place where his feete ſtood.
† O God, leauing Silo, Gabaon, and the like places, come into thy holie Temple. Ariſe Lord into thy reſt, thou and VVith the Arke of couenant, vvhere thou ſanctifieſt thy people. And here againe the Prophet illuminated vvith a higher Myſterie, and inflamed vvith more deuotion, prayeth for Chriſtes coming into the vvorld, and that after his Paſſion he vvil riſe, not only in glorie of ſoule, but alſo of bodie, prefigured by the Arke of teſtimonie, vvhich vvas in the tabernacle, and after in the Temple. the arke of thy ſanctification.
† Let thy Prieſtes be clothed with Grant therfore that thy Prieſtes, vvhich muſt offer ſacrifice in this ſacred place, be indued vvith vertues, and good life vvorthie of their degree: iuſtice: & let thy and the Leuites vvho are ordained to ſerue there, be likevviſe made fitte for their diuers functions, both in the old and nevv Teſtament. ſainctes reioyce.
† And ſeing thou haſt geuen ſuch meeknes, deuotion, zele, ſinceritie, and other vertues making him a man according to thyne ovvne hart, and therupon promiſed to eſtabliſh his ſede, For Dauid thy ſeruants, ſake, differ not to ſend thy promiſed Meſſias, Chriſt our Redemer. turne not away the face of thy Chriſt.
† Our Lord Henceforth to the end of this Pſalme, the Prophet relateth Gods reuelation to him: That he hath truly promiſed vvith an oath, hath ſworne truth to Dauid, and and vvil performe, he wil not diſapoint it: to ſette one of Dauids ſonnes vpon his Throne: vvhich vvas not only fulfilled in Salomon, vvho reigned in great peace, and builded the Temple, but eſpecially in Chriſt the Sonne of Dauid, to vvhom our Lord God gaue the ſeate of Dauid his father & he ſhal reigne in the houſe of Iacob for euer▪ and of his kingdom there ſhal be no end. Luc. 1. v. 32. 33. By this promiſe S. Peter alſo proueth Chriſts Reſurrection. Act. 2 v. 30. Of the fruite of thy wombe I wil ſet vpon thy ſeate.
† Concerning the children of Chriſt, members of his kingdom the Church, the promiſe is conditional, if they obſerue Gods commandments, they ſhal ſit vpon his ſeate: be coheyres of his kingdom. Rom. 8 v. 17. If thy children shal keepe my teſtament, and theſe my teſtimonies which I wil teach them:
Their children alſo euen for euer, shal ſit vpon thy ſeate.
† Becauſe our Lord hath choſen Sion: he hath choſen it for an habitation to himſelf.
† This is my Sion, the Catholique Church, is a perpetual place where God dwelleth. reſt for euer and euer: here wil I dwel becauſe I haue choſen it.
† Bleſſing I wil bleſſe her The Church vvanting Chriſts viſible preſence, is repleniſhed vvith manie bleſſinges, widow: her and al her humble children are releeued vvith holie Sacraments. poore I wil fil with breades.
† Her The Church hath alwayes ſome holie Prieſtes; Prieſtes I wil clothe with ſaluation: and her and ſome holie people. ſainctes shal reioyce with ioyfulnes.
† Of this Church, elected by God, Chriſt is the Protector, and ſtrong defence. Thither wil I bring forth a horne to Dauid, I haue prepared and the ſame Church ſhal be a perpetual lampe, vvherby others may come to him. a lampe to my Chriſt.
† His enemies I wil clothe with confuſion: but vpon him shal my ſanctification florish.
PSALME CXXXII.
Fraternal concord is commended to al in the Church, as neceſſarie andFraternal concord. the 7. key. delectable in it ſelf, and bleſſed of God.
A gradual Canticle Dauid being a moſt peaceable man, euen tovvard his enimies, is added by Eſdras in this title, as an example for others to imitate. of Dauid.
BEHOLD That concord is both good and pleaſant, nedeth no other proofe, but only to con
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ider, & to behold the fruict therof in euerie communitie, and eſpecially in the Church of God. how good, and how pleaſant a thing it is, for brethren to dwel in one:
† The ointment, vvhervvith Aaron, and other High Prieſtes vvere conſecrated, vvas precious, and moſt odori
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erous, ſignifying grace bought by Chriſts blood, and producing vertues, vvhich make ſvvete ſauoure: As oyntement on vvas povvred vpon the High Prieſts head, vvho being head of the Church, the head, which ranne downe vpon the beard, vnitie and concord deſcended from him to other Prieſtes, the beard of Aaron, which ranne downe vnto and ſo to the people▪ euen to the lovveſt, and meaneſt in Gods Church. the hemme of his garment:
† An other ſimilitude to declare the excellencie of concord: As the devv of mount Hermon, vvhich is perpetually couered vvith ſnovv, that falleth from the heauen, thence deſcending refresheth & fructifieth the hil of Sion: ſo mutual concord, and fraternal charitie amongſt the faithful, nouriſheth each other, making them fructful in al good vvorkes. As the dew of Hermon, which runneth downe vpon mount Sion.
Becauſe VVhere there is vnitie God geueth abundance of grace, as vvhere the Apoſtles vvith other faithful vvere geathered, and continued in prayer, the Holie Ghoſt came vpon them al. And the multitude of beleuers [then increaſing] had one hart and one ſoule. Act 2. &. 4. v. 32. there hath our Lord commanded bleſſing, and life euen for euer.
PSALME CXXXIII.
Al, and eſpecially clergie men that ſerue the Church, are inuited to prayſeGod continually to be praiſed. the 1. key. God by day and by night, ſo shal they be bleſſed of God.
A gradual Canticle.
LOE This laſt Gradual Pſalme, as a concluſion exhorteth al to praiſe God: now bleſſe our Lord, al ye the ſeruantes of our Lord:
Which ſtand in the houſe of our Lord, in the courtes of the houſe of our God.
† In the nightes lift vp your handes vnto the holie places, and bleſſe ye our Lord.
Our Lord out of Sion bleſſe thee, who for to this end he made al creatures in heauen & in earth Gods perfection and goodnes. the 1. key. made heauen and earth.
PSALME CXXXIIII.
God who only is omnipotent, and fountaine of algoodnes, is of al to be praiſed, 8. He is the ſpecial protector of his elected people. 15. Contrariwiſe falſe goddes are impotent, vaine, and can not helpe thoſe that ſerue them. 19. Only the Church doth rightly praiſe him.
Alleluia.
PRAYSE ye the name of our Lord,Gods ſeruantes. ye ſeruantes prayſe our Lord.
† YeClergie that ſerue in the Temple, that ſtand in the houſe of our Lord, inand ye Laitie that attend to his ſeruice, muſt praiſe him for theſe cauſes. the courtes of the houſe of our God.
† Prayſe ye our Lord, becauſe our Lord is
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goodnes. good: ſing ye to his name, becauſe it ishis benignitie. ſweete.
† Becauſe our Lordhe hath adopted vs his children. hath choſen Iacob to himſelf, Iſrael for his owne poſſeſſion.
† Becauſe I haue knowne that our Lord ishe is omni potent, as appeareth by his vvorkes, here and elſvvhere recited: and manie wayes knovvne to the vvorld. great, and our God aboue al goddes.
† Al thinges whatſoeuer our Lord would he hath done, in heauen, in earth, in the ſea, and in al the depthes.
† Bringing forth clowdes from the vttermoſt of the earth: lightenings he hath turned into rayne.
Who bringeth forth the windes out of his treaſures: † who ſtroke the firſt begotten of Aegypt from man euen to beaſt.Exo. 1
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† He ſent
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orth ſignes, and wonders in the middes of thee ô Aegypt: vpon Pharao, and vpon al his ſeruantes.
† Who ſtroke manie nations: and ſlew ſtrong kinges:
Ioſ. 12. Num. 21. Ioſ. 13.
† Sehon the king of the Amorrheites, & Og the king of Baſan, and al the kingdomes of Chanaan.
† And he gaue their land for inheritance, for an inheritance to Iſrael his people.
† Lord thy name is for euer: Lord thy memorial is vnto generation and generation.
† Becauſe our Lord shal iudge his people: and wil be intreated toward his ſeruantes.
† The idoles of the Gentiles are ſiluer, and gold, the workes Pſal. 113. of mens handes.
† They haue mouth, and shal not ſpeake: they haue eies, and shal not ſee.
† They haue eares, and shal not heare: for neither is there breath in their mouth.
† Let them that make them become like to them: and al that haue confidence in them.
† Ye houſe of Iſrael bleſſe our Lord: ye houſe of Aaron bleſſe our Lord.
† Ye houſe of Leui bleſſe our Lord: you that feare our Lord, bleſſe ve our Lord.
† Bleſſed be our Lord out of Sion, who dwelleth in Ieruſalem.
PSALME. CXXXV.
God being meruelous in himſelf, 4. hath shewed his powre and goodnes inGods meruelous workes▪ the 2. key. his workes, as wel in general to al the world, 10. as in particular towards his elected people.
Alleluia.
CONFESSE ye to our LordVVhoſe goodnes is incomparable becauſe he is good:This ſecond part of euerie verſe, firſt pronounced by the Prieſtes, confeſſing & praiſing Gods mercie aboue al his workes, was ſtil repeted by muſicians, or other aſſiſtants, in maner as now in L
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tanies [ô Lord deliuer vs] and [VVe beſech theeto heare vs] And as Gloria Patri &c. is added in the end of Pſalmes, and our Lords prayer, and the Angelical ſalutation are often repeted in diuers Offices, and in the Roſarie becauſe his mercie is for euer.
Confeſſe ye toVVhoſe diuine powre created al other thinges. the God of goddes: becauſe his mercie is for euer.
†By this inuitation to praiſe our Lord God, thriſe repeted, we profeſſe the bleſſed Trinitie, who is one God in ſubſtance, and three Diuine Perſons. Confeſſe ye toVVhoſe dominion is ouer al the world. the Lord of lordes: becauſe his mercie is for euer.
† WhoOnly God can do true miracles; towit, workes aboue the courſe of al nature. onlie doth great meruels: becauſe his mercie is for euer.
† Who made the heauenIn admirable wiſdom. in vnderſtanding: becauſe his mercie is for euer.Gen. 1.
† Who eſtablishedMade the waters aboue nature to remaine vvithin their bondes, & not to couer the earth. the earth ouer the waters: becauſe his mercie is for euer.
† Who made the great lightes: becauſe his mercie is ſor euer.
† The ſunne to rule the day: becauſe his mercie is for euer.
† The moone, and ſtarres to rule the night: becauſe his mercie is for euer.
† Who ſtroke Aegypt with their firſtbegotten: becauſe his mercie is for euer.Exo. 11.
† Who brought forth Iſrael out of the middes of them: becauſe Exo.
••
. his mercie is for euer.
† In a mightie hand, and loftie arme: becauſe his mercie is for euer.
† Who diuided the Read ſea into diuiſions: becauſe his mercie is for euer
† And brought forth Iſrael through the middes therof: becauſe his mercie is for euer.
† And he ouerthrew Pharao, and his hoſt in the Readſea: Exo.
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. becauſe his mercie is for euer.
† Who led his people through the deſert: becauſe his mercie Num.
••
is for euer.
† Who ſtroke great kinges: becauſe his mercie is for euer.
† And ſlewe ſtrong kinges: becauſe his mercie is for euer.
† Sehon the king of the Amorrheites: becauſe his mercie is for euer.
† And Og the king of Baſan: becauſe his mercie is for euer.
† And he gaue their land for an inheritance: becauſe his mercie is for euer.
† For an inheritance to Iſrael his ſeruant: becauſe his mercie is for euer.
† For in our humiliation he was mindful of vs: becauſe his mercie is for euer.
† And he redemed vs from our enemies: becauſe his mercie is for euer.
† Who geueth foode to Al Gods benignitie, as wel of particular benefites towards his people, as general to them and al others procedeth from his mercie. al fleshe: becauſe his mercie is for euer.
† Confeſſe ye to the God of heauen: becauſe his mercie is for euer.
Confeſſe ye to the Lord of lordes: becauſe his mercie is for euer.
PSALME CXXXVI.
The Prophet deſcribeth how lamentably the people in captiuitie of Babylon,The Iewes lamentation in captiuitie. the 4. key▪
wil bewaile the want of meanes to ſerue God, and of their natiue ſoyle▪ 7. with iuſt deſire of their enimies punishment.
A Pſalme of Dauid By adding to this title [for Ieremie] the Septuagint Interpreters ſignifie that this Pſalme treateth of the ſame captiuitie, in which Ieremias writte his Lamentations. for Ieremie.
VPON the riuers Nere the riuers in Chaldea, wherof Babylon was the head citie, of Babylon, there we the Iewes remained mourning, ſate and wept: whiles we remembring the holie rites and ſeruice of God, which had bene in Sion, wherof they were depriued in the captiuitie. remembred Sion.
† On the willowes in the middes therof, we hanged vp Al their muſical inſtruments, as hauing no vſe of them. our inſtrumentes.
† Becauſe there they that led vs captiue, Either in earneſt, or in ſcorne the Chaldees willed them to ſing, as they were accuſtomed in their countrie. demanded of vs wordes of ſonges.
And they that led vs away: Sing ye an hymne to vs of the ſonges of Sion.
† They excuſed themſelues, and refuſed to ſing ſacred Pſalmes before prophane people, neither had they mind to ſing in that mourning ſtate of captiuitie. How shal we sing the ſong of our Lord in a ſtrange land?
† The people ſhew not only their feruent preſent deſire to ſerue God in Ieruſalem, but alſo their firme purpoſe ſtil to deſire the ſame, wiſhing that if they forget it, or loſe this affection, their right handes, or what ſoeuer is moſt deare, or neceſſarie for them, may be forgotten, not conſerued, but ſuffered to periſh, If I shal forget thee ô Ieruſalem, let my right hand be forgotten.
† If I loſe this affection, let me alſo loſe the vſe of my tongue. Let my tongue cleaue to my iawes, if I doe not remember thee:
If I shal not ſet Ieruſalem in the beginning of my ioy.
† Be mindful ô Lord of The Idomeans incenſed the Chaldees to be cruel againſt the Iewes, wherof they pray for iuſt reuenge, and withal the Pſalmiſt prophecieth that it wil be reuenged, which Iſaias alſo prophecieth, c. 21. v. 11. l. for their reioycing in Ieruſalems miſerie. the childrem of Edom, in l the day of Ieruſalem:
The voice of the Idumeans, inciting the Babylonians vtterly to deſtroy Ieruſalem. That ſay: Raſe it, raſe it, euen vnto the foundation therof.
† A prophecie that the people of Babylon ſhould alſo be puniſhed, for their crueltie againſt the Iewes, wherof Iſaias likewiſe prophecieth▪ c. 13. Daugther of Babylon miſerable: bleſſed is he, that shal repay thee thy payment, which thou haſt payed vs.
† Bleſſed is he, God wil bleſſe, or reward them that ſhal ſeuerly afflict the Babylonians▪
that shal hold, and not ſparing their children. Morally he is bleſſed, that mortifieth his owne paſſions, cutteth of firſt il motions, or puniſheth venial ſinnes, that they grow not ſtrong vvithin his ſoule, and ſo draw it to committe mortal ſinne. S. Aug. hic. & S. Greg. in fine expoſ. Pſal. 4. paeuit. shal dash thy litle ones againſt the rocke.
PSALME. CXXXVII.
The whole Church, or anie iuſt perſon, rendreth thankes to God for his benefitesThankes to God for benefites. the 7. key. 4. praying that al kinges and kingdomes may do the ſame, 4. becauſe God being high reſpecteth, and aduanceth the humble.
To This Pſalme is a fitte forme of thankes for Dauid, or anie other ſeruant of God. Dauid him ſelf.
I wil I vvil render thankes and praiſe. confeſſe to thee ô Lord in my whole hart: God euer heareth the prayer that is rightly made, for vvhich the ſupplicant is therfore to geue thankes. becauſe thou haſt heard the wordes of my mouth.
In Angels are preſent vvhere the faithful pray, obſerue our prayers, and offer them to God, if they be ſincere, as the prayers of Tobias, and Cornelius. the ſight of Angels I wil ſing to thee: † I wil adore 1. Cor. 11. v. 10. Iob. 12. Act 10. Pſal. 24. v. 10.
VVhen there vvas not acceſſe to the Temple, yet the Ievves praying in captiuitie, turned themſelues tovvards the Temple. toward thy holie temple, and wil confeſſe to thy name.
For thy mercie, and thy truth: becauſe thou haſt magnified aboue euerie thing The Name and Maieſtie of GOD, The VVORD (which is the Sonne of God) alſo the name of IESVS, is magnified aboue al names, or temporal thinges: thy holie name.
† In what day ſoeuer I shal inuocate thee, heare me thou wilt multiplie ſtrength in my ſoule.
† Let Sovvner or later Kinges and Princes of al kingdomes and nations, haue bene or ſhal be conuerted to Chriſt. al the kinges of the earth ô Lord confeſſe to thee: becauſe they haue heard al the wordes of thy mouth:
† And let them ſing in the wayes of our Lord: becauſe great is the glorie of our Lord.
† Becauſe our Lord is high, and he beholdeth low thinges: and high thinges he knoweth God knovveth proud men, not as his freindes or ſeruants, but farre of, as ſtrangers and enimies. far of.
† If I shal walke in the middes of tribulation, thou wilt quicken me: and vpon the wrath of mine enimies thou haſt extended thy hand, and thy right hand hath ſaued me.
† Our Lord wil repay for me: ô Lord thy mercie is for euer: deſpiſe not the workes of thy handes.
PSALME CXXXVIII.
Gods knowlege, 7. and preſence (10. without the helpe, or hinderanceGods ſpecial prouidence of his ſeruantes. the 3 key. anie thing) extendeth to al thinges, times, and places. 17, he geueth exceding great honour to his ſainctes, 20, the wicked, as enimies to God are iuſtly hated, 23. the iuſt pray for Gods perpetual direction.
Vnto By this part of the title [to the end] is ſignified (as is noted Pſal. 4.) that the matter cont
•
ined in the Pſalme, perteyneth to the nevv Teſtament. the end, a Pſalme of Dauid.
LORD thou God vvho knovveth al thinges moſt abſolutly and perfectly, vvithout diſcourſe or ſearching yet, as it vvere, maketh experimental trial of his ſeruants, to make them in ſome ſorte to know him, and to knovv themſelues. And ſo here, holie Dauid or other faithful man, acknovvlegeth Gods Omniſcience, that is, perfect knovvlege of al thinges, vvithout exception, paſt, preſent, & to come: al vvorkes, vvordes, thoughtes, and vvhat ſoeuer can be, though it neuer vvas nor ſhal be, in general and in particular. haſt proued me, and haſt knowen me: † thou haſt knowen my ſitting downe, and my riſing vp.
† Thou haſt vnderſtood my cogitations far of: my path, and The vttermoſt meaſure and reach of myne intention. my corde thou haſt ſearched out.
† And thou haſt foreſene al my wayes: becauſe there is not a word in my The word holden in by the tongue, and not vttered by mouth, is not hidden from God. tongue.
† Behold ô Lord thou haſt knowen al the laſt thinges, & them of old: thou haſt formed me, and haſt put thy hand vpon me.
† Thy knowledge is By experiēce we ſee that Gods knovvlege excedeth our reach. become meruelous of me: it is made great, and I can not reach to it.
† As Gods knovvlege comprehendeth al thinges, ſo his preſence extendeth it ſelfe to al places, neither is conteined in place, but excedeth al place, in his diuine immenſirie. Whither shal I goe from thy ſpirit? and whither shal I flee from thy face?
† If I shal aſcend into heauen, thou art there:
•
f I deſcend into hel, thou art preſent.
† If I shal take my winges early, and dwel in the extreme partes of the ſea:
† Certes thither alſo shal thy hand conduct me: and thy right hand shal hold me.
† The Prophe alſo in the perſon of anie curious imaginatiue man, examineth and findeth that no darknes, nor couer can hide anie ching from God. And I ſayd: Perhaps darknes shal treade ouer me: and the night is mine illumination in my delightes.
† For darkenes shal not be darkened from thee, and the night shal be lightened as the day: as the darkenes therof, ſo alſo the light therof.
† Becauſe thou haſt poſſeſſed Nothing ſemeth more hidde then a m
•
ns entrals. my reynes: thou haſt receiued me from o
•
a child in the mothers vvombe. my mothers wombe.
† I wil confeſſe to thee, becauſe thou art terribly magnified: thy workes are meruelous, & my ſoule knoweth excedingly.
† My Or bones in the fleſh. bone is not hid from thee, which thou madeſt in ſecrete: and my ſubſtance in the lower pattes of the earth.
† Or mans bodilie imperfection before his birth, Mine Gol
••
. Embryo
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em. imperfection thine eies haue ſene, & in thy booke Of knovvlege. al shal be written: dayly formed by God, not by man. Iob. 10. v. 8. 2. Mae. 7. v. 22, 23. daies shal be formed, & no man in them.
† Aboue al conſiderations it moſt excedeth, that God ſo high and infinite, honoreth his humble poore ſeruants ſo excedingly, that it ſemeth to themſelues, farre more then can be due. For he revvardeth euen ouer & aboue merites; which merites alſo are founded in Gods mercie geuen vvithout merite. But to me thy Nevv tranſlaters peruert this place, tranſlating [thoughts] for [frendes] contrarie to the Hebrevv, Greke, and Latin, and al ancient Fathers, only pretending that the ſame vvord in the Chaldee tongue alſo ſignifieth thoughts. frendes ô God are become honorable excedingly: their principalitie is excedingly ſtrengthned.
† The number alſo of Saintes vvhom God hath choſen, called, iuſtified and vvil glorifie, excede mans conceipt. Apoc. 7. I wil number them, and they shal be multiplied aboue the ſand: Incenſed vvith this excellent glorie, and deſiring to be of this innumerable multitude, by thy grace I haue riſen from ſinne, and in confidence of thy perpetual helpe, I ſtand and hope to perſeuere in thy ſeruice. I roſe vp and I am yet with thee.
† And if it be ſo, yea ſeing it is ſo, that as thou ô God doeſt exalt thy Saincts, to exceding and vnſpeakable honour: ſo thou haſt alſo decreed to puniſh obſtinate ſinners, vvith eternal death and damnation: If thou shalt kil ſinners ô God: I renounce al vvicked aſſociation, gette ye avvay from me al cruel bloudie men, that vvould dravv me into euerlaſting torments. ye men of blood depart from me.
† Avvay from me, you that thinke, Becauſe you ſay in thought: they the glorious manſions in heauen, prepared and promiſed to the iuſt, are vaine hopes, and in vaine expected. shal receiue thy cities in vayne.
† This hate of ſuch ſinners the iuſt ſhal confidently plead, and happie are they that ſhal be able truly to alleage for themſelues in the day of iudgement, that they hated al, vvhom God hateth, Did not I hate them, that hate thee ô Lord: and yea hated them vvith feruent zele, that are Gods enimies. pyned away becauſe of thine enemies?
† Stil the Prophet inculcateth this neceſſarie perfect hatred, with perfect hatred did I hate them: they are become and emnitie tovvards Gods enimies. enemies to me.
† For that none in this life (without ſpecial and extraordinarie reuelation) knoweth certainly their owne ſtate, whether they be worthie of Gods loue or hatred (Eccle 9.) the iuſt ſubmitte themſelues to Gods examination of their hart and actions: Proue me ô God, and know my hart: examine me, and know my pathes.
And humbly praing God, that if they be in the way of iniquitie, ſee, if the way of iniquitie be in me: he wil voutſafe to reduce and guid them into the right way of euerlaſting life. and conduct me in the euerlaſting way.
PSALME CXXXIX.
The iuſt diuerſly afflicted by the wicked, pray to be defended, 7. repoſe theirEternal paine of the wicked, and ioy of the bleſſed. the 10. key. confidence in God, 10. who wil adiudge the reprobate to eternal punishment, 13. and reward the good with the fruition of himſelf.
Vnto the end, a Pſalme of Dauid.
DELIVER me ô Lord from the euil man: from the vniuſt man reſcue me.
† Which Vnquiet euil diſpoſed men ſtil deuiſe wicked plottes haue deuiſed iniquitie in their hart: and neuer ceaſe to make diſcord and debates. al the day they did appoint battels.
They haue whet their tongues as that of a ſerpent: † the venome of aſpes is vnder their lippes.
† Kepe me ô Lord from the hand of the ſinner: and from vniuſt men deliuer me.
† Who haue deuiſed to ſupplant my ſteppes: † the proude haue hid a ſnare for me:
And they haue ſtreched out ropes for a ſnare: they haue layd Scandalum. a ſtumbling blocke for me nere the way.
† In time of tentation prayer is moſt neceſſarie. I ſayd to our Lord: Thou art my God: heare ô Lord the voice of my petition.
† O Lord, Lord Man is not able to reſiſt tentations, the ſtrength of my ſaluation: vnleſſe God by his grace, as by a helmet, defend him from yelding conſent. thou haſt ouershadowed my head in the day of battel.
† Yeld me not ô Lord from Suffer me not to fal from that which I now deſire (which is to be conſtant in vertue) not to conſent to ſinners perſwaſions. my deſire, to the ſinner: they haue deuiſed againſt me, forſake me not, VVho then would triumph ouer me. leſt they perhaps be proude.
† The ſumme of their miſcheuous deuiſes, The head of their compaſe: conſiſting in their ſuttle perſuaſions with ſwete wordes, the labour of their lippes ſhal ouerwhelme, and bring themſelues to perd
•
tion. shal couer them.
† Hel fire ſhal be their lote, Coales shal fal vpon them,
•
nto which they ſhal fal, thou shalt caſt them downe into fyre: in miſeries &
•
uer be in intolerable torments. they shal not ſtand vp.
† A man ful of tongue shal not be directed in the earth: euils shal take the vniuſt man into deſtruction.
† I haue lerned by good inſtructions and by experience, that in the end thou ô God w
•
lt comfort the iuſt, who are now afflicted; and puniſh the vniuſt, that liue in temporal delightes, as it happened to Lazarus, and the glat
•
on. I haue knowne that our Lord wil do the iudgement of the needie: and the reuenge of the poore.
† But as for the iuſt, they shal confeſſe to thy name: and the righteous shal dwel with Eternal glorie conſiſteth in ſeeing God. thy countenance.
PSALME CXL.
The Church prayeth that her children may auoide ſinful wordes, 4. notThe Church prayeth and preuaileth. the 6. key. make excuſes of ſinnes committed, not communicate with others in ſinne, nor to harken to ſlatterers: 6 but to pray that they may amend (the Pſalmiſt by the way prophecieth that manie shal be conuerted) 8. though ſometimes perſecution be great, the Church faileth not.
A Pſalme of Dauid
LORD I haue cried to thee, heare me: attend to my voice, when I shal crie to thee.
† In theſe wordes the Church prayeth, offering incenſe in her ſolemne Offices. Let my prayer be directed as As the fume of incenſe is ſwete and aſcendeth vpwards: ſo the Church prayeth that her petitions may be gratful, and aſcend to God. incenſe in thy ſight: the eleuation of my handes as In the old teſtament morning acrifice was rather more ſolemne, and more frequeut, but the Prophet ſemeth to allude vnto Chriſts Sacrifice, which he was to offer towards euening on the Croſſe; and the ſame alſo in vnbloudie maner, the euening befofe his Paſſion, in the Euchariſt. euening ſacrifice.
† Set ô Lord A iuſt care and conſideration what to ſpeake, before the mouth be opened a watch to my mouth: and lippes muſt not be alwayes ſtopt, for it is a ſinne ſometimes not to ſpeake, but as a dore that is to be opened, and ſhut at due ſeaſons, for example, opened to confeſſe our ſinnes, and Gods truth: a doore round about to my lippes.
† Decline not my hart shutte from wordes of malice, and from excuſing ſinnes committed. into wordes of malice, to make excuſes in ſinnes.
With men that worke iniquitie: and I wil not communicate with the chiefe of them.
† The iuſt shal rebuke me in mercie, and Admonition of the iuſt is a profitable reprehenſion, shal reprehend me: but let not the oyle of a ſinner but the fawning of flatteters is pernicious. fatte my head.
Becauſe The Church ceaſeth not to pray for ſinners, yet alſo my prayer is in their though as yet they take pleaſure in their ſinnes, good pleaſures: † but the very chiefeſt of them, which ſeme moſt potent, if they remaine obſtinate to their death, ſhal then periſh, as men throwne againſt rockes. their iudges are ſwalowed vp ioyned to the rocke.
They ſhal then heare and vnderſtand, that the prayers of the Church They shal heare my wordes are effectual, obtaining grace of conſtancie to her children, not to feare anie perſecution, nor anie kind of death; obtayning alſo iuſtificatiō of their cauſe, vvhen the perſecuters ſhal ſee that the wordes, and doctrin of the Church are true, and preuaile in true iudgement, as true, modeſt, peaceable, not ſedicious, turbulent, nor againſt the commonwealth. becauſe they haue preuailed:
† As much earth ſticking together is made fructful, by breaking it into ſmal mould, ſo the children of the Church by perſecution, bring forth more fruict then before. S. Aug. as the groſſenes of the earth is broken out vpon the earth.
Our Some perſecuters are ſo cruel as to rage againſt the bones, and other reliques of Martyrs, bones are diſſipated caſting them into the vileſt planes they can, willing if they could, to throw them into hel, nere to hel: † but the Church and al her members repoſe confidence in God. for to thee ô Lord, Lord are mine eies; in thee haue I hoped, take not away my life ſoule.
† Keepe me from Therfore ſhe prayeth that her children be not entrapped by guilful deceiptes, the ſnare, which they haue ſet for me: and from nor ouerthrowne by anie ſtumbling blocke caſt in their way. the ſcandals of them that worke iniquitie.
† In the end, al perſecuters and other wicked ſhal be caught in their ovvne nette of perdition, Sinners shal fal in his net: the Church is ſingularly protected euen to the end. I am alone vntil I paſſe.
PSALME CXLI.
Holie Dauid being fled into a caue, and beſeeged round about by SaulsDauids prayer in extreme diſtreſſe. the 8. key. armie, explicating his diſtreſſe, 6. prayeth to be deliuered.
Of This Pſalme in fotme of a prayer, ſhevveth vvhat cogitations Dauid had in extreme danger. vnderſtanding to Dauid, when he was in the caue, a prayer. 1. Reg. 24.
VVITH my voice I Not with exterior voice, for ſo he should haue detected himſelfe, but with feruoure of ſpirite. haue cried to our Lord: with my voice I haue prayed to our Lord:
† I powre out my prayer in his ſight, and I pronounce my tribulation before him.
† VVhen by reaſon of extremitie, I vvas not able to thinke hovv to helpe my ſelfe, When my ſpirit faileth of myſelf, and thou ô God knovving my actions and demaneur, didſt deliuer me. thou haſt knowne my pathes.
In this way, which I walked, they hid a ſnare for me.
† I looked toward I looked for helpe, the right hand, and and diligently looked about me, ſaw: and but none vvould ſeme to knovv me, vvhen I required their helpe there was none that would know me.
Endeuoring to ſaue my ſelf by flight, I found no ſecure place, for being in a caue or hole of a montaine, the vvhole armie beſeeged me; al ſeeke to take avvay my life, none to ſaue it. Flight hath failed me: and there is none to require my ſoule.
† Thus leift deſolate of al mans helpe, and deſtitute of al vvorldlie ſhift, I cried to thee ô Lord, I haue cried to thee ô Lord, I haue ſayd: Thou art my only hopeful refuge, my hope, neither do I deſire to liue for anie vvorldlie reſpect, but hauing choſen thee ô God for my portion, and inheritance, my portion I deſire to be out of this deſert place, and to be in the land, vvhere is right vſe of religious diuine ſeruice. in the land of the liuing.
† Attend to my petition: becauſe I am afflicted. humbled excedingly. Deliuer me from them that perſecute me: becauſe they are made ſtrong ouer me.
† Bring forth my ſoule out of priſon, Dauids deſire of libertie, was eſpecially to this end, that he might haue conuenient place, and other meanes to ſerue and praiſe God: to confeſſe vnto thy name: the good, and vvel diſpoſed people of Iſrael, can not now ſerue thee as they deſire, but expect me, the iuſt expect me, whom thou ô Lord, vvilt aduance to the kingdom, that then vve may ſerue thee, more freely and more commodiouſly. til thou reward me.
Al this happened in figure of Chriſt, of vvhom prophetically S. Auguſtin S. Hilarie, Caſſiams, Caſſiodorus, and others expound the vvhole Pſalme. Amongſt others S Beda briefly in theſe vvordes VVheras in the title, Vnderſtanding is premiſed to Prayer, therby as ſignified, that Dauid in his diſtreſſes,The prophetical ſenſe of this Pſalme. and in the denne whither he fled, vnderſtood vvhat our Lord ſhould ſuffer of the Ievves, and hovv he vvould pray to his Father. In the firſt part our Lord crieth to his Father, complaining of the deteſtable deceiptes of Iudas the perſecutor. In the ſecond he prayeth to be deliuered from the priſon of hel (Limbus, vvhere he vvas free) becauſe the faith of al the Sainctes depended on his Reſurrection.
PSALME CXLII.
King Dauid (or anie other) in ſpiritual or temporal tribulation, not truſtingThe ſeuenth penitential Pſalme. the 7. key. in his owne iuſtice, layeth open his calamitie, 5. conſidering Gods benignitie, 6. prayeth to be ſpedely deliuered; 11. and confidently aſſureth himſelfe therof.
A Pſalme of Dauid, when Abſalom his ſonne perſecuted him. 2. Reg
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7
LORD heare my prayer: with thine eares receiue my petition in God hauing ſo promiſed is bond by his truth, thy truth: heare me in and his iuſtice, to heare penitents praying for remiſſion of ſinnes. thy iuſtice.
† And Deale not vvith me in rigour of iuſtice, enter not into iudgement with thy ſeruant: for no mortal man is able of himſelfe to be iuſtified, abſtracting from Gods mercie. becauſe no man liuing shal be iuſtified in thy ſight.
† Becauſe the enemie ſought my life, hath perſecuted my ſoule: he and brought it into great danger. Spiritually, the diuel as a ro
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ing lion ſtil ſeeking vvhom he may deuour, hath tempted me vehemently. hath humbled my life in the earth.
I am preſſed with great calamities, temporal or ſpiritual. He hath ſet me in obſcure places as the dead of the world: † and my ſpirit is in anguish vpon me, within me my hart is trubled.
† In this caſe I conſider, how God hath hertofore shewed his goodnes towards me, and others. I was mindful of old dayes, I haue meditated in al thy workes: in the factes of thy handes did I meditate.
† I haue Stretching forth handes a ceremonie in prayer, wherby the ſupplicant is made more attentiue, and alſo indureth ſome paine for part of ſatisfaction. ſtretched forth my handes to thee: my ſoule is mans mind vvithout Gods illumination is drie and▪ barren. as earth without water vnto thee.
† Heare me In great tentations Gods grace and helpe is more preſently nedeful to preuent our weaknes, leſt vve yeld conſent. quickly ô Lord: my ſpirite hath faynted.
Turne not away thy face from me: If God leaue man vvithout ſpecial and continual grace, he vvil fal, and I shal be like to them that deſcend into into ſunne, as into a deepe lake, from vvhence vvithout helpe he can not riſe vp againe. the lake.
† Make me heare thy mercie In the firſt aſſault of tentation. in the morning: becauſe I haue hoped in thee.
Make the way knowen to me, wherein I may walke: Seing by thy grace I haue begunne to pray vnto thee. becauſe I haue lifted vp my ſoule to thee.
† Deliuer me from mine enemies ô Lord, to thee I haue fled:
† teach me to doe thy wil, becauſe thou art my God.
Thy The penitent thus humbling himſelfe and praying may aſſuredly truſt that God doth remitte his ſinnes by the holie Sacraments, and iuſtifieth him, protecteth him, and wil bring him out of al dangers of ſpiritual or temporal enemies. good ſpirite wil conduct me into the right way: † for thy name ſake ô Lord thou wilt quicken me, in thine equitie.
Thou wilt bring forth my ſoule our of tribulation: † and in thy mercie thou wilt deſtroy mine enemies.
And thou wilt deſtroy al, that afflict my ſoule: becauſe I am thy ſeruant.
PSALME CXLIII.
The royal Prophet thanketh God, for al his victories, and poſſeſſion of theKing Dauid praiſeth God for his victories the 8 key. kingdom. 3. Admiring Gods benignitie towards man, 5. prayeth to be ſtil defended from al enimies, 9. promiſeth a new ſongue of prayſe, 11. deſcribeth the vanitie of worldlie men, 15. concluding that true felicitie is in ſeruing God.
A Pſalme of Dauid, Becauſe this vvas Dauids firſt, and a very notable victorie, the Septuagint Interpreters make mention of Goliath in this title. againſt Goliath.
BLESSED be our Lord my God, who God made Dauid a warier, and victorer againſt Goliath, without anie former training in armes. teacheth my handes to battel, and my fingers to warre.
† My mercie, and my refuge: my defender, and my deliuerer.
My protectour, and I haue hoped in him, who Made him afterwards king of a great people. ſubdeweth my people vnder me.
† Lord Al mankind was vnvvorthie before Chriſt, what is man, that thou art that God should be reueled vnto them, made knowne to him? or the ſonne of man, eſpecially that he ſhould haue care of the progenie of men, after their ſinne. that thou eſtemeſt him?
† In dede man in himſelf, in his ovvne nature and frailtie, is but a vaine and tranſitorie creature, paſſing from life to death, as a ſhadovv that can not conſiſt of it ſelfe, neither can man vvithout God. Man is made like to vanitie: his dayes paſſe as a shadow.
† By a poetical deſcription he prayeth for Gods helpe, as if God ſhould make the heauens to bovv, and ſo deſcend; or make the montaines ſmoke, as vvhen Moyſes receiued the lavv, or declare himſelf by Meteors, as folovveth: Lord incline thy heauens, and deſcend: touch the mountaynes, and they wil ſmoke.
† Lighten lightening, and thou shalt diſperſe them: shoote out thine arrowes, and thou shalt deſtroy them.
† Send forth thy hand from on high, take me out, and deliuer me from manie Tribulations or tentations. waters: from the hand Children of the Church, of children but of euil life. ſtrangers.
† Whoſe mouth hath ſpoken They ſpeake in vanitie that promiſe to kepe Gods law, and performe it not. vanitie: and their right hand is the right hand of iniquitie.
† O God I wil ſing to thee a new ſong: in In that principal inſtrument, apt for a new ſongue, and for extra ordinarie benefites. the pſalter of ten ſtringes, I wil ſing to thee.
† Who geueſt ſaluation to kinges: who haſt redemed Dauid thy ſeruant from the malignant ſword: † deliuer me.
And reſcue me out of the hand of Both Ievves & Chriſtians that liue not vvel, are as ſtrangers that frame to themſelues ſuch a falſe felicite, as is here deſcribed: making riches or vvorldlie pleaſures their God. children ſtrangers, whoſe mouth hath ſpoken vanitie: and their right hand, is the right hand of iniquitie.
† Whoſe ſonnes, are as new plantes in their youth.
Their daughters comly trimmed: decked about after the ſimilitude of a temple.
† Their ſtorehouſes ful, flowing out of this into that.
Their ewes ful of yong, abunding in their going forth: † their oxen are fatte.
There is no ruine of wal, nor tranſmigration. paſſage, nor crie in their ſtreates.
† They haue ſaid, that it is a happie people, which hath theſe things: True happines conſiſteth not in vvorldlie thinges. bleſſed is the people, whoſe But in preferring God before al. God is our Lord.
PSALME. CXLIIII.
God is, and for euer ought to be praiſed, 3. for his immenſiue, infinite,Gods Maieſtie excelleth al thinges. the 1. key. glorious Maieſtie, meruelous workes, merciful benefites; for his powre, wiſdom, iuſtice, 19. who wil reward the good, and deſtroy the wicked.
By this title, Eſdras ſignifieth that the Holie Ghoſt, vvho indited al the Pſalmes to Gods praiſe, more ſpecially in theſe ſeuen laſt ſuggeſted to Dauid, and by him to al Gods ſeruants, that al their other ſeruice muſt tend, and be directed to the praiſe of God: and that therin vve muſt continevv, and finally reſt, as in the ſabbath of the ſeuenth day, ſignified (as S. Beda ſuppoſeth) by theſe ſeuen laſt Pſalmes of praiſe, eternally praiſing our Lord God. For vvhich principal end both Angels and Men, yea and al other creatures vvere made. Prayſing, to Dauid himſelfe.
I “ Wil exalt thee my God King, is the proper epitheton of Chriſt, the Sonne of God, to whom, in his humanitie, God the Father promiſed the Church of al nations for his kingdom. Pſal. 2. in vvhom alſo the vvhole Bleſſed Trinitie is praiſed. the king: and I wil bleſſe thy name Al the time of this vvorld they praiſe God, for euer, and & after in eternitie. for euer and euer.
† Euerie day wil I bleſſe thee: and wil praiſe thy name for euer, and for euer and euer.
† Great is our Lord and exceding laudable, and of his greatnes there is no end.
† Generation and generation shal praiſe thy workes: and they shal pronounce thy powre.
† They shal ſpeake the magnificence of the glorie of thy holines: and shal tel thy meruelous workes.
† And they shal tel the force of thy Of vvonderful and miraculous thinges, vvhich ſtrike terrour into mens mindes. terrible thinges: and shal declare thy greatnes:
† They shal vtter the memorie of the abundance of thy ſwetnes: and in thy iuſtice they shal reioyce.
† Our Lord is pitiful and merciful: patient and very merciful.
† Our Lord is ſweete to al: and his The effectes of Gods mercie in redeming, and recallidg ſinners, are eminent aboue al other workes. commiſerations are ouer al his workes.
† Let al thy workes ô Lord confeſſe to thee: and let thy Therfore the ſanctified haue ſpecial cauſe to praiſe God. ſainctes bleſſe thee.
† They shal tel the glorie of thy kingdom: and shal ſpeake thy might.
† That they may make thy might knowne to the children of men: and the glorie of the magnificence of thy kingdom.
† Thy kingdom is a kingdom Chriſts kingdom the militant Church is magnifical, but much more the triumphant vvhich is eternal. of al worldes: and thy dominion in al generation and generation.
† “ Our Lord is faithful in al his wordes: and holie in al his workes.
† Our Lord God is readie of his part to lift vp al. lifteth vp al that fal: and ſetteth vp al that are bruiſed.
† The eies of al hope in thee ô Lord: and thou geueſt their meate in time conuenient.
† Thou openeſt thy hand: and filleſt He geueth neceſſarie thinges to al liuing creatures, euen to brute beaſtes. euerie liuing creature with bleſſing.
† Our Lord is iuſt in al his wayes: and holie in al his workes.
† Our Lord is neere to al that inuocate him: to al that inuocate him in truth.
† He wil doe the wil of them that feare him, and wil heare their prayer; and ſaue them.
† Our Lord keepeth al that loue him: and he wil deſtroy al ſinners.
† My mouth shal ſpeake the prayſe of our Lord: and let al flesh bleſſe his holie name for euer, and for euer and euer.
ANNOTATIONS PSALME CXLIIII.
I vvil exalt thee] As this Pſalme is the firſt of the ſeuen, vvhich conteyneThe ſeuen laſt Pſalmes perteyne more ſpecially to prayſes. This Pſalme and other ſix are compoſed in order of the Alphabet. It is probable that the Hebrevv text novv vvanteth a verſe in this Pſalme. And therfore is not more certa
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ne then the Greke or Latin. more particular inſtruction of perpetually praiſing God: ſo it is the ſeuenth of thoſe, vvhich are compoſed in order of the Alphabet, tovvitte, the 24 33.
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. 110. 111. 118. and this 144, Of vvhich the three former vvant ſome letters: ſignifying (as Caſſiodorus interpreteth.) ſuch in Gods Church, as ſing his praiſes, but vvith ſome imperfections: the other foure haue the perfect Alphabet, ſignifying thoſe, that ſing Gods praiſes vvith perfect deuotion. VVhich only foure S. Ierom calleth Alphabetical Pſalmes. Epiſt. ad Paulam Vrbi
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am, & Pro
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m. in Lament. Ierem.
1
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. Our Lord is faithful.] This verſe is not novv in the ordinarie Hebrevv tex
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, and therfore either the ſame is defectiue, or els this Pſalme ſhould ſen
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e no
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to be compoſed vvith a perfect Alphabet in the fountaine tongue. For here it vvanteth the letter Nun. But ſeing S. Ierom counteth this one of the foure Alphabetical Pſalmes, omitting the other three, vvhich conſiſt of vnperfect Alphabets, it is very probable that this verſe vvas once in the Hebrevv text, as it is both in Greke & Latin. VVherby amongſt other places, appeareth, that there is no certaintie, to correct the Greke, or Latin Bible by the Hebr
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, vvhich is novvextant; but rather by them that may be ſupplied, vvhich the Hebrevv vvanteth.
PSALME CXLV.
The Pſalmiſt exciteth himſelf, and al others to praiſe God for his ſingularAl are exhorred to praiſe God and truſt in his aſſured prouidence. they key. regard, and prouidence of al that truſt in him: 3. shewing that neither princes, nor other men are able to helpe, 5. but God can and doth continually releue al ſortes of neceſſities.
Alleluia, The Septuagint added
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he names of theſe tuo Prophetes, for the like reaſon as they added Ieromie, Pſal. 136. becauſe Aggaeus and Zacharias prophecying in the reduction of the people from captiuitie, exhorted them, as here the Pſalmiſt doth, to truſt in Gods prouidence, and preferre his ſe
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u
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ce before vvorldlie cares. of Aggaeus, and Zacharie.
MY ſoule prayſe thou our Lord, I wil praiſe our Lord in my
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te: I wil ſing to my God as long as I shal be.
Put not confidence in princes: † in In one Sonne of Man [Chriſt] is ſaluation (ſaith S. Auguſtin) and in him, not becauſe he is the ſonne of man, but becauſe he is the Sonne of God. the ſonnes of men, in whom there is no ſaluation.
† His ſpirit shal goeforth, and he shal returne into He ſaith not, that the ſpirit or ſoule ſhal turne into the earth, but the ſoule ſhal depart from the bodie, and ſo euerie one (in whom worldlie men put their truſt) ſhal according to the bodie, returne into his earth. his earth: in that day al their cogitations shal perish.
† Bleſſed is he, whoſe helper is the God of Iacob, his hope in our Lord his God: † who made heauen and earth, the ſea, and al thinges, that are in them.
† Which keepeth truth for euer, doth iudgement for them that ſuffer wrong geueth foode to the hungrie.
Our Lord looſeth the fettered: † our Lord illuminateth the blind.
Our Lord lifteth vp the bruiſed, our Lord loueth the iuſt.
† Our Lord keepeth ſtrangers, the pupil, and widow he wil receiue: and the wayes of ſinners he wil deſtroy.
† Our Lord wil reigne for euer thy God ô Sion, in generation and generation.
PSALME CXLVI.
God is alſo to be praiſed by his peculiar people, for particular benefites. 4. &Gods excellencie in creating and gouerning the vvorld. the 2. key. for his omnipotent powre, wiſdom, goodnes, in creating, and gouerning this whole world, 11. and moſt ſpecial benignitie towards thoſe that truſt in him.
Alleluia.
PRAYSE ye our Lord becauſe Pſalme It is good to ſing Pſalmes of praiſe to God. is good: to our God let there be pleaſant, and comelie praiſe.
† Our Lord building vp Ieruſalem: A prophec
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e of the: eſtaurat
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on of Ieruſalem after the captiuitie. wil gather together the diſperſions of Iſrael.
† Who Remitteth ſinnes to the penitent. healeth the contrite of hart: and bindeth vp their ſores.
† Who Beſides experience of euerie one that ſhal behold the firmament in a clere night, the holie Scripture (Gen. 15. v. 5., ſheweth, that the ſtarres are innumerable to man. For albeit P
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olomaey other Aſtronomers numbereth certaine more notorious ſtarres, which ſerue eſpecially for ſome knowlege in the ſcience of Aſtronomie, numbering 349. ſuch in the Zodiach; 316. in the South part therof; and 360. on the North part, which are in al 1025. Yet al acknowlege that no man can come nere to anie probable coniecture of the whole number, nor is able to attaine anie perfect knovvlege of their natural influences, and ſpecial proprietes. And therfore the Pſalmiſt propoſeth here the admirable, and vnſearchable knovvlege of God: who both moſt exactly knovveth the number, numbereth the multitude of ſtarres: and and ſo perfectly their nature, that his diuine Omniſcience geueth to euerie ſtarre a proper name, according to their ſingular differences and proprieties. geueth names to them al.
† Great is our Lord, and great is his ſtrength: and of his wiſdom there is no Thinges ſubiect to Gods knovvlege and vviſdom are innumerable. number.
† Our Lord receiuing the meeke: & humbling ſinners euen to the ground.
† Sing ye to our Lord in confeſſion: ſing ye to our God on harpe.
† Who Al theſe and the like benefites do ſhevv Gods imcomparable greatnes, vviſdom, and goodnes. couereth the heauen with cloudes: and prepareth rayne for the earth.
Who bringeth forth graſſe in the mountaines: and herbe for the ſeruice of men.
† Who geueth to beaſtes their foode: and to Both ſacred and prophane auctors teſtifie, that rauens ſeing their yong ones, either vvithout fethers, or to haue vvhitiſh, vnlike to theirs, as ſuſpecting that they are not their ovvne birdes, but of ſome other kinde, leaue them deſtitute of meate; therfore God the auctor of nature, and conſeruer of al kindes of creatures, by his ſpecial prouidence, feedeth them: either by a certaine dew hanging nere them in the ayre, as Iſidorus ſuppoſeth; or by litle beaſtes, or flees, ſent by Gods prouidence, vvhich they catching into their mouthes, are nouriſhed and brought vp, as S. Chryſoſtom teacheth, ſer. in Heliam; or by vvhat other meanes ſoeuer, al agree that yong rauens are neglected by their parents, and are fedde meruelouſly by Gods ordinance, by vvhich example the Pſalmiſt ſhevveth, that much more God hath care of men: eſpecially ofHo. in hunc Pſalm. ſuch meu (ſaith S. Chryſoſtom.) as honour him vvith hymnes and praiſes, vvhom alſo he hath called to be his peculiar people, and his ovvne portion or inheritance. the young rauens that cal vpon him.
† He shal not haue pleaſure in the ſtrength of an horſe: nor in the legges of a man shal he be wel pleaſed.
† Our Lord is wel pleaſed toward them that feare him: and in them, that hope vpon his mercie.
PSALME CXLVII.
Againe God is to be praiſed for his goodnes towards his peculiar people,Gods prouidence eſpecially tovvards the Church. the 6. key. 4. yea towards al the world: 7. but moſt abundantly towards his Church.
Alleluia.
O Ieruſalem in the latter part of Dauids time, al the time of Salomon, and part of other kings reignes til the captiuitie, had peace & proſpered. Againe after the captiuitie, the Citie was repared, the Temple reedified, and the whole land receiued and enioyed manie bleſſinges. But al this was no more then a figure of the excellent benefites here prophecied, and more euidently verified in Chriſts Catholique Church: partly here militant in the whole world, and eſpecially in the glorious Ieruſalem, and Sion, the perfect viſion of peace, and contemplation of God, in eternal life. Ieruſalem praiſe our Lord: praiſe thy God ô Sion. The Hebrews ioyne this Pſalme vvith the precedent.
† Becauſe he In compariſon of other cities, and peoples of the world, the gates of Ieruſalem were ſtrongly fenſed, hath ſtrengthened the lockes of thy gates: he and the citizens bleſſed: much more the Church of Chriſt is built vpon a fure rock, her faithful children indued with al ſpiritual graces; and moſt of al, heauen it
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l
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is free from al danger of calamitie, and the Sainctes are moſt ſecure & moſt happie, enioying eternal fruit on of God. hath bleſſed thy children in thee.
† Who Hath geuen peace in thy borders, hath ſet thy borders peace: and filleth thee with and the very beſt corne, and al other fruictes: wine, oyle, milke, honey, and the reſt. Allegorically in the Church, reconciliation with God, by remiſſion of ſinnes, and peace of conſcience, in the Sacraments of Baptiſme & Penance; vvith the moſt ſpiritual food of Chriſts Bodie and Bloud in the Euchariſt, and graces of other Sacraments. In heauen moſt aſſured peace and ioy without end. the fatte of corne.
† Who ſendeth forth This perteyneth moſt ſpecially to Euangelical doctrine, preached his ſpeach to the earth: his word and quickely receiued in al the world. Rom 10. v. 18. runneth ſwiftly.
† Who geueth Snow nouriſheth the earth, making it vvarme by Antiperiſtaſis, as is euident in natural Philoſophie, ſnow as wool: ſcatereth and noyſome ayre is changed into clere vveather. In the Church by penance & auſtere life men are purged from ſinnes and vices, euil ſpirites are alſo driuen avvay. If your ſinnes ſhal be as ſcarlet, they ſhal be made vvhite as ſnovv, and if they be redde as vermilion, they ſhal be vvhite as vvool. Iſa
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e. 1. v. 18. miſt as ashes.
† He caſteth Yea ſome that are hardned in ſinne, as yſe, or chryſtal, ſhal be melted, broken, or made fitte to be ingraffed in Gods Church. So S. Peter vvas admoniſhed by a viſion (Act.
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0. v 1
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.) to kil and eate. Othervviſe vvithout Gods grace geuing remorſe and ſorovv, no man can ouercome his ovvne vices. his cryſtal as morſeles: before the face of his cold l who shal endure?
† He But Gods vvord preached, shal ſendforth his word, and shal melt them: and his grace touching mens hartes, his ſpirit shal blowe, and innumerable are conuerted. waters shal flowe.
† Who declareth his word to The Church only enioyeth theſe ſpiritual benefi
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es. Iacob: his iuſtices, and iudgements to Iſrael.
† He hath Conſidering that al mankind vvas in the maſſe of ſinne, and that God letteth manie iuſtly periſh, thoſe to whom he geueth his grace to iuſtification, are ſpecially bond to praiſe him. not done in like maner to anie nation: and his iudgements he hath not made manifeſt to them. And therfore the Prophet concludeth this Pſalme, and the reſt folovving, vvith Alleluia. Allelu-ia.
PSALME CXLVIIII.
Al creatures ſpiritual and corporal, are inuited to praiſe God, their CreatorOur Creator to be praiſed by al creatures the 2. key. and Conſeruer, 13. as incomparably excellent.
Alleluia.
PRAYSE ye our LordAl ye heauenlie ſpirites praiſe God for the excellencie of your nature. from the heauens: praiſe ye him in the high places.
† Prayſe ye him al his Angels: prayſe ye himAnd for your innumerable multitude. al his hoſtes:
† Prayſe ye himAl creatures, wanting ſenſe or reaſon, ſhewforth the Maieſtie and excellencie of their Creator. ſunne and moone: prayſe him al ye ſtarres, and light.
† Prayſe him ye heauens of heauens: and the waters that are aboue the heauens, † let them praiſe the name of our Lord.
Becauſe he ſayd, and they were made: he commanded, and they were created.
† He eſtablished them for euer, and for euer and euer: he put a precept, and it shal not paſſe.
† Prayſe our Lord from the earth: ye dragons, and al depthes.
† Fyre, haile, ſnow, yſe, ſpirit of ſtormes: which doe his worde:
† Mountaines, and al litle hilles: trees that beare fruite, and al ceders.
† Beaſtes, and al cattel: ſerpentes, and fethered fowles:
†Againe God is to be praiſed for the diuerſitie of ſtares in men, wherby the whole communitie, is conſerued & gouerned Kinges of the earth, and al peoples: princes, and al iudges of the earth.
† Yongmen, and virgins: old with yong let them prayſe the name of our Lord: † becauſe the name of himGod only, & no falſe imagined god made & diſpoſed al thinges in order. alone is exalted.
† The confeſſion of him aboue heauen, and earth: and he hath exaltedMore eſpecially for that God hath ſo fortified his Church. the horne of his people.
An hymne to al hisSanctified children, ſainctes: to the children of Iſrael, a peoplethat by grace and free wil, which he geueth them, approch vnto him approching vnto him.Al this conſidered the Pſalmiſt concluding with Alleluia, inuiteth al to praiſe our Lord. Alleluia.
PSALME CXLIX.
The Church is moſt ſingularly bond to praiſe God, 4. for the grace, ſanctitie,The Church muſt euer praiſe God. the 6. key. victorie, glorie, 7. and iudicial powre, which he geueth to his Sainctes.
Alleluia.
SING ye to our Lord a new ſong: let his prayſe be inGod our Lord whom al creatures are bond to praiſe, only accepteth thoſe mens praiſes, that liue in his holie Church. the Church of ſainctes.
† Let Iſrael be ioyful in him, that made him: and let the children of Sion reioyce in their king.
† Let them praiſe his name in quite: on tymbrel, and pſalter let them ſing to him:
† Becauſe our Lord is wel pleaſed in his people: and he wil exalt the meeke vnto ſaluation.
† The ſainctes shal reioyce in glorie: they shal be ioyful ineternal reſt. their beddes.
† TheHiegheſt praiſes of God ſhal be continually vttered by Sainctes in glorie: for ſtil as praiſeſ paſſe by their tongues and mouthes, more like praiſes ſhal ſuccede from their throte, and hartie affection, ſo out of the abundance of the hart their mouth ſhal ſtil ſpeake Gods praiſe. exaltations of God in their throte: andGlorified Sainctes ſhal alſo haue iudiciarie povvre. Firſt, al in general ſhal like and approue Gods iuſtice in puniſhing the vvicked. Secondly the vvicked ſhal be iuſtly condemned in compariſon of the bleſſed, vvho paſſed through, and ouercame the like, yea and greater tribulations and tentations then thoſe, by vvhich the damned vvere ouercome. Thirdly, certaine more excellent Sainctes, namely the Apoſtles, and al thoſe that forſaking proprietie of temporal
In Pſal. 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S.
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goodes, geue that they haue to the poore, as ſome religious Orders doe; or into a Communitie as the Apoſtles, and manie primitiue Chriſtians did (Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3.) ſhal ſitte in iudgement ſeates, aſſeſſorie iudges with Chriſt, and iudge thoſe that render account, of wel or euil ſpending the temporal landes or goodes, which they poſſeſſed in this vvorld. So teach S. Auguſtin S. Ierom. S. Beda, and others. two edged ſwordes in their handes.
† To doe reuenge in the nations: chaſtiſements among the peoples.
† To binde their kinges in fetters: and their nobles in yron manicles.
† That they may doe in them the iudgement that isDecreed by God. written: This iudicial povvre is part of Sainctes glorie. this glorie is to al his ſainctes. Alleluia.
PSALME. CL.God moſt excellent and moſt laudable. the firſt key.
God abſolutly moſt excellent is to be praiſed, 3. with al ſortes of inſtruments, and by al other meanes.
Alleluia.
PRAYSE ye our LordAl ye Angels and men that are in the holie and higheſt heauen praiſe our Lord. in his holies: prayſe ye him inAl ye creatures that are in, and vnder the firſt moueable firmament praiſe our Lord. the firmament of his ſtrength.
† Prayſe ye him inAnd you eſpecially (Gods peculiar people) amongſt whom, and for whom, diuine miracles haue bene wrought praiſe our Lord, his powers: prayſe ye himwith al your poſſible endeuoure, for though his infinite Excellencie excedeth the powre of al creatures to praiſe him ſufficiently, yet it reſteth that you may infinitly extend your wil and deſire to praiſe our Lord, according to the multitude of his greatnes. according to the multitude of his greatnes.
† Out of this your great and infinite deſire, let your tongues ſound and ſing diuine praiſes, as wel vvith voice, as muſical inſtruments. Prayſe ye him VVherof ſix moſt vſual in the Tabernacle and Temple vvere theſe: Trumpet, Pſalter, Harpe, Timbrel, Organ and Cymbal. in the ſound of trumpet: prayſe ye him on pſalter, and harpe.
† Prayſe ye him on timbrel and By the vvay the Pſalmiſt interpoſeth agane tvvo eſpecial thinges, vvhich make perfect harmonie, vvithout vvhich no inſtrument is gratful to God: Vnitie amongſt his ſeruants, ſignified by the Quire of conſonant voices: quire: prayſe ye him on and mortification of paſſions, ſignified by Stringes, vvhich are made of dead beaſtes bovvels. ſtringes, and organ.
† Prayſe ye him on wel ſounding cymbals: prayſe ye him on cymbales of iubilation: † let euerie Man created of corruptible bodie and immortal ſoule, is finally admoniſhed to praiſe our Lord, ouer and aboue the praiſes of al other corporal creatures; vvho alſo is more eſpecially bond therto then Angels, becauſe God hath voutſaffed to make himſelfe Man, to redeme man that vvas loſt by ſinne, and to endew him vvith nevv grace, and ſo bring him to euerlaſting glorie, vvhere vvith holie Angels, men alſo for euer & euer ſhal praiſe our Lord, vvith hart, voice, and iubilation of ſpirite, ſinging as the Pſalmiſt concludeth, Alleluia. ſpirit prayſe our Lord. Alleluia.
ANNOTATIONS. PSALME CL.
S. Auguſtin in the concluſion of his Enarrations, or Sermons vpon the Pſalmes,The number of Pſalmes ſignifieth the agrement of the old and nevv
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eſtament. explicateth a myſterie in the number of an hundred and fieftie▪ ſignifying the concord of the two Teſtaments. For in the old teſtament they kept the Sabbath, which is the ſeuenth day: in the new we kepe our Lords day, after the ſabbath, that is, the eight: which ſeuen and eight: (making fieftene) multiplied by tenne, ſignifying the Law of tenne commandments, riſe vnto 150.
Againe euen multiplied by ſeuen make 49. wherto one (to witte the eight) being added make fieftie, which multiplied by three▪ ſignifying the B Trinitie, make 150 Neither ſemed it without cauſe to this great Doctor, that the fi
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Three fifeties ſign
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ce▪ Mercie vvith
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uſtice, and Praiſes of God▪
fieftie end with a Pſalme of Paenance, crauing mercie & remiſſion of ſinnes: the ſecond with Mercie and Iuſtice, which God ioyneth in the Redemption, Iuſtification, and Saluation of men: the laſt with Diuine Praiſes, ſignifying, that by condemning ſinnes in our ſelues, through Gods mercie we may be iuſtified, and ſo beginne in this life, which is to be perfected in the next, to praiſe our Lord, as S. Paul admoniſheth with Pſalmes, Hymnes, and Spiritual Songues. Concluding
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An. D
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▪ 380. with the tvvo verſes, appointed by S Dama us Pope, to be added in the end of al Pſalmes, and is obſerued euer ſince his time by tradition in theGloria Patri: added by tradition▪
vvhole Church:
Glorie to the Father, and to the Sonne, and to the Holie Ghoſt: As it was in the beginning, and now, and euer, into worldes of worldes [in eternitie vvithout end]
Amen.
THE THIRD PART OF THE OLD TESTAMENT, CONTEINING SAPIENTIAL BOOKES.
The argument of Sapiential Bookes.
Hitherto the Law, and Hiſtorie of Gods peculiar people are ſetThe coherence of this part with the reſt. forth in the former partes of the holie Bible: after which folowed the Booke of Pſalmes, which in maner of ſtile, being al in verſe, is a diſtinct part, but in ſubſtance of matter, is an Epitome or briefe Summe of al holie Scripture: moſt conueniently therfore placed in the middes of the reſt, as the Sunne amongſt other Planetes, a shining great light in a large houſe. Now enſueth the third part, conteining Diuine Inſtructions, or Rules of good life. A doctrine moſt agreable to Gods hiegh wiſdom, and moſt fitlyThe contents of Sapiential bookes. commended to Man, his reaſonable creature in earth. But beſides this principal ſubiect, as before is noted (that each part participateth with others inPreface. before Ioſue. their proper contents) ſo here be manie precepts of the Law renewed; ſundrie examples of men, and thinges paſt repeted; and diuers prophecies vttered of thinges to come: though in this part more ſpecially is shewed the ground, and as it were, the very life or ſoule of the Law, which is Reaſon, the true Rule or Directorie wherin al good lawes are grounded.
For it both sheweth what ought to be done, or auoided, & directeth mans iudgement to embrace that is good, and to flee from al euil, not only illuminating the vnderſtanding to ſee that is right and iuſt, but alſo diſpoſing the internal affection to deſire, loue, chooſe, and preferre the right path of Gods law, before whatſoeuer otherwiſe ſemeth pleaſant or profitable: & ſo, notwithſtanding al dangers, difficulties, diſtreſſes, worldlie calamites, and death it ſelf, effectually perſwading to perſeuere to the end in holie conuerſation. AlWhy they are ſo called. which by a general name is called Wiſdom: compriſing in one word, al good deſires, holie vertues, ſupernal giftes, godlie endeuoures, and the whole meanes wherby God is rightly knowen, & duly ſerued; wherof theſe fiue Bookes, teaching this moſt excellent and moſt neceſſarie maner of life, are called Sapiential. Neuertheles foure of them haue alſo other particular names, as appareth in their titles. Only the fourth is called the Booke of Wiſdom, by appropriation of the general name.
Al fiue are Canonical and aſſured holie Scripture: as is shewed before:They are al Canonical Scripture. Salomon is auctor of the three firſt.
Proem. Annot. Prefac. Tobiae. and may be further proued of the two later, which Proteſtants denie. It is alſo euident that King Salomon was Auctor of the three former: as S. Ierom, S. Auguſtin, and other Fathers proue by the holie text it ſelfe. As it is likewiſe certaine that he either writte, or at leaſt by diuine inſpiration vttered, much more then is now extant. For the holie ScriptureOther bookes of Salomon not extant.
S. Iero, in proem S. Aug. li. 17. c. 20.
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iuii. (3. Reg. 4.) teſtifieth, that he ſpake three thouſand Parables: and his Songes were a thouſand and fiue. He diſputed of the trees from the ceder that is in Libanus, vnto the hyſſop which cometh out of the wal: and he diſcourſed of beaſtes, and foules, and creeping wormes, and fishes. Ioſephus (li. S. c. 2. Antiq.) folowing ſome other Edition, ſaith his ſonges were fiue thouſand, and parables (as the ordinarie text hath) three thouſand. For he deduced a parable (ſaith Ioſephus) through out euerie kinde of trees, from the hyſſop to the ceder. In the ſame maner he treated of beaſtes, and other liuing creatures of the earth, water, and ayre. For he was not ignorant of anie natural thing, neither omitted to treate therof, but clerly explicated al their natural proprieties. Moſt briefly S. Ierom declareth both the Auctor, andA brief ſumme of theſe three:
Prologo galeato. matter of theſe three bookes, ſaying: Salomon the Peaceable, and amiable of our Lord
Prouerbs,
correcteth maners:
Eccleſiaſtes,
teacheth the nature (of creatures) Canticles.
ioyneth the Church and Chriſt; and ſingeth the ſwete bridal ſong of the holie Mariage.
THE ARGVMENT OF THE PROVERBES
THE firſt booke called Prouerbes, that is, common & vſual pithie
VVhy this booke is called Prouerbes and Parables.
ſentences, shorte in wordes, ample in ſenſe; and Parables, ſignifying likenes or ſimilitudes, wherby more important thinges are vnderſtood then expreſſed; inſtructeth and exhorteth new beginners, to lerne, and practiſe al ſortes of vertues, the only right way to true wiſdome and eternal happines.The contents. It may be diuided into foure partes. In the firſt nine chapters the auctor interpoſing certaine general preceptes, produceth wiſdom her ſelfe inuitingDiuided into foure parts. al men to ſeeke her, for the ſpiritual profite, they shal therby enioy. From thence to the 25. chap. he geueth ſundrie more particular precepts, as wel for embracing vertues, as shunning of vices. In the next fiue chapters, more like precepts of the ſame auctor, are added by the care of King Ezechias. In the two laſt chapters, either an other Auctor, or rather the ſame vnder an other title, commendeth to al men certaine moſt excellent precepts, receiued of his mother; wherto he adioyneth the praiſe of a right wiſe woman: prophetically the Catholique Church.
THE BOOKE OF PROVERBES, WHICH THE HERBREWES CAL MISLE.
CHAP. I.
The firſt part▪ An inuitation to ſeeke vviſdom: vvith ſome general precepts. Parables are profitable to thoſe that loue and wil lerne wiſdom. 10. Al are admonished not to folow the alurements of ſinners: 20. but to embrace wiſdome; 24. and ruine is threatned to the contemners.
THE Parables of Salomon, the ſonne of Dauid, king of Iſrael. † By theſe ſentencious ſimilitudes the ſtudious may better conceiue and vnderſtand true vviſdom, and the vertues belonging therto. To know“ wiſdom, and diſcipline: † to vnderſtand the wordes of prudence: and to receiue inſtruction of doctrine, iuſtice, and iudgement, and equitie: † that profound & ſolide vvitte. subtilitie may be geuen to litle ones, knowlege and vnderſtanding to the youngman. † The Not only yongmen and inexperienced but alſo the vviſe may lerne more vviſdom by theſe patables. wiſe man hearing shal be wiser: and he that vnderſtandeth,
ſhal be fitte to gouerne others. shal poſſeſſe gouernementes. † He shal vnderſtand a parable, and interpretation, the wordes of the wiſe, and their darke ſayings. † Feare of our Lord, that is, reuerence of his diuine Maieſtie vvith deſire duly to ſerue him, and neuer to offend him, is the firſt degree in aſcending to perfect vviſdom: vvhich conſiſteth not only in the vnderſtanding but alſo in action. The feare of our Lord is the begynning of wiſdom. Fooles deſpiſe wiſedom and doctrine. † My ſonne,
f heare the diſcipline of thy father, and leaue not the lawe of thy mother: † that grace may be added to thy head, and a cheyne of gold to thy necke. † My ſonne, g if ſinners shal entiſe thee, condeſcend not to them. † If they shal ſay: Come with vs, let vs lye in waite for bloud, let vs hide ſnares againſt the innocent without cauſe: † let vs swalow him aliue as hel, and whole as one deſcending into the lake. † We shal finde al precious ſubſtance, we shal fil our houſe with ſpoiles. † Caſt in thy lot with vs, let there be one purse of vs al. † My ſonne, walke not with them, ſtay thy foote from their pathes. † For their feete runne to euil, and make haſte to shede bloud. † But
h a nette is caſt in vayne before the eies of them that haue winges. † Them ſelues alſo lye inwayte againſt their owne
bloud & practiſe deceites againſt their owne ſoules. † So the pathes of euerie couetous man, take violently the ſoules of the poſſeſſors. † Wiſdom preacheth abrode, she geueth her voice in the ſtreates: † In the head of multitudes she cryeth, in the doores of the gates of the citie she vttereth her wordes, ſaying: † O children how long doe you loue infancie, and fooles couet thoſe thinges, which are hurtful to them ſelues, and the vnwiſe hate knowlege? † Turne-ye at my correption: behold I wil vtter my ſpirite to you, and wil shewe you my wordes † “ Becauſe I called, and you refuſed: I ſtreched out my hand, and there was none that regarded. † You haue deſpiſed al my counſel, and haue neglected my reprehenſions. † I alſo wil laugh in your deſtruction, and wil ſcorne, when that shal come to you, which you feared. † When ſoden calamirie shal fal on you, and deſtruction, as a tempeſt
The ſecond to reſiſt euil ſuggeſtions. shal be at hand: when tribulation, and diſtreſſe shal come vpon you: † Then shal they inuocate me, and I wil not heare: in the morning shal they ariſe, and shal not finde me:The proper remedie againſt ſuch alurements is to be vvatchful, and to
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ee from them. † for that they haue hated diſcipline, and not receiued the feare of our Lord, † nor conſented to my counſel, & detracted from al my correption. † They shal eate therefore the fruites of their way, and shal be filled with their owne counſels. † The auerſion of litle ones shal kil them, and the proſperitie of fooles shal deſtroy them. † “ But he that shal heare me, shal reſt without terrour, and shal enioy abundance, feare of euils being taken away.
ANNOTATIONS. CHAP. I.
2 VViſdom.] As wel in theſe Sapiential bookes, as in other holie Scriptures,Three kindes of vviſdom. and ſacred writers, the vvord vviſdom hath three ſignifications. Sometimes it importeth the Diuine Attribute called Gods wiſdom; ſometimes ſupernatural wiſdom geuen to men by the Holie Ghoſt; and ſometimes it ſignifieth mereDiuine Attributes are not qualiries in God, but his ſubſtance. humane vviſdom, gotten by the natural light of reaſon and mans induſtrie. The firſt, as like vviſe other Diuine Attributes, Gods Povvre, Goodnes, Iuſtice, Truth, Mercie and the like, are not qualities, or other accidents in God, as the ſame termes ſignifie in creatures. For in God there is no Accident, but al in him is this Diuine Subſtance and Eſſence, vvhoſe diuers Excellences are called by ſuch names as mans capacitie can better conceiue: and ſo Gods vviſdom is God himſelfe: and is approprieted to the ſecond Perſon of the bleſſed Trinitic,VViſdom increated is God himſelfe. as Povvre is approprieted to God the Father, and Goodnes to the Holie Ghoſt. In this ſenſe: chap 3. v. 16. is ſaide: Our Lord by vviſdom founded the earth &c. The ſecond is called (Sap. 3. v. 25.) the vapore of Gods povvre, and a pure emanation (orinfluence) of the glorie of Almightie God, and ſo is a participation ofVViſdom the gifte of Holie Ghoſt. Diuine increated wiſdom called alſo diuine, according to a certaine anologie, or ſimilitude of Gods owne wiſdom, and is the principal gifte of the Holie
Ghoſt, by vvhieh God is righſtly knovvne, and duly ſerued, including al other ſupernal giftes and vertues, vvherof is treated in theſe bookes, and ſo vvhich al men are inuited, vvith aſſured promiſe of celeſtial and eternal revvard. TheHumane vviſdom. third vviſdome is mere humane, gotten by natural vvitte and ſtudie, ſuch as Philoſophers haue, knovving manie truthes, but mixt vvith manie errors, and much ignorance, truly called vvorldlie vviſdom, ſeruing only for this vvorld. But the ſecond kind, vvhich is as aſparkecle of Gods vviſdom, maketh meu, othervviſe ignorant and of ſmal capacitie, rightly vviſe in dede, the true ſeruants of God, and enheriters of the kingdom of heauen, as theſe bookes do moſt copiouſly teach.
24. Becauſe I called and you refuſed] God vourſaffeth foure benefites of grace:: Four benefites of God Vocation, Helpe. Inſtruction, Repreheaſion. to euerie man, al neceſſarie and ſufficient for his ſaluation: 1. He calleth al by preaching, or good inſpiration. 2. He offereth helpe. 3. He inſtructeth the ignorant what is good, that they may chooſe it if they wil. 4. And reprehendeth euil, that they may ſhunne it. They therfore that neglect this manifold grace in this life, ſhal without al remedie be damned, being to late to repent in an other world. For then they ſhal crie and not be heard. v. 28.
33. But he that shal heare me.] Contrariwiſe thoſe that accept Gods grace, andReward of workes. cooperate therwith, ſhal haue eternal reſt and ioy. The very ſame, which S. Paul teacheth, 2. Cor. 5. v. 10. Euerie one ſhal receiue the proper thinges of the bodie, according as he hath done, either good or euil.
CHAP. II. Gaining of wiſdom bringeth much good, 10. and auoydeth much euil: 16. deliuering from error of Idolaters and Haretikes.
† MY ſonne, This frequent maner of propoſing the vvay and meanes to vviſdom If thou vvilt receiue my vvordes, &c. ſhevveth moſt cuidently the povvre of mans free vvil. if thou wilt receiue my wordes, and wilt hide my commandments with thee, † that thyne eare may heare wiſdom: incline thyne hart to knowe prudence. † For if thou shalt cal for wiſdom, and incline thyne hart to prudence: † If thou shalt ſeeke her Not euerie deſire, or ſleight ſeeking of vvi
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dom ſufficieth, but ſuch laborious ſeeking is required, as a couetous man ſ
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ſure vvhich he knoweth to be hid in the ground. as money, and as treaſures shalt dig her vp: † then shalt thou vnderſtand the feare of our Lord, and shalt finde the knowlege of God. † Becauſe our Lord geueth wiſdom: and out of his mouth prudence and knowlege. † He wil keepe the ſaluation of the righteous, & protect them that walke ſimply † Keeping the pathes of iuſtice, & garding the wayes of ſaints. † Then
Sap. 3. v. 32. 10. v.
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. shalt thou vnderſtand iuſtice, and iudgement, and equitie, and euerie good path. † If wiſdom shal enter into thy hart, and knowlege pleaſe thy ſoule: † counſel shal keepe thee, and prudence shal preſerue thee, † that thou mayſt be deliuered from the euil way, and from the man, that ſpeaketh peruerſe thinges: † “ who c leaue the right way, and walke by darke wayes: † “ who are glad when they haue done euil, and reioyce in moſt wicked thinges: † whoſe wayes are peruerſe, and their ſteppes infamous. † That thou mayſt be deliuered
from “ the ſtrange woman, and from the forener, which mollifieth her wordes, † forſaketh the guide of her youth, † and hath forgotten the couenant of her God. For her houſe
A deſcription of peruers ſinners eſpecially of heretikes. is bowed downe to death, and her pathes to hel. † Al “ that goe in vnto her, shal not returne neithet shal they apprehend the pathes of life. † That thou mayſt walke in a good way: and mayſt keepe the pathes of the iuſt. † For they that are right, shal dwel in the earth, and the ſimple shal continue in it. † But the impious shal be deſtroyed from the earth: and they that doe vniuſtly shal be taken away from it.
ANNOTATIONS CHAP. II.
13. VVho leaue the right vvay.] Generally this deſcription of wicked men, agreeth to al that committe and perſiſt in mortal ſinne, whether they walkedFoure markes of an heretike. 1. He forſaketh the knowen faith. right at anie time before or no; but moſt eſpecially ſheweth the properties of heretikes: who forſake and leaue the direct, ancient, beaten, knovvne vvay ofIſaiae. 35. v.
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. the Catholique Church, and teach nevv obſcure doctrines, not heard of, or not approued in our forefathers time Secondly (v. 14) they glorie in their ovvne deuiſes, and reioyce in moſt vvicked thinges, as in ſeducing multitude2. He glorieth in his ovvne invention. of peoples, to rebel againſt their Catholique Princes, and other Superiors ſpiritual and temporal, in breaking vovves; in deſpiſing good vvorkes; truſting to only faith, and that not the Catholique faith of al true Chriſtians, but euerie one his particular perſvvaſion, that himſelf is iuſt, & ſhal be ſaued, vvhich by their ovvne doctrin, none is bond to beleue of an others ſtate, but of his owne only. In ſo much that the chiefeſt point of a Proteſtants imagined faith, is not a general Article, which al do or ſhould beleue, but a moſt particular and ſingular phantaſie, which each one muſt conceiue of himſelf, or herſelf. Thirdly (v. 16.) Hereſie, called here the ſtrange and forrene woman, tempereth3 Teacheth pleaſing thinges. her vvordes, to pleaſe the itching eares of her auditorie, framing her doctrine to the humour of thoſe, vvhom she ſeeketh to peruert. The ſame vvich the Apoſtle ſaith in other vvordes, by ſvvere ſpeaches and benedictionsRom. 1
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. v. 18. they ſeduce the hartes of innocents Fourthly (v. 19.) Thoſe that do enter into4. Admitteth no iudge but himſelf. error of hereſie, ſhal not returne, that is, very hardly and rarely returne into the right vvay of life; the reaſon whereof the ſame Apoſtle yeldeth, becauſe an
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it.
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. v. 11. heretike is condemned by his ovvne iudgement. For being in error, and admitting no iudge but himſelf, he parteth from the Church, excludeth the meanes of better iuſtruction, & through his erronious iudgement, remaineth in damnable opinion, and ſo in the ſtate of damnation.
CHAP. III. Wiſdom exhorteth to kepe Gods law (geuing long life) to obſerue mercie, and truth. 5. to confide in God, 7. to feare, 9. and honour him, 11. to take his correction gladly (13. for al good thinges folow wiſdom) 27. to releue the needie without delay, 30. not to contend with the wicked, nor to imitate them. 33. The euil shal faile, and the godlie shal proſper.
MY ſonne, It auaileth litle to heare good inſtructions, except we
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them in memorie. forget not my law, and let thy not
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n books only but in the hart. hart keepe my precepts. † For they shal adde to thee length of
dayes, and yeares of life, and peace. † Let not and
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ut them in execution. mercie and truth leaue thee, put them about thy throte, and write them in the tables of thy hart: † and thou shalt finde grace, and good diſcipline before God and men. † knovv alſo that al thy ſtreingth is in Go
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▪ in whom th
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m
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ſt
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uſt, not in th
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o
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e Haue confidence in our Lord with al thy hart, and leane not vpon thyne owne prudence. † In al thy wayes thinke on him, and he wil direct thy ſteppes. † Be not wiſe in thyne owne conceipte: feare God, and depart from euil: † for it shal be health to thy nauil, and watering of thy bones. † Honour our Lord with thy ſubſtance, and geue to him of the firſt of al thy fruites: † and thy barnes shal be replenished with fulnes, and thy preſſes shal runouer with wine. † My ſonne, caſt not away the diſcipline of our Lord: neither doe thou faint when thou art chaſte
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d of him: †
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and
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thoſe that endeuour
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God, is a
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of his ſ
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ur tovvards them; and therfore his other promiſes vvhich ſeme to be temporal, are to be vnderſtood of the next life. for whom our Lord loueth he chaſticeth and as a father in the ſonne he pleaſeth himſelf. † Bleſſed is the man that findeth wiſdom, and floweth with prudence: † better is the purchaſing therof then marchandiſe of ſiluer, and her fruite then chiefe and the pureſt gold: † she is more precious then al riches: and al thinges that are deſired, are not able to be compared with her. † God revvardeth as it vvere vvith both handes promiſing eternal life, Length of dayes in her right hand, & in her left hand and competent meanes in this life. riches and glorie † Her wayes are beautiful wayes, and al her pathes peaceable. † She is a tree of life to them that shal apprehend her: and he that shal hold her is bleſſed. † Our Lord by wiſdom founded the earth, eſtablished the heauens by prudence. † By his wiſdom the depthes haue broken forth, and the cloudes waxe thicke with dew. † My ſonne, let not theſe thinges depart from thyne eies: kepe the law & counſel: † and there shal be life to thy ſoule, and M
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for the wordes of thy mouth grace to thy iawes. † Then shalt thou walke confidently in thy way, and thy foote shal not ſtumble: † if thou ſleepe, thou shalt not feare: thou shalt reſt, and thy ſleepe shal be ſweete. † Dread not at ſoden terrour, and the power of the impious falling vpon thee. † For our Lord wil be at thy ſide, and wil keepe thy foote that thou be not taken. † Doe not prohibite him to doe good, that is able: if thou be able, thy ſelfe alſo doe good. † Say not to thy frend: goe, and returne; and Almes in ſeaſon
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vvorth to that vvhich is differred long. tomorow I wil geue to thee: wheras thou mayeſt geue forth with. † Practiſe not euil againſt thy freind, when he hath affiance in thee. † Contend not againſt man without cauſe, wheras he hath done thee no euil. † Doe not enuie an vniuſt man, nor imitate his waies: † becauſe euerie
deluder is an abomination of our Lord, and his communication is with the ſimple. † There is pouertie from our Lord in the houſe of the impious: but the habitations of the iuſt shal be bleſſed. † He shal delude the deluders, and to the milde he wil geue grace. † The wiſe shal poſſeſſe glorie: the exaltation of fooles ignominie.
CHAP. IIII. The wiſeman exhorteth others by his owne example to ſeeke wiſdom, 14. to decline from the wicked, and to imitate the iuſt, 23. to guide wel the hart, mouth, and feete.
CHILDREN heare ye the fathers diſcipline, and attend that you may knowe prudence. † I wil geue you a good gift, forſake not my law. † For As Salomon was inſtructed by his father king Dauid ſo he teacheth others, the right order hovve to lerne vviſdom. I alſo was the ſonne of my father, tender and as onlie begotten in my mothers ſight: † and he taught me, & ſayd: Let thy hart receiue my wordes, kepe my preceptes, and thou shalt liue. † Poſſeſſe wiſedom, poſſeſſe prudence: forget not, neither decline from the wordes of my mouth. † Leaue her not, and she wil keepe thee: loue her, and she wil preſerue thee. † The firſt part of wiſdom is to deſire it. For nothing hinde reſ
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from being
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uſt but that
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uſtice is not deſired S. Aug in Pſal. 118. v. 20. The beginning of wiſdom, poſſeſſe wiſdom, and in al thy poſſeſſion purchaſe prudence: † take quickly, and she wil exalt thee: thou shalt be glorified of her, when thou shalt embrace her. † She wil geue to thy head increaſe of graces, and with a noble crowne she wil protect thee. † Heare my ſonne, and receiue my wordes, that yeares of life may be multiplied to thee. † The way of wiſdom I wil shew to thee, I wil leade thee by the pathes of equitie. † Which when thou shalt haue entered, thy ſteppes shal not be ſtraytened, and running thou shalt not haue a ſtumbling blocke. † Hold diſcipline, leaue it not: kepe it, becauſe the ſame is thy life. † Be not delighted in the pathes of the impious, neither let the way of the euil pleaſe thee. † Flee from it, neither paſſe thou by it: goe aſide, and forſake it. † For they ſleepe not vnleſſe they haue done il: and they take no ſleepe vnleſſe they ſupplant. † They eate the bread of impietie, and drinke the wine of iniquirie. † But the path of the iuſt, as shyning light proceedeth euen to perfect day. † The way of the impious is darkeſom: they know not where they fal. † My ſonne, heare my wordes, and incline thyne eare to my ſayinges. † Let them not depart from thyne eies, kepe them in the middes of thy hart. † For they are
life to thoſe that finde them, and health to al flesh. † With al garde keepe thy As the hart is the principal part of the bodie, ſo the vvil is the chiefeſt powre of the ſoule: from vvhich good or euil procedeth. hart, becauſe life proceedeth from it. † Remoue from thee a froward mouth, and let detracting lippes be far from thee. † Let thyne eies ſee right thinges, & let thine eieliddes goe before thy ſteppes. † Direct the path to thy feete, and al thy wayes shal be eſtablished. † Decline not to the right hand, nor to the left: turne away thy foote from euil. † For our Lord knoweth the wayes that are on the right hand: but thoſe are peruers, which are on the left hand. † But he wil make thy courſes right, and thy wayes he wil bring forward in peace.
CHAP. V. Againe wiſdom dehorteth from fornication (carnal and ſpiritual) 6. shewing that in the end ſinners shal ſee and feele the effect of their follie: 20. which God ſeeth and wil punish.
MY ſonne, attend to my wiſdom, and to my prudence incline thyne eare, † that thou mayſt keepe To auoide al impietie it is firſt of al neceſſarie, not to thinke, ſpeake, nor heare vnlawful thinges. cogitations, and thy lippes preſerue diſcipline. † Attend not to the deceipt of a By woman is generally vnderſtood concupiſcence of vvhat ſinne ſoeuer, as. ch. 1. v. 10. & ch 3. v. 33 chap 4. v. 14. woman: for the lippes of an harlot are as a hony combe diſtilling, and her throte netter then oyle. † But her later endes are bitter as wormewood, and sharpe as a two edged ſword. † Her feete goe downe into death, and her steppes penetrate vnto hel. † They walke not by the path of life, her steppes are wandering, and vnſearcheable. † Now therfore my ſonne heare me, and depart not from the wordes of my mouth. † Make thy way far from her, and aproch not to the doores of her houſe. † Geue not thy honour The vvorld the flesh and the diuel are ſtrangers. to ſtrangers, and thy yeres to the And cruel enemies that render for revvard eternal damnation. cruel. † Leſt perhaps ſtrangers be filled with thy ſtrength, and thy labours be in an other mans houſe, † and thou mourne in the end, when thou shalt haue ſpent thy flesh and thy bodie, and ſay: † Why haue I deteſted diſcipline, and my hart conſented not to reprehenſions, † nor I heard the voice of them that taught me, and haue not inclined mine eare to maſters? † I haue almoſt bene in al euil, in the middes of the church and of the ſynagoge. † Drinke water of thyne owne ceſterne, and the ſtremes of thy wel: † Good doctrine is to be imperted to men of ſincere intention. Let thy fountaines be deriued abrode, and in the ſtreates diuide thy waters. † no to contemners and obſtinate in
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idels. Haue them alone, neither let ſtrangers be partakers with thee. † Let thy vayne be bleſſed, and reioyce with the woman of thy youth: † a hinde moſt deare, and
a moſt grateful fawne: let her breaſtes inebriate thee at al time, in her loue be thou delighted continually. † Why art thou ſeduced my ſonne of a ſtrange woman, and art cherished in the boſome of an other? † Our Lord beholdeth the wayes of a man, and conſidereth al his ſteppes. † His owne iniquities take the impious, and he is faſt bonde with the ropes of his ſinnes. † He shal die becauſe he hath not had diſcipline, and in the multitude of his folie he shal be deceiued.
CHAP. VI. He that is ſuretie for an other, muſt haue care to diſcharge that he promiſeth. 6. The ſlouthful muſt lerne diligence of the emmotte. 12. The deſcription of an Apoſtata. 16. Aboue other ſix bad thinges, God deteſteth the ſower of diſcord. 20. Al are exhorted to kepe Gods law, 24. namely to flee fornication, and al occaſions therof.
MY ſonne, :: if thou shalt be ſuretie for thy freind, and
The vviſman doth not abſolutly diſvvade from al maner of ſuretiſhippe, but from raſhly, or vnaduiſedly anſvvering for others. And eſpecially exhorteth to vſe al diligence in performing, or cauſing others to performe that vvhich is promiſed or couenanted. haſt made faſt thy hand to a ſtranger, † thou art entrapped with the wordes of thy mouth, & caught with thyne owne wordes. † Doe therefore my ſonne that which I ſay, and deliuer thyſelfe, becauſe thou art fallen into the hand of thy neighbour. Runne diuers wayes, make haſt, rayſe thy freind: † Geue not ſleepe to thine eies, neither let thine eieliddes ſlumber. † Deliuer thyſelfe as a litle doa from the hand, and as a bird from the hand of the fowler. † Goe to the emmote ô ſluggard, and conſider her wayes, and lerne wiſdom. † Who wheras she hath no guide, nor maſter, nor captaine, † prepareth meate for herſelfe in the ſummer, and gethereth in the harueſt for to eare † How long wilt thou ſleepe ô ſluggard? when wilt thou riſe out of thy ſleepe? † Thou shalt sleepe a litle, a litle shalt thou ſlumber, a litle shalt thou ioyne thy handes to ſleepe: † and penurie shal come to thee, as a wayfaring man, and pouertie as a man armed. But if thou be not ſluggish, thy harueſt shal come as a fountaine, and penurie shal flee farre from thee. † A man that is an Euerie one that ſinneth vvittingly and of malice refuſing to obey God, imployeth his mouth, eyes, feete, handes and al partes vvith a vvicked hart and intention to peruerte others: moſt proper to heretikes, apoſtates from the faith. Apoſtata, a man vnprofitable, goeth with peruerſe mouth, † winketh with the eies, treadeth with the foote, ſpeaketh with the finger, † with wicked hart he deuiſeth euil, and at al time he ſoweth brawles. † To him his deſtruction shal come forthwith, and he shal ſodenlie be deſtroyed, neither shal he haue remedie any more. † Six thinges there are, which our Lord hateth, and the ſeuenth his ſoule deteſteth: † Loftie eies, a
lying tongue, handes that shede innocent bloud, † a hart that deuiſeth moſt wicked deuiſes, feete ſwift to runne into euil, † a deceitful witneſſe that vttereth lies, and him that among brether The forme
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ſix are al damnable, but this ſeuenth is moſt deteſtable, becauſe it is oppoſite to the chief vertue charitie, it breaketh vnitie, & is the proper ſinne of the diuel. ſoweth diſcordes. † My ſonne keepe the preceptes of thy father, and leaue not the lawe of thy mother. † Bynde them in thy hart continualy, and put them about thy throte. † When thou shalt walke, let them goe with thee: when thou shalt ſleepe, let them kepe thee, and awaking talke with them. † Becauſe the commandment is a lampe, and the lawe a light, and the way of life the increpation of diſcipline: † that they may kepe thee from the euil woman, and from the faire ſpoken tongue of the ſtranger. † Let not thy hart couet her beautie, be not caught with her beckes: † for the price of an harlot is ſcarſe worth one loafe: but a woman catcheth the precious ſoule of man. † Al occaſions of ſinne, eſpecially probable are to be ſhunned. Can a man hide fyre in his boſome, that his garmentes burne not? † Or walke vpon hote coales, that his ſoales be not burnt? † ſo he that goeth in vnto his neighbours wife, shal not be cleane when he shal touche her. † It is Theift is alſo mortal ſinne, againſt the ſeuenth cōmandment, but not ſo great as ad
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lterie. no greate fault, when a man shal haue ſtollen: for he ſtealeth to fil his hungrie ſoule: † alſo being taken he shal reſtore ſeuenfold, and shal geue vp al the ſubſtance of his houſe. † But he that is an aduouterer, for penurie of harr shal deſtroy his owne ſoule: † shame and ignominie he gethereth to himſefe, & his reproch shal not be blotted out. † Becauſe the zele and furie of the husband wil not ſpare in the day of reuenge, † neither wil he yeld to any mans prayers, neither wil he take for redemption verie many giftes.
CHAP. VII. He further exhorteth youngmen to ſeke wiſdom, 5. eſpecially to flee from the intiſements of harlots, largely deſcribing the ſame, 22. and the ruine of them that are ſo deluded.
MY ſonne, Becauſe tentations ſtil occurre in this life, and man is fraile, good exhortations, and earneſt admonitions muſt alſo be continually inculcated as here the vviſman often repeteth and much vrgeth the ſame good and neceſſarie aduiſes to embrace vviſdom and to vvalke ſtil in the vvay of vertue, eſpecially to flee from vices, and dangers of ſinne. keepe my wordes, and my preceptes hide with thee. Sonne, † keepe my commandmentes, and thou shalt liue: and my law as the apple of thine eie: † binde it on thy fingers, write it in the tables of thy hart. † Say to wiſdom, thou art my ſiſter: & cal prudence thy freind, † that she may keepe thee from the ſtrange woman, and from the forenrer which maketh her wordes ſweete. † For out of the window of my houſe I looked out through the lattiſe, † and
I ſee litle ones, I behold a foolish youngman, † which paſſeth through the ſtreates by the corner, and goeth nigh the way of her houſe, † in the darke the day being toward euening, in the darkenes of the night, and dimnes, † And behold the woman meeteth him in harlotes atyre, prepared to deceiue ſoules: babling and wandering, † impatient of reſt, nor able to conſiſt in the houſe on her feete, † now abrode, now in the ſtreates, now lying in wayte neere the corners. † And taking the youngman she kiſſeth him, and with malepert countenance ſpeaketh fayre, ſaying: † I vowed victimes for welfare, this day I haue payed my vowes. † Therfore I am come forth to meete thee, deſirous to ſee thee, and I haue found thee. † I haue wouen my bed with cordes, I haue adorned it with tapeſtrie pictured out of Aegypt. † I haue ſprinkled my bed with myr
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he, aloes, and cinamome. † Come let vs be inebriated with breſtes, and let vs enioy deſired embracings, til the day appeare. † For my husband is not at home, he is gone a very long iourney. † he caried with him a bagge of money: in the day of the ful moone he wil returne to his houſe. † She intangled him with many wordes, and with flatterie of lippes drewe him. † Immediatly he foloweth her Sinners after conſent geuen to tentations, are as inconſiderate of their ovvne ſtate, & of their perile and ruine, as an oxe, vvhen he is ledde to the ſhamles, or a
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rd allured vvith a ba
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e, that
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eth into the ſnare or n
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te. as an oxe led to be a victime, & as a lambe playing the wanton, and not knowing that he is drawen as a foole to bondes, † til the arow pearſe his liuer: as if a birde should make haſte to the ſnare, and knoweth not that his life is in danger. † Now therfore my ſonne, heare me, and attend to the wordes of my mouth. † Let not thy mind be drawen away in her wayes: neither be thou deceiued with her pathes. † For she hath caſt downe manie wounded, and al the moſt ſtrong are ſlaine by her. † Her houſe the wayes of hel, penetrating to the inner partes of death.
CHAP. VIII. Wiſdom is preached in conſpicious and moſt frequented places, that none may pretend wante of admonition, 7. her doctrin is true, godlie, profitable, & neceſſarie to al ſortes of men. 12. wiſdom (increated which is God himſelfe) is eternal. 32. and bringeth eternal happines.
DOTH not wiſdom crie, and prudence geue her voice? † Standing True vviſdom directing to good life & ſo to eternal ſaluation, is only found in the viſible Church ſtanding vpon a mountaine, not hidde in corners or obſcure places. in the high & loftie toppes ouer the way, in the middes of the pathes, † beſide the gates of the citie in
the verie doores she ſpeaketh, ſaying: † O men, to you I crie, and my voice is to the children of men. † O litle ones vnderſtand ſubtiltie, and ye vnwiſe marke. † Heare ye, becauſe I wil ſpeake of great thinges: and my lippes shal be opened to preach right thinges. † My throte shal meditate truth, and my lippes shal deteſt the impious. † Al my wordes are iuſt, there is no wicked, nor peruerſe thing in them. † They are right to them that vnderſtand, and iuſt to them that finde knowlege. † Receiue ye diſcipline, & not money: chooſe doctrine rather then gold. † For wiſdom is better then al moſt precious riches: and whatſoeuer is to be deſired can not be compared to it. † I
Theſe ſingular praiſes perteine to the increated wiſdom, God himſelf, from whom procedeth wiſdom geuen to men by the Holie Ghoſt. See Annot. ch. 1. v. 2. wiſdome dwel in counſel, and am preſent in lerned cogitations. † The feare of our Lord hateth euil: arrogancie, and pride, and wicked way, and a duble toungued mouth I doe deteſt. † Myne is counſel & equitie, prudence is mine, ſtrength is mine. † By me kinges doe reigne, and the makers of law decree iuſt thinges. † By me princes rule, and the mightie decree iuſtice. † I loue them that loue me: and they that watch toward me shal finde me. † With me are riches, and glorie, glorious riches, and iuſtice. † For my fruite is better then gold, and precious ſtone, and my bloſomes then choſen ſiluer. † I Walke in the wayes of iuſtice, in the middes of the pathes of iudgement, † that I may enriche them that loue me, and may replenish their treaſures. † Our Lord poſſeſſed me in the beginning of his wayes, before he had made any thing from the beginning. † From eternitie I was ordayned & of old before the earth was made. † The depthes were not as yet, and I was now conceiued, neither had the fountaines of waters as yet gushed forth: † the mountaines with heauie hugeneſſe ſtoode not as yet: before the litle hilles I was brought forth: † he had not yet made the earth, and the riuers, and the poles of the round world. † When he prepared the heauens, I was preſent: when with a certaine law, and circuite he compaſſed the depthes: † When he eſtablished the firmament aboue, & poyſed the fountaines of waters: † when he compaſſed the ſea with her limites, and ſet a law to the waters that they should not paſſe their boundes: when he hanged the foundations of the earth. † I was with him framing al thinges: and was delighted euetie day, playing before him at al time; † playing in the world: & God much preferreth man before al other corporal creatures. my delights to be with the children of men. † Now therfore children heare me:
bleſſed are they, that keepe my wayes. † Heare ye diſcipline, and be wiſe, and reiect it not. † Bleſſed is the man that heareth me, & that watcheth at my doores dayly, & wayteth at the poſtes of my doore. † He that shal finde me, shal finde life, and shal draw ſaluation of our Lord: † but he that shal ſinne againſt me, shal hurt his owne ſoule. Al that hate me, loue death.
CHAP. IX. Wiſdom hauing built her houſe with ſeuen pillers, inuiteth al to a prepared banquette, 11. promiſing to multiplie ioyful dayes. 13. Folie inciteth
•
e her contrarie banquet of ſtollen water and hidde bread.
† VVISEDOME “ hath built herſelf an houſe, she hath cut out ſeuen pillers. † She hath immolated her victimes, mingled her wine, and ſet forth her table. † She hath ſent her handmaides to cal to the towre, and to the walles of the citie: † If any be a litle one, let him come to me. And to the vnwiſe she ſpake: † Come, S. Cyprian li. 2. ep. 3. citeth this whole paſſage of Chriſts Sacrifice in the formes of bread and vvine. eate ye my bread, & drinke the wine which I haue mingled for you. † Leaue infancie, and liue, and walke by the wayes of prudence. † He that teacheth a ſcorner doth iniurie to himſelf; and he that rebuketh the impious, purchaſeth a blotte to himſelf. † Rebuke VVhere is no hope of amendment prudence directeth vs not to admoniſh, nor rebuke ſinners, le
•
t without an
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e
〈◊〉
•
e procure emnitie, charitie alſo requireth rather to expect better opportunitie, leſt the offender become worſe by our admonition. not the ſcorner leſt hee hate thee. But when there is hope of good, euerie one is bond, eſpecially ſuperiors to correct offenders. S. Aug. li. 1. c. 9. de ciuit. S. Baſil. regulis fuſe diſput. 158. Rebuke a wiſe man, and he wil loue thee. † Geue occaſion to a wiſe man, and wiſdom shal be added to him. Teach the iuſt, and he shal make haſte to take it. † The beginning of wiſdom, the feare of our Lord: and the knowlege of the holie, prudence. † For by me shal thy dayes be multiplied, and yeres of life shal be added to thee. † If thou be wiſe, to thyſelf thou shalt be; and if a ſcorner, thou alone shalt beare the euil. † A foolish woman and clamorous, and ful of alurementes, and knowing nothing at al, † ſate in the doores of her houſe vpon a ſeate in a high place of the citie, † to cal them that paſſe by the way, and goe on their iourney: † He that is a litle one, let him turne to me. And to the foole she ſpake: † Stolen waters are ſweeter, and hidden bread more pleaſant. † and he was ignorant that giantes are there, and her gueſtes in the depthes of hel
ANNOTATIONS CHAP. IX.
•
. VViſdom hath built herſelf a houſe.] According to the literal ſenſe, wherinGod built his Church with ſpiritual Paſtors & Rites of Religion in the old Teſtament. the myſtical is grounded (both intended by the Holie Ghoſt) VViſdom which is God himſelf, Creator & Conſeruer of al thinges, whoſe ſpecial good pleaſure, and delight is to be with men, built his houſe the Church, firſt in the Patriarches,Prou. 8. v. 3
•
. Prieſtes, Prophetes and his other faithful ſeruantes in the old Teſtament; partly before; but more conſpicouſly in the people of Iſrael, eſtabliſhing the ſame with ſeuen, that is (according to the frequent phraſe of holie Scripture) with manie pillers, Paſtors and chief gouerners, by whom the whole people were directed in al ſpiritual cauſes; as the Pſalmiſt likevviſe induceth God,Pſal. 74. Galat. 2. ſaying: I haue confirmed the pillers therof. And as S. Paul aftervvard calleth S. Peter, S. Iames, and S. Iohn, pillers. In this houſe vviſdom alſo prepared a banquette, appointed victimes of diuers ſortes, as gratful Sacrifices to God, & therto inuited al men in much better order, and to their more profite, then the adultreſſe vvoman, follie and vvicked concupiſcence, in citeth to her carnal and vvordlie pleaſures, vvhich bring to eternal ruine. And for this purpoſe, God neuer ceaſed to ſend Prieſtes and Prophetes to inuite the people of Iſrael, to this ſtrong tovvre fenſed vvith vvalles. In the Allegorical ſenſe, the ſame diuine increated VViſdom, the ſecond Perſon in the B. Trinitie, the DiuineThe ſame are more excellent in the Church of Chriſt. VVORD coeternal to the Father, built himſelf a houſe, his humane bodie in the virgins vvombe, and therunto, as to the head, adioyned the members, his myſtical bodie the Church, immolated victimes of Martyrs, prepared the Table in breade and vvine, vvhere alſo appeareth his Prieſthood, according to the Order of Melchiſedec, and called therto ſuch as before vvere vnvviſe, and of ſmal vnderſtanding: becauſe as the Apoſtle ſaith: God choſe the vveake of this vvorld to confound the ſtrong. As S. Auguſtin expoundeth this paſſage li.1. Cor. 1. 17. c. 20. de ciuit. & q. 51. veter. & noui. Teſt. to. 4.The ſecond part. Sentencious moral precepts.
THE PARABLES OF SALOMON.
This repetition of the title ſignifieth, that the ſentences which folow are more properly called Parables, then the former. From vvhich they alſo differ in maner of vtterance, by the figure Antitheſis, for moſt part oppoſing, and comparing contrarie vertues and vices, ſhevving their contrarie effectes; vvithHow theſe Parables folowing differ from the former. great elegancie, eſpecially in the original tongue; vvhich could not be ſo fully expreſſed in Greke, nor Latin, much leſſe in vulgar language. But are the ſame in ſenſe, though often obſcure by reaſon of the Hebrevv phraſe, ſhortnes of ſentences, and ſo vvithout anie certaine connexion, that we can not with perſpicuitie, comprehend the ſumme therof in briefe contentes after the ordinarie maner before the chapters And therfore haue thought it better for the vulgar reader, to ſet downe in the margent of the twentie chapters next folowing,VVhy the contents of the twentie chapters folowing are put in the margent. in briefe termes, the vertues, or other good thinges (rather then the bad, not hauing place for both) commended in euerie ſentence▪ For though the ſame be not alwayes expreſſed in the text, yet they may be vnderſtood by their oppoſite vices VVhoſoeuer deſireth further explication, may finde manie of theſe diuine ſentences, excellently expounded by S. Ierom, S. Auguſtin. S. Gregorie and other Fathers in ſeueral places. Or read S. Bedas Commentaries vpon this whole booke To. 4. vel apud S. Ierom. To. 7. Or amongſt late writers, our lerned countriman D. Radulphus Bainus: Biſhop Ianſenius; and F. Peltanus.
CHAP. X.
A wiſe ſonne maketh the father glad: but a foolish ſonne VViſdom in general. is the ſorow of his mother.
† The treaſures of impietie shal profit nothing: but iuſtice Iuſtice. shal deliuer from death.
† Our Lord wil not afflict with famine the ſoule of the iuſt, Confidence in God. and the deceitful practiſes of the impious he wil ouerthrow.
† The ſlothful hand hath wrought pouertie: the hand of the Induſtrie. ſtrong getteth riches.
Who ſo truſteth to lyes feedeth the windes: and the ſelfeTruth. ſame man foloweth the flying birdes.
He that gathereth in the harueſt, is a wiſe ſonne: but he that Diligence. ſnorteth in ſummer, is the ſonne of confuſion.
† The bleſſing of our Lord is vpon the head of the iuſt: but Equitie. iniquitie couereth the mouth of the impious.
† The memorie of the iuſt is with prayſes: and the name of Good fame. the impious shal rotte.
† The wiſe of hart shal receiue preceptes: a foole is beaten Deſire to lerne. with lippes.
† He that walketh playnly, walketh confidently: but he Sinceritie. that depraueth his wayes, shal be manifeſt.
† He that wincketh with the eye, shal geue ſorow: and the Vnfained freindſhipe. VVhol ſome talke. foole in lippes shal be beaten.
† A vayne of life, the mouth of the iuſt: and the mouth of the impious couereth iniquitie.
† Hatred rayſeth brawles: and charitie couereth al ſinnes. Charitie. Prudent ſpeach. Diſcretion inſpeaking.
† In the lippes of the wiſe wiſdom is found: and a rod on his backe that lacketh witte.
† Wiſe men hide knowledge: but the mouth of the foole is next to confuſion.
† The ſubſtance of a rich man, is a citie of his ſtrength: the Iuſt gaine. feare of the poore their pouertie.
† The worke of the iuſt vnto life: but the fruite of the impious Iuſt intention. vnto ſinne.
† The way of life, to him that keepeth diſcipline: but he that Loue to be corrected. forſ keth reprehenſions, erreth
† Lying lippes hide hatred, he that vttereth contumelie is Internal and external charitie. Moderate ſpe
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h Sinceritie of hart. vnwiſe.
† In much talke there shal not want ſinne: but he that moderateth his lippes is moſt wiſe.
† The tongue of the iuſt, is choſen ſiluer: but the hart of the impious is nothing worth.
† The lippes of the iuſt teach verie many: but they that are Loue of doctrin. vntaught, shal die in the penurie of witte.
† The bleſſing of our Lord maketh men rich: neither shal Spiritual riches. affliction be ioyned to them.
† A foole worketh miſcheefe as it were by laughter: but wiſdom Sorow for ſinne. is prudence to a man.
† That which the impious feareth, shal come vpon him: Remorfe of conſcience to the iuſt their deſire shal be geuen.
† As a tempeſt paſſing the impious shal not be: but the iuſt Iuſtice in general as an euerlaſting fundation.
† As vinegre to the teeth, and ſmoke to the eies, ſo a ſluggard Diligence. to them, that ſent him.
† The feare of our Lord shal adde dayes: and the yeares of the Feare of God impious shal be shortened.
† The expectation of the iuſt is ioy: but the hope of the Pietie. impious shal perish.
† The ſtrength of the ſimple the way of our Lord: and feare Obſeruation of Gods lavv, fulfulling al iuſtice. is to them that worke euil.
† The iuſt for euer shal not be moued: but the impious shal not dwel on the earth.
† The mouth of the iuſt shal bring forth wiſdom: the tongue Speaking and Meditating good thinges. of the froward shal perish.
† The lippes of the iuſt conſider grateful thinges: and the mouth of the impious peruerſe thinges.
CHAP. XI.
A deceitful balance, is abomination before God: and Equitie an equal weight is his wil.
† Where pride shal be, there shal be contumelie alſo: but Humilitie. where humilitie, there alſo wiſdom.
† The ſimplicitie of the iuſt shal direct them: and the ſupplanting Sinceritie. of the peruers shal waſte them.
† Riches shal not profit in the day of reuenge: but iuſtice shal Spiritual riches. deliuer from death.
† The iuſtice of the ſimple shal direct his way: and the Pietie. impious shal fal in his impietie.
† The iuſtice of the righteous shal deliuer them: and the Iuſtice. vniuſt shal be caught in their deceitful practiſes.
† The impious man being dead, there shal be no hope any Care of the other life. more: and the expectation of the careful shal perish.
† The iuſt is deliuered from diſtreſſe: and the impious shal be Future ioy. geuen for him.
† The diſſembler with his mouth deceiueth his freind: but Truth in wordes. the iuſt shal be deliuered by knowlege.
† In the good thinges of the iuſt the citie shal reioyce; and Common good. Publique ioy. in the deſtruction of the impious there shal be prayſe.
† With the benediction of the iuſt the citie shal be exalted: and by the mouth of the impious it shal be ſubuerted.
† He that deſpiseth his freind, lacketh hart: but the wiſe man True freindſhipe. wil hold his peace.
† He that walketh fraudulently, reueleth ſecretes: but he that Fidelitie. is faithful, concealeth the thing comitted of his freind.
† Where there is no gouernour, the people shal fal: but there Good gouernment. is health where is much counſel.
† He shal be afflicted with euil, that is ſuretie for a ſtranger: Prudence in ſuretiſhipe. but he that is ware of the ſnares, shal be ſecure.
† A gracious woman shal finde glorie: and the ſtrong shal Diligence. haue riches.
† A merciful man doth good to his kinred alſo. Mercie.
† The impious maketh an vnſtable worke: but to him that Iuſtice. ſoweth iuſtice, is a faythful reward.
† Clemencie prepareth life: & the purſewing of euil thinges Clemencie. death.
† A peruers hart is abominable to our Lord: and his wil Sinceritie. is in them that walke ſimply.
† Hand in hand the euil man shal not be innocent: but the Iuſt dealing. ſeede of the iuſt shal be ſaued.
† A ring of gold in a ſwines ſnoute, a fayre woman & a foole. Internal vertue. Expectation of glorie. Almes dedes.
† The deſire of the iuſt is al good: the expectation of the impious furie.
† Some diuide their owne goodes, and are made richer: others take violently not their owne, and are alwayes in pouertie.
† The ſoule which bleſſeth, shal be made fatte: and he Beneuolence. that inebriateth himſelf shal alſo be inebriated.
† He that hydeth corne, shal be curſed among the peoples: Care of the poore. but bleſſing vpon the head of them that ſel.
† Wel riſeth he early who ſeeketh good thinges: but he Good deſires. that is a ſearcher after euil thinges, shal be oppreſſed of them.
† He that truſteth in his riches shal fal▪ but the iuſt shal ſpring Truſt in Gods goodnes. as a greene leafe.
† He that trubleth his houſe, shal poſſeſſe the windes: and Frugalitie. he that is a foole shal ſerue the wiſe.
† The fruite of the iuſt man a tree of life: and he that gaineth Spiritual inſtruction Straict way of ſaluation. ſoules, is wiſe.
† If the iuſt man receiue in the earth, how much more the impious and ſinner?
CHAP. XII.
HE that loueth diſcipline, loueth knowlege: but he that Loue of diſcipline. hateth reprehenſions is vnwiſe.
† He that is good, shal draw grace from our Lord: but he Progreſſe in vertue. that truſteth in his owne cogitation, doth impiouſly.
† Man shal not be ſtrengthened by impietie: and the roote Pietie. of the iuſt shal not be moued.
† A diligent woman is a crowne to her husband: and putrefaction Diligent induſtrie. in his bones, she that doth thinges worthie of confuſion.
† The cogitations of the iuſt are iudgements: & the counſels Deſire of iuſtice. of the impious are fraudulent.
† The wordes of the impious lie in wayte for bloud: the Sinceritie in vvordes mouth of the iuſt shal deliuer them.
† Turne the impious, and they shal not be: but the houſe Iuſtice. of the iuſt shal be permanent.
† A man shal be knowen by his doctrine: but he that is vaine Sound doctrine. and foolish, shallye open to contempt.
† Better is the poore and ſufficient to himſelf, then he that Contentment of minde. is glorious and wanteth bread.
† The iuſt knoweth the liues of his beaſtes: but the bowels Compaſſion. of the impious are cruel.
† He that tilleth his land, shal be filled with breads: but he Diligent trauel. that purſeweth idlenes is a verie foole.
He that is delighted in much quaffing of wine, leaueth contumelieTemperance. in his munitions.
† The deſire of the impious is the defence muniment of the moſt Iuſt puniſhment of the wicked. Guard of the tongue. Godlie inſtructions: and good dedes. wicked: but the roote of the iuſt shal proſper.
† For the ſinnes of the lippes ruine approcheth to the euil man: but the iuſt eſcapeth out of diſtreſſe.
† Of the fruite of his owne mouth shal euerie man be replenisded with good thinges, and according to the workes of his handes it shal be repayed him.
† The way of a foole is right in his eies: but he that is wiſe Yelding to good counſel. heareth counſels.
† A foole by & by she weth his anger: but he that diſſembleth Toleration of iniuries. iniuries is wiſe.
† He that ſpeaketh that which he knoweth, is an v
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rerer of True teſtimonie. iuſtice: but he that lyeth, is a fraudulent witneſſe.
† There is that promiſeth, and is pricked as it were with the Aduiſed promiſing. ſword of conſcience: but the tongue of the wiſe is health.
† The lippe of truth shal be ſtable for euer: but he that is an Conſiderate teſtimonie. haſtie witneſſe, frameth a tongue of lying.
† Guile is in the hart of them that thinke euil thinges: but ioy Pacification. foloweth them that geue counſels of peace.
† It shal not make the iuſt ſorie what ſoeuer shal fal to him: Iuſtice in general. but the impious shal be replenished with euil.
† Lying lippes are an abomination to our Lord: but they that Fidelitie. doe faithfully pleaſe him.
† A circumſpect man concealeth knowlege: and the hart of Prudent ſilence. the vnwiſe prouoketh folie.
† The hand of the ſtrong shal rule, but that which is ſlothful, Reſiſtance of tentation▪
shal ſerue vnder tributes.
† Penſifneſſe in the hart of a man shal humble him, & with Alacritie in good workes. a good word he shal be made glad.
† He that neglecteth damage for a freind, is iuſt: but the way Freindſhipe▪
of the impious shal deceiue them.
† The fraudulent man shal not finde gayne: and the ſubſtance Honeſt induſtrie. of a a
〈…〉
man. man shal be the price of gold.
† In the path of iuſtice, life: but the by way leadeth to Good life. death.
CHAP. XIII.
A wiſe ſonne, is the doctrine of the father: but he that
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al feare. is a ſcorner, heareth not when he is rebuked.
† Of the fruite of his owne mouth man shal be filled with Sound doct
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e. good thinges: but the ſoule of the preuaricateurs is wicked.
† He that kepeth his mouth, kepeth his ſoule: but he that Diſcretion in ſpeach. is vnaduiſed to ſpeake shal feele euils.
† The ſluggard wil and wil not: but the ſoule of them that Conſtant endeuour. worke, shal be made fatte.
† The iuſt shal deteſt a lying word: but the impious confoundeth, Truth in wordes and dedes. and shal be confounded.
† Iuſtice kepeth the way of the innocent: but impietie ſupplanteth Iuſtice. the ſinner.
† There is one as it were with riches wheras he hath nothing: True acknowlegement of temp
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al ſtate. and there is as it were poore, wheras he is in much riches.
† The redemption of a mans life, his riches: but he that is Mediocritie of riches. poore, beareth not reprehenſion.
† The light of the iuſt maketh glad: but the candle of the Sincere conſcience. impious shal be extinguished.
† Among the prowde there are alwayes brawles: but they Humilitie. that doe al thinges with counſel, are ruled by wiſdom.
† Subſtance haſtened shal be diminished: but that which by Iuſt gaine. litle and litle is gathered with the hand, shal be multiplied.
† Hope that is differred afflicteth the ſoule: a tree of life the Speedie performance of promiſe. Good reporte. deſire of coning.
† Who ſo detracteth from any thing, he byndeth himſelfe for the time to come: but he that feareth the precept, shal conuers in peace.
Guilful ſoules erre in ſinnes: the iuſt are merciful & haue pitie.Plaine dealing. Good inſtruction. True doctrine.
† The law of a wiſe man a fountaine of life, that he may decline from the ruine of death.
† Good doctrine shal geue grace: in the way of contemners a whirlepoole.
† The ſubtel man doth al thinges with counſel: but he that Prudence. is a foole openeth folie.
† The meſſenger of the impious shal fal into euil: but a faithful Faithful meſſage. legate, is health.
† Pouertie, and ignominie, to him that forſaketh diſcipline: Deſire to lerne. but he that yeldeth to him that rebuketh, shal be glorified.
† Deſire if it, be accomplished, delighteth the ſoule: fooles Hate of ſinne. deteſt them that flee euil thinges.
† He that walketh with the wiſe, shal be wiſe: a freind of Conuerſation with the good. fooles shal be made like.
† Euil purſeweth ſinners, and to the iuſt good thinges shal be Iuſtice. repayed.
† The good man leaueth heyres, ſonnes and nephewes: and Succeſſion. the ſubſtance of the ſinner is kept for the iuſt.
† Much meate in the tilled growndes of the fathers: and to Frugalitie. others they are gathered with our iudgement.
† He that ſpareth the rod, hateth his childe: but he that loueth Chatiſment. him doth inſtantly nurture him.
† The iuſt eateth and filleth his ſoule: but the bellie of the Contentment of ſtate. impious vnſatiable.
CHAP. XIIII.
A wiſe woman buildeth her houſe: the vnwiſe wil with Frugal induſtrie. her handes deſtroy that alſo which is built.
† He that walketh in the right way, & feareth God is deſpiſed Feare of God. of him, that goeth an infamous way.
† In the mouth of a foole the rod of pride: but the lippes Gnard of the tongue. Diligent labores. of the wiſe keepe them.
† Where oxen are not, the ſtal is emptie: but where much corne is, there is the oxes ſtrength manifeſt.
† A faithful witneſſe wil not lie: but a deceitful witneſſe Truth in al ſpeach. vttereth a lie.
† A ſcorner ſeeketh wiſdom and findeth it not: the doctrine Seke wiſdom modeſtly. of the prudent is eaſie.
† Goe againſt a foolish man, and he knoweth not the lippes Feloſhipe with the wiſe. of prudence.
† The wiſdom of a diſcrete man is to vnderſtand his way: and Knowlege of ourſelues. Deteſtation of ſ
•
ane. Internal comforth. Contempt of thir world. the imprudence of fooles erreth.
† A foole will
•
ugh at ſinne, & among the iuſt grace shal abide.
† The hart that knoweth the bitternes of his ſoule, in his ioy shal not the ſtranger be mingled.
† The houſe of the impious shal be raſed: the tabernacles of the iuſt shal ſpring.
† “ There is a way, which ſeemeth to a man iuſt: but the The Catholique faith. later endes therof lead to death.
† Laughter shal be mingled with ſorow, and mourning Spiritual ioy. occupieth the later endes of ioy.
† A foole shal be replenished with his wayes, and the good Reward of workes. man shal be aboue him.
† The innocent beleueth euerie word: the diſcrete man conſidereth Beleue not al reportes. his ſteppes.
† A wiſe man feareth and declineth from euil: the foole Mature conſideration. leapeth ouer and is confident.
† The impatient man shal worke folie: and the ſubrel man Patience. is odious.
† The childish man shal poſſeſſe folie, and the prudent shal Deſire of ſolide knowlege
1. Cor. 14. v. 20. expect knowlege.
† The euil shal lie downe before the good, and the impious Pietie ſhal be
•
evvarded. before the gates of the iuſt.
† The poore shal be odious euen to his neighbour: but the Compaſſion of the poore. freindes of the rich be manie.
† He that deſpiſeth his neighbour, ſinneth: but he that hath Almes dedes. pitie on the poore, shal be bleſſed.
† They erre that worke euil: mercie and truth prepare good Mercie and
〈◊〉
. thinges.
† In euerie worke there shal be abundance: but where Good dedes with few wordes. Right vſe of riches manie wordes are, there is oftentimes pouertie.
† The crowne of the wiſe, their riches: the ſollie of fooles, inprudence.
† A faithful witnes deliuereth ſoules: and the Verſip
•••
a
〈◊〉
,
••
turnetrait. diſſen
•
bier Tiue teſtimonie as v. 5. vttereth lyes.
† In the feare of our Lord is confidence of ſtrength, and to Feare to offend God preuen
〈…〉
his children there shal be hope.
† The feare of our Lord a fountaine of life, that he may decline from the ruine of death.
† In the multitude of people the dignitie of the king: and in Procu
〈…〉
and fid
〈…〉
in ſubiectes. Patience. fewnes of people the ignominie of the prince.
† He that is patient, is gouerned with much wiſdom: but he that is impatient, exalteth his foilie.
† “ Health of hart, the life of the flesh: enuie, the putrefaction Sincere intention. of the bones.
† He that doth calumniate the needie, vpbraideth his maker: Compaſſion. but he honoreth him, that hath pitie on the poore.
† The impious shal be expelled in his malice: but the iuſt Confidence in iuſtice. hopeth in his death.
† In the hart of the prudent reſteth wiſdom, & it shal inſtruct Inſtruction of the ignorant. al the vnlerned.
† Iuſtice aduanceth a nation: but ſinne maketh peoples Publique iuſtice. miſerable.
† A ſeruant that vnderſtandeth is acceptable to the king: he Induſtrie in euerie man. that is vnprofitable shal ſuſteyne his anger.
ANNOTATIONS. CHAP. XIIII.
12. A vvay vvhich ſemeth iuſt.] If anie Iewes, Turkes, or Heretikes lead aVVithout true faith none can be ſaued. moral good life in this world, it ſemeth both to themſelnes, and to other rude people, tha
•
they are in a right way of ſaluation, but their error in faith leadeth them to eternal damnation.
30 Health of the hart.] As ſoundnes of the hart conſerueth the reſt of the ſame bodie in life, ſo a pure intention often excuſeth from mortal ſinne, as in erroursSincere intention excuieth ſome errors. committed of probable, not of groſſe, nor affected ignorance. But ſecreteS. Greg. li. 5. c. 34. Moral. enuie in the hart infecteth and putrifieth mans actions, and deſtroyeth the workes that ſemed good: which can no more endure ſtrict examination in the day of iudgement, then a rotten cloth can abide washing.
CHAP. XV.
A ſoft anſwer breaketh anger: and a hard word rayſeth Meeknes. vp furie.
† The tongue of the wiſe adorneth knowlege: the mouth of Diſcretion. fooles boyleth forth follie.
† In euerie place the eies of our Lord behold the good and Gods omniſcience. the euil.
† A peaceable tongue is a tree of life: but that which is immoderate, Caulmnes of ſpeach. shal breake the ſpirite.
† A foole ſcorneth the diſcipline of his father: but he that Loue to be corrected. regardeth reprehenſions, shal become more prudent.
In abundant iuſtice there is greateſt force: but the cogitationsDeſire to fulfil al iuſtice. of the impious shal be rooted out.
† The houſe of the iuſt is very much ſtrength: and in the Diligence in teaching others. fruites of the impious is perturbation.
† The lippes of the wiſe shal ſow knowlege: the hart of fooles shal be vnlike.
† The victimes of the impious are abominable to our Lord: Puritie of hart. the vowes of the iuſt are acceptable.
† The way of the impious is abomination to our Lord: he that foloweth iuſtice is beloued of him.
† The doctrine is euil of them that forſake the way of life: Lerne of good men. Al ſecretes knowen to God. Harken to good admonitions. A cherful hart is de
•••
ous to
•
erne. he that hateth reprehenſions shal dye.
† Hel, and perdition are before our Lord: how much more the hartes of the children of men?
† The peſtilent man loueth not him, that rebuketh him: nor goeth to the wiſe.
† A glad hart cheereth the face: in pensifnes of minde the ſpirit is caſt downe.
† The hart of the wiſe ſeeketh doctrine: and the mouth of fooles is fed with vnskilfulnes.
† Al the dayes of the poore are euil: a ſecure minde is as it A quiet mind. were a continual feaſt.
† Better is a litle with the feare of our Lord, then great treaſures Contentment w
••
h ſufficiencie. and vnſatiable.
† It is better to be called to herbes with charitie: then to a fatted calfe with hatred.
† An angrie man ſtirreth brawles: he that is patient appeaſeth Patience. thoſe that are raiſed.
† The way of the ſlothſul is as an hedge of thornes: the way Diligence. of the iuſt is without offence.
† A wiſe ſonne maketh the father ioyful: and the foolish H
••
our of parents. man deſpiſeth his mother.
† Follie is ioy to a ſoole: and the wiſeman directeth his D
•••
r
•••
on. ſteppes.
† Cogitations are diſſipated where there is no counſel: but Deſire to liue wel. where manie counſellers are, they are confirmed.
† A man reioyceth in the ſentence of his mouth: and a word Counſel in ſeaſon. in due time is beſt.
† To him that is wel trained in good workes, heauen gates are open. Honeſt thoughts and wordes. A liberal mind The path of life aboue the lerned, that he may decline from the laweſt hel.
Our Lord wil deſtroy the houſe of the proude: and wil make ſure the borders of the widow.
† Euil cogitations are an abomination to our Lord: and pure ſpeach moſt beautiful shal be confirmed of him.
† He that purſueth auarice diſturbeth his houſe: but he that hateth giftes shal liue.
By mercie and faith ſinnes are purged: and by the feare of ourMercie and iuſtice. Lord euerie one declineth from euil.
† The minde of the iuſt meditateth obedience: the mouth of Obedience. the impious redoundeth with euils.
† Our Lord is far from the impious: and he wil heare the God aſſiſteth the iuſt. prayers of the iuſt.
† The light of the eies reioyceth the ſoule: a good name VVordes of edification. fatteth the bones.
The eare that heareth the reprehenſions of life, shal abide in Loue of diſcipline. the middes of the wiſe.
† He that reiecteth diſcipline, deſpiſeth his ſoule: but he that and Admonition. yeldeth to reprehenſions, is a poſſeſſour of the hart.
† The feare of our Lord, the diſcipline of wiſdom: and humilitie Humilitie. goeth before glorie.
CHAP. XVI.Gods grace neceſſarie in euerie good action. Mans iudgement is not ſecure. Commend thyne affayres to God. Gods prouidence. Puniſhment of ſinne. Equitie.
IT“ perteyneth to man to prepare the hart: and to our Lord to gouerne the tongue
† Al the wayes of man are open to his eies: our Lord is the weigher of ſpirites.
† Reueale thy workes to our Lord: and thy cogitations shal be directed.
† Our Lord hath wrought al thinges for himſelf: the impious alſo to the euil day.
† Euerie arrogant man is an abomination to our Lord: although hand shal be to hand he is not v
•
pu
•
ished. innocent.
The beginning of a good way, is to doe iuſtice: and it is more acceptable with God, then to immolate hoſtes.
† By mercie and truth iniquitie is redemed: and in the feare Mercie▪
of our Lord euil is auoided.
† When the wayes of man shal pleaſe our Lord, he wil Deuotion. conuert alſo his enemies to peace.
† Better is a litle with iuſtice, then much fruite with iniquitie. Iuſt gaine. Neceſſitie of Gods grace.
† The hart of man diſpoſeth his way: but it perteyneth to our Lord to direct his progreſſe.
† God aſſiſteth ſuperiors in gouerning their ſubiectes. Iuſt balance do pleaſe God & good kinges. Diuination is in the lippes of the king, his mouth shal not erre in iudgement.
† Weight and balance are iudgements of our Lord: and his worke al the ſtones of the bagge.
† They are abominable to the king that doe impiously: becauſe the throne is eſtablished by iuſtice.
† The wil of kinges are iuſt lippes: he that ſpeaketh right Righteouſnes. thinges shal be beloued.
† The kings indignation, meſſengers of death: and the wiſe Feare, and reuerence of authoritie. man wil pacifie it.
† In the cherfulnes of the kings countenance is life: and his clemencie is as the later showre.
† Poſſeſſe wiſdom, becauſe it is better then gold: and gette Loue of wiſdom. prudence, becauſe it is more precious then ſiluer.
† The path of the iuſt auoideth euils: the keper of his ſoule Iuſtice in general. kepeth his way.
† Pride goeth before deſtruction, and before ruine the ſpirit Humilitie. shal be exalted.
† It is better to be humbled with the meeke, then to diuide Meknes. ſpoyles with the proude.
† The lerned in word shal finde good thinges: and he that Hope in God. hopeth in our Lord, is bleſſed.
† He that is wiſe in hart, shal be called prudent: and he that is Mildnes. ſweete in ſpeach shal finde greater thinges.
† A fountaine of life the lerning of him that poſſeſſeth it: Teaching others. the doctrine of fooles foolishnes.
† The hart of the wife shal inſtruct his mouth: and shal adde Sincere hart. grace to his lippes.
† Wel ſet wordes are a honie combe: ſwetnes of the foule the Sweetnes in conuerſation. health of the bones.
† There is a way that ſeemeth to a man right: and the later True faith & Religion.
〈…〉
12. endes therof lead to death.
† Thee ſoule of him that laboureth doth labour to himſelf, Proper induſtrie. becauſe his mouth hath compelled him:
The impious man diggeth euil, and in his lippes fire burneth. Charitie.
† A peruerſe man raiſeth contentions: and one ful of wordes Common good. ſeparateth princes.
An vniuſt man allureth his frende: and leadeth him by a way True freindſhipe. not good.
† He that with aſtoinied eies thinketh wicked thinges, byting Sincere thoughts. his lippes bringeth euil to paſſe.
† A crowne of dignitie old age, which shal be found in the Holie oldage. wayes of iuſtice.
† Better is the patient then a ſtrong man: and he that ruleth Patience. his minde, then the ouerthrower of cities.
† Lottes are caſt into the boſome, but they are ordered of our Gods prouidence. Lord.
ANNOTATIONS. CHAP. XVI.
1. It perteineth to man to prepare the hart▪
] For the better vnderſtanding of this A general rule that one place of holie Scripture is not contrarie to an other. and other hard places of holie Scripture, this general rule euer approued by al Chriſtians, is moſt neceſſarie, that al holie Scripture is true and certaine, as being al indited by the Holie Ghoſt, the Spirite of truth: and ſo one place is neuer contrarie to an other, though at firſt ſight they may ſo ſeme to mans vnderſtanding. For by this place the Pelagians would proue, that man can of himſelf, without the helpe of Gods grace, beginne a good thing, though without this helpe he cannot performe it, becauſe it is here ſayd: that it petteyneth to man to prepare the hart: that is,
•
o beginne a good thing. But S. Auguſtin li▪ 2. c. 8. cont d
•
as Epiſtolas Palag Ioan. 15. 2. Cor. 3. ſheweth that it may not be ſo vnderſtood the cauſe ſo it ſhould be contrarie to that ſaying of our Sauiour▪ VVithout me you can do nothing; and that of S. Paul VVe are not ſufficient to thinke anie thing of our ſelues, as of our ſelues: but our ſufficiencie is of God. VVhich tvvo euident places, vvith otherlike, do ſhevv that this place hath an other different ſenſe, from that vvhich the Pelagians gather. An
•
ſo S. Auguſtin, and other Fathers teach, that Gods grace is neceſſarie both to begine and to proſecute anie good worke. the vviſman here affirmeth not, that man of himſelf can prepare his hart, or beginne a good vvorke, but that it perteineth to man to prepare his hart, preſuppoſing helpe of Gods grace, and hauing ſo begunne, God alſo gouerneth the tongue, and by more grace directeth it
•
o ſpeake thoſe thinges vvel, vvhich the hart purpoſed, and diſpoſed to be vttered; vvithout vvhich helpe none is able, neither to beginne anie meritorious vvorke, nor to proſecute, nor perfect that is vvel begunne. The like ſentence foloweth in the 9. verſe: The hart of man diſpoſeth his vvay: but it perteyneth to our Lord to direct his progreſſe; ſignifying in both places, that after a thing is vvel begunne (vvhich can not be vvithout the helpe of Gods grace) yet it can not procede vvel, vvithout more grace, ſtil directing and ſtreingthning mans freevvil.
CHAP. XVII.
BEtter is a drie morſel with ioy, then a houſe ful of victimes Peace. with brawling.
† A wiſe ſeruant shal rule ouer foolish children, and diuide VViſdom in general. inheritance among bretheren.
† As ſiluer is tried by fyre, and gold in the fournace: ſo our Purification. Lord proueth the the harts.
† The euil man obeyeth an vniuſt tongue: and the deceitful Feloſhipe with the good. Commiſeration. obeyeth lying lippes.
† He that deſpiſeth the poore, vpbraydeth his maker: and he that reioyceth at an other mans ruine, shal not be vnpunished.
† The crowne of oldmen the childrens children: and the Succeſſion. glorie of children their fathers.
† Eloquent wordes become not a foole, nor lying lippes a Grauitie in ſpeach. prince.
† A moſt gratful pearle, the expectation of him that expecteth: Deſire of eternal life. whither ſoeuer he turneth himſelf, he vnderſtandeth wiſely.
† He that concealeth offence, ſeeketh frendshipes: he that in Remitting offences. other word repeteth it, ſeperateth the confederate.
† Reprehenſion doth more profit with a wiſeman, then an Diſcrete correction. hundred ſtripes with a foole.
† An euil man alwayes ſeeketh brawles: but a cruel angel Concord. shal be ſent againſt him.
† It is better to meete a beare when her yong are taken away, Gentienes. then a foole truſting to himſelfe in his owne follie.
† He that rendereth euil thinges for good, euil shal not depart Gratitude. from his houſe.
† He that letteth water goe, is the head of brawles: & before Conſeruation of peace. he ſuffer contumelie, he forſaketh iudgement.
† He that iuſtifieth the impious, and he that condemneth the Iuſt cenſure. iuſt, both are abominable before God.
† What doth it profit a foole to haue riches, wheras he can Spiritual riches. not buy wiſdom?
He that maketh his houſe high, ſeeketh ruine: and he that refuſethHumilitie. to learne, shal fal into euils.
† He loueth at al time that is a frend: and a brother is proued Conſtancie. in diſtreſſes.
† A foolish man wil clappe the handes, when he is ſuretie for Carefulnes in promiſing. his freind.
† He that meditateth diſcordes, loueth brawles: and he Concord. that exalteth the doore, ſeeketh ruine.
† He that is of a peruerſe hart, shal not finde good: and he Sinceritie. that turneth his tongue, shal fal into euil.
† A foole is borne to his owne ignominie: but neither shal Education of youth. the father reioyce in a foole.
† A ioyful minde maketh a florishing age: a ſorowful ſpirit Alacritie of hart. dryeth vp the bones.
† The impious receiueth giftes out of the boſome, that he Iuſt iudgement▪
may peruert the pathes of iudgement.
† In the face of the prudent wiſdom shineth: the eies of Contempt of the world. fooles are in the endes of the earth.
† A foolish ſonne is the anger of the father: and the ſorow
••
lial obedience. of the mother that bare him.
† It is not good, to doe hurt to the iuſt: nor to ſtrike the Obedience to Magiſtrates. prince, which iudgeth right.
† He that moderateth his wordes, is lerned and prudent: and Diſcretion in ſpeaking. the lerned man is of a precious ſpirit.
† The foole alſo if he hold his peace, shal be reputed wiſe: and Moderate ſilence. if he cloſe his lippes, a man of vnderſtanding.
CHAP. XVIII.
HE ſeeketh occaſions that wil depart from a frend: he Conſtantamitie. shal euer be ſubiect to reproch.
† A foole receiueth not the wordes of prudence: vnleſſe thou Harken to good counſel. ſay thoſe thinges which are in his hart.
† The impious when he shal come into the depth of ſinnes, Speedie repentance. contemneth: but ignominie and reproch folow him.
† Deepe water wordes from the mouth of a a vviſeman. man: and a VViſe diſcourſe. ſtreame ouer flowing the fountaine of wiſdom.
† To accept the perſon of the impious in iudgement is not Equitie. good, that thou decline from the truth of iudgement.
† The lippes of a foole mingle him with ſtrife: and his mouth Studie of peace. prouoketh brawles.
† The mouth of a foole is his deſtruction: and his lippes are Guard of the tongue. the ruine of his ſoule.
† The wordes of the duble tongued, as it were ſimple: and Auoid ſecrete bate makers. the ſame come euen to the inner part of the bellie.
Feare caſteth downe the ſlothful: and the ſoules of the effeminateFortitude. shal be hungrie.
† He that is ſoft and diſſolute in his worke, is the brother of Conſtant labour. him that deſtroyeth his owne workes.
† A moſt ſtrong towre, the name of our Lord: the iuſt runneth Confidence in God. to it and shal be exalted.
† The ſubſtance of the rich man a citie of his ſtrength: and as Spiritual riches. a ſtrong wal compaſſing him about.
† Before he be broken, the hart of a man is exalted: and Humilitie. before he be glorified, it is humbled.
† He that anſwereth before he heare, sheweth him ſelf to be Conſideration in anſwering. a foole, and worthie of confuſion.
† The ſpirit of a man vpholdeth his imbecilitie: but a ſpirit Quietnes of ſpirite. that is caſie to be angrie who can ſuſteyne?
† A wiſe hart shal poſſeſſe knowlege: and the eare of the Deſire to lerne. wiſe ſeeketh doctrine.
† The gift of a man enlargeth his way, & maketh him roome Almes dedes. before princes.
† The iuſt is firſt accuſer of himſelf: his frend commeth, and Acknowleging of faultes. Vſe of lote to make agreement.
•••
ternal concord. Godhe inſtructions. shal ſearch him.
† Lotte ſuppreſſeth contradictions, and betwen the mightie alſo it determineth.
† Brother that is holpen of brother, is as a ſtrong citie: and iudgements are as the barres of cities.
† Of the fruite of mans mouth his bellie shal be filled: and the ofſprings of his lippes shal fil him.
† Death and life in the hand of the tongue: they that loue it, Right vſe of the tongue. shal eate the fruites therof.
† He that hath found a good wife, hath found a good thing, A wiues vertue is her beſt dowrie. Meeknes. and hath receiued a pleaſure of our Lord.
† The poore ſpeaketh with ſupplications, and the rich wil ſpeake roughly.
† A man amiable to ſocietie, shal be more frendlie, then a Amitie with
〈…〉
. brother.
CHAP. XIX.
BEtter is a poore man, that walketh in his ſimplicitie, Honeſt pouertie. then a rich writhing his lippes, and vnwiſe.
† Where is no knowlege of the ſoule, is not good: and he Knowlege of ourſelues. that is haſtie with his feete shal ſtumble.
† The follie of a man ſupplanteth his ſteppes: and he boileth Mans owne wil the cauſe of euil. Spiritual riches ſecure. True teſtimonie. in his minde againſt God.
† Riches adde manie frendes: but from the poore they alſo which he had are ſeparated.
† A falſe witnes shal not be vnpunished: & he that ſpeaketh lies, shal not eſcape.
† Manie worshipe the perſon of the mightie, and are frendes Liberalitie. of him that geueth giftes.
† The brethren of the poore man hate him: more ouer alſo his Induſtrious trauel. frendes haue departed far from him.
† He that purse weth wordes only, shal haue nothing: but he Solide doctrine. that is poſſeſſour of the minde, loueth his ſoule, and the keper of prudence shal finde good thinges.
† A falſe witneſſe shal not be vnpunished: and he that True teſtimonie. ſpeaketh lies shal perish.
† Delicacies become not a foole: not a ſeruant to rule ouer VViſe & fitte magiſtrates. Pa
〈…〉
ce
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teachers.
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oy
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ltie to kinges, and Pr
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n
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es. Don eſtical peace. princes.
† The doctrine of man is knowen by patience: and his glorie is to ouerpaſſe vniuſt thinges.
† As the roaring of a lion, ſo alſo the anger of a king: and as dew vpon graſſe, ſo alſo his cherefulnes.
† The ſorow of the father, a foolish ſonne: and roofes continually dropping through, a woman ful of brawling.
† Houſe and riches are geuen of the parents: but of our Lord A good wife is Gods gift. properly a prudent wife.
† Slothfulneſſe bringeth drouſineſſe, and a diſſolute ſoule Diligence. shal be an hungred.
† He that kepeth the commandement, kepeth his ſoule: but Obedience. he that neglecteth his way, shal die.
† He lendeth our Lord that hath mercie on the poore: and he Almes dedes. wil repay him the like.
† Nurter thy ſonne, deſpayre not: but to the killing of him Moderate chaſt
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me
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t. ſet not thy ſoule.
† He that is impatient, shal ſuſteyne damage: and when he Patience. shal take away violently, he shal adde an other thing.
† Heare counſel, and receiue diſcipline, that thou mayſt be Folow good counſel. wiſe in thy later endes.
† Manie cogitations in the hart of a man: but the wil of our Truſt in God. Lord shal be permanent.
† A needie man is merciful: and better is the poore then the Good wil to helpe the poore. Feare of God. lying man.
† The feare of our Lord vnto life: and in fulnes he shal abide, without the viſitation moſt noyſome.
† The slothful hideth his hand vnder the armehole, neither Diligent trauel. doth he put it to his mouth.
† The peſtilent man being whipped, the foole shal be wiſer: Iuſt correction. but if thou rebuke a wiſeman he wil vnderſtand diſcipline.
† He that afflicteth his father, and fleeth from his mother, is Honour of parents. ignominious and vnhappie.
† Ceaſe not ô ſonne to heare doctrine, neither be ignorant of Deſire to lerne. the wordes of knowlege.
† An vniuſt witnes ſcorneth iudgement: and the mouth of True teſtimonie. the impious deuoureth iniquitie.
† Iudgements are prepared for ſcorners: & hammers ſtriking Feare of eternal puniſhment. for the bodies of fooles.
CHAP. XX.
VVIne is a luxurious thing, & drunkenes tumultuous: Sobrietie. whoſoeuer is delighted therwith shal not be wiſe.
† As the roaring of a lyon, ſo alſo the terrour of a king: he Obedience to Princes. that prouoketh him, ſinneth alſo againſt his owne ſoule.
† It is honour to a man, that ſeparateth himſelf from contentions: Concord. but al fooles medle with contumelies.
† Becauſe of cold the slothful would not plowe: he shal Induſtrie. begge therfore in the ſummer, and it shal not be geuen him.
† As deepe water, ſo counſel in the hart of a man: but a wiſe Profound counſel. man shal draw it out.
† Manie men are called merciful: but a faithful man who shal Fidelitie. fynd?
† The iuſt that walketh in his ſimplicitie, shal leaue bleſſed Sinceritie. children.
† The king, that ſitteth in the throne of iudgement, diſſipateth Execution of Iuſtice. al euil with his looke.
† Who can ſay: My hart is cleane, I am pure from ſinne? Nece
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ſitie of grace.
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quitie.
† Weight and weight, meaſure and meaſure: both are abominable before God.
† By his conuerſation a child is perceiued, if his workes be Good toward
•••
es cleane and right.
† The eare hearing, and the eie ſeing, our Lord made both. Right vſe of ſenſes. Diligent trauel Prudence.
† Loue not ſleepe, leſt pouertie oppreſſe thee: open thyne eies and be filled with breades.
† It is naught, it is naught, ſayth euerie byer: and when he is departed he wil boaſt.
† There is gold, and multitude of pearles: but a precious Knowlege is
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ewel. veſſel the lippes of knowlege.
† Take his garment, that was the ſuretie of a ſtranger, and Secu
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in
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e
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ſnipe. for ſtrangers take a pledge from him.
† The bread of lying is ſwete to a man: and afterward his Truth. mouth shal be filled with the grauelſtone.
† Cogirations are ſtrengthened by counſels: and battels are Counſel in warre. to be handled by gouernmentes.
† Medle not with him that reuealeth myſteries, and walketh Conſult with the faithful. fraudulently, and dilateth his lippes.
† He that curſeth his father, and mother, his lampe shal be Honour of parents. extinquished in the middes of darkenes.
† The inheritance wherunto haſte is made in the beginning, Law ful gaine. in the later end shal lacke bleſſing.
† Say not: I wil requit euil: expect our Lord, and he wil Meeknes. deliuer thee.
† Weight and weight are abomination with our Lord: Equitie. a deceitful balance is not good.
† The ſteppes of man are directed of our Lord: but who of Truſt in Gods prouidence. men can vnderſtand his owne way?
† It is ruine to a man to deuoure ſaintes, and afterward to Performance of vowes. retracte the vowes.
† A wiſe king diſſipateth the impious, and bendeth ouer them Publique iuſtice. a triumphant arch.
† The lampe of our Lord, the breath of a man, which ſearcheth Puritie of minde. al the ſecretes of the bellie.
† Mercie, & truth kepe the king, and his throne is ſtrengthened Three kinglie vertues. by clemencie.
† The ioy of yongmen their ſtrength: and the dignitie of Prudence with fortitude. Puniſhment of ſinnes. oldmen a gray head.
† The blewneſſe of the wound shal wipe away euils: and ſtripes in the more ſecrete place of the bellie.
CHAP. XXI.
AS diuiſions of waters, ſo the hart of the king is in the Gods prouidence. hand of our Lord: whither ſoeuer he wil, he shal incline it.
† Euerie way of a man ſemeth to himſelf right: but our Lord ch 14. v. 12. & 16 v. 2. weigheth the hartes.
† To doe mercie and iudgement, doth more pleaſe our Mercie and iudgement. Lord, then victimes.
† Exaltation of the eies is the dilatation of the hart: the Humilitie. lampe of the impious ſinne.
† The cogitations of the ſtrong are alwayes in abundance: Fortitude. but euerie ſluggard is alwayes in pouertie.
† He that gathereth treaſures with a lying tongue, is vaine Truth. and witles, and shal ſtumble at the ſnares of death.
† The robberies of the impious, shal draw them downe, Equitie. becauſe they would not doe iudgement.
† The peruerſe way of a man is ſtrange: but he that is cleane, Right in hart. his worke is right.
† It is better to ſitte in a corner of the houſe toppe, then Domeſtical peace. with a brawling woman, and in a common houſe.
† The ſoule of the impious deſireth euil, he wil not haue pitie Commiſeration. on his neighbour.
† The peſtilent man being punished, the litle one wil be Chaſtiſment of ſinne. wiſer: and if he folow the wiſeman, he wil take knowlege.
† The iuſt deuiſeth concerning the houſe of the impious, that Charitie. he may draw the impious from euil.
† He that ſtoppeth his eare at the crie of the poore, himſelf Almes dedes. alſo shal crie, and shal not be heard.
† A gift hid quencketh angers: and a gift in the boſome the Almes in ſecrete. greateſt indignation.
† It is a ioy to the iuſt to doe iudgement: and dread to them Iuſt puniſhment. that worke iniquitie.
† A man, that shal erre from the way of doctrine, shal abyde Obſeruation of orders. in the aſſemblie of giantes.
† He that loueth good cheere, shal be in pouertie: he that Temperance & pa
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cimonie. loueth wine, and fatte thinges, shal not be rich.
† The impious shal be geuen for the iuſt: and the vniuſt for Pietie. the righteous.
† It is better to dwel in a deſert land, then with a brawling Domeſtical peace. Frugalitie. and angrie woman.
† Treaſure to be deſired, and oyle in the habitation of the iuſt: and the vnwiſe man shal diſſipate it.
† He that foloweth iuſtice and mercie, shal finde life, iuſtice, Iuſtice, and mercie. and glorie.
† The wiſe hath ſcaled the citie of the ſtrong, and hath Fortitude. deſtroyed the confidence therof.
† He that kepeth his mouth, and his tongue, kepeth his Guard of the tongue. ſoule from diſtreſſes.
† The proude and arrogant is called vnlerned, which in Modeſtie. anger worketh pride.
† Deſires kil the ſlothful: for his handes would not worke
Diligent trauel. Liberalitie. any thing: † al the day he longeth and deſireth: but he that is iuſt, wil geue, and wil not ceaſe.
† The hoſtes of the impious abominable, becauſe they are Sinceritie in religion. offered of wickednes.
† A lying witnes shal perish: an obedient man shal ſpeake True teſtimonie, and found doctrine. victorie.
† The impious man malepertly hardeneth his countenauce: Amendment of faultes. but he that is righteous, correcteth his way.
† There is no wiſdom, there is no prudence, there is no Conformitie to Gods wil. counſel againſt our Lord.
† The horſe is prepared to the day of battel: but our Lord Gods grace neceſſarie. geueth ſaluation.
CHAP. XXII.
BEtter is a good name, then much riches: aboue ſiluer Honeſt fame. and gold, good grace.
† The rich and poore haue mette one an other: our Lord Contentment with out ſtate. is the maker of both.
† The ſubtel saw euil, and hyd himſelf: the innocent paſſed Prudence. by, and was afflicted with damage.
† The end of modeſtie the feare of our Lord, riches and Pouertie of ſpirite. glorie and life.
† Armour and ſwordes in the way of the peruerſe: but the Care of the ſoules health. keper of his owne ſoule departeth far from them.
† It is a prouerbe: A yongman according to his way, when Good cuſtome in vertues. he is old, wil not depart from it.
† The richman ruleth ouer the poore: and he that boroweth Diligent trauel. is the ſeruant of him that lendeth.
† He that ſoweth iniquitie, shal reape euils, and with the rod Equitie. of his wrath, he shal be conſumed.
† He that is prone to mercie, shal be bleſſed: for of his breades Almes dedes. he hath geuen to the poore.
He that geueth giftes shal purchaſe victorie and honour: butBetter to geue then to take. he that receiueth taketh away the ſoule of the geuer.
† Caſt out the ſcorner, and brawling shal goe forth with Expel the incorrigible. Cleanes of hart. him, and cauſe shal ceaſe and contumelies.
† He that loueth cleanes of hart, for the grace of his lippes, shal haue the king his frend.
† The eies of our Lord keepe knowlege: and the wordes The godlie proſper. of the iuſt are ſupplanted.
† The ſlothful ſayth: A lyon is without, in the middes of Fortitude. the ſtreates I am to be ſlayne.
† A deepe pitte the mouth of a ſtrange woman: he with Care of chaſtitie. whom our Lord is angrie, shal fal into it.
† Follie is tyed together in the hart of a childe, and the rod of Chatiſment. diſcipline shal driue it away.
† He that doth calumniate the poore, to increaſe his riches, Compaſſion. himſelf shal geue to a richer, and shal be in neede.
† Rules of wiſdom are neceſſarie, profitable, and vpon practiſe found pleaſant: rightly directing al our thougtes wordes and dedes. Incline thine eare, and heare the wordes of wiſemen: and ſet thy hart to my doctrine: † which shal be beautiful for thee, when thou shalt kepe it in thy bellie, and it shal flow in thy lippes.
† That thy confidence may be in our Lord, wherfore I haue shewed alſo it to thee this day.
† Behold I haue deſcribed it to thee three maner of wayes, in cogitations and knowledge: † that I might shew thee the ſtabilitie, and the wordes of truth, out of theſe to anſwer them, that ſent thee.
† Doe not violence to the poore, becauſe he is poore: neither
Care of the poore, becauſe they are deare to God. Flee from euil companie which may corrupt thee. Auoide ſuretiſhipe, le
•
t thou fal into diſtreſſe. Kepe ancient traditions. Diligent trauel. oppreſſe the needie in the gate: † becauſe our Lord wil iudge his cauſe, and wil pearſe them, that haue pearſed his ſoule.
† Be not frend to an angrie man, nor walke with a furious man: † leſt perhaps thou lerne his pathes, and take ſcandal to thy ſoule.
† Be not with them, that ſticke downe their handes, and that offer themſelues ſureties for debts: † for if thou haue not wherewith to reſtore, what cauſe is there, that he should take the couering from thy bed?
† Trangreſſe not the ancient boundes, which thy fathers haue put.
† Haſt thou ſene a man quicke in his worke? he shal ſtand before kinges, neither shal be before the vnnoble.
CHAP. XXIII.
VVHEN thou shalt ſitte to eate with a prince, attend
Modeſtie and diſcretion at the table of great perſons. diligently what thinges are ſet before thy face: † and ſet a knife in thy throte, if notwithſtanding thou haue thy ſoule in thine owne power. † Deſire not his meates, in which is the bread of lying.
† Labour not to be rich: but ſet a meane to thy prudence. Mediocritie of riches, and contentment with meane ſtate. Eate not with a niggard, leſt he be ſecretly greued, ou
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wardly diſſembling, and thyſelf repent it. Aduiſe not the vncapable.
† Lift not vp thine eies to the riches, which thou canſt not haue: becauſe they shal make to themſelues winges as of an eagle, and shal flie into heauen.
† Eate not with an enuious man, and deſire not his meates.
† Becauſe after the ſimilitude of a ſouthſayer, and diuiner, he eſteemeth that which he knoweth not. Eate and drinke, wil he ſay to thee: and his minde is not with thee.
† The meates which thou hadſt eaten thou shalt vomite vp: and shalt loſe thy beautiful wordes.
† Speake not in the eares of the vnwiſe: becauſe they wil deſpiſe the doctrine of thy ſpeach.
† Touch not the boundes of litle ones: and into the filde of Hurt not orphanes: for they are deare to God. pupils enter not.
† For their nerekinsman is ſtrong: and he wil iudge their cauſe againſt thee.
† Let thy hart enter into doctrin: and thyne eares to wordes Diligent ſtudie of wiſdom. of knowlege.
† Withdrawe not diſcipline from a childe: for if thou shalt Moderate chatiſment profiteth youth. ſtrike him with the rod, he shal not die.
† Thou shalt ſtrike him with the rod: and deliuer his ſoule from hel.
† My ſonne, if thy minde shal be wiſe, my hart shal be glad
Vertues of children are ioyful to the parentes. Contentment with Gods wil. Hope of reward. Lerne and practiſe vviſdom. Sobrietie and Temperance. with thee: † And my reines shal reioyce, when thy lippes shal ſpeake right thinges.
† Let not thy hart enuie ſinners: but in the feare of our Lord be thou al the day: † becauſe thou shalt haue hope in the later end, and thyn exaltation shal not be taken away.
† Heare my ſonne, & be wiſe: & direct thy minde in the way.
† Be not in the feaſtes of great drinkers, nor in their comeſſations, which contribute flesh together to eate: † becauſe they that are geuen to drinking, and that pay shottes, shal be conſumed, and drouſines shal be clothed with ragges.
† Heare thy father, that begot thee: and contemne not thy Honour of parents. mother when she is old.
† Bye truth, and ſel not wiſedom, and doctrine, and VViſdom moſt precious. intelligence.
† The father of the iuſt reioyceth with gladnes: he that hath See. v. 15. and 16. begotten a wiſeman, shal reioyce in him.
† Let thy father be glad, and thy mother, and let her reioyce that bare thee.
† My ſonne geue me thy hart: & let thyne eies kepe my wayes. Bodelie and ſpiritual puritie.
† For an harlot is a deepe dich: & a ſtrange woman a narrow pitte.
† She lyeth in wayt in the way as a robber, and whom she So brietie alvvayes neceſſarie. Deteſt drunkennes. shal ſee not circumſpect, she wil kil.
† To whom is woe? to whoſe father woe? to whom browles? to whom diches? to whom woundes without cauſe? to whom bloud sheeding eies? † Is it not to them that paſſe their time in wine, and ſtudie to drinke out their cuppes?
† Behold not wine when it waxeth yelow, when the colour
Drunkennes is deceiptful, therof shal shine in the glaſſe: it goeth in pleaſantly, † but in the end, it wil bite like a ſnake, and as a baſiliske it wildangerous, powre abrode poyſones.
† Thine eies shal ſee ſtrange wemen, and thy hart shal ſpeake beaſtlie, peruerſe thinges.
† And thou shalt be as one ſleeping in the middes of the ſea, hurtful to others. and as the gouernour faſt a ſleepe, the ſterne being loſt.
† And thou shalt ſay: They haue beaten me, but I was not ſenſeleſſe, and vnſatiable. greeued: they drew me, and I felt not: When shal I awake, and finde wines againe?
CHAP. XXIIII.
EMVLATE not euil men, neither deſire thou to be with
Flee euil companie, leſt thou be alured to vice. VViſdom and vertues, not wickednes, do proſper temporally and ſpiritually. them: † becauſe their mind doth meditate robberies, and their lippes ſpeake deceites.
† By wiſedom the houſe shal be built, and by prudence it shal be ſtrengthened.
† In doctrine the cellars shal be replenished with al precious, and moſt be
•
utiful ſubſtance.
† A wiſeman is ſtrong: and a lerned man, ſtrong and valiant.
† Becauſe warre is managed by due ordering: & there shal be Counſel in warres, and other great affayres. ſaluation where manie counſels are.
† Wiſedom is high for a foole, in the gate he shal not open his mouth.
† He that thinketh to doe euils, shal be called a foole. Good purpoſes▪ Report wel of others▪ Fortitude.
† The cogitation of a foole is ſinne: and a detracter the abomination of men.
† If thou deſpaire being wearie in the day of diſtreſſe: thy ſtrength shal be diminished.
† Deliuer them that are led to death: and thoſe that are VVorkes of mercie, according to our ha biliue. drawen to death ceaſe not to deliuer.
† If thou ſay: I am not of force: he that ſeeth into the hart, he vnderſtandeth, and nothing deceiueth the keeper of thy ſoule, and he shal render to a man according to his workes.
† Eate honie my ſonne, becauſe it is good, and the honiecombe
VViſdom is ſwete: and geueth hope. moſt ſweete to thy throte: † ſo alſo the doctrine of wiſedom to thy ſoule: which when thou shalt finde, thou shalt haue hope in the later end, and thy hope shal not perish.
† Lie not in wayte, nor ſeeke impietie in the houſe of the Toleration of others imperfections: iuſt, nor ſpoile his reſt.
† For “ſeuen Oftentimes. S. Aug. li. 11. c. 31. ciust. times shal the iuſt fal, and shal riſe againe: VVith out which none liueth. Charitie towards enemies. but the impious shal fal into euil.
† When thine enemie shal fal, be not glad, and in his ruine let not thy hart reioyce: † Leſt perhaps our Lord ſee, and it diſpleaſe him, and he take away his wrath from him.
† Contend not with the moſt wicked, nor emulate the impious:
Haue peace with al: ſo much as may be. Loial
•
ie to God & king. † becauſe euil men haue not hope of thinges to come, and the lampe of the impious shal be extinguished.
† Feare our Lord, my ſonne, and the king: & with detracters medle not: † becauſe their perdition shal ſodenly riſe: and the ruine of both who knoweth?
† Theſe thinges alſo to the wiſe: to know a perſon in iudgement Equitie in iudgement, condemning the guiltie, & deliuering the innocent, is very gratful to al. is not good.
† They that ſay to the impious: Thou art iuſt: peoples shal curſe them, and tribes shal deteſt them.
† They that rebuke him, shal be prayſed: and bleſſing shal come vpon them.
† He shal kiſſe the lippes, who anſwereth right wordes.
† Prepare thy worke abrode, and diligently til thy ground: Order in al affaires. Diſcretion in bearing witnes. Reuenge not. that afterward thou mayſt build thy houſe.
† Be not witnes without cauſe againſt thy neighbour: neither alure any man with thy lippes.
† Say not: As he hath done to me, ſo wil I doe to him: I wil render to euerie one according to his worke.
† I paſſed by the filde of a ſlothful man, and by the vineyard of
Diligent labour, and vigilance to prouide neceſſa
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ies, and to auoide beggerie. a foolish man: † and behold nettels had filled it wholy, and thornes had couered the face therof, and the wal of ſtones was deſtroyed.
† Which when I had ſeene, I layd it in my hart, and by the example I lerned diſcipline.
† A litle I ſay, thou shalt ſleepe, a litle thou shalt ſlumber, a litle shalt thou ioyne thy handes together, to reſt: † and as a poſte, pouertie shal come to thee, & beggerie as a man armed.
ANNOTATIONS CHAP. XXIIII.
16. Seuen times shal the iuſt ſal.] A iuſt man, that is to ſay, Gods true ſeruant,A iuſt man falling into venial ſinnes is not therby vniuſt, nor Gods enimie. free from mortal ſinne, is ſubiect during this life, to manie tentations, imperfections, and may often fal into venial ſinnes, and not loſe iuſtice, nor the true title of a iuſt man (as here he is called) nor become the diuels ſeruant, nor Gods enemie: but through Gods grace helping his weaknes, he riſeth aga
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ne from ſmal ſinnes, ſtil perſeuering in Gods fauoure: wheras contrariwiſe the impious falleth into euil, towitte, into more and more ſinne, through malice,
and lacke of grace, & riſeth not ſo eaſily. And therfore the wiſman here admoniſheth, not to lie in waite, nor calumniouſly to ſeke impietie in the houſe, (that is, in the ſoule) of the iuſt. For though he committe ſome faultes, yet heAl ſinnes are not mortal. riſeth againe, and is not impious, vniuſt, nor guiltie of mortal crime, as the wicked man is.
CHAP. XXV.The 2. part. More Parables of Salomon gathered by others. Gods workes are not al reueled. Kinges haue ſome ſecretes. Publique iuſtice and puniſhment of ſinne. Modeſtie, and Humilitie.
THeſe alſo are the parables of Salomon, which the men of Ezechias king of Iuda wrote out.
† It is the glorie of God to conceale the word, and the glorie of kinges to ſearch the ſpeach.
† The heauen aboue, and the earth beneth, and the hart of kinges is vnſcrutable.
† Take away the ruſt from ſiluer, and there shal comeforth a moſt pure veſſel: † Take away impietie from the kings countenance, and his throne shal be eſtablished with iuſtice.
† Appeare not glorious before the king, and in the place of great men ſtand not.
† For it is better that it be ſaid to thee: Come vp hither; then that thou be humbled before the prince.
† The thinges which thy eies haue ſene, vtter not quickly in a Care of others fame. brawle: leſt afterward thou canſt not amend it, when thou haſt dishonoured thy frend.
† Treate thy cauſe with thy frend, and reueale not a ſecret to
Compoſe controuerſies ſecretly, rather then contend in publique court. Speake in due time. Prudent admonition. Diligence in publique affaires. Performance of promiſed induſtrie. Meeknes. a ſtranger: † leſt perhaps he inſult againſt thee, when he heareth, and ceaſe not to vpbraide thee.
Grace and frendshipe deliuer
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eare.: which kepe to thyſelf, leſt thou become reprochful.
† Apples of gold in ſiluer beddes, he that ſpeaketh a word in his time.
† A golden earlet, and a shining precious ſtone, he that rebuketh a wiſeman, and an obedient eare.
† As the cold of ſnow in the day of harueſt, ſo a faithful legate to him, that ſent him, maketh his ſoule to reſt.
† Cloudes, and winde, and no rayne folowing, a glorious man, and not accomplishing his promiſes.
† By patience the prince shal be pacified, and a ſoft tongue shal breake hardnes.
† Thou haſt found honie, eate that which ſufficeth thee, leſt Temperance. perhaps being filled thou vomite it vp.
† Withdraw thy foote from the houſe of thy neighbour, leſt Modeſtie. ſome time hauing his fil he hate thee.
† A dart, and ſword, and a sharpe arrow, a man that ſpeaketh True teſtimonie. falſe teſtimonie againſt his neighbour.
† A rotten tooth, and wearie foote, he that hopeth vpon the
Truſt not a diſſembler. vnfaithful in the day of diſtreſſe, † and that loſeth his cloke in the day of cold.
Vineger in A conſuming
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hard earth. nither, he that ſingeth ſonges to a naughtie hart.Striue not with the incorrigible. Alacritie. As a moth the garment, and a worme the woode: ſo the ſadnes of a man hurteth the hart.
† If thine enemie shal hunger, geue him meate: if he thirſt,
Charitie towards enimies geue him water to drinke: † for thou shalt heape hote coales
Rom. 12. vpon his head, and our Lord wil reward thee.
† The northwinde diſſipateth raynes, & a ſad looke the tongue Heare not detraction. that detracteth.
† It is better to ſitte in a corner of the houſe toppe, then with Domeſtical peace. a brawling woman, and in a common houſe.
† Cold water to a thirſtie ſoule, and good tydings from a far Ioy of wel doing. countrie.
† A fountaine trubled with the foote, and a vaine corrupted, Profeſſion of truth. the iuſt falling before the impious.
† As he that eateth much honie, it is not good for him: ſo Humilitie in knowlege. he that is a ſearcher of the maieſtie, shal be oppreſſed of the glorie.
† As a citie being open and without compaſſe of walles, ſo a Gouernment of the tongue. man that can not repreſſe his ſpirit in ſpeaking.
CHAP. XXVI.
AS ſnow in the ſummer, and rayne in the harueſt: ſo is Aduance not the vicious. glorie vndecent for a foole.
† As a birde flying to other places, & a ſparow going whither Patience in falſe ſclander. he liſt: ſo a curſe vttered in vaine shal light vpon ſome man.
† A whippe for a horſe, and a ſnaffle for an aſſe, and a rod on Chaſtiſment. the back of the vnwiſe.
† Anſwer not a foole according to his follie, leſt thou be Anſwer a foole wiſely: detecting his follie. made like to him.
† Anſwer a foole according to his follie, leſt he ſeme to himſelf to be wiſe.
† Lame of feete, and drinking iniquitie, he that ſendeth Place fitte men in office: wordes by a foolish meſſenger.
† As a lame man hath fayre legges in vaine: ſo a parable is vndecent VViſe men in authoritie: in the mouth of fooles.
† As he that caſteth a ſtone into the heape of Mercurie: ſo he Vertuous in honour: and Lerned to teach. Make fooles to kepe ſilence. Returne not to ſormer ſinnes. Humble opinion of thy ſelf. Fortitude. Profitable laboures. At leaſt ſome good worke. Loue not idlenes. that geueth honour to the vnwiſe.
† As if a thorne should grow in the hand of the drunkard: ſo a parable in the mouth of fooles.
† Iudgement determineth cauſes: and he that putteth a foole to ſilence, apeaſeth angers.
† As a dog that returneth to his vomite, ſo the vnwiſe that reiterateth 2. Pet. 2. his follie.
† Haſt thou ſene a man ſeeme to himſelfe wiſe? the foole shal haue hope rather then he.
† The ſlothful ſayth: A lyon is in the way, and a lyoneſſe in the iourneis: † as a doore turneth on his hinge ſo the ſlothful in his bed.
† The ſlothful hideth his hand vnder the armehole, and is greeued if he turneth it to his mouth.
† The ſlothful ſeemeth wiſer to himſelfe, then ſeuen men ſpeaking ſentences.
† As he that taketh a dog by the eares, ſo he that paſſeth by Intermedle not in brawles Vnfained friendſhipe, eſpecially in familiar acquantance. Puniſh batemakers. Pacific the wrathful. impatient, and medleth with an other mans brawle.
† As he is hurtful that shooteth arrowes, and ſpeares vnto death: † ſo a man, that hurteth his frende fraudulently: and when he is taken with al ſayth: I did it in ieſt.
† When wood fayleth, the fire shal be extinguished: and the whiſperer taken away, brawles ceaſe.
† As coles to burning coles, and wood to fire, ſo an angrie man rayſeth brawles.
† The wordes of the whiſperer as it were ſimple, and the ſame Heare not whiſperers of euil reportes. Flee from hypocrites. VVhoſe flaterie and ſoft ſpeach are ſuſpicious, they wil fal at laſt into their owne trappes, truth preuailing. come to the inmoſt partes of the bellie.
† As if thou wouldeſt adorne an earthen veſſel with droſſie ſiluer, ſo ſwelling lippes ioyned with a moſt wicked hart.
† An enemie is perceiued by his lippes, when he shal handle deceites in his hart.
† When he shal ſubmit his voyce, beleue him not: becauſe there are ſeuen miſchiefes in his hart.
† He that couereth hatred fraudulently, his malice shal be reuealed in the councel.
† He that diggeth a pit, shal fal into it: and he that rolleth a ſtone, it shal returne to him.
† A deceitful tongue loueth not truth, and a ſlipper mouth worketh ruines.
CHAP. XXVII.
BOaſt not for to morow, being ignorant what the day to Truſt not to future vncertainties. come may bring forth.
† Let an other prayſe thee, and not thine owne mouth: a Praiſe not thyſelf. ſtranger and not thine owne lippes.
† A ſtone is heauie, and ſand weightie: but the anger of a foole Beware of a fooles wrath: is heauier then both.
† Anger hath no mercie, nor furie breaking forth: and the for it hath no mercie. violence of a moued ſpirit who can ſuſteyne?
† Better is manifeſt correption, then loue hidden. Loue freindlie ſeueritie not enemies flaterie. Temperance in meate. Iuſt care of thy familie.
† Better are the woundes of him that loueth, then the fraudulent kiſſes of him that hateth.
† A ſoule that is ful shal treade vpon the honiecombe: and a ſoule that is hungrie shal take bitter alſo for ſweete.
† As a bird fleeting from her neſt, ſo a man that forſaketh his place.
† The hart is delighted with oyntement and diuers odours: Eſteme freindlie counſel. and with the good counſels of a frend the ſoule is ſweetned.
† Thy frend, and thy fathers frend do not leaue: and goe not Old friendes are better, & ſurer then a kinſman. Be wiſe euen for thy fathers ſake. Foreſee and preuent dangers. Truſt not enimies. Suſpect extraordinarie curteſie. Tolerate incorrigible brawlers with patience; leſt they become worſe, by thy ſtriuing to amend them. Conſerue that is good. Conſcience is beſt witnes. Contentment with our ſtate. Humilitie deſireth not praiſe. into thy brothers houſe in the day of thyne affliction.
Better is a neighbour neere thene a brother far of.
Studie wiſedom my ſonne, & make my hart ioyful, that thou maiſt make anſwer to the vpbrayder.
† The ſubtel man ſeeing euil, hideth himſelf: litle ones paſſing through haue ſuſteyned euil detriments.
† Take his garment, that hath bene ſuretie for a ſtranger: and for alienes take from him a pledge.
† He that bleſſeth his neighbour with a loud voice, riſing in the night, he shal be like him that curſeth.
† Dropping through in the day of cold, and a brawling woman are compared together: † He that reteyneth her, as he that should hold the winde, and shal cal in the oyle of his right hand.
† Iron is sharpened with iron, and a man sharpeneth the face of his frend.
† He that kepeth the feegtree, shal eate the frute therof: and he that is the keper of his maſter, shal be glorified.
† As in waters the countenance of them that looke therin shyneth, ſo the hartes of men ate manifeſt to the prudent.
† Hel and perdition are neuer filled: in like maner alſo the eies of men are vnſatiable.
† As ſiluer is tried in the forge, and gold in the fornace: ſo a man is proued by the mouth of him that praiſeth.
The hart of the wicked ſeeketh after euils, but the righteousRight of hart. hart ſeeketh after knowlege.
† If thou shalt bray a foole in a morter, as when a peſtle ſtriketh Strine not to teach a foole. Diſcharge thy dutie: VVhiles thou art in this life. Be content with thinges neceſſarie, and they ſhal be geuen to thee. Mat▪
6. v. 33. vpon priſane, his follie shal not be taken from him.
† Know diligently the countenance of thy cattel, and conſider thy flockes: † For thou shalt not haue power always: but a crowne shal be geuen into generation and generation.
† The medowes are open, and the grene herbes haue appeared, and the graſſe is gathered out of the mountaines.
† Lambes for thy garment: and kiddes the price of the filde.
† Let the milke of the goates ſuffice thee for thy meates, and for the neceſſities of thy houſe: and for victual to thy handmaides.
CHAP. XXVIII.
THE impious fleeth, no man purſewing: but the iuſt Innocencie is without feare. General pietie of the people procureth Gods fauour, Neighbourlie compaſſion. confident as a lyon, shal be without terrour.
† For the ſinnes of the land the princes therof shal be manie: & for the wiſedom of a man, & the knowlege of thoſe thinges that are ſaid, the life of the prince shal be longer.
† A poore man calumniating the poore, is like a vehement showre, wherby famine is gotten.
† They that forſake the lawe, praiſe the impious: they that Zele of iuſtice. kepe it, are ſet on fire againſt him.
† Euil men thinke not on iudgement: but they that ſeeke after Remember the day of iudgement. Honeſtie and pouertie. No want nor waſte. our Lord, marke al thinges.
† Better is a poore man walking in his ſimplicitie, then the rich in crooked wayes.
† He that kepeth the law is a wiſe ſonne, but he that feedeth gluttons, shameth his father.
† He that heapeth together riches by vſuries and ocker, gathereth Juſt gaine in traffike. them for him that is liberal to the poore.
† He that turneth away his eares from hearing the law, his Obedience to magiſtrates. prayer shal be execrable.
† He that deceiueth the iuſt in a wicked way, shal fal into his Geue counſel ſincerely. deſtruction: and the ſimple shal poſſeſſe his goodes.
† The rich man ſeemeth to him ſelf wiſe: but the poore man Humilitie in authoritie. being prudent shal ſearche him.
† In the exultation of the iuſt there is much glorie: when the Place the godlie in office. impious reigne ruines of men.
† He that hideth his wicked deedes, shal not be directed: but Acknowlege thy faultes. he that shal confeſſe, and shal forſake them, shal obtayne mercie.
† Bleſſed is the man, that is alwayes fearful: but he that is of Feare to offend. an obſtinate mynde, shal fal into euil.
† A roaring lyon, and hungrie beare, an impious prince ouer Clemencie in princes, and prudent liberalitie. Reuenge bloudſhed. the poore people.
† A prince lacking prudence, shal oppreſſe many by calumnie: but he that hateth auarice, his dayes shal be made long.
† A man that doth calumniat the bloud of a ſoule, if he shal flee into a lake, no man abideth.
† He that walketh ſimply shal be ſaued: he that goeth peruerſe Harmles life. wayes, shal fal once.
† He that tilleth his ground, shal be filled with breads: but he Diligent labour. that purſeweth idlneſſe, shal be replenished with pouertie.
† A faithful man shal be much prayſed: but he that haſteneth Iuſt dealing. to be rich, shal not be innocent.
† He that knoweth a perſon in iudgement, doth not wel: this Iuſt iudgement. man euen for a morſel of bread forſaketh the truth.
† A man, that haſteneth to be rich, and enuyeth others, is Moderate gaine. ignorant that pouertie shal come vpon him.
† He that rebuketh a man, shal afterward find fauour with Freindlie correption. him more then he, that by flatteries of tongue deceiueth.
† He that pilfereth any thing from his father, and from his To robbe parents is a greuous crime.
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alt not thyſelf. Truſt not thyne owne iudgement. Almes dedes. mother: & ſaith this is no ſinne, is the partaker of a mankiller.
† He that exalteth, and dilateth himſelfe, rayſeth brawles: but he that truſteth in our Lord, shal be healed.
† He that hath confidence in his owne hart, is a foole: but who ſo walketh wiſely shal be ſaued.
† He that geueth to the poore, shal not lacke: he that deſpiſeth him that asketh, shal ſuſteyne penurie.
† When the impious shal riſe, men shal be hid: when they shal Godlie magiſtrates. perish, the iuſt shal be multiplied.
CHAP. XXIX.
THE man, that with ſtiffe necke contemneth him that rebuketh, Loue to
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e corrrected. ſoden deſtruction shal come vpon him: and health shal not folow him.
† In the multiplication of iuſt men, the common people shal Chooſe godlie magiſtrates. reioyce: when the impious shal take princedom, the people shal mourne.
† A man that loueth wiſedom, maketh his father glad: but he Loue wiſdom. that maintaineth harlots, shal deſtroy his ſubſtance.
† A iuſt king ſetteth vp the land, a couetous man shal Iuſt and liberal magiſtrates. Sincere amitie deſtroy it.
† A man, that with fayre, and fayned wordes ſpeaketh to his frend, ſpreadeth a nette to his ſteppes.
† A ſnare shal intangle the wicked man ſinning: and the Iuſt joy of the wickeds fal. iuſt shal praiſe and reioyce.
† The iuſt knoweth the cauſe of the poore: the impious is Compaſſion of the poore. ignorant of knowlege.
† Peſtilent men diſſipate a citie: but the wiſe turne away furie. Care of common good. Contend not with a foole. Defend the iuſt. Diſcretion in iuſt anger. Dereſtation of lying. Contentment in ſtate of life. Equitie in iudgement.
† A wiſe man, if he contend with a foole, whether he be angrie, or whether he laugh, shal not finde reſt.
† Men of bloud hate the ſimple: but iuſt men ſeeke his ſoule.
† A foole vttereth al his ſpirit: a wiſeman differreth, and reſerueth til afterward.
† A prince that gladly heareth wordes of lying, hath al his ſeruants impious.
† The pooreman and the creditour haue mette one an other: our Lord is illuminatour of both.
† The king, that iudgeth the poore in truth, his throne shal be replenished for euer.
† Rod and rebuke geueth wiſedom: but the childe, that is Chaſtiſment of youth. God neuer permitteth al to be euil Inſtruct children. Pray to haue good Paſtors. left to his owne wil, confoundeth his mother.
† In the multiplication of the impious, wickednes shal be multiplied, and the iuſt shal ſee the ruines of them.
† Nurter thy ſonne, and he shal refresh thee, and shal geue delightes to thy ſoule.
† When prophecie shal fayle, the people shal be diſſipated: but he that keepeth the Law, is bleſſed.
† A ſeruant can not be taught by wordes: becauſe he vnderſtandeth Compel the froward to obey. Conſideration in ſpeaking. Subdue the fleſh to the ſpirite. Meeknes. that which thou ſayſt, and contemneth to anſwer.
† Haſt thou ſeene a man ſwifte to ſpeake? follie is rather to be hoped, then his amendement.
† He that nourisheth his ſeruant delicatly from his childhood, afterward shal feele him ſtubburne.
† An angrie man prouoketh brawles: and he that is eaſie to indign
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, shal he more prone to ſinne.
† Humiliation foloweth the proude: and glorie shal receiue Humilitie. the humble of ſpirite.
† He that is partaker with a theefe, hateth his owne ſoule: he Participate not with ſinne. heareth one adiuring, and telleth not.
† He that feareth man, shal ſoone fal: he that truſteth in our Feare not men in Gods cauſe remembring that God is Iudge of al. Hate al wickednes. Obey ſpiritual and temporal parents. Lord shal be lifted vp.
† Manie ſeeke after the face of the prince: & the iudgement of euerie one commeth forth from our Lord.
† The iuſt abhorre an impious man: & the impious abhorre them that are in the right way.
The ſonne that keepeth the word, shal be out of perdition.
CHAP. XXX. Aright wiſeman thinketh humbly of himſelf. 4. knowing that Gods workesThe fourth part. Other ſingular precepts, with prayſe of a prudent woman. are inſcrutable, and perfect: 8. deſireth truth in al thinges, & mediocritie in riches. 11. Abhorreth certaine ſortes of men, 1. 5. & certaine execrable thinges 18. noteth certaine thinges hard to be knowen: 21. other thinges intolerable: 24. others admirable. 32. the tongue dangerous.
THE wordes of the Gatherer the ſonne of Vomiter. The viſion, that the man ſpake, with whom God is, and who being ſtrengthened by God abiding with him, ſayd: † I am
The wiſeſt man beſt knoweth that he wanteth much of perfect wiſdom yet in his humilitie ſuppoſeth, that others haue attained ſome what more then himſelf. moſt foolish of men, & the wiſedom of men is not with me. † I haue not learned wiſedom, and haue not knowen the ſcience of ſaints. † Chriſt the Sonne of God is wiſdom it ſelf and as the Sonne of man hath perfect wiſdom. Who hath aſcended into heauen and deſcended? who hath conteyned the ſpirit in his handes? who hath bound the waters together as in a garment? who hath rayſed vp al the borders of the earth? what is his name, and what is the name of his ſonne, if thou know? † Enerie word of God tryed by fyre, is a buckler to them that hope in him: † Adde not any thing to his wordes, and ſo thou be reproued and found a lyer: † Two thinges I haue asked thee, denie them not to me before I dye. † Vanitie, and lying wordes make far from me. Beggerie, and riches geue me not: geue only things neceſſarie for my ſuſtenance: † leſt perhaps being filled I be allured to denie, and may ſay: Who is the Lord? or being compelled by pouertie I may ſteale, and forſweare the name of my God. † Bondſlades are to be pittied, and not affliction added to the afflicted. Accuſe not a ſeruant to his maſter, leſt perhaps he curſe thee, and thou fal.
† There is Foure execrable vices. Ingratitude▪ Hypocriſie: Inſolencie: Oppreſſion of the poore. Cōcupiſcence of the fleſh, & of the eyes. a generation that curſeth their father, and that bleſſeth not their mother. † A generation, that ſemeth to itſelf cleane, & yet is not washed from their filthines. † A generation, whoſe eies are loftie, and the eielids therof ſet vp on high. † A generation, that for teeth hath swordes, and chaweth with theyr grinding teeth, that they may eate the needie out of the earth, and the poore from among men.
† The horseleach hath :: two daughters that ſay: Bring, bring. Three things are vnſatiable, the fourth neuer ſayth it ſufficeth. †
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u
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e, Luxurie, Auarice, & Ambition. Hel, and the mouth of the matrice, & the earth which is not ſatisfied with water: but Diſhonour of parents shal be ſenerely puniſhed. the fyre neuer ſayth it ſufficeth. † Youngmen folowing carnal appetite, can no more geue account of their actiōs, then of the vvayes vvhich an eagle, a ſerpent, and a ſhippe haue paſſed. The eie, that ſcorneth his father, & that deſpiſeth the trauail of his mother, in bearing him, let the rauens of the torrents pick it out, and the young of the eagle eate it.
† Three thinges are hard to me, and of the fourth I am vtterly ignorant. † The way of an eagle in the ayre, the way of a ſerpent vpon a rocke, the way of a shippe in the middes of
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and By theſe examples are commended foure vertues, Induſtrie, Prudence, Concord, and Humilitie. the way of a man in youth. † Such is alſo the way of an adulterous woman, which eateth, and wyping her mouth ſayth: I haue done no euil.
† By three thinges the earth is moued, and the fourth it can not ſuſteyne. † By a ſeruant when he shal reigne: by a foole when he shal be filled with meate: † by an odious woman when she shal be taken in matrimonie: & by “ a bondwoman when she shal be heyre to her miſtreſſe.
† There are Other foure Fortitude, Chaſtitie, Order, and Iuſtice foure the leaſt thinges of the earth, and they are wiſer then the wiſe. † The antes, a weake people, which prepareth in the harueſt meate for themſelues: † The leueret, a people not ſtrong, which placeth his bed in the rocke: † The locuſt hath no king, and they go our al by their troopes: † The ſtellion ſtayeth on his handes, &
〈…〉
in kings houſes. † Fooles ought not to gouerne. There are three thinges which
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l, and the fourth that goeth happely. † The lyon, the ſtrongeſt of beaſtes shal feare at the meeting of none: † the cocke gyrded about the loines, and the ramme: alſo the king, againſt whom none can reſiſt.
† There is that Moderation is neceſſarie in al actions. hath appeared a foole after that he was liſted vp on high: for if he had vnderſtood, he would haue layd his hand vpon his mouth. † And he that :: ſtrongly preſſeth the pappes to wring out milke, ſtrayneth out butter, and he that violently cleanceth his noſe, wringeth out bloud: & he that prouoketh angers, bringeth forth diſcordes.
ANNOTATIONS. CHAP. XXX.
1. The vvordes of the Gatherer.] Some Interpreters take theſe foure HebrewSome ſuppoſe one Agur to be auctor of this chapter. wordes, Agur, Iache, Ithiel, and Vcal, conteined in this firſt verſe, to be proper names of men, ſuppoſing that a certaine wiſeman named Agur, the ſonne of Iache, ſpake the ſentences folowing in this chapter, to his ſonnes or ſcholars, called Ithiel & Vcal. And ſo this ſuppoſed Agur, not Salomon, ſhould be the auctor of this chapter. But the old Interpreter, whom S. Ierom approueth and foloweth, tranſlated the ſame wordes as noones appellatiues. NeitherBut it ſemeth more probable that only Salomon is auctor of this whole booke.
doth anie ancient Father account this Agur, amongſt the writers of holie Scriptures. And if there were a peculiar auctor of this chapter, it is like the ſame ſhould haue bene placed laſt, and not before that which now foloweth, and is by al men confeſſed to be Salomons. And therfore we thinke it more probable, with S. Beda, and the common opinion, that there vvas no other auctor of anie part of this booke, beſides King Salomon VVho is here called CONGREGANS, the Gatherer, becauſe he gathered theſe excellent Parables,VVhy he is called Gatherer. and Prouerbes; as the ſonne of the Holie Ghoſt, ſignified by the word IACHE, povvring forth diuine ſentences, for inſtruction of ITHIEL & VCAL, that is, of al thoſe vvith vvhom God is by his grace; and vvho are ſtreingthened by God abiding vvith them.
23. A bond vvoman vvhen she shal be heyre.] Of al thinges in this world, it ſemethVVhy God ſuffereth hereſie to reigne. moſt abſurde, that hereſie doth dominiere ouer Catholique religion: vvhich God ſome times, and in ſome places ſuffereth, for the greater merite of his elect.
CHAP. XXXI. An exhortation to chaſtitie, temperance, 8. and to workes of mercie. 10. with praiſe of a valiant wiſe woman.
THE VVordes perteining to Salomon ſpoken to him by his mother: who here calleth him Lamuel, ſignifying, God vvith him.
wordes of Lamuel the king. The viſion wherwith his mother inſtructed him. † What ô my beloued, what ô the beloued of my wombe, what ô beloued of my vowes? † Geue not thy ſubſtance to wemen, & thy riches to deſtroy kinges. † Geue not to kinges, ô Lamuel, geue not wine to kinges: becauſe there is no ſecrete where drunknes reigneth, † & leſt perhaps they drinke, & forget iudgements, & change the cauſe of the children of the poore. † Geue ſtrong drinke to them that be ſad, and wine vnto them, that are of a penſiue minde: † let them drinke, and forget their pouertie, and not remember their ſorow any more. † Open thy mouth to Doctrine is moſt profitable to thoſe, that are modeſtly dumme, more vvilling to heare then to ſpeake. the dumme, & to the cauſes of al the children that paſſe: † open thy mouth, The chief & moſt proper office of a king is to do iuſtice. decree that which is iuſt, & iudge the needie & poore. † A valiant woman A vvoman of ſuch perfectiō as is here deſcribed, is in dede rare, yet poſſible to be found who shal finde? far, and from the vtmoſt borders is the price of her. † The hart of her husband truſteth in her, and he shal not neede ſpoyles. † She shal render good, and not euil, al the dayes of her life. † She hath ſought wool and flaxe, and hath wrought by the counſel of her handes. † She is become as a marchants shippe, bringing her bread from farre. † And she hath riſen in the night, and geuen pray to her houshold, and meates to her handmaides. † She hath vewed a filde, and bought it, of the fruite of her handes she hath planted a vineyard. † She hath gyrded her loines with ſtrength, and hath ſtrengthened her arme. † She hath taſted, and ſene that her traficke is good: her lampe shal not be extinguished in the night. † She hath put her hand to
ſtrong thinges, and her fingers haue taken hold of Flaxe on the diſtafe ſignifieth purpoſe to do good workes, yarne on the ſpindle the vvorke vvel begune, which geueth confidence in God that the ſame ſhal be perfect and haue due revvard. the ſpindle. † She hath opened her hand to the neddie, and ſtretched out her palmes to the poore. † She shal not feare for her houſe in the coldes of ſnow: for al her houshould are clothed with duble. † Tapeſtrie clothing she hath made to herſelf: ſilke, and purple is her garment. † Her husband is noble in the gates, when he shal ſitte with the ſenatours of the land. † She They make and ſel cloth, which lerning and obſeruing Gods lavv, do teach it others made ſindon, and ſold it, and deliuered a girdle to the Chananeite. † Strength and beautie is her garment, and she shal laugh in the later day. † She hath opened her mouth to wiſedom, and the law of clemencie is in her tongue. † She hath conſidered the pathes of her houſe, and hath not eaten her bread idle. † Her children aroſe, and commended her to be moſt bleſſed: her husband, and he prayſed her. † Manie daughters haue gathered together riches: thou haſt paſſed them al. † External comelines is not durable: but the feare of God is more vvorthie of praiſe. Grace is deceitful, and beautie is vayne: the woman that feareth our Lord shal be prayſed. † Geue ye to her Good vvorkes ſhal be revvarded, of the fruite of her handes: and let her workes praiſe her at the tribunal ſeate of iudgement. in the gates.
ANNOTATIONS CHAP. XXXI.
10. A valiant vvoman vvho shal finde?] Vpon occaſion of his mothers moſtThe praiſe of a right vviſe woman vvritten in verſe, & in order of the Alphabet. prudent admonition, the wiſeman ſingularly praiſeth a perfect vertuous woman. And that in an exquiſite kind of ſtile: in Tetramical lambike verſe, with perfect order and number of the Alphabet letters Signifying, as S IeromProem. lament. teacheth, that as none can reade, or ſpeale wordes, vnles they firſt lerne to know the letters: ſo we can not attaine to know the greater Myſteries in holie Scriptures, except we beginne with moral good life, according to that the Prophet ſayth: By thy commandments I haue vnderſtood. And therforePſal. 11
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. v. 104. wi
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e Salomon, by inſtinct of the Holie Ghoſt, as wel by the maner of ſtile, asThe Church hath al good properties requiſite. A faithful ſoule hath them at leaſt in deſire. by the doctrine conteined, concludeth his Booke of Parables, with praiſe both of the Church in general, which hath al the vertues, and good properties here mentioned; and of euerie faithful ſoule, ſincerely ſeruing God, which either in dede, or in deſire of mind, hath ſuch part of them, as may ſuffice to the attaining of eternal life. For concerning the whole Church, S Auguſtin in two Sermons (217. and 218 de temp.) S. Beda vpon this place, and other Fathers ſhew it euidently. Touching alſo particular ſoules, not only of holie men, but alſo of vvemen, the frailer ſexe, holie Scriptures, and Eccleſiaſtical monuments yelde manie examples, beſides the moſt Excellent and immaculateRare and excellent wemen both in the old and nevv teſtament. virgin Mother of God; as of Sara, Rebecca, Lia, Rachael, Elizabeth, Marie Magdalen, Martha, and innumerable others, moſt precious pearles, deare ſpouſes of Chriſt, and ſingular ornaments of his Church.
THE ARGVMENT OF ECCLESIASTES.
KIng Salomon a diuine Preacher, wherof this Booke is calledThis booke called Eccleſiaſtes, teacheth to contemne this vvorld. Becauſe felicitie conſiſteth not in anie temporal thing: but in the eternal ſight of God.
Eccleſiaſtes, exhorteth al ſuch as haue lerned the principles of good life, to contemne this world: becauſe al thinges therin are vaine, and inſufficient to geue repoſe to mans ſoule: shewing that true felicitie, which al men deſire, conſiſteth not in natural knowlege, gotten by witte and induſtrie; nor in worldlie pleaſures, much leſſe in carnal; nor in riches; nor in auctoritie or dominion; nor in anie other temporal thing; as diuers diuerſly thinke: but only in the true ſeruice of God, by flying from ſinne, and doing good workes, as in the meritoricus cauſe, and eſſentially in the clere viſion of God: the proper end, for which man was created. And ſo this Booke conteyneth three principal parts. Firſt this diuine preacher confuteth al their opinions, that imagine a falſe felicitie in humane,Diuided into three parts. worldlie, or temporal thinges: to the beginning of the 7. chapter. In the reſt of that chapter, and three folowing, he teacheth that true felicitie conſiſteth in the eternal fruition of God: and is procured by declining from vices, and embracing vertues. In the two laſt chapters, he exhorteth al to beginne ſpedily to ſerue God, and to perſeuere therin to the end of this life.
ECCLESIASTES, IN HEBREW CALLED COHELETH.
CHAP. I. Al temporal thinges (in compariſon of true felicitie) are vaine, 4. becauſeThe firſt part of this Sermon ſheweth, that Felicitie conſiſteth not in anie temporal thing. they are mutable, 8. neither can anie man attaine perfect knowlege, to his ſatisfaction: 12. as appeareth by Salomons owne experience.
THE wordes of Eccleſiaſtes, the ſonne of Dauid, king of Ieruſalem. † Vanitie of vanities, ſayd Eccleſiaſtes: vanitie of vanities, & al thinges vanitie. † What hath a man more of al his labour, wherby he laboreth vnder the ſunne? † Generation paſſeth, and generation cometh: but In the end of this world the earth ſhal be purified, & ſo remaine for euer. the earth ſtandeth for euer.
† The ſunne riſeth, and goeth downe, and returneth to his place: and there riſing againe, † compaſſeth by the South, and bendeth to the North: compaſſing al thinges, goeth forward in circuite, & returneth vnto his circles. † Al riuers enter into the ſea, and the ſea ouerfloweth not: to the place, whence the riuers iſſueforth, they do returne, that they may flow againe. † Al thinges are hard: man can not explicate them in word. The eye is not filled with ſeing, neither is the eare filled with hearing. † What is that hath bene? the ſame thing that shal be. What is that hath bene done? the ſame that is to be done. † Mens ſoules dayly created are of the ſame kind as Adams ſoule: other creatures either were in their kindes from the beginning of the vvorld, or are procreated of diuers kindes preexiſting. S. Tho. pa. 1. q. 73. a. 1. ad. 3 Nothing vnder the ſunne is new, neither is anie man able to ſay: Behold this is new: for it hath already gone before in the ages, that were before vs. † There is no memorie of former thinges: but neither of thoſe thinges verily, which hereafter are to come, shal there be remenbrance with them, that shal be in the later end. † I Eccleſiaſtes haue bene king of Iſrael in Ieruſalem, † and haue propoſed in my mind, to ſeke and ſearch wiſely of al thinges, that are done vnder the ſunne. This very euil occupation hath God geuen to the children of men, that they might be occupied in it. † I haue ſene al thinges, that are done vnder the ſunne, and behold Al natural thinges are inſufficient meanes to attaine felicitie. al are vanitie, & affliction of ſpirit. † The peruerſe are hardly corrected, and the number of fooles is infinite. † I haue ſpoken in my hart, ſaying: Loe I haue bene made great, and haue gone beyond al in wiſdom, that were before me in Ieruſalem: and my minde hath contemplated manie thinges wiſely, and I haue lerned. † And I haue geuen my hart to know prudence, and doctrine, and errors and follie: and I haue perceiued that in theſe alſo there was labour, and affliction of ſpirite, † for that “in much VViſdom is the beſt thing in this vvorld, yet is not perfect ſelicitie, but the meanes to attaine it. wiſdom there is much indignation: and he that addeth knowlege, addeth alſo labour.
ANNOTATIONS. CHAP. I.
18. In much vviſdom is much indignation.] How much more anie man profiteth in wiſdom, ſo much more he is angrie with himſelf, for the euils whichVViſdom maketh men to be angrie with ſinne, to feare God, and to proceede in vertue. he hath done: ſo much better he knovveth the ſtrict iudgement of God, which he muſt paſſe: ſo much more he vnderſtandeth the vvant of perfect vviſdom: ſo much more he ſeeth that labour is required to procede in vertue: and to conſerue that ſmal portion vvhich he hath gotten. Neither is anie man ordinarily aſſured that he hath gotte anie part of true vviſdom; for he knovveth not, vvhether he be vvorthie of loue or hate. Eccle. 9.
CHAP. II. Humane deligthes are al vaine: 4. as gorgious buildinges, fruitful vinyards, plentie of fish, cattle, ſeruantes, ſiluer, gold, muſike: 11. not ſatisfying mans deſire. 18. Neither can anie man know, how his heyre wil behaue himſelf.
ISayde A vvordlie man may obiect, that ſeing vviſdom bringeth not felicitie in this life, it ſemeth beſt to take his pleaſure & eaſe, & not to labour for it. therfore in my hart: I wil goe, & flow in delightes, and enioy good thinges. But the wiſeman cōfuteth this conceipt. Becauſe wordlie ioy is ſhort & vncertaine, neither is anie ioy that men haue in this life true ioy of the bleſſed, but only a conſolation in miſeries. And I ſaw that this alſo was vanitie. † Laughter I haue reputed errour: and to ioy I haue ſaide: Why art thou deceiued in vaine? † I haue thought in my hart, to withdraw my flesh from wine, that I might transferre my minde to wiſdom, and might auoid follie, til I might ſee what should be profitable for the children of men: what is nedeful to be done vnder the ſunne, in the number of the dayes of their life. † I haue magnified my workes, I haue built me houſes, & planted vineyards, † I haue made gardens, and orchards, and ſet them with trees of al kindes, † and I haue made me ponds of waters, to watter the wood of ſpringing trees, † I haue poſſeſſed menſeruants and wemenſeruants, and haue had a great familie: heardes alſo, and great flockes of shepe, aboue al that were before me in Ieruſalem: † I haue heaped together to myſelf ſiluer, and gold, and the ſubſtance of kinges, and prouinces: I made me ſingingmen, & ſingingwemen, and the delightes of the children of men: cuppes, and goblets to ſerue to powre out wines: † and I ſurpaſſed in riches al, that were before me in Ieruſalem: wiſdom alſo hath perſeuered with me. † And al thinges, that myne eies deſired, I haue not denied to them: neither haue I ſtayed my hart, but that it enioyed al pleaſure, & delighted itſelf in theſe thinges, which I had prepared: and this I eſtemed my portion, if I did vſe my labour. † And when I had turned myſelf to al the workes, which my handes had done, & to the laboures, wherin I had ſwette in vaine, I ſaw in al thinges vanitie, and affliction of minde, & nothing to be permanent vnder the ſunne. † I paſſed further to contemplate wiſdom, and errors, and follie (what is man, quoth I, that he can folow the king his Maker?) † and I ſaw that wiſdom ſo much excelled follie, as light differeth from darknes. † The
Conſideration is the directorie of al good workes. eyes of a wiſeman are in his head: the foole walketh in darknes: and I haue lerned that there was one death of both. † And I ſayd in my hart: If the fal of the foole & myne shal
be one, The conceit of worldlie men not conſidering the life to come. what doth it profite me, that I haue beſtowed greater labour for wiſdom? And ſpeaking with my minde, I perceiued that this alſo was vanitie. † For there shal be no memorie of the wiſe in like maner as of the foole for euer, and the times to come shal couer al thinges together with obliuion: the lerned dieth in like maner as the vnlerned. † And therfore I haue bene wearie of my life, ſeing al thinges vnder the ſunne to be euil, and al thinges vanitie and affliction of ſpirite. † Againe I deteſted al myne induſtrie, wherwith I haue laboured vnder the ſunne moſt ſtudiouſly, being like to haue an heyre after me: † whom I know not, whether he wil be a wiſeman or a foole, and he shal rule in my labours, wherewith I haue ſwette and haue bene careful: and is there anie thing ſo vaine? † Wherfore I ceaſed, and my hart hath renounced to labour anie more vnder the ſunne. † For whereas one laboreth in wiſdom, and doctrine, and carefulnes, he leaueth the thinges gotten to an idle man: and this therfore is vanitie, and great euil. † For what profite shal be to a man of al his labour, and affliction of ſpirite, wherwith he is vexed vnder the ſunne? † Al his daies are ful of ſorowes and miſeries, neither by night doth he reſt in minde, and is not this vanitie? † Is it not better to eate and drinke, and shew vnto his ſoule good thinges of his laboures? It is better to vſe that is honeſtly gotten for our neceſſitie, then to be ſtil ſolicitous to get more. & this is of the hand of God. † Who shal ſo deuour, and flow with delightes as I? † To a man good in his ſight, God hath geuen wiſdom, and knowlege, and ioy: but to the ſinner he hath geuen affliction, and ſuperfluous care, to adde, and to gather together, and deliuer it to him that hath pleaſed God: but this alſo is vanitie, & vaine carefulnes of the minde.
CHAP. III. Contrarie thinges ſuccede in their ſeaſons, and paſſe away, 9. wherof man getteth no perfect knowlege, how long ſoeuer he liueth, and laboreth to know them: 16. neither wil there be equitie where it ought to be in this world: 21. but in the next, good and euil shal be ſeparated, and iudged according to their deſertes.
AL thinges haue a time, and in their ſpaces al thinges paſſe vnder Generation, Corruption, & Alteration perteine only to thinges of this world vnder heauen, often here deſcribed by the terme, Vnder the ſunne. For ſpiritual ſubſtances are not comprehended in time, nor place. S. Ierom in hunc. locum. to 7. heauen. † A time to be borne, & a time to dye. A time to plant, & a time to pluck vp that which was planted. † A time to kil, and a time to heale. A time to deſtroy, and a time to builde.
† A time to wepe, & a time to laugh. A time to mourne, and a time to dance.
† A time to diſperſe ſtones, and a time to gather.
A time to embrace, and a time to be farre from embracings.
† A time to gette, and a time to loſe.
A time to kepe, and a time to caſt away.
† A time to rent, and a time to ſow together.
A time to kepe ſilence, & a time to ſpeake.
† A time of loue, and a time of hatred. A time of warre, and a time of peace. † Al this ſheweth that nothing of this world is perpetual, but to be vſed interchangeably, in due time, place, maner, and order. For diſorder maketh confuſion. What hath man more of his labour? † I haue ſene the affliction, which God hath geuen to the children of men, that they may be diſtracted in it. † He hath made al thinges good in their time, and hath deliuered the world to their diſputation, and that man can not finde the worke, which God hath wrought from the beginning vnto the end. † And I haue knowne that there was no better thing then to reioyce, and to do wel in his life. † For euerie man, that eateth and drinketh, and ſeeth good of his labour, this is the gift of God. † I haue lerned that al the workes, which God hath made, perſeuere for euer: we can not adde anie thing, nor take away from thoſe thinges, which God hath made that he may be feared. † That which hath bene made, the ſame is permanent: the thinges that shal be, haue already bene: and God reſtoreth that which is paſt. † I ſaw vnder the ſunne in the place of iudgement impietie, and in the place of iuſtice iniquitie. † And I ſayde in my hart: the iuſt and the impious God wil iudge, and then shal be the time of euerie thing. † I ſayd in my hart of the children of men, that God would proue them, and shew them to be like beaſtes. † Therfore there is one death of man, and beaſtes, and the condition of both equal: as man dieth, ſo they alſo dye: al thinges breath alike, and man hath nothing more then beaſt: al thinges are ſubiect to vanitie, † and al thinges paſſe to one place: of earth they were made, and into earth they returne together. † Who knoweth if the ſpirit of the children of Adam aſcend vpward, and if the ſpirite of beaſtes deſcend downward? † And I haue found that nothing is better then for a man to reioyce in his worke, and that this is his portion. For who shal bring him, to know the thinges that shal be after him?
CHAP. IIII. In this would manie innocents are oppreſſed, 4. The potent ſometimes enuied, contemned, 15. and forſaken by their ſubiectes, 17. eſpecially when the ſuperiors obey not God.
ITurned myſelf to other thinges, and I ſaw the oppreſſions, that are done vnder the ſunne, and the God ſuffereth the innocent to be afflicted for a time, of his ſpecial prouidence: becauſe they therby merite a great reward Pſal. 72. teares of the innocents, and no comforter: & that they can not reſiſt their violence, being deſtitute of al mens helpe. † And I praiſed rather the dead, then the liuing: † and happier then both haue I iudged him, that is not yet borne, nor hath ſene the euils that are done vnder the ſunne. † Againe I haue contemplated al the labours of men, and their induſtries I haue perceiued to lie open to the enuie of their neighbour: and in this therfore there is vanitie, and ſuperfluous care. † A foole foldeth his handes together, and eateth his owne flesh, ſaying: † Better
:: It is in dede better not to be at al then to be in eternal miſerie, (Mat. 26. v. 24.) but temporal affliction which the iuſt ſuffer is not miſerie, as wordlie men eſtemeit, but a ſpecial meane to attaine eternal felicitie. is an handful with reſt, then both handes ful with labour, and affliction of mind. † Conſidering I found alſo an other vanitie vnder the ſunne: † There is one, and he hath not a ſecond, not a ſonne, not a brother, and yet he ceaſeth not to labour, neither are his eyes ſatisfied with riches, neither doth he recount, ſaying: For whom do I labour, and defraud my ſoule of good thinges? in this alſo is vanitie, and very il affliction. † “ It is better therfore that two be together, then one: for they haue profite of their ſocietie: † if one fal, he shal be ſtayed vp of the other. Woe to him that is alone: becauſe when he falleth, he hath none to lift him vp. † And if two ſleepe together, they shal warme eche other: one how shal he be warmed? † And if a man preuaile againſt one, two reſiſt him: a True charitie not contaminate with enuie, by how much it is increaſed in number, ſo much it increaſeth in ſtreingth. S. Iero. triple coard is hardly broken. † Beter is a child that is poore and wiſe, then a king old and foolish, that knoweth not to foreſee for hereafter † Becauſe out of the priſon, and cheynes ſometime there cometh one forth to a kingdom: and an other borne in his kingdom, is conſumed with pouertie. † I ſaw al men aliue, that walke vnder the ſunne, with the ſecond yongman, which shal riſe vp for him. † The number of the people, of al that haue bene before him is infinite: and they that shal be afterward, shal not reioyce in him. But this alſo is vanitie, and affliction of ſpirite. † Take heede to kepe thy foote, when thou entreſt into the houſe of
God, and approch thou to heare. † For much better is obedience, then the victimes of fooles, who know not what euil1. Reg. 15. Oſee. 6. they doe.
ANNOTATIONS. CHAP. IIII.
9. It is better that tvvo be together] Beſides the commendation of charitie,Man without Chriſts helpe can neither reſiſt tentations, nor riſe from ſinne. and freindſhipe amongſt men: which is one proper ſenſe of this place: S. Ierom expoundeth it alſo of the neceſſitie of Chriſts dwelling in mans ſoule, & of his continual aſſiſting grace: that man alone lie not open to the deceiptes of the aduerſarie. The benefite of feloshippe (ſayth he) is ſtreightwayes ſhewed in the profite of ſocietie. For if the one fal (as * the iuſt falleth often) ChriſtProu. 24. v. 16. raiſeth vp his partner: for vvoe to him, vvho falling hath not Chriſt in him, to raiſe him vp. If one alſo ſlepe, that is, be diſſolued by death, and haue Chriſt vvith him, being vvarmed, and quickned, he ſooner reuiueth. And if the diuel be ſtronger in impugning againſt a man, the man shal ſtand, and Chriſt vvil ſtand (pro homine ſuo, pro ſodali ſuo) for his man, for his companion. NotAnd without mans free conſent Chriſt wil not ſtay him, nor raiſe him vp. that Chriſts povvre alone is vveake againſt the diuel, but that free wil is leift to man, and we doing our endeuour he becometh ſtronger in feighting. And if the Father, the Sonne, and the Holie Ghoſt come vvithal, this ſodalitie is not ſoone broken. Yet that vvhich is not ſoone broken, may ſometimes be broken. For this triple coard, vvas in Iudas the Apoſtle, but becauſe after the morſelIoan. 13. v. 27. the diuel entered into him, this coard was broken. Thus S. Irom teacheth, that neither can man without Chriſt reſiſt tentations, nor riſe from anie ſinne in this life, or In purgatorie. in the next; neither vvil Chriſt vvithout mans conſent and endeuour, ſtay him from falling, nor raiſe him vp being fallen.
CHAP. V. An exhortation to ſpeake diſcretly, and reuerently of God; 3. to performe vowes; 6. not to be trubled with imaginations, nor preſent oppreſſions of the poore. 9. Auarice is neuer ſatiate, 11. riches ſometimes cauſe ſicknes, ruine of the bodie, 18. and obliuion of God.
SPEAKE Becauſe no man is able to attaine perfect knowlege of God, it behoueth al to ſpeake and thinke ſo berly of him. not anie thing rashly, neither let thy hart be ſwift to vtter a word before God. For God is in heauen, and thou vpon the earth: therfore let thy wordes be few. † Dreames do folow manie cares, and in manie wordes follie wil be found. † Vow or promiſe once made muſt be fulfilled. If thou haſt vowed anie thing to God, differre not to pay it: for an vnfaithful and foolish promiſeDeut. 23. diſpleaſeth him. But what ſoeuer thou haſt vowed, pay it: † and it is much better not to vow, then after a vow not to performe the thinges promiſed. † Geue not thy mouth to make thy flesh to ſinne: neither ſay thou before The proper Angel which aſſociateth euerie man. the Angel: There is no prouidence: leſt perhaps God being wrath againſt thy wordes, diſſipate al the workes of thy handes. † Where manie dreames are, there are manie vanities, and wordes innumerable: but do thou feare God. † If thou shalt ſee the
oppreſſions of the poore, and violent iudgements, and iuſtice to be ſubuerted in the prouince, meruel not at this matter: becauſe there is an other higher then the high, and ouer theſe alſo there are others more eminent: † and beſides the king of al the earth reigneth ouer his ſeruant. † A couetous man shal not be filled with money: and he that loueth riches, shal take no fruite of them: and this therfore is vanitie. † Where great riches are, there are alſo manie that eate them. And what doth it profite the owner, but that he ſeeth the riches with his eyes? † Sleepe is ſwete to him that worketh, whether he eate much or litle: but the ſarietie of the richIob.
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. doth not ſuffer him to ſleepe. † There is alſo an other very il infirmitie, which I haue ſene vnder the ſunne: riches kept to the hurt of the owner. † For they perish in very euil affliction: he As temporal riches
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e often the occaſion of their owners
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uine: ſo vaine philoſophie, and hereſie auaile not heretikes, not their folowers, but as they came naked from their mothers wombe, the peruerſe Church, ſo shal both ſuch maſters, and ſcolars depart without comforth into the wrath which they prepare to themſelues. S. Ierom. in
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une locum.
hath begotten a ſonne, which shal be in great pouertie. † As he came forth naked from his mothers wombe, ſo shal he returne, and shal take nothing away with him of his labour. † An infirmitie vtterly miſerable: as he came, ſo shal he returne. What doth it then profite him, that he hath labored into the winde? † Al the dayes of his life he eateth in darknes, and in miſerie, and in heauines. † This therfore hath ſemed good to me, that a man eate, and drinke, and take ioy of his labour, wherwith he hath labored vnder the ſunne, the number of the dayes of his life, which God hath geuen him, and this is his portion. † And to euerie man, vnto whom God hath geuen riches, and ſubſtance, and hath geuen him powre to eate of them, and to enioy his portion, and to reioyce of his labour: this is the gift of God. † For he shal not greatly remember the dayes of his life, becauſe God doth occupie his hart with delightes.
CHAP. VI. Riches make not men happie, becauſe manie dye shortly: 3. and manie rich men wil not vſe their riches. 8. Likewiſe ſtudie to know al ſecrete thinges is vanitie, not felicitie.
THERE is alſo an other euil, which I haue ſene vnder the ſunne, and that frequent with men: † A man to whom God hath geuen riches, and ſubſtance, and honour, and nothing is lacking to his ſoule of al thinges, which he deſireth: neither doth God geue him powre to eate therof:
but a ſtrange man shal eate it vp. This is Al this ſhevveth euidently ha
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e conſiſteth not in riches. vanitie and great miſerie. † If a man shal begette an hundred children, and shal liue manie yeares, and haue manie dayes of age, and his ſoule vſe not the goods of his ſubſtance, and he lacke burial: of this man I pronounce, shat the vntimely borne is better then he. † For he came in vaine, and paſſeth to darknes, and his name shal be cleane forgotten. † He hath not ſene the ſunne, nor knowen the diſtance of good and euil: † although he liued two thouſand yeares, and hath not enioyed good thinges: do not al thinges haſten to one place? † Al the labour of man is in his mouth: but his ſoule shal not be filled. † What hath the wiſeman more then the foole? and what the poore man, but to paſſe thither, where life is? † Better it is to ſee that, which thou maiſt couere, then to deſire that, which thou canſt not know. But this alſo is vanitie, and preſumption of ſpirite. † It is plainly preached (ſaith S. Iero.) of the coming of Chriſt, vvhoſe name was geuen, and knovven before he vvas borne in fleſh. He that shal be, his name is already called: and it is knowne, that he is a man, and can not contend in iudgement againſt a ſtronger then himſelf. † There be manie wordes, that haue much vanitie in diſputing.
CHAP. VII. It is in vaine to ſeke, and vnpoſſible to know al natural thinges. 2. It importeth to leade this shorte life in mortification, 4. paenance, 8. and patience: 12. ſeeking wiſdom, with competent temporal meanes; 15. prouiding for the next world; 24. not yelding to concupiſcence.
VVHAT nedeth a man to ſeke thinges greater then None can perfectly knovv the nature of al thinges preſent, of to come. himſelf, wheras he is ignorant, what is profitable for him in his life, in the number of the dayes of his peregrination, and the time that paſſeth as a shadow? Or who can tel him what shal be after him vnder the ſunne?
† Better is a good name then precious ointments: and the day
The 2. part. True felicitie is procured by good life, and conſiſteth in the eternal ſight of God. :: Anger rightly vſed, is commendable & beneficial to correcte our owne faultes and others. of death, then the day of natiuitie. † It is better to goe to the
Prou. 22. houſe of mourning, then to the houſe of banketing: for in that the end of al men is ſignified, and he that liueth thinketh what shal be. † :: Anger is better then laughter: becauſe by ſadnes of the countenance, the mind of the offender is corrected. † The hart of wiſemen where ſadnes is, and the hart of fooles where mirth. † It is better to be rebuked of a wiſeman, then to be deceiued with the flaterie of fooles. † Becauſe as the ſound of thornes burning vnder a potte, ſo
the laughter of a foole: but this alſo is vanitie. † Oppreſſion trubleth the wiſe, and shal deſtroy the ſtreingth of his hart. † Better is the end of a ſpeach, then the beginning. But haſtie, or immoderate anger is ſinful and hartful. Better is the patient man then the arrogant. † Be not quickly angrie, becauſe anger reſteth in the boſom of a foole. † Say not: What is the cauſe thinkeſt thou that the former times were better then they are now? for this maner of queſtion is foolish. † Wiſdom with Likewiſe moderate riches profite the ſeruants of God, ſo that they
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ette not their mind vpon them. riches is more profitable, and doth more profite them that ſee the ſunne. † For as wiſdom protecteth, ſo money protecteth. But lerning and wiſdom haue this much more, that they geue life to their owner. † Conſider the workes of God, that no man can correct whom he hath deſpiſed. † In the good day enioy good thinges, and beware before of the euil day. For as this, ſo that alſo hath God made, that man finde not againſt him iuſt complants. † Theſe thinges alſo I ſaw in the dayes of my vanitie: The iuſt man perisheth in his iuſtice, and the impious liueth a long time in his malice. † Be not iuſt too much: neither be more wiſe, then is neceſſarie, leſt thou be come more dul. † Doe not impiouſly much: and be not foolish, leſt thou dye not in thy time. † It is good that thou hold vp the iuſt; yea and from him withdraw not thy hand: becauſe he that feareth God, neglecteth nothing. † Wiſdom hath ſtreingthned the wiſe aboue tenne princes of the citie. † For there is no iuſt man in the earth, that doth
3. Reg. 8. 2. Par. 6. Prou. 20. 1. Ioan. 1. good, and ſinneth not. † But to al wordes alſo, that are ſpoken, do not applie thy hart: leſt perhaps thou heare thy ſeruant curſing thee. † For thy conſcience knoweth, that thou alſo haſt curſed others. † I haue proued al thinges in wiſdom. I haue ſayd: I wil become wiſe, & it departed farder from me † much more then it was: and a depe profunditie, who shal finde it? † I haue vewed al thinges with my minde, that I might know, and conſider, and might ſeke wiſdom, and reaſon: and that I might know the impietie of the foole, and the errour of the imprudent: † and I haue found that a woman is more bitter then death, who is the ſnare of hunters, and her hart a nette, her handes are bandes. He that pleaſeth God, wil auoide her: but he that is a ſinner, wil be caught of her. † Loe this haue I found, ſayd The preacher. Eccleſiaſtes, one thing and an other, that I might finde reaſon, † which yet my ſoule ſeketh, and I haue not found it. Mans reaſon which is the ſuperior part of his ſoule, rarely thinketh good. A man of a thouſand I haue found one, Senſualitie ſtil inclineth to euil. a woman of al I haue not
found. † Only this I haue found, that God made man right, & he of his owne wil
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el from God. Sec S. Aug li. 14. c. 11 ciuit.
God made man right, and he hath intangled himſelf with infinite queſtions. Who is ſuch a one as the wiſe? and who hath knowne the reſolution of The obſcure thing. the word.
CHAP. VIII. A ſigne of true wiſdom appereth in obſeruing Gods commandments, 6. in this shorte time of meriting eternal reward. 9. Rule of others, 11. and want of feare hurt manie. 14. Why God ſuffereth the wicked to proſper, and the iuſt to be afflicted in this life, no mortal man can know.
THE wiſdom of a man As probable coniecture of a mans inward diſpoſition is made by his exteriour countenance: ſo his good workes ſhining before men are good ſigne of internal vertues, which in dede are right and meritorious, when the intention is ſincere, referring al to Gods glorie, & edification of others, without deſire of vaine praiſe in the world. shineth in his countenance, and the moſt mightie wil change his face, † I obſerue the mouth of the king, and the precepts of the oath of God. † Haſten not to depart from his face, nor continew thou in an euil worke: becauſe al that he pleaſeth, he wil doe, † and his word is ful of powre: neither can anie man ſay to him. Why doſt thou ſo? † He that kepeth the precept, shal finde no euil. The hart of a wiſeman vnderſtandeth time and anſwer. † There is a time for al buſines, and opportunitie, and much affliction of man: † becauſe he is ignorant of thinges paſt, and thinges to come he can know by no meſſenger. † It is not in mans powre to prohibite the ſpirite, neither hath he powre in the day of death, neither is he ſuffered to reſt when warre is at hand, neither shal impietie ſaue the impious. † Al theſe thinges I haue conſidered, and gaue my hart on al the workes, that are done vnder the ſunne. Sometime man ruleth ouer man to his owne hurt. † I ſaw the impious buried: who alſo when they yet liued, were in holie place, and were praiſed in the citie as men of iuſt workes. But this alſo is vanitie. † Becauſe ſentence is not ſpeedely pronounced againſt the euil, the children of men committe euils without anie feare. † But yet a ſinner by this that he doth euil an hundred times, & by patience is borne withal, I know that it shal be good to them that feare God, which dread his face. † Let there be no good to the impious, neither let his dayes be prolonged, but as a shadow let them paſſe, that feare not the face of our Lord. † There is alſo an other
By this terme vanitie is ful vnderſtood that fell- citie is not in proſperous thinges of this world: neither are al men miſerable, that ſuffer aduerſitie. vanitie, which is done vpon the earth. There are iuſt men, to whom euils happen, as though they had done the workes of the impious: and there are impious men, which are ſo
ſecure, as though they had the dedes of the iuſt. But this alſo I iudge moſt vaine. † I therfore haue praiſed mirth that there was no good thing for a man vnder the ſunne, but that he should eate, and drinke, and be glad: and this only he should take away with him of his labour in the dayes of his life, which God hath geuen him vnder the ſunne. † And I haue ſet my hart to know wiſdom, and to vnderſtand the
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ing diſtraction that is in the earth: There is a man that dayes and nightes taketh no ſlepe with his eyes. † And I vnderſtood that man can ſinde no reaſon of al thoſe workes of God, that are done vnder the ſunne: and the more he shal labour to ſeke, ſo much the leſſe he can finde: yea if the wiſman shal ſay, that he knoweth, he is not able to finde it.
CHAP. IX. None knoweth (certainly and ordinarily) whether they be in Gods grace or no. 4. The euil are in worſe caſe dead then aliue, 11. neither can we know the euent of temporal thinges, nor the terme of our life, nor how gratful others wil be towards vs. 16. Sure it is, that wiſdom is better then ſtreingth.
AL theſe thinges haue I diſcourſed in my hart, that I might curiouſly vnderſtand them: there are iuſt men and wiſe, and their workes are in the hand of God: and yet Mortal men ſuffering calamities knovv not vvhether th
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ſame be in
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ted for their proofe and merite as in I
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b and Tobie, or for their ſinnes only, as in Pharao, & the Aegyptians: but shal know in the indgement after their death. man knoweth not, whether he be worthie of loue, or hatred: † but al thinges are reſerued vncertaine for the time to come, becauſe al thinges do equally chance to the iuſt and impious, to the good and the euil, to the cleane and vncleane, to him that immoleth victimes, and him that contemneth ſacrifices. As the good ſo alſo is the ſinner: as the periured, ſo he alſo that ſweareth truth. † This is a very euil thing among al, which are done vnder the ſunne, that the ſame thinges chance to al men. Wherby alſo the hartes of the children of men are filled with malice, and with contempt in their life, and after that they shal be brought downe to hel. † There is no man that may liue alwayes, and that can haue confidente of this thing: better is A ſinner in this life may amend if he wil & become inſt. but a
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ter death he can not repent. chap. 11. v.
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. Myſtically, the Gentiles were iudged by Salomon better then the Iewes. S. Ierom.
a dog liuing then a lion dead. † For the liuing know that they shal dye, but the dead know nothing more, neither haue they reward anie more: becauſe the memorie of them is forgotten. † Loue alſo, and hatred, and enuies haue perished together, neither haue they part in this world, and in the worke, that is done vnder the ſunne.
† Goe therfore and eate thy bread in ioy, & drinke thy wine with gladnes: becauſe thy workes pleaſe God. † At al time let thy garments be white, and let not oyle fal from of thy head. † Enioy life, with thy wife whom thou loueſt, al the dayes of the life of thy inſtabilitie, which are geuen to thee vnder the ſunne, al the time of thy vanitie: for this is the portion in life, and in thy labour, wherwith thou laboreſt vnder the ſunne. † Whatſoeuer thy hand is able to doe, worke it inſtantly: for neither worke, nor reaſon, nor wiſdom nor knowlege shal be in hel, whither thou doſt haſten. † I turned me to an other thing, and I ſaw vnder the ſunne, that neither running is of the ſwift, nor warre of the ſtrong, nor bread of the wiſe, nor riches of the lerned, nor grace of the artificers: but time and chance in al. † Man knoweth not his owne end: but as fishes are taken with the hooke, and as birdes are caught with the ſnare: ſo men are taken in the euil time, when it shal ſudenly come vpon them. † This wiſdom alſo I haue ſene vnder the ſunne, and haue proued it to be very great: † A litle citie, and few men in it: there came againſt it a great king, and compaſſed it, and builded fortes round about, and the ſiege was perfired. † And there was found in it a man poore and wiſe, and he deliuered the citie by his wiſdom, and no man afterward remembred that pooreman. † And I ſayd, that wiſdom is better then ſtreingth: how then was the wiſdom of the pooreman contemned, & his wordes were not heard? † The wordes of the wiſe are heard in ſilence, more then the crie of a prince among fooles. † Better is wiſdom, then weapons of warre: and he that shal offend in one point, shal loſe manie good thinges.
CHAP. X. Conſidering the great difference betwen wiſdom and follie, 4. it behoueth to reſiſt vehement tentations diligently. 5. As when euil, & ignorant men haue auctoritie ouer the wiſe. 8. The wicked often fal into their owne ſnares, 10. are hard, yet not vnpoſsible to be corrected. 11. Detracters are like ſerpents. 12. wiſe graue princes are profitable; childish are hurtful to the commonwealth; 18. which by their negligence tendeth to ruine: 20. yet ſubiectes ought not to iudge euil of them.
FLIES Baſe & vicions me
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mixt with the good corrups the whole companie: much more a mortal ſinne in a mans ſoule deſtroyeth al the vertues, that were there before. dying marre the ſweetnes of ointment. Wiſdom and glorie is more precious, then a litle and temporal follie. † The hart of a wiſeman is in his righthand, and the
hart of a foole is in his lefthand. † Yea and the foole walking in the way, wheras himſelf is vnwiſe, eſtemeth al men fooles. † If the ſpirite of him that hath powre, aſcend vpon thee, leaue not thy place: becauſe carefulnes wil make the greateſt ſinnes to ceaſe. † There is an euil that I haue ſene vnder the ſunne, as it were by errour proceding from the face of the prince: † a foole ſet in high dignitie, and the rich to ſitte beneth. † I haue ſene Euil men aduanced ſeme to proſper: ſeruants vpon horſes: and princes walking on the ground as ſeruants. † He But they fal into their owne trappes that diggeth a pitte, shal fal into it: and he that breaketh the hedge, a ſerpent shal bite him. † He that remoueth ſtones, shal be afflicted in them: and he that cutteth trees, shal be wounded of them. † If the iron shal be blunt, and that not as before, but shal be made blunt, it shal be sharpened by great labour, and after induſtrie shal wiſdom ſolow. † If a ſerpent bite in ſilence, nothing leſſe then it hath he, that detracteth ſeo
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etly. † The wordes of the mouth of a wiſeman grace: and the lippes of the vnwiſe shal throw him downe headlong. † The beginning of his wordes is follie, and the later end of his mouth is moſt wicked errour. † A foole multiplieth wordes. A man is ignorant what hath bene before him: and what shal be after him, who can tel him? † The labour of fooles shal afflict them, that know not to goe into Such as ſeke by ſenſe and reaſon to obtaine true knowlege, enter not into the citie, the Church: They labour in vaine and are afflicted in ſtudie of Scriptures, when they walke in the deſert, and can not finde the citie. S. Ierom.
the cittie. † “ Woe to thee ô land, whoſe king is a childe, and whoſe princes eate in the morning. † Bleſſed is the land, whoſe king is noble, & whoſe princes eate in their time to refection, and not to riotouſnes. † In ſlouthfulnes the roofe of the houſe shal goe to ruine, & in the infirmitie of the handes the houſe shal droppe through. † They make bread for laughter, and wine that liuing they may make merie: and to money al thinges obey. † In thy cogitation detract not from the king, and in the ſecret of thy chamber curſe not the richman: becauſe euen the birdes of the ayre wil carie thy voice, and he that hath winges wil declare the ſentence.
ANNOTATIONS. CHAP. X.
16 VVoe to thee o land, vvhoſe king is a childe.] S. Ierom (as in moſt part ofThis text, and manie others, haue two ſenſes. his commentaries vpon this booke) expoundeth this paſſage in two ſenſes: ſimply according to the firſt apparance of the letter; and myſtically concerning the Church. The wiſeman ſemeth in dede (ſayth he) to reproue the principalitie of yongmen, and to condemne luxurious iudges; for that in the1. In kinges and al ſuperiors are required mature age, & diligent care of the cōmon good. one by want of age is infirme wiſdom; in the other, mature age is weakened by delicacies. And contrary wiſe he approueth a prince of good partes, & liberal
education; & commendeth thoſe Iudges, which do not preferre voluptuouſnes before publique affayres: but after great labour, and adminiſtration of the commonwealth, are conſtrained as by neceſſitie to take meate. Yet to me (ſaith this great Doctor) ſomething more ſacred ſemeth to lye hidde in the letter: that in Scripture they are called yongmen, who forſake old auctoritie, and contemne ancient precepts of forefathers; who neglecting Gods commandment2. Antiquitie in matter of faith and religion is to be folowed, not noueltie. deſire to eſtablish traditions of men. Touching which points, our Lord threatneth Iſrael by Iſaias, for that this people hath refuſed the water of Siloe,Iya. 8. that runneth with ſilence, and hath turned away the old fiſhpond, chooſing the ſtreames of Samaria, and gulfes of Damaſcus, I wil geue yongmen to be their princes, and deluders shal rule ouer them. Read Daniel: Thou shalt finde God ancient of dayes. Read the Apocalips of S. Ioſu; Thou shalt finde the head ofDan 7. Apoc. 1. Iere. 1. our Sauiour white as ſnow, and as white wool. Ieremie alſo becauſe he was wiſe and grauitie was reputed in his wiſdom, was forbid to cal himſelf a childe.Alſo mortification and labour is required in Paſtors, not delicacie nor eaſe. VVoe therfore to the land, whoſe king is the diuel, who alwayes couering nouelties, rebelled in Abſalom againſt the father. VVoe to that land whoſe Iudges, and Princes loue the pleaſures of this vvorld. VVho, vntil the day of death come, ſay: Let vs eate and drinke, for to morow we shal dye. Contrarivviſe bleſſed is the land of the Church, vvhoſe King is Chriſt, the Sonne of the freeborne, deſcending from Abraham, Iſaac, and Iacob, the ſtock of Prophetes, and of al Saintes, ouer vvhom ſinne ruled not: and for that cauſe theyThe B. Virgin Marie more free from ſinne then the Patriarches. vvere truly free: of vvhom vvas borne the holie Virgin Marie more free: hauing no ſhrubbe, nor branch out of the ſide, but her vvhole fruite ſprungforth into a floure: ſaying in the Canticles: I am the floure of the filde, the lillie of the valles. The princes alſo of this land are the Apoſtles, and alCant. 2. ſainctes, vvho haue their king the ſonne of the freeborne, the ſonne of the freevvoman, not of the bondvvoman Agar, but borne of the freedom of Sara. Neither do they eate in the morning, nor quickly. For they ſeke not pleaſure in this preſent vvorld; but shal eate in their due time, vvhen the time of revvard shal come, and they shal eate in fortitude, and not in confuſion. Al the good of this preſent vvorld is confuſion: but of the future vvorld is perpetual fortitude. Thus farre S. Ierom. VVhoſe diſcourſe vve haue here cited at large for a taſte of his profound expoſition of this vvhole booke; that ſuch as haue apportunitie, may read the reſt in the auctor himſelf. To. 7.
CHAP. XI.
The 3. part. An exhortation to beginne quickly, and perſeuere in Gods ſeruice. Workes of mercie are neceſſarie, whiles we haue time, 3. becauſe after death none can merite: 4. neither muſt we differ to beginne, nor ceaſe from good dedes, 8. but ſtil be mindful of death and iudgement: 10. auoiding wrath and malice.
CAST thy bread vpon the paſſing waters: Of al vertues, the workes of mercie, corporal and ſpiritual, moſt auaile for obtaining eternal felicitie: Mat. 25. becauſe after much time thou shalt finde it. † Geue a portion So the ſame be grounded in true faith, beleuing al that is written in the old and new teſtament ſignified by ſeuen & eight. to ſeuen, and alſo to eight: becauſe thou knoweſt not what euil shal be vpon the earth: † If the cloudes be ful, they wil powre out raine vpon the earth. If the tree shal fal to the South, or to the North, in what place ſoeuer it shal fal, After de
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erite or demerite. there shal it be. † He that obſerueth the winde, ſoweth not: and he
that conſidereth the cloudes, shal neuer reape. † As thou art ignorant which is the way of the ſpirite, & how the bones are framed together in the wombe of her that conceiueth childe: ſo thou knoweſt not the workes of God, who is the maker of al. † In Both in youth and old age do good workes. the morning ſow thy ſeede, and in the euening let not thy hand ceaſe: for thou knoweſt not which may rather ſpring, this or that: and if both together, it shal be the better, † The light is ſweete: and it is delectable for the eyes to ſee the ſunne. † If a man shal liue manie yeares, and shal haue reioyced in them al, he muſt remember the darkeſome time, and manie dayes: which when they shal come, the thinges paſt shal be reproued of vanitie. † Reioyce therfore yongman in thy youth, and let thy hart be in good, in the dayes of thy youth, and walke in the wayes of thy hart, and in the ſight of thyne eyes: and know that for al theſe God wil bring thee into iudgement. † Take away anger from thy hart, and remoue malice from thy flesh. For youth and pleaſure are vaine.
CHAP. XII. In youth is fitteſt time, and moſt meritorious to ſerue God. In age the ſame is more and more neceſſarie, but harder then to beginne, and leſſe gratful, 8. In this booke the preacher hath shewed, that al worldlie thinges are vanitie, 13. and that true felicitie is only procured by wiſdom, which conſteth in the feare of God; and obſeruation of his commandments.
REMEMBER thy Creator in the dayes An admonition to al in general to liue wel in this world, remembring the day of general iudgement before which ſuch ſignes ſhal come as are deſcribed here, and by our Sauiour Mat. 24. And likewiſe euerie one is admoniſhed in particular to ſerue God diligently whiles he hath time, before death come, when al his ſenſes & former helpes shal faile. of thy youth, before the time of affliction come, & the yeares approch, of which thou maiſt ſay: They pleaſe me not, † before the ſunne, and light, and moone, and ſtarres be darke, and the cloudes returne after the raine: † when the kepers of the houſe shal be moued, and the ſtrongeſt men shal ſtagger, and the grinders shal be idle in a ſmal number: and they shal waxe darke that looke through the holes: † and they shal shut the doores in the ſtreate, at the baſenes of the grinders voice, and they shal riſe vp at the voice of the birde, and al the daughters of ſong shal be deafe. † The high thinges alſo shal feare, and they shal be afrayd in the way, the almondtree shal florish, the locuſt shal be fatted, and the capertree shal be deſtroyed: becauſe man shal goe into the houſe of his eternitie, and the mourners shal goe round about in the ſtreate. † Before the ſiluer coard be broken, and the golden headband recurre,
and the water pot be broken vpon the fountaine, and the wheele be broken vpon the ceſterne, † and the duſt returne into his earth, from whence it was, and the ſpirite returne to God, who gaue it. † Vanitie of vanities, ſayd The preachet. Eccleſiaſtes, and al thinges vanitie. † And wheras Eccleſiaſtes was moſt wiſe, he taught the people, and declared the thinges that he had done: and ſearching forth made manie parables. † He ſought profitable wordes, and wrote wordes moſt right, and ful of truth. † The wordes of wiſemen are as prickes, and as nailes deepely ſtricken in, which by the counſelf of maiſters are geuen of one paſtour. † More then theſe my ſonne require not. Of making manie bookes there is no end: and often meditation is affliction of the flesh. † This is the brife ſumme of al proficable doctrine: Feare God, & kepe his commandments. Let vs al heare together the end of ſpeaking. Feare God, and obſerue his commandments: for this is euerie man: † and al thinges that are done, God wil bring into iudgement for euerie Hidden, or obſcure thing. errour, whether it be good, or euil.
THE ARGVMENT OF THE CANTICLE OF CANTICLES.
SALOMON, called alſo Eccleſiaſtes, and Idida, according to theſeProem. in Eccle.
King Salomon according to his three names writte and intitled his three bookes. three names (as S. Ierom noteth) writte three bookes of three particular arguments, directed to three degrees of people, with three diſtinct titles, al tending to one end, the true ſeruice of God, which bringeth to eternal felicitie. In the firſt he teacheth the principles of good life, to flee from vices, and folow vertues: belonging to ſuch as beginne to obſerue Gods law, wherin true wiſdom conſiſteth: and this booke is called the Prouerbes, or Parables, that is to ſay, Pithie, brief, ſentencious precepts; of Salomon, which ſignifiethSalomon Pacifier king of Iſrael.
Pacificus, Peaceable, or Pacifier: the ſonne of Dauid, King of Iſrael. In the ſecond he exhorteth to contemne this world, shewing that true felicitie conſiſteth not in anie worldlie or temporal thinges, but in the eternal fruition of God, which is obtayned by keping his commandments. And this booke he intitleth: The wordes of Eccleſiaſtes, which is Concionator,Eccleſiaſtes, Preacher king of Ieruſalem. Preacher, Sonne of Dauid, King of Ieruſalem, becauſe he there exhorteth ſuch as haue made ſome progreſſe in vertues, called Proficientes, ſignified by the inhabitants of the Metropolitan citie Ieruſalem; whereas in the former he ſtiled himſelf king of Iſrael, propoſing precepts mete for al
the twelue tribes, and al vulgar men deſirous and beginning to ſerue God. In both bookes, for more auctoritie ſake, making mention of his godlie renowmed father the Royal Prophet Dauid, with his owne title alſo of king. But in this third booke he only expreſſeth his proper name Salomon, whom GodIdida, Beloued. ſingularly loued, wherof he was called Idida. Becauſe this alone, without mention of father or king, was moſt conuenient for the Perfect, who not as ſeruants, or yong ſcholars are moued by feare of auctoritie, but as childrenThis Canticle doth excel other Canticles. are ſwetly drawne by loue. And this he writte in verſe, intitling it not ſimply a Canticle, but The Canticle of Canticles, as preeminent aboue other Canticles. The bridal ſongue for the Mariage, to be ſolemnized betwen God himſelf and his glorious ſpouſe. For though al holie Scriptures are the ſpiritual bread, and food of the faithful, yet al are not meate for al, at alAl are not mete to read it. ſeaſons. Some parts are not for ſinners, nor for beginners, nor for ſuch as are yet in the way towards perfection, but only for the perfect. According toHeb. 5. the Apoſtles doctrine: Milke is for children, that are yet vnskilful of the word of iuſtice. But ſtrong meate is for the perfect, them that by cuſtom, haue their ſenſes exerciſed to the diſcerning of good and euil. With what moderation therfore, and humilitie, this Canticle of Gods perfect ſpouſe may be read, the diſcrete wil conſider, and not preſume aboue their reach, but be wiſe with ſobrietie. For here be very high and hidden Myſteries, as Origen teacheth in his lerned Commentaries (which S. Ierom tranſlated into Latin, and ſingularly commendeth) and ſo much harder to be rightly vnderſtood, for that the feruent ſpiritual loue, of the inward man, reformed in ſoule, and perfected in ſpirite, is here vttered in the ſame vſual wordes and termes, wherwith, natural, worldlie, yea and carnal loue of the outward man, old Adam, corrupted by ſinne, is commonly expreſſed: and are ſo much more dangerous to be miſtaken, as we are more addicted to proper wil, & priuate iudgement, or ſubiect to carnal, or paſſionateBeſt methode in lerning is to beginne with doctrine of good life, then ſtudie to know natural thinges: and finally contemplate diuine myſteries motions. Wherfore it ſemeth moſt mete to kepe the ſame order in reading theſe three bookes, which the auctor wiſe Salomon obſerued in writing them. And which Philoſophers alſo folow in their forme of diſcipline. For they firſt lerne and teach Moral Philoſophie, then Natural; & laſtly Metaphiſikes which is their Diuinitie. As Salomon had geuen them example: firſt teaching precepts of good life, and maners, in his Prouerbes: after, diſcourſing of natural thinges in Eccleſiaſtes, deduced thence a concluſion, which prophane Philoſophers wel vnderſtood not, to contemne this world: and finally cometh to high myſtical Diuinitie, in this ſupereminent Canticle: written in an other ſtile, in verſe, and in forme of a ſacred
A ſacred, dialogue or Enterlude.
Dialogue betwen Chriſt and his ſpouſe: or as Origen calleth it, in forme of an Forma dramatis
Enterlude, in reſpect of diuers ſpeakers & actors, & of diuers perſons, to whom the ſpeaches are directed, and of whom they are vttered. For by
the Spous or Bridgrome, is not only vnderſtood Chriſt as Man, but alſo asGod & Chriſt the Spous, or Bridgrome. God, and the whole Bleſſed Trinitie; to whom manie prayers, praiſes, and thankes are offered vp; and by whom manie benefites are geuen, praiſes returned, & promiſes made to his ſpouſe, Likewiſe by the Spouſe or Bride,
Three ſpouſes the ancient fathers vnderstand three ſortes of ſpouſes: al eſpouſed to Chriſt, and to God. towitt, his General Spouſe, the whole Church of the old andThe General. new Teſtaments; of al that are, and shal be perfect, making one mysticalThe ſpecial. and Singular. bodie, free from ſinne, without ſpotte, or wrinkle, ſanctified in Chriſt. AlſoEpheſ. 5. his ſpecial ſpouſe, which is euerie particular holie ſoule. And his ſingular spouſe, his moſt bleſſed & moſt immaculate Ʋirgin Mother. This being theOrigen. S. Ierom. S. Aug. lib. 8. de Gen. adli. S. Greg. S. Beda, S. Tho. A
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bor. Geneb. Del Rio. general ſumme of this excellent Canticle, remitting the reader, for explication therof to the lerned deuout Commenters, both of ancient and late writers, we shal alſo endeuour together the ſame contents more particularly, not before the chapters, becauſe we can not there ſo conueniently diſtinguish the ſameThe particular contents are ſette in the margent of euerie chapter. by verſes, but in the margent. Where we shal eſpecially note the speakers, as ſemeth more probable of euerie parcel, according to the firſt ſenſe (not hauing rowme for more) perteyning to the General spouſe, the Catholique Church: which is the great, and euerlasting holie Citie of God the eternal King.
SALAMONS CANTICLE OF CANTICLES, WHICH IN HEBREW IS CALLED SIR HASIRIM.
CHAP. I.
LET The Church of the old teſtament deſireth Chriſts coming in fleſh: and the Chriſtian Church prayeth for his coming in glorie. him kiſſe me with the kiſſe of his mouth: becauſe thy breſtes are better then wine, † ſmelling fragrantly of the beſt ointments. Oile powred out is thy name: therfore haue yongmaydes loued thee. † Draw me: we wil runne after thee in the odour of thine ointments. The king hath brought me into his cellars: we wil reioyce & be glad in thee, mindful of thy breſts aboue wine: the righteous loue thee. † The Church outwardly afflicted, is inwardly fayre. I am blacke but beutiful, ô ye daughters of Ieruſalem, as the tabernacles of Cedar, as the skinnes of Salomon. † Doe not conſider me that I am browne, becauſe the ſunne hath altered my colour: the ſonnes of my mother haue fought againſt me, they haue made me a
keeper in the vinyards: my vinyard I haue not kept. † Shew me ô thou, whom my ſoule loueth, where thou feedeſt, where thou lyeſt in the midday, leſt I beginne to wander after the flockes of thy companyons. † Chriſt encorageth his ſpouſe the Church. If thou know not thyſelfe, ô moſt fayreſt among wemen, goeforth, and folow after the ſteppes of the flockes, and feede thy kiddes byſide the tabernacles of the paſtours. † To my companie of horſemen, in the chariotes of Pharao, haue I likened thee, ô my loue. † Thy cheekes are beautiful as the turteldoues, thy necke as iewels. † We wil make thee cheynes of gold, enamoled with ſiluer. † She meditateth of his Paſſion, and Reſurrection. Whiles the king was at his repoſe, my ſpikenard gaue the odour thereof. † A bundle of myrrhe my beloued is to me, he shal abide betwen my breſtes. † A cluſtre of cypre my loue is to me, in the vineyardes of Engaddi. † Chriſt praiſeth his ſpouſe Behold thou art fayre, ô my loue, behold thou art fayre, thyne eyes are as of doues. † She againe praiſeth him; Behold thou art fayre my beloued, & comlie: VVith thankes for her repoſe, and preſent conſolation. our litle bed is florishing. † The beames of our houſes are of cedar, our rafters of cypreſſe trees.
CHAP. II.
I AM Chriſt profeſſeth himſelf the floure of mankinde: yea Lord of al creatures. the flower of the filde, and the lilie of the valley, † The Church excelleth al other ſocieties: In the Church the godlie excel ſinners, Among the innocent and holie, the virgin Marie ſurpaſſeth al. As the lilie among the thornes, ſo is my loue among the daughters. † The Church praiſing Chriſt reſteth ſecure vnder his protectiō. As the apletree among trees of the woddes, ſo is my beloued among the ſonnes. Vnder his shadow, whom I deſired, I ſate: and his fruite was ſweete vnto my throte. † He brought me into the wineceller, he hath ordered in me charitie. † Stay me vp with flowers, compaſſe me about with apples: becauſe I languish with loue. † His lefthand vnder my head, and his righthand shal embrace me. † I adiure you ô daughters of Ieruſalem, by the roes, and the hartes of the fildes, He for the weakes ſake permitteth her not to be moleſted, til ſhe be prepared to ſuffer vvith patience. that you rayſe not, nor make the beloued to awake, vntil herſelfe wil. † She feeling Chriſts aſſiſtance, confeſſeth, & preacheth boldly his Goſpel, & truth againſt al Paganes, and Heretikes. The voice of my beloued, behold he cometh leaping in the mountaines, leaping ouer the little hilles: † my beloued is like vnto a roe, and to a fawne of hartes. Behold he ſtandeth behind our walle, VVho though he ſhew not himſelf viſibly: looking through the windowes, looking forth by the grates. † Behold my beloued ſpeaketh to me: yet encorageth her to approch vnto him: Ariſe, make haſt my loue, my doue, beautiful one, and come. † For winter is now paſt, the rayne is gone, and departed. † The flowers haue appeared in our land, the time of pruning is come: the voice of the turtledoue is heard in our land: † the figgerree hath brought
forth her greene figges: the florishing vineyards haue geuen their ſauour. Ariſe my loue, my beautiful one, & come. † My doue in the holes of the rocke, in the holow places of the wal, shew me thy face, let thy voice ſound in mine eares: for thy voice is ſweete, and thy face comely. † commandeth his paſtors to deſtroy hereſies. i And ſo she repoſeth in him. Catch vs the litle foxes, that deſtroy the vineyards: for our vineyard hath florished. † i My beloued to me, and I to him, who feedeth among the lilies, † til the day breake, and the shadowes decline. Returne: be like, my beloued, to a roe, and to the fawne of hartes vpon the mountaynes of Bether.
CHAP. III.
IN The Church finding Chriſt not in darke ignorance nor in philoſophie but by his reue
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ling him ſelfe to her, holdeth him for euer: my litle bed in the nightes I haue ſought him, whom my ſoule loueth, I haue ſought him, and haue not found. † I wil riſe, and wil goe about the citie: by the ſtreates and high waies, I wil ſeeke him whom my ſoule loueth: I haue ſought him, and haue not found. † The watchmen which kepe the citie found me; Haue you ſeene him, whom my ſoule loueth. † When I had a litle paſſed by them, I found him whom my ſoule loueth: I held him: neither wil I let him goe, til I bring him into euen til the lewes ſhal at laſt alſo find him. my mothers houſe, and into the chamber of her that bare me. † Chriſt ſpeaketh as before ch 2. v. 7 I adiure you ô daughters of Ieruſalem by the roes, and the hartes of the fildes, that you rayſe not vp, nor make the beloued to awake, til herſelfe wil. † The Church of Chriſt admireth her owne conuerſion from Gentilitie, What is she, that aſcendeth by the deſert, as a litle rod of ſmoke of now ful of good workes. the aromatical ſpices of myrtrhe, and frankincenſe, & of al powder of the apothecharie? † She alſo profeſſeth that the aſcending to eternal reſt, is by fighting manfully, in obſeruing the ten commandments, in the ſix dayes of this life: Behold threeſcore valiants of the moſt valiant of Iſrael, compaſſe the litle bed of Salomon: † al holding ſwordes, and moſt cunning to battels: eueree mans ſword vpon his thigh for feares by night. † King Salomon hath made him a portable throne of the wood of Libanus: † the pillers therof he hath made of ſiluer, the ſeare of gold, the going vp euen to bloud, if ned
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be, of purple: the middes he hath paued with which is the higheſt degree of charitie. charitie for the daughters of Ieruſalem. † And inuiteth al others to come vnto Chriſt, Goe forth ye daughters of Sion, and ſee king Salomon in who in the fleſh which he tooke of his mother, was crowned in heauen after his Paſſion. the diademe, wherewith his mother hath crowned him in the day of his deſpouſing, and in the day of the ioy of his heart.
CHAP. IIII.
HOW Chriſt againe prai
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eth the beautie of his Church. beautiful art thou my loue, how beautiful art thou! thine Sincere and ſimple intention. eies as it were of doues, beſides that, which lyeth hid within. Thy Al her temporal occupations directed to Gods glorie heares as the flockes of goates, which haue come vp from mount Galaad. † Thy Paſtors who like nurces geue bread of good doctrine to litle ones. teeth as flockes of them that are shorne, which haue come vp from the lauatorie, al with Faith and good workes. twinnes, and there is no barren among them. † Thy Preaching Chriſts paſſion. lippes as a ſcarlet lace: and thy ſpeach ſweete. As à peece of a pomegranate, ſo are alſo thy And not aſhamed to profeſſe Chriſt Crucified. cheekes, beſides that which lyeth hid within. † Thy Adminiſtration of Sacraments wherby the Church, Chriſts myſtical bodie, is ioyned to him her head, necke is as the which is an inexpugnable fortreſſe. towre of Dauid, which is built with bulworkes: a thouſand targattes hang on it, al the armour of the valiants. † Thy Both Iewes and Gentiles are fed with the principles of Chriſtian doctrin. two breaſtes as two fawnes the twinnes of a roe, which feede among the lilies, † til the day aſpire, and the shadowes decline. Chriſt dwelleth in mortified, and deuout mindes. I wil goe to the mount of myrrhe, and to the little hil of frankencenſe. † Thou art al fayre ô my loue, and there is The Church triumphant is without ſpotte, and euerie particular ſoule entring into heauen; the B▪ virgin mother was alſo in this life alwayes immaculate. not a ſpotte in thee. † Come from Libanus my ſpouſe, come from Libanus, come: thou shalt be crowned from the head of Amena, from the toppe of Sanir & Hermon, from the dennes of lions, from the mountaynes of leopardes. † Thou haſt wounded my heart, my ſiſter ſpouſe, thou haſt wounded my heart in one of thine eies, and in one heare of thy necke. † How beautiful are thy breaſtes my ſiſter ſpouſe! thy breaſtes are more beautiful then wine, and the odour of thine ointmentes aboue al aromatical ſpices. † Thy lippes my ſpouſe are as an honie combe diſtilling, honie and mile kare vnder thy tongue: and the odour of thy garments as the odour of frankincenſe. † My ſiſter ſpouſe is a garden incloſed, a garden incloſed, a fountaine ſealed vp. † Thy ofſprings a paradiſe of pomegranats with orchard fruites. Cypres with ſpiknard, † ſpiknard, and ſafren, ſweete cane and cinnamon, with al
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he trees of Libanus, myrrhe and aloes with al the chiefe ointmentes. † The fountaine of gardens: the wel of liuing waters, which runne with violence from Libanus. † Al tentations, whether they be in manifeſt crueltie, or in flatering ſureltie, make conſtant ſoules more gratful to God. Ariſe Northwinde, & come Southwinde, blow through my garden, and let the aromatical ſpices therof flowe.
CHAP. V.
LET The ſpouſe condeſcending to Gods vvil, is vvel content to ſuffer perſecution. my beloued come into his garden, and eate the fruite of his appletrees. Chriſt again
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ſhevveth his good liking in his ſpouſes patience: I am come into my garden ô my ſiſter ſpouſe, I haue reaped my myrrhe, with myne aromatical ſpices: I haue eaten the honiecombe with mine honie, I haue drunke my wine with my milke: and vvilleth the glorious Sainctes to congratulate vvith the patient. eate ô frendes, and drinke, and be inebriated my deareſt. The ſpouſe deſireth to reſt in meditation. I ſleepe, and my hart watcheth: but is called vpon to helpe others: the voice of my beloued knocking: Open to me my ſiſter, my loue, my doue, mine immaculate: and vrged by Chriſts owne example working for al mankind. becauſe my head is ful of dew, and my lockes of the droppes of the nightes. † I haue ſpoyled myſelfe of my robe, how shal I be clothed with it? I haue washed my feete, how shal I defile them? † My beloued put his hand through the hole, and my bellie trembled at his touch. † And ſo ſhe imployeth herſelf alſo in actiue life. I aroſe, that I might open to my beloued: my handes haue diſtilled myrrhe, and my fingers are ful of moſt approued myrrhe. † I opened the bolt of my dore to my beloued: but he had turned aſide, and was paſſed. My ſoule melted, as he ſpake: I ſought, and found him not: I called, and he did not anſwer me. † The keepers that goe about the citie found me: they ſtroke me, and wounded me: the keepers of the walles tooke away my cloke. † Stil conſeruing a deſire to returne vnto contemplation. I adiure you ô daughters of Hieruſalem, if you shal finde my beloued, that you tel him, that I languishe with loue. † The deuout confer together deſcribing the excellencies of Chriſt. What maner of one is thy beloued of the beloued, ô moſt beautiful of wemen? What maner of one is thy beloued of the beloued, that thou haſt ſo adiured vs? † My beloued is white and ruddie, choſen of thouſands. † His head is as the beſt gold: his heares as the branches of palmetrees, blacke as à rauen. † His eies as doues vpon the litle riuers of waters, which are washed with milke, and ſitte beſide the moſt ful ſtreames. † His cheekes are as litle beddes of aromatical ſpices ſet of the pigmentaries. His lippes are as lilies diſtilling principal myrrhe. † His handes wrought round of gold, ful of hyacinthes. His bellie of iuorie, diſtinguished with ſapphires. † His thighes as pillers of marble, that are vpon feete of gold. His forme as of Libanus, elect as the cedars. † His throte moſt ſweete, and he whole to be deſired: ſuch an one is my beloued, and he is my frend, ô daughters of Hieruſalem. † And reſolue to ſeke him, wherſoeuer he be. Whither is thy beloued gone ô moſt beautiful of wemen? whither is thy beloued turned aſide, and we wil ſeeke him with thee?
CHAP. VI.
MY The Church teacheth her children that Chriſt is delighted with the godlie deſires, and fructful vvorkes of the faithful. beloued is gone downe into his garden, to the bed of aromatical ſpices, to feede in the gardens, and to gather lilies. † I to my beloued, and my beloued to me, who feedeth among the lilies. † Chriſt g
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e commendeth his Church, wel compoſed of diſtinct orders (ſome gouerning, ſome retired in clo
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ſters from this world, the reſt alſo exerciſing vvorkes of mercie, in the trubles of this life) al together making a complete armie terrible to al enimies. Thou art fayre ô my loue, ſweete, and comelie as Hieruſalem: terrible as the armie of a campe ſet in aray. † The more anie contemplate Gods Maieſtie, the better they perceiue that he is incomprenſenſible. Turne away thine eies from me, becauſe they haue made me flee away. Thy heares as a flocke of goates, which haue appeared from Galaad. † Thy teeth as à flocke of sheepe, which haue come vp from the lauatorie, al with twinnes, and there is no barren among them. † As the barke of a pomegranate, ſo are thy cheekes beſide thy hidden. † There are Manie true paſtores, threeſcore queenes, & more hyrelinges, that alſo preach truth, but for temporal commoditie. foureſcore concubines, and of And innumerable faithful ſoules in the Church. yongmaydes there is no number. † My doue is Al vvhich are but one bodie in vnitie of
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aith one, my perfect one, she is the only to her mother, elect to her that bare her. The daughters haue ſeene her, and declared her to be moſt bleſſed: the queenes and concubines, and haue prayſed her. † The voice of the old ſynagogue, admiring the beautie of Chriſts Church What is she, that cometh forth as the morning ryſing, fayre as the moone, elect as the ſunne, terrible as the armie of a campe ſet in aray? † I came downe into the garden of nuttes, to ſee the fruites of the valles, and to looke if the vineyarde had florished, and the pomegranats budded. † I knew not: my ſoule trubled me for the chariotes of Aminadab. † The Church of Chriſt exhorteth the Synagogue of the Ievves to returne to Chriſt. Returne, returne ô Sulamiteſſe: returne, returne that we may behold thee.
CHAP. VII.
VVHAT Chriſt interpoſeth his commendation of the Ievves, vvho at laſt shal returne to him vvith great ſeruoure of faith and deuotion. shalt thou ſee in the Sulamiteſſe but the companies of campes? How beautiful are thy paſes in shoes, ô princes daughter! b the ioyntes of thy thighes are as iewels, that are made by the hand of the artificer. † Thy nauel as à round bowle, neuer wanting cuppes. Thy bellie as an heape of wheate, compaſſed about with lilies. † Thy two breaſts, as two fawnes the twinnes of a roe. † Thy necke as a towre of yuorie. Thine eies as the fishpooles in Heſebon, which are in the gate of the daughter of the
multitude. Thy noſe as the towre of Libanus, that lookethAnd ſo iointly praiſeth his Church conſiſting of both peoples. againſt Damaſcus. † Thy head as Carmelus: and the heares of thy head as a kings purple tyed to cundite pipes. † How beautiful art thou, and how comely my deareſt, in delightes! † Thy ſtature is like to a palmetree, & thy breaſtes to cluſters of grapes. † I ſayd: I wil goe vp into the palmetree, and wil take hold of the fruites therof: and thy breaſts shal be as the cluſters of a vineyard: and the odour of thy mouth as it were of apples. † Thy throate as the beſt wine, The Church, as it vvere taking the vvoid out of Chriſts mouth vvhiles he praiſed her, she returneth al the praiſe to him. worthie for my beloued to drinke, & for his lippes and his teeth to ruminate. † I to my beloued, and his turning is toward me. † Praying him to come and ſtil remaine vvith her, Come my beloued, let vs goeforth in to the filde, let vs abide in the villages. † Let vs riſe earely to the vineyards, let vs ſee if the vineyard florishe, if the flowers be readie to bring forth fruites, if the pomegranates florish: there wil I giue thee my breaſts. † The Mandragoraes haue geuen a ſmel. In our gates al fruites: Acknovvleging him to be the only Sauiour of both old and nevv teſtament. the new and the old, my beloued, I haue kept for thee.
CHAP. VIII.
VVHO The Synagogue proſecuteth her prayer, deſiring Chriſts Incarnation. shal giue to me thee my brother, ſucking the breaſts of my mother, that I may finde thee without, and kiſſe thee, and now no man deſpiſe me? † I wil take hold of thee, and wil bring thee into my mothers houſe: there thou shalt teach me, and I wil giue thee a cuppe of ſpiced wine, and new wine of my pomegranats. † His left hand vnder my head, and his right hand shal embrace me. † Chriſt admonisheth vvordlie men not to moleſt thoſe that ſerue him in contemplation, & other ſpiritual vertues. I adiure you ô daughters of Ieruſalem, that you rayſe not vp, nor make the beloued to awake til herſelfe wil. † Angels and other Sainctes of the triumphant Church admire the beautie of the C
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les conuerted, which is alſo vnderſtood of euerie holie ſoule aſcending from this world into heauen, And more ſingularly of the moſt glorious virgin mother of God. Who is this, that cometh vp from the deſert, flowing with delightes, leaning vpon her beloued? Vnder the appletree I rayſed thee vp: d there thy mother was corrupted, there she vas defloured that bare thee. † Put me as a ſeale vpon thy hart, as a ſeale vpon thyne arme: becauſe loue is ſtrong as death: ielouſie is hard as hel, the lampes thereof lampes of fyre and flames. † Manie waters can not quench charitie, neither shal floudes ouerwhelme it: if a man shal giue al the ſubſtance of his houſe for loue, as nothing he shal deſpiſe it. † e Our ſiſter is litle, and hath no breaſts. What shal we doe to our ſiſter in the day when she is to be ſpoken vnto? † If she be a wal, let vs build vpon
it bulwarkes of ſiluer: if she be a doore, let vs ioyne it together with bordes of ceder. † The Church of Gentiles reioyceth in the ſtrong defence, vvhervvith her Sauiour hath eſtablished her. I am a wal: and my breaſts are as a towre, ſince I was made before him as one finding peace. † The peacemaker had a vinyard, in that which hath peoples: he deliuered the ſame Keepers of this vinyard, vvere the Prophetes and Apoſtles, and their Succeſſors are ſtil the kepers therof. to keepers, a man bringeth for the fruite thereof a thouſand peeces of ſiluer. † Chriſt ſhevveth that together vvith the paſtors, himſelf eſpecially hath care of his Church, alvvayes aſſiſting the viſible gouerners therof vvith his inuiſible grace. My vineyard is before me. A thouſand are thy peacemakers, and two hundreth for them, that keepe the fruites thereof. † Thou that dwelleſt in the gardens, the frends doe harken: make me heare thy voice. † The vvhole Church militant vvel contented, yea deſiring Chriſts Aſcenſion into heauen, for the good of al that here ſerue him, prayeth him from thence to ſend abundance of his grace, that vve may aſcend the high mountaines of perfect charitie, and zele of Gods honour, that he vvil make our ſoules ſuch hilles, the garden of al vertues, & ſo voutſafe to dwel therin. Amen. Flee, ô my beloued, and be like to the roe,
The Synagogue of the Iewes was corrupt vnder the tree of Chriſts Croſſe, when they cried: Crucifie him, Crucifie him. And againe: His bloud be vpon vs, and vpon our children. Againe: VVe haue no King but Caeſar. &c. and to the fawne of harts vpon the mountaines of aromatical ſpices.Chriſt againe ſheweth his affection towards his Church of the Gentiles: calling her his owne ſiſter, and the Synagogs ſiſter, promiſing and beſtowing on her manie excellent benefites.
THE ARGVMENT OF THE BOOKE OF WISDOM.
AS wel of the auctor, as of the auctoritie of this booke, there haue beneBoth the auctor & auctoritie of this booke were ſometimes doubtful. diuers opinions among the lerned. But in proceſſe of time, the firſt is probably diſcuſſed, the other is clerly decided by the Church. For concerning the former doubt, Manie ancient Fathers alleage ſentences of this Booke, as the ſayinges of Salomon. Namely S. Ireneus (apud Euſebium, lib. 5. c. 8. Hiſt.) S. Clement of Alexandria, li. 5. & 6. Stromat. Origen. ho. 12. in Leuit. & li. 8. in Epiſt. ad Rom. S. Athanaſius in Synopſi, & Orat. 2. cont. Arrian. S. Baſil li. 5. cont. Eunomianos. S. Epiphanius hereſi 67. S. Gregorie Nazianzen. lib. de Fide. S. Gregorie Niſſen. in Teſtimonijs ex vet. Teſtam. cap. de Natiuitate ex Virgine. S. Chriſoſt. hom. 33. & 34. in Mat. S. Cyril of Alexandria li. 10. c. 4. Alſo S. Cyprian li. de
exhortat. Martyrum. c. 12. & li. 3. c. 59. ad Quirin. & li. de Mortalitate. S. Hilarie in Pſal. 127. S. Ambroſe, li. de Salomone. c. 1. and diuers others ſuppoſe Salomon to be auctor of this booke. To whom likewiſe ſome of themThe ſame doubt is of Eccleſiaſticus. aſcribe the booke of Eccleſiaſticus. But S. Ierom Praefatione in libros Salomonis teſtifieth that ſome ancient writers affirme this booke to be written by Philo a Iew, and the other by Ieſus the ſonne of Sirach. And S. Auguſtin very plainly (li. 17. c. 20. de ciuit.) ſaith, cuſtom preuailed, that the bookes of Wiſdom, & Eccleſiaſticus, for ſome ſimilitude of ſpeach are called Salomons: but the more lerned aſſuredly iudge that they
It is moſt probable, that Philo a Iew writte this booke collecting manie ſentences of Salomons.
are not his. what then shal we ſay, ſeing ſo manie other ancient lerned Doctors cite them as his. The anſwer is eaſie. And ſufficiently inſinuated by S. Auguſtin, that theſe two bookes being like vnto the other three, which are Salomons, were alſo called his. VVherto we may adde a like example inArgum. lib. Reg. the two firſt bookes of Kinges, which are called the bookes of Samuel, though he writte not al the firſt, nor anie part of the ſecond. Moreouer al theſe fiue are called by one general title Sapiential bookes. In ſo much that the Church readeth in the ſacred Office before al Epistles, taken out of anie of theſe fiueFiue Sapiential bookes of the old teſtament. bookes, not Lectio Prouerbiorum, or Eccleſiastae, &c. but ſtil, Lectio libri Sapientiae. The ſolution therfore is very probable, that this booke of wiſdom was written by Philo Iudeus, not he that liued after Chriſt, but an other of the ſame name, nere two hundred yeares before. And Eccleſiaſticus by Ieſus the ſonne of Sirach. Who not only imitated Salomon, but alſo compiled their bookes, for moſt part of Salomons ſentences; conſerued til their times by tradition, or in ſeparated ſcrolles of papers; yea they ſo vtter ſome ſentences inChap. 7. 8. 9. his perſon, as if himſelf had written them. As touching the auctoritie of
The Iewes denie theſe bookes to be Canonical.
theſe two bookes, and ſome others, it is euident that the Iewes refuſe them. And therfore manie ancient Fathers writing againſt them, ſpared ſometimes to vrge ſuch bookes, as they knew would be reiected. Eſpecially hauing abundant teſtimonies of other holie Scriptures, for deciding matters ofMat. 22. faith againſt them. Euen as our Sauiour himſelf proued the Reſurrection of the dead againſt the Sadduces, out of the bookes of Moyſes, which they confeſſedExo. 3. for Canonical Scripture, denying other partes, where the ſame point might otherwiſe haue bene more euidently shewed. And ſo S. Ierom in reſpect of the Iewes ſaide theſe bookes were not Canonical. Neuertheles he did often alleage teſtimonies of them, as of other diuine Scriptures: ſometimes with this parentheſis [ſi cui tamen placet librum recipere] in cap. 8. & 12. Zachariae; other times, eſpecially in his last writinges, abſolutly without ſuch reſtriction, as in cap. 1. & 56. Iſaiae. & in 18. Ieremiae. Where he profeſſeth to alleage none but Canonical Scripture. As for al the other ancient fathersThey are iudged by very manie ancient fathers, and afterwards defined by the Church to be Canonical Scriptures. here aboue mentioned, aſcribing this booke to Salomon, and manie others cited by Doctor Iodocus Coccius (To. 1. Theſauri. li. 6. art. 9.) they make
no doubt at al, but that it is Canonical Scripture, as appeareth by their expreſſe termes, Diuine Scripture, Diuine word, Sacred letters, Prophetical ſaying, the Holie Ghoſt ſaith, & the like. Finally aswel ancient General counſels, namely that of Charthage, an. D. 419. With others, as the later of Florence, and Trent haue declared this booke to be Canonical. And that conformably to the moſt ancient, and lerned Fathers, as S. Auguſtin, not only iudgeth himſelf, but alſo plainly teſtifieth (li. de Pradeſtinat.Et li. 17. c. 20.
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. Sanct. c. 14.) ſaying: The ſentence of the booke of wiſdom ought not to be reiected (by certaine inclining to Pelagianiſme) Which hath bene ſo long publiquely read in the Church of Chriſt, and receiued of al Chriſtians, Byshops, and others, euen to the laſt of the Laitie, Penitents, and Catecumes (cum veneratione diuinae auctoritatis) With veneration of diuine auctoritie. Which alſo the excellent writers, next to the Apoſtles times, alleaging for witnes (nihil ſe ad
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ibere, niſi diuinum teſtimonium crediderunt) thought they alleaged nothing but diuine testimonie.
The ſumme and contents of this booke is an Inſtruction, and Exhortation to Kinges and al Magistrates, to miniſter iuſtice in the comonwealth, teachingThe contents. al ſortes of vertues vnder the general names of iuſtice & Wiſdom. With frequent Prophecies of Chriſts Coming, Paſſion, Reſurrection, & other Chriſtian Mysteries. Al may be commodiouſly diuided into three partes. In the ſix firſtDiuided into three patts. chapters, the auctor admonisheth al Superiors to loue and exerciſe iustice and wiſdom. In the next three, he teacheth that Wiſdom procedeth only from God, & is procured by prayer & good life. In the other tenne chapters, he sheweth the excellent effects, and vtilitie of wiſdom and Iuſtice.
THE BOOKE OF WISDOM.
CHAP. I. Superiors are admonished to do iuſtice, ſincerely ſeking God. 7. Who being euery where ſeeth al thinges. 11. Murmuration, detraction, and lyingThe 1. part. An admonition to loue and practiſe iuſtice. bring to perdition. 13. God created men to liue, but they brought death vpon themſelues.
LOVE iuſtice, you that iudge the earth. Thincke
3. Reg. 3. Iſa 56. 2. Par. 1
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. of our Lord in goodnes, and in ſimplicitie of hart ſeeke him: † becauſe he is found of them, that tempt him not: and he appeareth to them, that haue ſaith in him. † For Mortal ſinnes are not only committed in dedes & vvordes, but alſo in though tes. peruerſe cogitations ſeperate from God: and proued powre chaſteneth the vnwiſe: † becauſe
wiſdom wil not enter into a malicious ſoule, nor dwel in a bodie ſubiect to ſinnes. † For the Holie Ghoſt of diſcipline, wil flie from him that feyneth, and wil withdraw himſelfe from the cogitations, that are without vnderſtanding, and he shal be chaſtened of iniquitie
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ni
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wing▪ † For the ſpirite of wiſdom is gentle, and wil no
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He that maliciouſly curſeth s
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u
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ſed of God. the
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for from his
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al. 5. v. 22. lippes: becauſe God is witnes of
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is a true ſearcher of his hart, and an h
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ar
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r
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cauſe the Spirite of our Lord
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ath
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whole world▪ and that, which contayneth al
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udge of voice. † For this cauſe he that ſpeaketh
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ſt thinges, can not be hid, neither shal the chaſtiſing iudgment paſſe him. † For in the cogitations of the imp
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ou
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there shal be examination: and the hearing of his workes shal come to God, to the chaſtiſing of his iniquities. † Becauſe the eare of ielouſie heareth al thinges, and the tumult of murmurings shal not be hid. † Kepe your ſelues therfore from murmuring, which profiteth nothing, and refraine your tongue from detraction, becauſe an obſcure ſpeache shal not paſſe in vaine: and the mouth that lyeth, killeth the ſoule. † Be not cauſe of your owne eternal death by euil life. Zeale not death in the errour of your life, neither procure ye perdition by the workes of your handes. † Becauſe God made not death, neither doth he reioyce in the perdition of the liuing. † For he created al thinges to be: and he made the nations of the earth to health▪ and Deſperate death deliuereth not the wicked from calamities. there is no medicine of deſtruction in them, Neither are an
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e damned vvhile they are in th
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life▪
nor kingdome of hel in the earth. († For iuſtice is p
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rpetual and immortal.) † But the impious with handes & wordes haue But ſinners not repenting being et
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nal
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them
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▪
prouoked it: and eſteming it a freind, haue fallen to decay, and haue made couenances with it: becauſe they are worthie to be of the part therof.
CHAP. II. Such as hope not of life to come, 6. addict themſelues to
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▪
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▪ and perſecute the iust, eſpecially our Sauio
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their wickednes. 23. Death came vpon man by the
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.
FOR they haue ſaid thinking with the
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be
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, and
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be after death, fal to theſe prophane thoughts and ſpeaches of infidelitie. :: Little, and with tediouſnes is the time of
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the end of a man there is no recou
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, and
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knowne that hath returned from hel: † becauſe oe of
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were we borne, and after this, we shal be as if
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bene: becauſe the breath is a ſmoke in our noſthrels: &
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ch
a ſparke to moue our hart. † Which being extinguished, our bodie shal be ashes, and the ſpirit shal be powred abrode as ſoft ayre, and our life shal paſſe as the trace of a cloude, and shal be diſſolued as a miſt, which is driuen away by the beames of the ſunne, and oppreſſed with the heate therof: † and our name in time shal be forgotten, and no man shal haue remembrance of our workes. † For our time is the paſſing of a shadow, and there is no returne of our end: becauſe it is ſealed, and no man returneth. † Of infidelitie touching paine or reward after death, procedeth the Epicures life. Come therfore, and let vs enioy the good thinges that are, and let vs quickly vſe the creature as in youth. † Let vs fil ourſelues with precious wine, and oyntments: and let not the flowre of the time paſſe vs. † Let vs crowne ourſelues with roſes, before they wither: let there be no medow, which our riote shal not paſſe through. † Let none of vs be exempted from our rioteouſnes: euerie where let vs leaue ſignes of ioy: becauſe this is our portion, and this our lot. † Let vs Infidels are not content to liue in riote, but doe alſo enuie and perſecute the iuſt. vvhoſe good examples vexe their mindes, ſturred therto by the diuel. oppreſſe the poore iuſt man, and not ſpare the widow, nor reuerence the oldmans grey head of long time. † But let our ſtrength be the law of iuſtice: for that which is Weake, is found vnprofitable. † An euident prophecie of the Iewes malice perſecuting our Sauiour. Fulfilled by the chief Prieſtes, Scribes, and Ancientes, recorded dy the Euangeliſts. Mat. 27. v. 41. Mar, 14. v. 53. Let vs therfore circumuent the iuſt, becauſe he is vnprofitable to vs, and he is contrarie to our workes, and reprochfully obiecteth vnto vs the ſinnes of the law, and defameth in vs the ſinnes of our diſcipline. † He boaſteth that he hath the knowlege of God, and nameth himſelfe the ſonne of God. † He is made vnto
Mat. 27. v. 43. vs to the defaming of our cogitations. † He is greuous vnto vs euen to behold, becauſe his life la vnlike to others, and his wayes are changed. † We are eſtemed of him as triflers, and he abſteyneth from our wayes as from vncleannes, and he preferreth the later ends of the iuſt, and glorieth that he hath God for his father. † Let vs ſee therfore if his wordes be true, and let vs proue what thinges shal come to him, and we shal know what shal be his later ends. † For if he be the true ſonne of God, he wil defend him, & wil deliuer him from the hands of the aduerſaries. † By contumelie and torment let vs examine him, that we may know his reuerence, and proue his patience. † To a moſt shameful death let vs condemne him: for there shal be reſpect had vnto him by his wordes. † Theſe thinges haue they thought, and haue erred: for their malice hath blinded them. † And they haue not knowen vvant of beleuing diuine Myſteries, namely the reward of the iuſt, & puniſhmēt of the wic ked, is cauſe of diſſolute life, and of hatred againſt the good. the ſacraments of God, nor hoped for the reward of iuſtice, nor
eſtemed the honour of holie ſoules. † For God created man incorruptible, and to the image of his owne likenes he made him. † But by the enuie of the diuel, death entred into the world: † and they folow him that are of his part.
CHAP. III The iuſt contemned by the wicked, and proued by tentations are happie. 10. and the wicked vnhappie. 12. Chaſtitie shal be rewarded, & adulterous generations shal not proſper.
BVT Temporal death of the iuſt, is the way to eternal life. vvhere damnation (called here the tormēt of death) ſhal not touch them. the ſoules of the iuſt are in the hand of God, and the torment of death shal not touch them. † For albelt Martyrs ſeme in the eyes of the vnwiſe to dye, or to be extinguiſhed, they paſſe in dede into eternal, and vnſpeakeable glorie. They ſemed
Chap. 5. v. 4 in the eies of the vnwiſe to die: and their deceaſe was counted affliction: † and that which with vs is the way, is deſtruction: but they are in peace. † And though before men they ſuffered torments, their hope is ful of immortalitie. † Vexed in few thinges, in many they shal be wel diſpoſed of: becauſe God hath tempted them, and hath found them worthie of him ſelfe. † As gold in the furnace he hath proued them, and as an hoſt of holocauſt he hath receiued them, and in time there shal be reſpect of them. † The iuſt shal shine,
Mat. 13. v. 43. and as ſparkes in a place of reedes they shal runne abrode. † They Al the iuſt ſhal approue Gods iudgmēt condemning the wicked. shal iudge nations, & haue dominion ouer peoples, and their Lord shal reigne for euer. † They that truſt in him, shal vnderſtand truth: and the faithful in loue shal reſt in him: becauſe reſt and peace is to his elect. † But the impious according to the thinges which they haue thought, shal haue correption: which haue neglected the iuſt, & haue reuolted from our Lord. † For he that reiecteth wiſdom, and diſcipline, is vnhappie: and their hope is vaine, and labours without fruite and their workes vnprofitable. † Their Literally is vnderſtood, that the wiues of adulterers, often become adultreſſes, & their children wicked. Morally, their ſenſualitie & al their vvorkes are wholly corrupted. wiues are ſenſles, and their children moſt wicked. † Curſed is their creature: becauſe happie is the barren woman: and the vndefiled, which hath not knowen bed in ſinne, she shal haue fruite in viſitation of holie ſoules: † and See. S. Ierom. in Iſa. 56. v. 4. the eunuch, that hath not wrought iniquitie with his hands, nor thought moſt wicked things againſt God: for the choſen gift of fayth shal be geuen to him, and a moſt acceptable lot in the temple of God. † For of good labour there is glorious fruite, and the roote of wiſdom which falleth not. † But the children of adulterers shal be in conſummation, and the ſede of the vnlawful bed
shal be deſtroyed. † And if certes they be of long life, they shal be reputed for nothing, & their laſt oldage shal be without honour. † And if they dye quickly they shal haue no hope, nor ſpeach of comfort in the day of acknowledging † For of a wicked nation the endes are cruel
CHAP. IIII. Great difference betwen chaſte, and adulterous generations. 7. Speedier death of the iuſt is recompenſed by Gods prouidence, 19. but the wicked incurre greater damnation by liuing long.
O How beautiful is Chaſtitie of the bodie is a ſingular great vertue, & ſpiritual chaſtitie of true faith and religion is greatter, and more generally commended, as the roote and fundation of al vertues. For vvithout faith it is vnpoſſible to pleaſe God. the chaſte generation with glorie: for the memorie therof is immortal: becauſe it is knowen both with God, and with men † When it is preſent, they imitate it, and they deſire it when it hath withdrawen itſelf, and it triumpheth crowned for euer, winning the reward of vndefiled conflictes. † But the multitude of the impious, that hath manie children shal not be profitable, and baſtarde plants shal not take deepe roote, nor lay ſure fundation. † And if in the boughes for a
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ime they shal ſpring being weakly ſet, they shal be moued of the winde, and by the vehemencie of the windes they shal be rooted out. † For the vnperfect boughes shal be broken, and their fruites shal be vnprofitable, and ſowre to eate, and meete for nothing. † For the children that be borne of wicked ſleepes, are witneſſes of wickednes againſt the parents in their examination. † But
VVhen ſoeuer the iuſt dieth it is profitable for him & dying yong his immaculate life is more commendable then old age in the wicked. v. 16. the iuſt if he be preuented with death, shal be in a place of refreshing. † For venerable oldage is not that of long time, nor accounted by the number of yeares: but the vnderſtanding of a man are grey heares: † and an immaculate life is old age. † Pleaſing God he is made beloued, and liuing among ſinners he was tranſlated. † “ He was taken away leſt malice should change his vnderſtanding, or leſt anie guile might deceiue his ſoule. † For the bewitching of vanitie obſcureth good thinges, and the inconſtancie of concupiſcence peruerteth the vnderſtanding that is without malice. † Being conſummate in short ſpace he fulfilled much time: † for his ſoule pleaſed God: for this cauſe he haſtened to bring him out of the middes of iniquiries: but the peoples that are ſeing, and not vnderſtanding, nor putting ſuch thinges in their hartes: † that the grace of God, and mercie is toward his ſaintes, and reſpect toward his elect. † But the iuſt dead condemneth the
impions aliue, and youth ſoone ended, the long life of the vniuſt. † For they shal ſee the end of the wiſe, and shal not vnderſtand what God hath thought of him, and why our Lord hath fenſed him. † For they shal ſee and shal contemne him: but our Lord shal laugh them to ſcorne, † and they shal fal after this without honour, and in contumelie among the dead for euer: becauſe he shal breake them puffed vp The damned ſhal be vvithout al excuſe vtterly confounded in their owne conſciences. without voice, and shal remoue them from the fundations, and they shal be made deſolate vnto the higheſt degree: and shal be moorning, and the memorie of them shal perish. † They shal come feareful in cogitation of their ſinnes, and their iniquities on the contrarie shal conuince them.
ANNOTATIONS CHAP. IIII.
11. He vvas taken avvay] By this place S. Auguſtin proueth that ſuch as died in good ſtate, might haue fallen into wickednes, if they had liued longer: andGods preſcience d
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th not preiudice mans free wil. therefore it was a benefite to them, to dye ſooner And that it is neuertheles certaine, that God both knew the poſſibilitie that ſuch might, yea would haue ſinned, if they had liued longer, and alſo knew that they ſhould d
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e ſooner, and ſo eſcape that danger. VVhich aſſured foreknowlege of al thinges that shal be, or may be, ſtandeth wel with mans freewil: againſt certaine that inclined to Pelagianiſme, attributing too much to mans freewil; and detracting from Gods foreknowlege, and prouidence. VVhich he prouing by this place, his aduerſaries excepted againſt the auctoritie of this booke, and therfore he alſo
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tl 17.
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. 30. ciuit. proueth that it is Canonical Scripture. li. de Predeſt. Sanct. c. 14.
CHAP. V. In the general iudgement, the wicked ſeing the iust, whom they had contemned, to be in great honour, shal bewaile their owne miſerie, 9. conſidering that their pleaſure was short, 16. and the ioy of the bleſſed shal be for euer. 18. God wil arme himſelf, and al creatures, to punish the impious.
THEN shal the iuſt ſtand in great conſtancie againſt thoſe that haue afflicted them, and VVicked men in their falſe conceipt iudge the trauels of the iuſt to be vaine & fructles. taken away their labours. † They ſeing shal be trubled with horrible feare, and shal meruel at the ſodennes of vnexpected ſaluation, † ſaying within themſelues, Repentance of the damned is only for the loſſe & paine whereinto they are fallen not of loue towards God, or vertue, nor of hate towards ſinne, & therfore is fructles bringing no comforte nor helpe at al, but euerlaſting torment and anguiſh of mind. repenting, and ſighing for anguish of ſpirit: Theſe are they, whom we had ſometime in deriſion, and in a parable of reproch. † We ſenſleſſe eſtemed their life madnes,
Chap. 3. v. 2. and their end without honour. † Behold how they are counted among the children of God, and their lot is among the ſaints. † We therfore haue erred from the way of truth, and
the light of iuſtice hath not shined to vs, and the ſunne of vnderſtanding roſe not to vs. † We are weried in the way of iniquitie and perdition, and haue walked hard wayes, but the way of our Lord we haue not knowen. † What hath pride profited vs? or what commoditie hath the vaunting of riches brought to vs? † Al thoſe thinges are paſſed away as a shadow, and as a meſſenger running before, † and as a shippe, that paſſeth through the ſurging waters: wherof, when it is paſt, the trace can not be found, nor the path of that shippes keelePro.
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0 v. 19. in the waues: † or as a bird, that flyeth through in the ayre, of which there is no token can be found of her paſſage, but only a ſound of the winges beating the light winde: and by vehemence of going cutting the ayre, mouing the winges she is flowen through, and afterward there is no ſigne found of her way: † or as when an arrow is shotte forth to a ſette marke, the diuided ayre is forthwith cloſed in itſelf againe, ſo that the paſſage therof is not knowen: † ſo we alſo being borne forthwith ceaſed to be: and of vertue certes haue bene able to shew no ſigne: but in our naughtines we are conſumed. † Such thinges For the certaintie of thinges that shal be, Prophetes do very often ſpeake in the pretertence, of thinges to come as if they vvere already paſt. ſayd they in hel, which ſinned: † becauſe the hope of the impious is as duſt, which is taken away with the winde: and as a thinne froth, which is diſperſed by the ſtorme: and as ſmoke that is ſcatered abrode by the winde: and as the memorie of a gheſt of one day that paſſeth. † But the iuſt shal liue for euer, and their reward is with our Lord, and cogitation of them with the Higheſt. † Therfore shal they receiue a kingdom of honour, & a crowne of beautie at the hand of our Lord: becauſe with his right hand he wil couer them, and with in his holie arme he wil defend them. † And As the ioy of the bleſſed, ſo contrariwiſe the miſerie of the damned is meruelous great, & for euer vnchangeable. his zele wil take armour, and he wil arme the creature to the reuenge of the enemies. † He wil put on iuſtice for a breſtplate, & wil take ſincere iudgement for an helmet: † he wil take equitie for an inuicible ſhilde: † and he wil ſharpen fierce wrath for a ſpeare, and the round world shal fight with him againſt the ſenſleſſe. † The shottes of lightenings shal goe directly, & as it were from a bow of the clouds wel bent they shal be caſt forth, and shal light on a certaine place. † And from rocked wrath shal thicke haile ſtones be caſt, the water of the ſea shal rage againſt them, and the riuers shal runne together roughly. † A ſpirit of powre shal ſtand againſt them, and as a hurle winde shal diuide them: and their
iniquitie shal bring al the land to a deſert, and naughtines shal ouerthrow the ſeates of the mightie.
CHAP. VI. Kinges and al Magiſtrates are againe admonished to exerciſe iuſtice: 7. otherwiſe they shal be more greuouſly punished. 13. wiſdom may eaſely be found, 18. by thoſe that ſincerely deſire it. 22. And is very profitable (25. excepting the enuious, or il diſpoſed) 26. both to prince and people.
VVISEDOM is better then ſtrength: and a wiſeman
Eccle. 9. v. 18. then a ſtrong. † Heare therfore ye kinges, & vnderſtand, lerne ye iudges of the endes of the earth. † Geue eare ye, that rule multitudes, and that pleaſe yourſelues in multitudes of nations: † becauſe the Al powre is from God: & therfore to be reſpected, though the magiſtrates ſometimes abuſe their auctoritie. powre is geuen you of our Lord,
Rom. 1
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. v. 1. and ſtrength by the Higheſt, who wil examine your workes, and ſearch your cogitations: † becauſe when you were the miniſters of his kingdom, you iudged not rightly, nor kept the law of iuſtice, nor haue walked according to the wil of God. † Horribly and quickly wil he appeare to you: becauſe moſt ſeuere iudgement shal be done on them, that beare rule. † For to the litle one mercie is granted: but As euerie ones charge is more or leſſe, ſo his account is eaſier or har der, and the punishment (if he offend) ſmaller or greater. S. Gre. ho. 9. in Euang. the mightie shal mightely ſuffer torments. † For God wil not except any mans perſon, neither wil feare the greatnes of any man: becauſe he made the litle and the great, & he hath equally care of al. † But to the ſtronger more ſtrong torment is imminent. † To you therfore ô kings are theſe my wordes, that you may lerne wiſdom, and not fal. † For they that haue kept iuſt thinges iuſtly, shal be iuſtified: and they that haue lerned theſe thinges, shal find what they may anſwer. † Couet ye therfore my wordes, and loue them, and you shal haue diſcipline. † Wiſdom is cleere, and ſuch as neuer fadeth, and is eaſely ſene of them that loue her, and is found of them that ſeeke her. † She preuenteth them that couete her, that she firſt may shew herſelf vnto them. † He that awaketh early to her, shal not labour: for he shal find her ſitting at her doores. † To thinke therfore of her, is perfect vnderſtanding: and he that watcheth for her, shal quickly be ſecure. † Becauſe she goeth about ſeeking them that be worthie of her, and in the wayes she wil shew her ſelf to them cheerefully, and in al prouidence she wil meete them. † For VViſdom is attained by this gradation and ſo from firſt to laſt, a reſolute deſire ioyneth faithful ſoules to God. v. 21. the beginning of her is the moſt true deſire of diſcipline. † The care therfore of diſcipline, is loue:
and loue, is the keeping of her lawes: and the keeping of the lawes, is the conſummation of incorruption: † and incorruption maketh to be next to God. † Therfore the deſire of wiſdom leadeth to the euerlaſting kingdom. † If therfore you be delighted with thrones, and with ſcepters ô ye kinges of the people, loue wiſdom, that you may reigne for euer. † Loue the light of wiſdom al ye that beare rule ouer peoples. † But what wiſdom is, and how she was made, I wil declare: and I wil not hide from you the myſteries of God, but from the beginning of her natiuitie I wil ſearch out, and ſette the knowlege of her into light, and wil not let paſſe the truth: † neither wil I goe with pyning enuie: becauſe ſuch a man shal not be partaker of wiſdom. † But the multitude of the wiſe is the health of the round world: and a wiſe king is the ſtabilitie of the people. † Therfore take ye diſcipline by my wordes, and it shal profite you.
CHAP. VII.
The ſecond part. VViſdom procedeth from God, and is procured by prayer. Wheras al men haue the like birth and death, 7. Wiſdom maketh great difference, bringing al goodnes, 13. and knowlege, 17. as wel of natural thinges, 22. as moral. 25 Which heauenlie gift is a ſparckle, and participation of wiſdom increated, God himſelf.
I alſo certes am a mortal man, like to al, and of the earthlie kinred of him, that was made firſt, and in the wombe of my mother was I fashioned flesh, † the time of The perfecteſt children are borne in the beginning of the tenth moneth. ten monethes was I brought together in bloud, of the ſeede of man, and the delectation of Children in the mothers wombe are as in ſlepe. ſleepe concurring. † And I being borne receiued the common ayre, and fel vpon the earth, that is made alike, and the firſt voice like to al men did I put forth weeping. † I was nourished in ſwadling clothes, and great cares. † For none of the kinges had other begynning of natiuitie. † There is one entrance therfore into life to al men, and like departure † For this cauſe Salomon (whoſe ſayinges are here recited) praied for wiſdom, & obtained it. 3. Reg. 3. I wished, and vnderſtanding was geuen me: and I inuocated, and the ſpirit of wiſdom came vpon me: † and I preferred her before kingdoms and thrones, and riches I counted to be nothing in compariſon offer. † Neither did I compare the precious ſtone to here becauſe al gold in compariſon of her, is a litle ſand, and ſiluer in the ſight of her shal be eſtemed as clay. † Aboue health and beautie did I loue her▪ and purpoſed to haue her for light:3. Reg
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. v. 9. becauſe her light can not be extinguished. † And al good
thinges came to me together with her, and very much honeſtie by her handes, † and I reioyced in al: becauſe God firſt gaue him grace to deſire wiſdom before al other thinges, as he explicateth plainly cap. 8. v. 21. this wiſdom went before me, and I was ignorant that she is the mother of al theſe. † Which I lerned without fiction, and doe communicate without enuie, and her honeſtie I hid not. † For she is an infinite treaſure to men: which who ſo haue, are made partakers of the frenship of God, commended for the gifts of diſcipline. † And to me God hath geuen to ſpeake according to my minde, and to preſume thinges worthie of thoſe, that are geuen me: becauſe he is the guide of wiſdom, and the creator of the wiſe: † for in his hand are both we, & our wordes, and wiſdom, and the knowlege and diſcipline of workes. † For he gaue me Salomon was a moſt excellent Philoſopher. the true knowlege of thoſe thinges, which are: that I may know the diſpoſition of the round world, and the vertues of the elements, † the beginning, & end, & middes of times, the permutations of changeable ſeaſons, and conſummations of times, † the courſes of the yeare, and diſpoſitions of the ſtarres, † the natures of beaſtes, and furies of wilde beaſtes, the force of windes, and the cogitations of men, the differences of plantes, and vertues of rootes, † and whatſoeuer are hid thinges and not forſene, I haue lerned: for wiſdom the worker of al taught me. † For in her is the ſpirite of vnderſtanding, Proper Epithetons of the ſpirite of wiſdom. holie, onlie, manifold, ſubtil, eloquent, moueable, vndefiled, ſure, ſwete, louing good, sharpe, who nothing hindereth wel doing, † gentle, benigne, ſtable, certaine, ſecure, hauing al powre, forſeing al thinges, and that conteyneth al ſpirites: intelligible, cleane, ſubtile. † For wiſdom is more moueable then al moueable thinges: and reacheth euerie where becauſe of her cleannes. † For she See the Annotation, Prouerb. 1. v. 2. is a vapour of the powre of God, & a certaine ſincere emanation of the glorie of God omnipotent: and therfore no defiled thing cometh vnto her. † For she is the brightnes of eternal light, & the vnſpotted glaſſe of Gods maieſtie,Heb. 1. v. 3. and the image of his goodnes. † And wheras she is one, she can doe al thinges: and permanent in herſelfe she reneweth al thinges, and by nations tranſporteth herſelf into holie ſoules, she maketh the frendes of God, and Prophetes. † For God loueth none, but him, that dwelleth with wiſdom. † For she is more beautiful then the ſunne, and aboue al diſpoſition of the ſtarres, being compared to light she is found the firſt. † For night ſuccedeth to it, but malice ouercometh not wiſdom.
CHAP. VIII VViſdom excelling al thinges, that can be deſired, 9. is worthely preferred as the cauſe of much eſtimation, 13. and of immortal glorie, 16. without moleſtation. 21. Alwhich is Gods gift.
SHE God, the increated wiſdom is infinite and wiſdom created is alſo moſt excellent amongſt Gods giftes. reacheth therfore from end vnto end mightely, and diſpoſeth al thinges ſwetely. † Her haue I loued, and haue ſought her out from my youth, and haue ſought to take her for my ſpouſe, and I was made a louer of her beautie. † She
3. Reg. 3. glorifieth her nobilitie, hauing conſociation with God: yea and the Lord of al hath loued her. † For she is the miſtreſſe of the diſcipline of God, & the chooſer of his workes. † And if riches be deſired in life, what is richer then wiſdom, which worketh al thinges? † And if vnderſtanding doe worke: who is the worker of thoſe things that are, more then she? † And if a man loue iuſtice: her labours haue great vertues: for she teacheth ſobrietie, and prudence, and iuſtice, and ſtrength, then the which nothing is more profitable in life to men. † And if a man deſire multitude of knowlege: ſhe knoweth thinges paſt, & coniectureth of thinges to come: she knowethProu.
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. the ſubtilities of wordes, and the ſolution of arguments: she knoweth ſignes and wonders before they be done, and the euentes of times and ages. † This is alſo the ſpeach of Salomon, recited by the writer of this booke. I purpoſed therfore to bring her to me to liue together: knowing that she wil communicate vnto me of good thinges, and wil be a comfort of my cogitation & tediouſnes. † I shal haue for her ſake Of Salomons wiſdom, riches, glorie & renowmed fame not only the bookes of Kinges & Paralipomenon, but alſo our Sauiour doth witnes. Mat. 6. & 12. glorie with the multitudes, and honour with the ancient being yong: † and I sh
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nd sharpe in iudgement, and in the ſight of the mightie I shal be meruelous, and the faces of princes wil meruel at me. † Holding my peace they shal expect me, and whiles I ſpeake manie wordes, they shallay their hands on their mouth. † Moreouer by her I shal haue It is not certaine that Salomon hath immortal glorie, but rather by immortalitie is here vnderſtood that his glorious fame remaineth to the end of this world. immortalitie: and I shal leaue an eternal memorie to them, that shal be after me. † I shal diſpoſe peoples: and nations shal be ſubiect to me. † Horrible kings hearing shal feare me: in the multitude I shal ſeme good, and in battel ſtrong. † Entring into my houſe, I shal reſt with her: for her conuerſation hath no bitternes, nor her companie tediouſnes, but ioy and gladneſſe. † Thinking theſe thinges with myſelfe, and recording in my hart, that Neuertheles wiſdom of her part, geueth life and glorie euerlaſting, to al that perſeuere to the end of this life. immortalitie is in the kindred of wiſedom, † and good delectation in her frendship, and in the workes of her
handes honeſtie without defect, and wiſdom in the diſputation of her talke, and glorie in the communication of her wordes: I went about ſeeking, that I might take her to me. † And I was a wittie childe, and had gotten a good ſoule. † And wheras I was more good, I came to It is certaine that Salomon was ſometime innocent and holie, but was peruerted by wemen. 3. Reg. 11. a bodie vndefield. † And as I knew that I could not otherwiſe be continent, vnleſſe God gaue it, this verie thing alſo was wiſdom, to know whoſe this gift was: I went to our Lord, and beſought him, and ſaid from my whole hart.
CHAP. IX. A prayer (made by Salomon) for wiſdom, 9. wherby Superiors are able to gouerne: 13. Which by only humane wiſdom, they can not rightly performe.
GOD of my fathers, and Lord of mercie, which madeſt al
3 Reg. 3. v 9. 12. thinges with thy word, † and by thy wiſdom didſt appoint man, that he should haue dominion of the creature, that was made by thee, † that he should diſpoſe the roundworld in equitie and iuſtice, and execute iudgement in direction of hart: † geue me wiſdom the aſſiſtant of thy ſeates, and repel me not from thy children: † becauſe I am thy ſeruant, and the ſonne of thy handmaide, a weake man, and of ſmal time, and leſſe to the vnderſtanding of iudgement and lawes. † And if one be perfect among the children of men, and thy wiſdom be abſent from him, he shal be counted for nothing. † Here againe it is euident, that the Auctor reporteth Salomons ſpeaches. Thou haſt choſen me king to thy people, and
1. Paral. 28. v. 5. iudge of thy ſonnes, and daughters: † and badſt me build a temple in thy holie mount, and an altar in the citie of thy habitation, a ſimilitude of thy holie tabernacle, which thou didſt2. Par. 1. v. 9. prepare from the beginning: † and VViſdom increated is with God, yea is God him ſelfe. thy wiſdom with thee, which knew thy workes, which then alſo was preſent whenProu. 8. v. 22. thou madeſt the roundworld, and knew what was pleaſing to thyne eyes, and what was direct in thy precepts. † VViſdom vvhich is geuen to men procedeth from God as a gift created. Send her from thy holy heauens, and from the ſeate of thy greatnes, that she may be with me, and may labour with me, that I may know what is acceptable with thee: † for she knoweth al thinges, & vnderſtandeth, and shal conduct me in my workes ſoberly, & shal keepe me with her might. † And my workes shal be acceptable, and I shal gouerne thy people iuſtly, and shal be worthie of the ſeates of my father. † For Mans wiſdom vvithout ſpecial wiſdom from God is not ſufficient to gouerne ourſelues, much leſſe others. who of
men is able to know the counſel of God? or who can thinke what God wil? † For the cogitations of mortal men be fearful, and our prouidences vncertaine. † For the bodie, that is corrupted burdeneth the ſoule, and the earthlie habitation preſſeth downe the vnderſtanding that thinketh manie thinges. † And we doe hardly coniecture the thinges that are in the earth: and the thinges that are in ſight, we finde with labour. But the thinges that are in the heauens who shal ſearch out? † And thy ſenſe who shal know, vnles thou geue wiſdom, and ſend thy holie ſpirit from on high: † and ſo the pathes of them, that are on the earth may be corrected, and men lerne the thinges that pleaſe thee? † For by wiſdom they were healed, whoſeouer haue pleaſed thee ô Lord from the begynning.
CHAP. X. The benefites of wiſdom are declared by examples, in Adam, 4. Noe,The 3. part. The excellent effectes of wiſdom & iuſtice. 5. Abraham, 6. Lot, 10. Iacob, 13. Ioſeph, 15. And the people of Iſrael.
SHE kept him, Adam. that was firſt made of God father of the
Gen. 1. v. 27. world, when he was created alone, † and she By this it is certaine that our firſt parēt Adam truly repented, and had remiſſion of his ſinne. brought him out of his ſinne, and gaue him powre to conteyne al thinges. † After the vniuſt departed in his anger from
Gen. 4. v. 8. her, by the furie of brothers man ſlaughter perished. † For whoſe cauſe, when water deſtroyed the earth, wiſdom healed
Gen. 6. it againe, gouerning the Noe. iuſt by contemptible wood. † She euen in the conſent of wickednes, when the nations had confederated themſelues, knewe Abraham. the iuſt, and preſeruedGen. 19. him without blame to God, and in his ſonnes mercie kept the ſtrong. † She deliuered Lot. the iuſt, fleing from the impious that perished, when the fyre came downe vpon Pentapolis: † to whom for a witnes of their wickednes the deſert land ſtandeth ſmoking, and In al trees about Sodom there is only ſhew of fruite, which when it is touched falleth into duſt. trees hauing fruites at vncertain ſeaſon; and the memorie of an incredulous ſoule a ſtanding Lots wife an example of inconſtancie. piller of ſalt. † For pretermitting wiſdom they did not only ſlippe in this, that they were ignorant of good thinges, but they left alſo vnto men a memorie of their foolishnes, that in thoſe thinges, in which they ſinned in, they could not be hid neither. † But wiſdom hath deliuered them, that obſerue her from ſorowes. † And Iacob. the iuſt fleing his brothers wrath, she
Gen. 28. conducted by the right wayes, and shewed him the kingdom of God, and gaue him the knowlege of the holie, did honeſt
him in labours, and accomplised his labours. † In the fraude of the circumuenters of him she was preſent with him, and made him honorable. † She kept him from the enemies, and from ſeducers she defended him, and from ſeducers she defended him, and gaue him a ſtrong fight, thas he might ouercome, and know that wiſdom is mightier then al. † She
Gen. 37. forſooke not Ioſeph. the iuſt being ſold, but deliuered him from ſinners: and she went downe with him into the pitte, † and
Gen. 41. in bands leaft him not, til she brought him the ſcepter of a kingdome, and might againſt them, that oppreſſed him: and shewed them to be lyers, that ſpotted him, and gaue him eternal glorie. † The Gods peculiar people. iuſt people, and ſeede without blame she deliuered from the nations, that oppreſſed them. † She
Exo. 1. entered into the ſoule of the ſeruant of God, and ſtood againſtExo. 3. dreadful kinges in wonders and ſignes. † And she rendred to the iuſt the hope of their labours, and conducted them in a meruelous way: and she was vnto them for a couerr in the day, and for the light of ſtarres by night: † and she tranſported
Exo. 14. them through the Redſea, and caried them ouer through a great water. † But their enemies she drowned in the ſea, and from the depth of hel she brought them out. Therfore the iuſt tooke the ſpoyles of the impious, † and they ſang thy
Exo. 12. holie name ô Lord, and thy victorious hand they praiſed together:Exo. 15. † becauſe wiſdom hath opened the mouth of the dumme, and the tongues of infants she hath made eloquent.
CHAP. XI. Other benefites of wiſdom, protecting the Iſraelites in the deſert; 3. ouerthrowing their enimies; 4. geuing them water out of a rocke; 8. plaguing the Aegyptians, 21. yet not al ſudenly, but by often admonitions, that they might haue repented if they would.
SHE directed their workes in the handes of Moyſes. a holy prophet.
Exo. 16. † They made a iourney through the deſerts, that were not
Exo. 27. inhabited: and in deſert places they pitched cottages. † They ſtood againſt The Amalachites. Exo. 17. the aduerſaries, and reuenged themſelues of the enemies. † They thirſted, and inuocated thee, and water
Num 20. was geuen them out of a moſt high rorcke, and quenching of their thirſt out of the hard ſtone. † For by the thinges wherby their enemies ſuffered punishment, for defect of their drinke, and therein, when the children of Iſrael abunded, they did reioyce; † by theſe thinges, when others lacked the ſame, it
went wel with them. † For in ſteede of the fountaine of an euerlaſting riuer, thou gaueſt mans bloud to the vniuſt. † Who when they were diminished in the deſtruction of the murdered infants, thou gaueſt them abundant vnlooked for: † shewing by the thirſt, that then was, how thou didſt exalt thine, & didſt kil their aduerſaries. † For when VVhen the Iſraelites wanted water God gaue them abundance out of rockes. they were tempted, and in deede with mercie taking diſcipline, they knew how But turned the Aegyptians waters into blood. the impious being iudged with wrath did ſuffer torments. † Theſe certes admonishing as a father thou didſt proue: but them examining as a hard king thou didſt condemne. † For the abſent and the preſent were tormented alike. † For duble tediouſnes had taken them, and ſighing with the memorie of good thinges paſt. † For when they vnderſtood After affliction the benefite of peace is more gratful. by their punishement that it went wel with them, they remembred our Lord, merueling at the end of the euent. † For Moyſes was reiected when he iudged betwen his bretheren Exo. 2. whom before they derided, being caſt forth in that wicked laying out to perish, him they merueled at in the end of the euent: not thirſting in like maner to the iuſt: † but for ſenſeles cogitations of their iniquitie, for that 14. but was afterwards the deliuer of the whole people Act. 7. v. 45. ſome erring did worshippe dumme ſerpents, and ſuperfluous beaſts, thou didſt ſend vpon them a multitude of dumme beaſts for reuenge: † that they might know that by what thinges a man ſinneth, by the ſame alſo he is tormented. † For thine omnipotent hand, which
Leuit. 26. v. 22. made the world of inuiſible matter, was not vnable to ſend vpon them a multitude of beares, or fierce lyons, † or vnknowen
Iere. 8. v. 17. beaſts ful of anger of a new kind; or breathing the vapour of fires, or caſting forth the ſauour of ſmoke, or shooting
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Aegyptians ſeruing beaſts for goddes, were plaged by frogges, ſtuiphes, flees, and locuſtes. horrible ſparkes from their eies: † of which not onlie their hurt was able to deſtroy them, but alſo their ſight to kil them for feare. † Yea and without theſe with one ſpirit, they might haue beene ſlaine ſuffering perſecution of their owne factes, and diſperſed by the ſpirit of thy powre: but thou haſt diſpoſed al thinges in meaſure, and number, and weight. † For, to be of great force reſted alwaies in thee onlie: & who shal reſiſt the powre of thyne arme? † Becauſe as the leaſt weight of the balance, ſo is the round world before thee, and as a droppe of the dewe before day, that falleth vpon the earth. † But thou haſt mercie on al, becauſe thou canſt do al thinges, and diſſembleſt the ſinnes of men for repentance. † For thou God made no creature euil as the Manichees fooliſhly imagined, neither is. there any God but one who alone created al thinges. loueſt al thinges that are, and hateſt nothing of thoſe which thou haſt made: for thou didſt not ordaine, or
make any thing hating it. † And how could any thing continew, vnles thou wouldeſt? or be preſerued which was not called of thee? † But thou ſpareſt al: becauſe they are thine ô Lord, which loueſt ſoules.
CHAP. XII. Gods wiſdom and mercie in deſtroying the wicked inhabitants of Chanaan, by parts (10. that they might haue amended,) whom he could haue ſlaine ſudenly. 15. In that God neuer condemneth the iuſt, 19. his people are inſtructed to confide in him, 25. and ſinners to turne vnto him.
O how good, and ſweete is thy ſpirit ô Lord in al! † And therefore thoſe, that erre, by partes thou doeſt chaſtiſe: and doeſt admonish, and ſpeake to them, concerning the thinges wherin they ſinne: that leauing naughtines, they may beleue in thee ô Lord. † For, thoſe old inhabitantes of thy holie land, whom thou didſt abhorre, † becauſe they did workes odious to thee by ſorceries, and vniuſt ſacrifices, † and the murderers of their owne children without mercie, and eaters of mens bowels, and deuourers of bloud from the middes From the land of Iurie called ſacred becauſe God was there tightly ſerued in the old teſtament, and mans redemption vvas wrought there by Chriſt. of thy ſacrament, † and the parents authors of aydeleſſe ſoules, thou wouldſt deſtroy by the handes of our parents, † that they might receiue a peregrination worthie of the children of God, which is a land of al moſt deare to thee. † But them alſo as men thou didſt ſpare, and didſt ſend forerunners of thine hoſt, waſpes, that by litle and litle they might deſtroy them. † Not becauſe thou waſt vnable in battel to ſubdewe the impious to the iuſt, or with cruel beaſtes, or with a sharpe word to deſtroy them together: † but iudging by partes thou gaueſt place of repentance, being
Exo. 23. Deut. 7. not ignorant, that the nation of them is wicked, and their malice By cuſtom malice became as it were natural, after that nature was corrupted. natural, & that their cogitation could not be changed for euer. † For it was a curſed ſeede from the begynning: neither fearing any, didſt thou geue pardon to their ſinnes. † For who shal ſay to thee: what haſt thou done? or who shal ſtand againſt thy iudgement? or who in thy ſight shal come reuenger of the wicked men? or who shal impute it to thee, if the nations perish, which thou haſt made? † For there is no other God but thou, who haſt care of al, that thou mayſt shew that thou doeſt not geue iudgement vniuſtly. † Neither king, nor tyrant in thy ſight shal enquire of them, whom thou haſt deſtroyed. † For ſo much then as thou art iuſt, thou
doeſt diſpoſe al thinges iuſtly: thou alſo eſtemeſt it diſagreable from thy powre, to condemne him, who ought not to be punished. † For thy powre is the begynning of iuſtice: and for this that thou art Lord of al, thou makeſt thyſelf to ſpare al. † For thou sheweſt powre, which art not thought to be abſolute in powre, and thou conuinceſt the boldnes of them, that know thee not. † But thou dominatour of powre, iudgeſt with tranquilitie, and with great reuerence diſpoſeſt of vs: for Gods powre being almightie is only limited by his vvil. it is in thy powre when thou wilt, to be able. † And thou haſt taught thy people by ſuch workes, that they muſt be iuſt and gentle, and haſt made thy children of good hope: becauſe iudging thou geueſt in ſinnes place of repentance. † For if thou didſt punish the enemies of thy ſeruants, and that deſerued to die, with ſo great conſideration, geuing time and place, whereby they might be changed from their wickednes. † With what diligence haſt thou iudged thy children, to whoſe parents thou gaueſt othes and couenants of good promiſes? † Therfore when thou geueſt vs diſcipline, thou ſcourgeſt our enemies very manie wayes, that iudging we may thinke vpon thy goodnes: and when we are iudged, we may hope for thy mercie. † Wherfore to them alſo, which in their life haue liued foolishly & vniuſtly, thou haſt geuen great torments by the ſame thinges, which they did worshipe. † For they wandered long in the way of
Rom. 1. v. 23. errour, eſteming for goddes thoſe thinges, that in beaſts Serpents, battes, moles, & like beaſtes, which ſeme not only ſuper fluous in the world, but alſo hurtful, yet were eſtemed as goddes. are ſuperfluous, liuing after the maner of ſenſles infants. † For this cauſe thou haſt geuen iudgement on them as on ſenſles children to be in deriſion. † But they that were not amended by ſcornes and reprehenſions, haue tried the worthie iudgement of God. † For in what thinges they ſuffering tooke indignation, by thoſe whom they thought goddes, when ſeing they were deſtroyed in them, him, whom in time paſt they denied that they knewe, they acknowleged the true God: Knowing him to be the only true God, by vvhom they ſaw their falſe goddes deſtroyed, yet they did not ſerue him as God. for the which cauſe the end alſo of their condemnation shal come vpon them.
CHAP. XIII. Men folowing their phantaſies knew not God by his creatures, but honored the creatures for goddes. 10. Moſt ſottishly alſo worshipped thinges fashioned by mens handes, as goddes.
BVT al men be vame, in Whom there is not the knowlege of God: and of theſe good thinges, which are ſene Gods moſt proper name is HE WHICH 1
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. Exo. 3. v. 14. theyRom. 1. could not vnderſtand him :: that is, neither attending to the workes haue they agniſed who was the workeman: † but
Deut. 4. either the fyre, or the wind, o
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the ſwift ayre, or a circle of ſtarres or exceding much water, or the ſunne and the moone, they thought to be goddes rulers of the world. † With whoſe beautie if being delighted, they thought them goddes: let them know how much the Lord of them is more beautiful then they. For the author of beautie made al thoſe thinges. † Or if they merueled at their vertue, & operations, let them vnderſtand by them, that he which made theſe, is ſtronger then they: † for by the greatnes of the beautie, and of the creature the creator of them may be ſene, to be knowen therby. † But not withſtanding there is yet in theſe leſſe complainte. For they alſo perhaps erre, ſeeking God, and deſirous to finde him. † For whereas they conuerſe in his workes, they enquire: & they are perſwaded that the thinges be good which are ſeene. † But againe neither ought theſe to be pardoned. † For if they could know ſo much, that they were able to eſtimate the world: how did they not more eaſely find the Lord therof? † But they are vnhappie, & their hope is among the dead, who haue called Seing no creature how excellent ſoeuer, is or may be eſtemed a god, it is more fooliſh to thinke, an Image, or ſtatua, or anie thing framed by mans handes can be God. the workes of mens handes godds, gold & ſiluer, the inuention of art, and the ſimilitudes of beaſtes, or an vnprofitable ſtone the worke of an old hand. † Or if an artificer
Iſa. 4. a carpenter, cut ſtreight timber out of the wood, & pare of al the barke therof cunningly, and vſing his art, diligently framethIere. 10. a veſſel profitable for the common vſe of this life, † and vſeth the chippes of that worke to dreſſe his meate: † and maketh that which is left therof, which is for no vſes, but being a crooked peece of wood, and ful of knobes, carueth it diligently in the holownes therof, and by the skil of his art fashioneth it, and maketh it like to the image of a man, † or compareth it to ſome beaſt, ſtraking it ouer with redde, and with paynting making the colour therof ruddie, and layeth a colour ouer euerie ſpot that is in it: † and maketh a worthie habitation for it, and ſetting it in a wal, and faſtening it with yron, † leſt perhaps it fal, prouiding for it, knowing that it can not helpe it ſelfe: for it is an image, and it nedeth helpe. † And concerning his ſubſtance, & his children, & for mariage, making a vow he ſeeketh to it. He is not ashamed to
ſpeake with him, that is without ſoule: † and for health certes he beſecheth the weake, and for life asketh the dead, and for helpe inuocateth him that is vnprofitable: † and for a iourney asketh him, that can not walke: and for getting, and for working, and for the euent of al thinges he asketh him, that in al is vnprofitable.
ANNOTATIONS CHAP. XIII.
1. They could not vnderſtand him, that is.] Philoſophers diſcuſſing the natureGod is the beginning of al thinges, abſolute and independing. of manie creatures, ſaw that euerie creature proceded of ſome other thing, & ſo there muſt nedes be one beginning of al, abſolute of itſelfe, neither proceding nor depending of an other, nor a limited ſubſtance. As the thing that is a man, is not a beaſt; an oxe is not a horſe: &c. and telling what anie thing is, we exclude therby that it is not other thinges, but ſaying without addition, HE WHICH IS, we shew the beginning of al, in no ſorte limited: and this is God. VVhom ſome Philoſophers, by ſuch diſcourſe found, & knew, in general, & ſometimes confeſſed, but did not honour him as God, and therefore were inexcuſable, as S. Paule concludeth againſt them. Rom. 1.
CHAP. XIIII. Foolish men intending to ſaile, honour woodden idols, in regard of the profite they receiue by shippes: 6. by which ſome were ſaued in the general diluge. 8. Idols, and idolmakers are curſed. 12. They were not from the beginning, 15. but were deuiſed for memorie of the dead, and worshipped with diuine honour. 22. So men forgetting God, proceeded in idolatrie, with other abominable, and cruel enormities.
AGAYNE an other thinking to ſayle, and begynning to make a iorney through the fierce waues, inuocateth wood Great madnes to inuocate a wodden idol more baſe & commonly more corruptible then the wood of a ſhippe. more fraile then the wood that carieth him. † For couetouſnes of getting inuented it, and the crafteſman by his wiſdom framed it. † But thy prouidence, ô Father, doth gouerne: becauſe thou haſt geuen a way euen in the ſea, and among the waues a moſt ſure path, † shewing that thou art able to ſaue out of al thinges, yea As the Iſraelites went through the redſea. if a man goe to the ſea without art. † But that thy workes might not be voyde of wiſdom: for this cauſe alſo men commit their liues euen to a little wood, and paſſing ouer the ſea are deliuered by shippe. † But from the begynning alſo when the prowde giants perished, the hope of the world fleing to a shippe, rendered to the world feede of natiuitie, which was gouerned by thy hand. † For The auctor prophetically alludeth to the wood of the Croſſe, on which our Sauiour redemed mankind. bleſſed is the wood, by the which :: iuſtice is made. † But the idol that is made by handes, curſed is both it,
and he that made it: becauſe he in deede wrought it: and the ſame being fraile, was called god. † But to God the impious and his impietie are odious alike. † For that which is made, with him that made it, shal ſuffer torments. † For this cauſe alſo in the idol of the nations there shal be no reſpect: becauſe the creatures of God were made to hatred, and for tentation to the ſoules of men, and for a ſnare to the feete of the vnwiſe. † For the begynning From whole death procedeth mans iuſtification. of fornication is the deuiſing of idols: and the inuenting of them is the corruption of life. † For neither were they from the begynning, neither shal they be for euer. † For this vanitie of men came into the world: and therfore there is found a short end of them. † For “ the father being ſorowful with bitter moorning, made vnto himſelf the image of his ſonne quickly taken away: and him, that then was a dead man, now Inuention of Idols brought men to ſpiritual fornications, & corruption of maners. he began to worshipe as god, and appointed holie thinges and ſacrifices among his ſeruants. † This firſt idolatrie was only pr
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tly exerciſed by the father and his ſeruants at their maſters cōmandment, by which occaſion publique idolatrie came into the world, wicked cuſtom in time preuailing. Afterward by ſucceſſion of time, the wicked cuſtom preuayling, this errour was kept as a law, and thinges grauen were worshipped by the commandement af tyrants. † And thoſe, whom openly men could not honour, for that they were far of, their figure being brought from a far, they made an euident image of the king, whom they would honour: that by their carefulnes they might honour as preſent, him that was abſent. † And to the worshipping of theſe, the excellent diligence alſo of the artificer, holpe them forward, that were ignorant. † For he willing to pleaſe him, that entertained him, laboured by his art, to fashion the ſimilitude in better ſort. † And the multitude of men caried away by the beautie of the worke, him that a little before had bene honoured as a man, now they eſtemed for a god. † And this was the deceyuing of mans life: becauſe men ſeruing either affection, or kinges, gaue the name that is The name GOD in the proper ſignification, can not be geuen to anie creature. not communicable to ſtones and wood. † And it was not ſufficient that they erred about the knowlege of God, but alſo liuing in a great battail of ignorance ſo manie and ſo great euils they cal peace. † For :: either ſacrificing their children, or making abſcure ſacrifices, or hauing watches ful of madnes, † they now neither keepe life, nor mariage cleane, but one killeth an other by enuie,Manie enormious crimes procede from dolatrie. or playing the adulterer maketh him ſorowful: † and al thinges are mingled together, bloud, manſlaughter, theft and fiction, corruption, and infidelitie, truble, and p
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iutie,
diſquieting of the good, † forgetfulnes of God, inquination of ſoules, immutation of natiuitie, inconſtancie of mariage, diſorder of adulterie, and vnchaſtnes. † For the worshippe of idols not to be named, is the cauſe of al euil, and the beginning and end. † For either when they reioyce, they are madde: or certes prophecie falſe thinges, or liue vniuſtly, or quickly forſweare themſelues. † For whiles they truſt in idols, which are without ſoule, ſwearing amiſſe they hope not to be hurt. † Two ſort es of periurie: ſwearing by falſe goddes, and ſwearing vntruthes. Two euil thinges therfore shal happen to them worthely, becauſe they haue thought euil of God, attending to idols, and haue ſworne vniuſtly, in guile contemning iuſtice. † For it is not the powre of them, that are ſworne by, but the punishment of them that ſinne, goeth alwayes through the trangreſſion of the vniuſt.
ANNOTATIONS. CHAP. XIIII.
15. The father made vnto himſelf the image of his ſonne.] Caluin here chargethCaluin falſly chargeth this booke vvith
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or. this booke with error, in affirming that idolatrie begane by ſuperſticiouſly honoring images of the dead. Againſt which he alleageth that Labans idoles,Gen. 31. and others more ancient, were before anie images of dead men were honoured. But he argueth vpon a falſe ground. For labans idols were images, as the Hebrew word Teraphim ſignifieth, and is ſo tranſlated in the Engliſh Bibles (1552. and 1577.) but becauſe they were images of falſe goddes, and for that Laban called them his goddes, a later Bible (1603.) rranſlateth it better, idoles,
Images of falſe goddes are rightly called idols. as the Latin and Greke haue idola. It is alſo certaine that Ninus king of Aſſirians long before Laban, yea before Abraham, ſette vp the image of his Father Belus (otherwiſe called Iuppiter) to be publikly honored by the people as S. Cyril ſheweth. li. 3. in Iulianum, nere the end, and S. Ambroſe, or an other graue Auctor writeth the ſame, in cap. 1. ad Romanos. Likewiſe S. Cyprian li. de Idolorum vanitate. S. Chryſoſtom. ho. 87. in Matth. and Egeſippus, apud S. Ieronym. li. de Viris Illuſtrib. teſtifie, that the making of mens images, in memorie of the dead, was the occaſion, and beginning of idol
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tric, according as this place repotteth, that a Father ſorovving for the death of his ſonne,Idolatrie begane by vvorſhipping images of dead men vvith diuine honour. made an image in his memorie, & begane to worshippe him as a god, cauſing his ſeruants alſo to honour his dead ſonne, vvith rites and ſacrifices. VVhich priuate idolatrie vvas abſolutely the firſt, that is recorded in holie Scripture, or anie other good auctor. And the firſt publique is counted by moſt auctors, that of Ninus, vvorſhipping the image of his father Belus, vvith diuine honour, who alſo pardoned al offenders, how enormious ſoeuer their crimes were, that fled vnto that image. VVhich allurment together vvith ſo great a kinges auctotitie,Priuate idolatrie was before publique. drevv innumerable to publique idolatrie. VVherupon S. Ierom noteth (in cap. 2. Oſeae) that Ninus became ſo great and glorious, as to make his father to be honored as a god▪
CHAP. XV. The wiſe gratfully praiſe the ſwetenes, and mercie of God, by whom they are deliuered from idolatrie: 6. deteſting the makers, & worshippers of idols.
BVT ô thou our God, art ſweete, and true, patient, and diſpoſing al thinges in mercie. † For if we ſinne, we are thine, knowing thy greatnes: and if we ſinne not we know that we are counted with thee. † For to know thee, is abſolute iuſtice: and to know iuſtice, and thy powre, is the roote of immortalitie. † For mens inuention of euil art hath not brought vs into errour, nor the shadow of a picture being a labour without fruite, a shape grauen by diuerſe colours, † the ſight wherof geueth concupiſcence to the ſenſles, and and he loueth the shape without life of a deade image. † The louers of euils, are worthie to haue their hope in ſuch thinges, both they that make them, and that loue, and that worshippe them. † Yea and the potter preſſing ſofte earth, with labour fashioneth euerie veſſel to our vſes, and of the ſame clay maketh the veſſels, that are cleane to vſe, and in like maner them, that are contrarie to theſe: but what the vſe of theſe veſſels is, the potter is iudge. † And with vaine labour he Of the diue
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s ſortes of idols and
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dolaters ſee our brife Annotion vpon the 113. Pſal.
fashioneth a god of the ſame clay: he which a litle before was made of earth, and a litle after returneth backe whence he was taken, being exacted the debte of the life which he had. † But his care is, not becauſe he shal labour, nor becauſe he hath a short life, but he contendeth with goldſmithes and ſiluer ſmithes: yea and he imitateth the copper ſmithes, and counteth it a glorie, becauſe he maketh vaine thinges. † For his hart is ashes, and his hope vaine earth, and his life viler then clay: † becauſe he was ignorant who made him, and who inſpired into him the ſoule which worketh, and who breathed into him the vital ſpirite. † Yea and Idolaters hauing forſaken and forgot the onlie true God, become as Atheiſts, making their temporal gaine of falſe goddes. they eſtemed our life to be a paſtime, and the conuerſation of life made for a gayne, & that we muſt get euerie way euen of euil. † For he knoweth that he offendeth aboue al men, which of the matter of earth fashioneth frayle veſſels, and ſculptils. † For al the vnwiſe, and vnhappie aboue meaſure of the ſoule, proude And ſo waxing inſolent, contemte and perſecute the ſeruants of God. are the enemies of thy people, and rule ouer them: † becauſe they haue eſtemed al the idols of the nations for goddes, which neither haue vſe of eies to ſee, nor noſthrels to take breath, nor eares to heare, nor fingers of the hands to handle, yea and their feete are ſlow to walke. † For a man made them: and he that borowed breath, the ſame fashioned them. For no man can make God like to himſelf. † For wheras himſelf is mortal, he maketh a dead thing with his wicked handes For
he is better then they, whom he worshippeth, becauſe he in deede liued, though he were mortal, but they neuer. † But
Some idolaters worſhipped brute beaſtes for goddes, as being better then ſenſles images: but al are abominable. they worship alſo moſt miſerable beaſts: for the ſenſleſſe thinges compared to theſe, are worſe then they. † Yea neither by ſight can any man ſee good of theſe beaſts. But they haue fled from the prayſe of God, and from his bleſſing.
CHAP. XVI. God plaguing the Aegyptians for idolatrie, and crueltie, deliuered the Iſraelites. 5. Chaſticed them alſo, but againe shewed them mercie; 20. and fedde them with Manna.
FOR The Aegyptians were plagued for their idolatrie. theſe thinges, and And that by beaſtes, becauſe they worshipped beaſtes for goddes: and by death of their firſt begotten, for their crueltie againſt Gods people. by the like to theſe, they haue worthely ſuffered torments, and were deſtroyed by a multitude of beaſts. † For the which torments thou didſt wel diſpoſe of thy people, to whom thou gaueſt the deſire of their delectation a new taſte, preparing them the quaile for meate: † that they in deede coueting meate, becauſe of thoſe thinges which were shewed and ſent them, might be turned away euen from neceſſarie concupiſcence. But they in short time being made needie, taſted a new meate. † For it behoued that without excuſe deſtruction should come vpon them exerciſing tyrannie: God puniſhed his owne people as a father, for their amendment. but to theſe onlie to shew how their enemies were deſtroyed. † For when the cruel wrath of beaſtes came vpon them, they were deſtroyed with the bytings of peruerſe ſerpents † Howbeit thy wrath endured not for euer, but for chaſtiſement they were trubled a short time, hauing a ſigne of ſaluation for the remembrance of the commandment of thy law. † For he that turned to it, The braſen ſerpent not by anie vertue inherent, but as a ſigne of Gods fauoure, vvas the meanes of curing the people. Num. 21. was not healed by that which he ſaw, but by thee the ſauiour of al: † and in this thou didſt shew to our enemies, that thou art he which deliuereſt from al euil. † For the bitings of locuſts, and flies killed them, and there was found no remedie for their life: becauſe they were worthie to be deſtroyed by ſuch thinges. † But neither the teeth of venemous dragons ouercame thy children: for thy mercie coming healed them. † For in memorie of thy wordes they were examined, & were quickly ſaued, leſt falling into deepe obliuion, they might no
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vſe thy helpe. † For neither herbe, not pla
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ſter healed them, but thy word, ô Lord, which healeth al thinges. † For i
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is thou, ô Lord, that haſt powre of life and death, and bringeſt downe to
the gates of death, and fetcheſt agayne: † but man certes killeth by malice, and when the ſpirit is gone forth, it shal not returne, neither shal he cal backe the ſoule that is receiued: † but it is vnpoſſible to eſcape thy hand. † For the impious denying to knowe thee, haue bene ſcourged by the ſtrength of thine arme, ſuffering perſecution by ſtrange waters, and haile, and rayne, and conſumed by fyre. † For that which was meruelous in water, which extinquisheth al thinges, VVith the plague of haile there vvas alſo fire mixed. Exo. 9. v. 24. VVhich deſtroyed the profitable cattle. fyre more preuayled: for the world is reuenger of the iuſt. † For a certayne time, the fyre was mitigated, that But burnt not other beaſtes, that plagued the Aegyptians. the beaſts which were ſent to the impious might not be burnt, but that they ſeing might know that by Gods iudgement they ſuffer punishment. † And at a certaine time the fyre aboue his powre burnt Haile did not extinguiſh the fire, by Gods povvre aboue nature. in water on euerie ſide, that it might deſtroy the nation of a wicked land. † For the which thinges thou didſt nourish thy people with the meate of Angels, and bread prepared thou gaueſt them from heauen without labour, See the miracles of Manna. Annoe. Exod 16. hauing in it al delectation, and the ſweetnes of al taſte. † For thy ſubſtance did shew thy ſweetnes which thou haſt toward thy children, and ſeruing euerie mans wil, it was turned to that, that euerie man would. † Yea ſnow and yee ſuſteyned the force of fyre, and melted not: that they might know that fyre burning in hayle, and lightening in rayne deſtroyed the fruites of the enemies. † And this againe, that the iuſt might be nourished, it forgat alſo his owne ſtrength. † For the creature ſeruing thee the Creatour, is fierce into torment againſt the vniuſt: and is made more gentle to doe good for them, that truſt in thee. † For this cauſe euen then being transformed into al thinges they ſerued thy grace the nource of al, at their wil that deſired thee: † that thy children might know, whom thou louedſt ô Lord, that not the fruites of natiuitie doe feede men, but thy word preſerueth them, that beleue in thee. † For that which could not be deſtroyed by fyre, forthwith being He ſpeaketh againe of Manna. heated with a litle beame of the ſunne did melt: † that it might be knowen to al men, that we ought to preuent the ſunne to bleſſe thee, and at the ryſing of light to adore thee. † For the The vaine imagination of the vvicked that himſelf shal be ſaued vvil faile him. fayth of the vngratful shal melt as winter yee, & shal perish as vnprofitable water.
CHAP. XVII. Horrible darkenes falling in Aegypt. 19. the reſt of the world had ordinarie light.
FOR thy iudgements ô Lord are great, & thy wordes inexphcable, for this cauſe the ſoules lacking diſcipline haue erred. † For whiles the wicked are perſwaded that they can rule ouer the holie nation: fettered with the bands of darknes,Exo.
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& 10. and Literally the
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s
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a knes th
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er dayes together Exo 10. v. 22. Morally they & other g
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les vvere in darknes vvithout faith in God, til Chriſts Reſurrection the third day. long night, shut vp vnder roofes, they haue lyen fugitiues from the euerlaſting prouidence. † And whiles they thincke that they lie hid in obſcure ſinnes, they were diſperſed by the darke couert of obliuion, being horribly afrayd and diſturbed with exceding admiration. † For neither did the denne that conteyned them, keepe them without feare: becauſe the ſound coming downe trubled them, and ſorowful viſions appearing to them, put them in feare. † And no force certes of the fyre could geue them light, neither could the clere flames of the ſtarres lighten that horrible night. † But there appeared to them ſoden fyre, ful of feare: and being ſtroken with the feare of that face, which was not ſene, they eſtemed the thinges that were ſene to be worſe: † and there were added deriſions of the magical art, and contumelious rebuke of the glorie of their wiſdom. † For they which promiſed that they would expel feares and perturbations from the languishing ſoule, theſe with deriſion languished ful of feare. † For although none of the monſters diſturbed them: being moued with the paſſing by of beaſts, and hiſſing of ſerpents, they perished trembling: and denying that they ſaw the ayre, which by no meanes any man could avoyde. † For wheras wickednes is fearful, it geueth teſtimonie of condemnation: for A trubled conſcience is a great torment. a trubled conſcience doth alwayes preſume cruel thinges. † For feare is nothing els but a bewraying of the aydes of cogitation. † And whiles inwardly there is leſſe expectation, the greater doth he count the ignorance of that cauſe which maketh the torment. † But they that during the night in deede impotent, and coming vpon them from the loweſt and higheſt hel, ſlept the ſame ſleepe, † were ſometime moleſted with the feare of monſters, ſometime fayled by paſſing away of the ſoule: for ſoden feare and vnlooked for came vpon them. † Moreouer if any of them had fallen downe, he was kept shut vp in priſon without yron. † For if one were a husbandman, or if a shepheard, or worker of the labours in the ſilde were ſodenly taken, he ſuſteyned neceſſitie ineuitable. † For with one chayne of darkenes they were al tyed together. Whether it were the hiſſing winde, or among
the thicke boughes of trees the ſweete ſound of birdes, or the force of water running downward exceedingly, † or the mightie ſound of rockes tumbled headlong, or the running of playing beaſts, that were not ſene, or the mightie noyſe of roaring beaſtes, or an Echo reſounding from the higheſt mountaynes: they made them ſwoone for feare. † For This ſignified the conuerſion of al nations to Chriſt. al the world was illuminated with a cleare light, & none was hindered in their workes. † But ouer them onlie was layd an heauie night, the image of darkenes, which was to come vpon them. They therfore were vnto themſelues more heauie then the darknes.
CHAP. XVIII. In the Aegyptian darknes, the Iſraelites ſaw clerly, and were not ſene of their enimies. 5. For the Aegyptians crueltie againſt the Hebrewes infants, al their owne firſt borne were ſlaine, and their whole armie drowned in the redſea. 20. But fire deuouring the rebellions in Chores ſchiſme, was quenched by Aarons interceſſion.
BVT to thy The Church is called holie becauſe it profeſſeth holines and hath alwayes ſome holie men, & without the Church there is no ſanctitie. ſaincts there was very great light, and their voyce in deede they heard, but figure they ſaw not. And becauſe themſelues alſo did not ſuffer by the ſame thinges, they magnified thee: † and they that before had bene hurt, becauſe they were not hurt, gaue thankes: and that there might be a difference, they asked a gift. † For the which cauſe they had a burning pillar of fyre for a guide of the vnknowen way, and thou gaueſt them the ſunne without hurt of a good harbour. † They in deede worthie to lacke light, and to ſuffer the priſon of darkenes, which kept thy children shut vp, by whom the vncorrupt light of the law began to be geuen to the world. † When they decreed to kil the infantes of the iuſt: and VVhen the Aegyptians drowned the Hebrews children, Moyſes was ſaued, and reſerued to guide the Iſraelites, when the Aegyptians were drowned. one child being layd forth, and deliuered, thou to the reprouing of them, didſt take away a multitude of children, and deſtroyedſt them together in the mightie water. † For that night was knowen before of our fathers, that they knowing in deede what othes they had credited, might be of better comfort. † And by thy people in deede the health of the iuſt, was receiued, but deſtruction by the vniuſt. † For as thou didſt hurt the aduerſaries: ſo vs alſo thou didſt magnifie, prouoking vs. † For the iuſt children of the good ſacrificed ſecretly, and diſpoſed the law of iuſtice in concorde: that the iuſt should receiue both good & euil alike, ſinging now the prayſes of the fathers. † But there ſounded a
diſagreing voyce of the enemies, and a lamentable moorning was heard for the bewayled infants. † And the ſeruant with the maſter was afflicted with like punishment, and a man of the vulgar ſort ſuffered the like thinges to the king. † Al therfore alike by one name of death had dead ones innumerable. For neitheir did the liuing ſuffice to burie them: becauſe in one moment, that which was the nobler nation of them, was deſtroyed. † For concerning al thinges being incredulous becauſe of the inchantments, but then firſt when there was deſtruction of the firſt begotten, they promiſed to be the people of God. † A prophecie of Chriſt, comming into this world when there was temporal peace, but extreme darkenes of
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gnorance. For when quiet ſilence conteyned al thinges, and the night was in the midde way of her courſe, † thy omnipent word ſalying out of heauen from the royal ſeates, lighted as a ſeuere conquerour vpon the middes of the land of deſtruction, † a sharpe ſword carying thy vnfeyned commandment, and ſtanding filled al with death, and reached euen to heauen ſtanding on the earth. † Then incontinent the viſions of naughtie dreames trubled them, and feares vnlooked for came vpon them. † And one here an other there, caſt forth halfe aliue, shewed for what cauſe of death he died. † For the viſions, that trubled them, forewarned theſe thinges, that they might not perish as ignorant why they ſuffered euils. † But then An other example of difference in Gods punishing his people for their
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mendment, and of the obſtinate vnto their
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uine. Exo▪
14.
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.
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8. Num. 16.
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. 46. there touched the iuſt alſo a tentation of death, and a diſturbance of the multitude wasNum 10 made in the wildernes: but thy wrath did not long continew. † For a man without blame haſting to pray for the people, bringing forth the shilde of his miniſterie prayer, and by incenſe alleaging ſupplication, reſiſted the wrath, and made an end of the neceſſitie, shewing that he is thy ſeruant. † And he ouercame the multitudes, not in ſtrength of bodie, nor with might of armour, but with a word ſubdewed he him, that vexed him, rehearſing the oathes of the parents, and the teſtament. † For when they were now fallen dead by heapes one vpon an other, he ſtood betwen, and cut of the violence, and ſeperated that way which leadeth to the liuing. † For in the veſture downe to the foote, which he had, was al the world: and the glorious thinges of the fathers were grauen in the foure iewels of ſtones & thy magnificence was written in the diademe of his head. † And to theſe he that deſtroyed gaue place, & theſe did he feare: for the proofe onlie of wrath was ſufficient.
CHAP. XIX. Aegyptians perſecuting the Hebrewes were drowned, 10. hauing bene plagued before with flies, and frogges. 11. Quailes were geuen to the people of Iſrael. 13. The barbarous not receiuing, or euil intreating Gods people, were ſtrooken with blindnes. 17. And al creatures ſerue God in punishing the impious, and rewarding the godlie.
BVT vpon the impious euen to the later end there came wrath without mercie. For God foreſeing the Aegyptians malice, permitted them to perſecute his people, but was no way the cauſe nor auctor of their ſinne. he foreknew alſo theExo. 14. thinges that should come vnto them: † becauſe when they had permitted that they should depart, and had ſent them away with great diligence, they repenting purſued them. For hauing as yet moorning betwen their hands, and lamenting at the graues of the dead, they tooke to themſelues an other cogitation of follie: and whom by intreating they had caſt forth, them they purſued as fugitiues: † for worthie neceſſitie brought them to this end: and they loſt the remembrance of thoſe thinges, which had chanced, that punishment might fulfil the thinges that wanted to the torments: † and that thy people certes might paſſe through meruelouſly, but they might finde a new death. † For euerie creature according to his kind was fashioned agayne from the begyning, ſeruing thy precepts, that thy children might be kept without hurt. † For a clowde ouer shadowed their campe, and out of the water which was before, there appeared drie land, and in the redſea a way without impediment, and of the great depth a ſpringing filde: † through the which al the nation paſſed, which was protected with thy hand, ſeing thy meruelous thinges and wonders. † For euen as horſes they fed on meate, and as lambes they reioyced, magnifying thee ô Lord, which didſt deliuer them. † For they were mindful of thoſe thinges, which had bene done in their ſeiourning, how for the nation of beaſts the earth brought forth flies, and for fishes the riuer yelded a multitude of frogges. † And laſt of al they ſaw a new creature of birdes, when allured by concupiſcence they deſired meates of deliciouſnes. † For in comfort
Exo. 16. of their deſire, there came vp to them the quaile from the ſea: and vexations came vpon the ſinners, not without thoſe arguments, which were made before by the force of lightninges: for they ſuffered iuſtly occording to their wickednes.
† For they inſtituted a more deteſtable in hoſpitalitie: The Amorrheites refuſed to grant them paſſage. Num 21. v. 21. The Aegyptians brought them into ſeruitude, Exo. 1. ſome certes receiued not the vnknowen ſtrangers, and other ſome brought the good ſtrangers into ſeruitude. † And not onlie theſe thinges, but in deede there was an other reſpect alſo of them: for they againſt their wil receiued the ſtrangers. † But they that receiued them with gladnes, did afflict them with moſt cruel ſorowes, that vſed the ſame rightes: † but they were ſtriken with blindnes: as they in the dores of the iuſt, when they were couered with ſodaine darkenes, euerie man ſought the paſſage of his doore. † For whiles the :: elements
God changing the natural properties of elementes, by them wrought iuſtice on ſinners, S. Greg.
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are turned in themſelues, as in an inſtrument the ſound of the qualitie is changed, and al keepe their ſound: wherfore it may be certainly iudged by the very ſight. † For the thinges of the fild were turned into thinges of the water: and what ſoeuer were ſwimming thinges paſſed into the land. † The
Exo. 9. v. 24. fyre had force in water aboue his powre, and the water forgot her quenching nature. † On the contrarie the flames vexed not the flesh of corruptible beaſts walking therewith, neither
Exo. 16. v. 2
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. did they melt that good meate, which was eaſely diſſolued euen as yce. For in al thinges thou didſt magnifie thy people ô Lord, and didſt honour them, and didſt not deſpiſe them, at al time, and in euerie place aſſiſting them.
THE ARGVMENT OF ECCLESIASTICVS.
IN what ſenſe this Booke is ſometimes called Salomons, we haue shewed in the argument before the Booke of wiſdom. As likewiſe that it is Canonical Scripture. Wherto we might adde more teſtimonies of ancient Fathers: as S. Clement of Alexandria, li. 1. c. 8. Pedagogi, Origen. ho.Particular teſtimonies that this booke is holie Scripture. 8. in Numer. & ho. 1. in Ezech. S. Cyprian de opere & eleemoſ. S. Athanaſius in Synopſi, & li. de virginitate. S. Baſil in regul. diſput. reſp. 104. S. Gregorie Nazianzen. Orat. 2. aduerſ. Iulian. S. Epiphanius. haer. 76. & in Ancorato. S. Hilarie, in Pſal. 144. S. Ambroſe de bono mortis. c. 8. & Ser. 22. in Pſal. 118. S. Chryſoſtom ho. 33. ad populum Antioch. S. Auguſtin, li. 2. ca. 8. Doct. Chriſt. & li. 17. c. 20. de Ciuit. S. Gregorie the great. in Pſal. 50. and manie others expreſly cite this booke as holie Scripture, But chiefly we re
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ie vpon the auctoritie of the Church defining that it is Canonical.
It was written by Ieſus the ſonne of Sirach in Hebrew, about theIt was written in Hebrew & tranſlated into Greke. time of Simon Iustus, otherwiſe called Priſcus: and tranſlated into Greke by the auctors Nephew, as the ſame Tranſlator teſtifieth in his Prologue, but expreſſeth not his owne name. It is called Eccleſiaſticus, which ſignifieth a Collector or Gatherer, as a common title of euerie ordinarie preacher, inſtructing and exhorting the multitude gathered to a ſermon: with difference from Eccleſiaſtes: Which ſignifieth The
Difference betwen Eccleſiaſticus, and Eccleſiaſtes.
Preacher, as a greater title of the chief or principal Preacher of anie Church, Citie, or Prouince, and agreeth moſt eminently to Chriſt our Sauiour: Who preached, and ſendeth preachers to the whole world. And for the excellent contents, it may alſo rightly be called Panaretos,
Panaretos. that is, a Receptacle, or ſtorehouſe of al vertues, for the inſtruction of al in general, to cooperate with Gods grace in this life, and ſo enherite eternal glorie. In fourtie and three whole chapters, are mixtly the commendations,The contents diuided into two partes. and precepts of al ſortes of vertues; ſometimes in particular, but more often vnder the general names of wiſdom and Iuſtice. In the other eight chapters are recited manie excellent examples of moſt renowmed holie men: with praiſes and thankes to God.
THE PROLOGVE VPON ECCLESIASTICVS OF IESVS THE SONNE OF SIRACH.
THE knowlege of manie and great thinges hath beneBy reaſon of a more perfect law the people of Iſrael were more renowmed then anie other nation in the world. Deut. 4. shewed vs by the Law, and the Prophetes, and others that folowed them: in which we ought :: to prayſe Iſrael for doctrine & wiſdom: becauſe not onlie they in ſpeaking muſt nedes be cunning, but ſtrangers alſo both lerning & writing, may become moſt lerned. My grandfather Ieſus, after he gaue himſelfe more amply to the diligence of reading the Law, and the Prophetes, and other Bookes, that were deliuered vs from our fathers: himſelf alſo would write ſome of thoſe thinges, which perteyne to doctrine and wiſdom: that ſuch as are deſirous to lerne, and to be made counning in the ſame thinges, may more and more be attent in minde, and be confirmed to the life that is according to the law. I exhort you therfore to come with beneuolence, and to read with attent ſtudie, and to pardon vs for thoſe thinges, wherein we ſeming to folow the image of wiſdom, may
fayle in the compoſition of wordes: for the Hebrew wordes alſo Tranſlations into other languages hardly expreſſe the ſe
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ſe of the original tongue. fayle when they shal be tranſlated to an other tongue. And not onlie theſe, but the Law alſo itſelf, and the Prophetes, and the reſt of other bookes, haue no ſmal difference, when they are ſpoken within themſelues. For in the eight and thirteth yeare, in the time of Prolomee Euergetes the king, after I came into Aegypt: and when I had bene there much time, I found there bookes leaft, of no ſmal nor contemptible doctrine. Therfore myſelf alſo thought it good, and neceſſarie to adde ſome diligence and labour to interprete this booke: and with much watching I brought forth this doctrin in ſpace of time, that men may lerne thoſe thinges which teach them, that wil applie their minde, how they ought to order their maners, them that purpoſe to lead their life according to the Law of our Lord.
ECCLESIASTICVS. CHAP. I. Wiſdom procedeth from God, appeareth in his creatures. 10. and is geuenThe 1. part. Praiſes and preceptes of vviſdom. in competent meaſure to al that feare God, 16. it bringeth al vertues, 27. excludeth al vices, 33. and is to be ſought in ſimplicitie of hart.
AL wiſdom is of our Lord God, & hath bene alwayes with him, & is before al time. † The ſand of the ſea, & the droppes of rayne, & the dayes of the world Mans vviſdom is not able to comprehend the vvorkes of God. who hath numbred? The height of heauen, and breadth of the earth, & profunditie of the depth who hath meaſured? † The wiſdom of God that goeth before al thinges who hath ſearched out? † Wiſdom was created before al thinges, & the vnderſtanding of prudence from euerlaſting. † A fountayne of wiſdom the word of God on high, and the entrance therof euerlaſting commandments. † The roote of wiſdom to whom hath it bene reueled, & the ſubtilties therof who hath knowen? † The diſcipline of wiſdom to whom hath it bene reueled, and made manifeſt, and the multiplication of her entrance who hath vnderſtood? † There is one moſt high Creatour omnipotent, and mightie King, and to be feared excedingly, ſitting vpon his throne and the God of dominion. † He created her in the Holie Ghoſt, and hath ſene, and nummbred, and meaſured her. † And he hath powred her out vpon al his workes, and vpon al flesh according to his
gift, and hath geuen her to them that feare him. † The feare of our Lord is Eternal glorie is the fruicte of the feare of our Lord: not that this one vertue ſufficeth, but it is the beginning, grounded in true faith, and bringeth forth other vertues, diuine giftes vvith the fruites of the Holie Ghoſt, & a ioyful crowne in the end. glorie, and gloriation, and ioy, and a crowne of exultation. † The feare of our Lord shal delight the hart, and shal geue ioy, gladnes in length of dayes. † With him that feareth our Lord it shal be wel in the later end, and in the day of his death he shal be bleſſed. † The loue of God is honorable wiſdom. † But they to whom she shal appeare in viſion, they loue her in the viſion, and in the agniſing of her great workes. † The feare of our Lord, is the begynning of wiſdom, and was created with the faythful in the wombe,Prou. 1. & 9. and goeth with the elect wemen, and is knowen with the iuſt and faythful. † The feare of our Lord is religioſitie of knowlege. † Religioſitie shal keepe and iuſtifie the hart, shal geue ioy and gladnes. † With him that feareth our Lord it shal be wel, and in the dayes of his conſummation he shal be bleſſed. † The fulneſſe of wiſdom is to feare God, and fulneſſe is of the fruites therof. † Al her houſe she shal fil with her generations, and the ſtorehouſes with her treaſures. † A crowne of wiſdom, the feare of our Lord, replenishing place, and the fruite of ſaluation: † and he hath ſene, and numbred her: but both are the giftes of God. † Wiſdom shal diſtribute knowlege, and vnderſtanding of prudence: and exalteth the glorie of them that hold it. † The roote of wiſdom is to feare our Lord: for the boughes therof are of long time. † In the treaſures of wiſdom is vnderſtanding, & religioſitie of knowlege, but to ſinners wiſdom is abomination. † The feare of our Lord expelleth ſinne: † for he that is without feare, can not be iuſtified: for the anger of his animoſitie, is his ſubuerſion. † Vntil a time the patient shal ſuſteyne, and after shal be rewarded of ioyfulnes. † A good vnderſtanding wil hide his wordes vntil a time, and the lippes of manie shal shew forth his vnderſtanding. † In the treaſures of wiſdom is ſignification of diſcipline: † but the worshipe of God, Men drowned in ſinne thincke the ſeruice of God a moſt ted
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ous & loathſome thing. is abomination to a ſinner. † Sonne, coueting wiſdom, keepe iuſtice, and God wil geue her to thee. † For the feare of our Lord is wiſdom and diſcipline: and that which wel pleaſeth him, † is fayth, and meeknes, and he wil fil his treaſures. † Be not incredulous to the feare of our Lord: and come not to him with a duble hart. † Be not an hypocrite in the ſight of men, and be not ſcandalized in thy lippes. † Attend to them, leſt perhaps thou fal, and bring dishonour to thy ſoule, † and God
reuele thy ſecretes, and in the middes of the ſynagogue caſt thee downe: † becauſe thou cameſt to our Lord wickedly, & thy hart is ful of guile and deceite.
CHAP. II. Whoſoeuer wil ſerue God muſt haue iuſtice, feare of God, and patien
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; 6. with confidence in God. 14. Diſſemblers, incredulous, and impatient shal be miſerable; 18. but the godlie shal receiue more grace.
SONNE coming to the ſeruice of God, ſtand in iuſtice, and in feare, & prepare thy ſoule to tentation. † Repreſſe thy hart, & ſuſteyne: incline thine eare, & receiue the wordes of vnderſtanding: Deſire not to dye, that thou maiſt therby be couered from vvorldl
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e miſeries, for that is a deſperate deſire, but haue patience in this l
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fe that thou maiſt fi
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de reſt in God. and make no haſt in the time of Co
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ing. obduction. † Suſteyne the ſuſtentations of God: be ioyned to God, and ſuſteyne, that thy life may increaſe in the later end. † Al, that shal be applied to thee, receiue: and in ſorow ſuſteyne, and in thy humiliation haue patience: † for gold and ſiluer are tryed in the fyre, but acceptable men in the fornace of humiliation. † Beleue God, and he wil recouer thee: and direct thy way, and hope in him. Keepe his feare, and grow old therin. † Ye that feare our Lord expect his mercie: & decline not from him leſt ye fal. † Ye that feare our Lord, beleue him, and your reward shal not be voyde. † Ye that feare our Lord, hope in him: and mercie shal come to you for your delectation. † Ye that feare our Lord, loue him, & your hartes shal be illuminated. † Children behold the nations of men: and know ye that none hath hoped in our Lord, and hath bene confounded. † For who hath continewed in his commandment, and hath bene forſaken? or who hath inuocated him, and he deſpiſed him? † Becauſe God is pitiful and merciful, and wil forgeue ſinnes in the day of tribulation: and he is protector to al that ſeeke him in truth. † As vertues are to be revvarded: ſo al ſinnes shal be punished. Namely external pretence of holines, vvith ſecrete euil intention. Diſtruſt in God. Impatience, and the like. Woe to them of a duble hart, and to wicked lippes, and to the handes that doe euil, and to the ſinner that goeth on the earth two wayes. † Woe to them that be diſſolute of hart, which beleue not God: and therefore they shal not be protected of him. † Woe be to them, that haue loſt patience, and that haue forfaken the right wayes, and haue declined into peruerſe wayes. † And what wil they doe, when our Lord shal begynne to looke on them? † They that feare our Lord, wil not be incredulous to his word: and they that loue him, wil kepe
his waye. † They that feare our Lord, wil ſeeke after the thinges that are wel pleaſing to him: and they that loue him, shal be filled with his law. † They that feare our Lord, wil prepare their hartes, and in his ſight wil ſanctifie their ſoules. † They that feare our Lord, kepe his commandements, and wil haue patience euen vntil his viſitation, † ſaying: If we doe not penance, we shal fal into the handes of our Lord, and not into the handes of men. † For according to his greatnes, ſo alſo his mercie is with him.
CHAP. III. Honour of parents procureth Gods bleſſing, 11. dishonoring them his curſe. 19. Mekenes and modeſtie auaile much: but curioſitie to know ſecret myſteries is dangerous. 27. A charitable, ſincere, and docile hart, 33. with workes of mercie merite reward.
THE children of wiſdom, are the Church of the iuſt: and their The progenie of Gods children bring forth the fruite of obedience and loue. nation, obedience and loue. † Honour and eſtimation of parents is the chiefeſt obligation that man hath towardes his neighbour, & the firſt after his dutie to God. Heare your fathers iudgement ò children, and ſo doe that you may be ſaued. † For God hath honoured the father in the children: and inquiring of the mothers iudgement, hath confirmed it vpon the children. † He that loueth God, praying shal obteyne for ſinnes, and shal refrayne himſelf from them, and shal be heard in the prayer of dayes. † And as he that gathereth treaſure, ſo he alſo that honoureth his mother. † He that honoureth his father, shal haue ioy in children, and in the day of his prayer he shal be heard. † He that honoureth his father, shal liue the longer life: & he that obeyeth the father, shal refresh the mother. † He that feareth our Lord honoureth
Exo. 20. Deut. 5. his parents, and as his lordes he wil ſerue them, that begat him. † In worke and word, & al patience honour thy father, † that bleſſing may come vpon thee from him, & his bleſſing
Gen. 27. &. 49. may remayne in the later end. † The fathers bleſſing eſtablisheth the houſes of the children: but the mothers curſe rooteth vp the foundation. † Glorie not in the contumelie of thy father: for his confuſion is no glorie to thee. † For the glorie of a man is by the honour of his father, and the father without honour is the dishonour of the ſonne. † Sonne receiue the old age of thy father, and make him not ſorowful in his life: † and if he fayle in vnderſtanding, pardon him, and deſpiſe him not in thy ſtrength: for the almes to the father shal not be in obliuion. † For good shal be reſtored
thee Almes geuen, or prayer made, or ſacrifice offered for parents, doth merite reward at Gods hand. for the ſinne of thy mother, † and in iuſtice it shal be builded to thee, and in the day of tribulation there shal be remembrance of thee: and as yee in the clere weather shal thy ſinnes melt away. † Of what an euil fame is he, that forſaketh his father: and he is curſed of God, that doth exaſperate his mother. † Sonne doe thy workes in meekenes, and thou shalt be beloued aboue the glorie of men. † The Al greatnes in men proceding from God, bindeth them ſo much the more to humilitie. VVhich vertue God moſt ſpecially loueth, that ſo they may ſhew gratitude for his benefites. greater
Philip. 2. thou art, humble thy ſelf in al thinges, and thou shalt finde grace before God: † becauſe the might of God onlie is great, and he is honoured of the humble. † Seeke not thinges
Pro.
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. v.
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. higher then thy ſelf, and ſearch not thinges ſtronger then thy habilitie: but the thinges that God hath commanded thee, thincke on them alwayes, and in manie of his workes be not curious. † For it is not neceſſarie for thee, to ſee with thyne eies thoſe thinges that are hid. † In ſuperfluous thinges ſearch not manie wayes, and in manie of his workes thou shalt not be curious. † For verie manie thinges are shewed to thee aboue the vnderſtanding of men. † Manie alſo haue their ſuſpicion ſupplanted, and haue held their ſenſes in vanitie. † A hard hart shal fare il in the later end: and he Thoſe that dare liue in ſinful ſtate, tempting God euen to the laſt houre, commonly periſh therin. that loueth danger, shal perish in it. † A hart that goeth two wayes, shal not haue ſucceſſe, and the peruerſe of hart shal be ſcandalized in them. † A wicked hart shal be laden with ſorowes, and the ſinner wil adde to commit ſinne. † To the ſynagogue of the proude there shal be no health: for the shrubbe of ſinne shal be rooted vp in them, and it shal not be perceiued. † The hart of the wiſe is vnderſtood in wiſdom, and a good eare wil heare wiſdom with al deſire. † A wiſe hart, and that which hath vnderſtanding wil abſteyne it ſelf from ſinnes, and in the workes of iuſtice shal haue ſucceſſe. † Water quencheth burning fyre, and almes reſiſteth ſinnes:
Dan 4. v. 24. † and God is the beholder of him that rendreth grace: he remembreth him afterward, and in the time of his fal he shal finde a ſure ſtay.
CHAP. IIII. An exhortation to practiſe workes of mercie. 12. With commendation of wiſdom: 23. (& obſeruing due times) not to omite for anie feare, or sham faſtnes, to ſay the truth, 34. alſo to be diligent, meke, and liberal.
SONNE defraude not the almes of the poore, and turne not away thyne eies from the poore. † Deſpiſe not the
hungrie ſoule: and exaſperate not the poore in his pouertie. † Afflict not the hart of the needie, and deferre not the gift to him that is in diſtreſſe. † Reiect not the petition of him that is afflicted: and turne not away thy face from the needie. † From the poore turne not away thine eies for anger: and
Geue not occaſion by thy hard dealing with the poore, that they curſe thee. leaue not to them that aske of thee, to curſe thee behinde thy backe. † For the prayer of him that curſeth thee in the bitternes of his ſoule, For if thou geue cauſe, God who is their protector, wil reuenge them againſt thee. shal be heard: and he that made him, wil heare him. † Make thyſelf affable to the congregation of the poore, and to the ancient humble thy ſoule, and to a great man bow thy head. † Bow downe thyne eare to the poore without ſadneſſe, and render thy debt, and anſwer him peaceable wordes in mildenes. † Deliuer him that ſuffereth iniurie out of the hand of the proud: and be not faynt harted in thy ſoule. † In iudging be merciful to pupils as a father, & as an husband to their mother: † and thou shalt be as the obedient ſonne of the Higheſt, and he wil haue mercie on thee more then a mother. † Wiſdom inſpireth life to her children, and receaueth them that ſeeke after her, and wil goe before them in the way of iuſtice. † And he that loueth her, loueth life: and they that shal watch to her, shal embrace her ſweetnes. † They that shal hold her, shal inherite life: and whither ſoeuer he shal enter, God wil bleſſe him. † They that ſerue her, shal be ſeruants to the holie: and them that loue her God loueth. † He that heareth her, shal iudge nations: and he that beholdeth her, shal remayne confident. † If he beleue her, he shal inherite her, and her They that folow wiſdom shal be ſafe. creatures shal be in confirmation: † becauſe in tentation she walketh with him, and firſt of al she chooſeth him. † Feare and dread, and probation she wil bring vpon him: and she wil torment him in the tribulation of her doctrine, til she trie him in her cogitations, and credite his ſoule. † And she wil eſtablish him, and make a direct way vnto him, and reioyce him, † and wil diſcloſe her ſecretes to him, and wil heape vpon him as treaſures knowlege and vnderſtanding of iuſtice. † But if he goe amis, she wil forſake him, and deliuer him into the handes of his enimie. † Sonne obſerue time, and avoyd from euil. For thy ſoule be not ashamed to ſay the truth. † For there is
Through shamfaſtnes to yeld vnto ſinne: or not to reproue ſinne, is vicious. shame that bringeth ſinne, & there is But to be aſhamed, and to abhorre ſinne is very good and neceſſarie. shame that bringeth glorie and grace. † Accept no face againſt thine owne face, nor againſt thy ſoule a lie. † Reuerence not thy neighbour
in his offence: † nor kepe in a word in time of ſaluation. Hide not thy wiſdom in the beautie thereof. † For by the tongue wiſdom is diſcerned: and vnderſtanding, and knowlege, and doctrine by the word of the wiſe, and ſteedfaſtnes in the workes of iuſtice. † Al men are bonde to ſay the truth at conuenient times, v 23. And euer bond to auoide vntruthes. Doe not gayneſay the word of truth by any meanes, and be ashamed of the lie of thyne vnskilfulnes. † Be not ashamed to confeſſe thy ſinnes, and ſubmite not thy ſelf to euerie man for ſinne. † Reſiſt not againſt the face of the mightie, neither labour againſt the ſtreame of the riuer. † For Euerie one is bond
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ather to loſe his l
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fe, then to do againſt iuſtice, o
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to denie the truth. iuſtice contend for thy ſoule, and vnto death ſtriue for iuſtice, and God wil ouerthrow thyne enemies for thee. † Be not haſtie in thy tongue: and vnprofitable, and remiſſe in thy workes. † Be not as a lion in thy houſe, ouerthrowing them of thy houshold, and oppreſſing them that are ſubiect to thee. † Let not thine hand be ſtretched out to receiue, and cloſed to geue.
CHAP. V. Let not riches, youth, nor ſtreingth hold thee in ſinne: 5. but do penance for ſinnes remitted, and adde not ſinne vpon ſinne. 6. Neither preſume to ſinne, becauſe God is merciful. 10. Be not couetous, nor vnconſtant. 13. Be meeke in lerning, and careful in teaching. 16. not a bat
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maker, nor duble tongued.
ATTEND not to vniuſt poſſeſſions, and ſay not: I haue ſufficient liuelihood: for it shal nothing profite in the time of vengeance & affliction. † Folow not in :: thy ſtrength
Though thou be ſo potent, that no man can hinder thy euil de ſignment; yet do it not becauſe God wil puniſh it. the concupiſcence of thy hart: † and ſay not: How mightie am I? and who shal bring me vnder for my factes? for God reuenging wil reuenge. † Say not: I haue ſinned, and what ſorowful thing hath chanced to me? For the Higheſt is a patient rewarder. † After that ſinne is forgeuen there remaineth of
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times puniſhment for ſatisfaction. Of ſinne forgeuen be not without feare, neither adde thou ſinne vpon ſinne. † And ſay not: The mercie of our Lord is great, he wil haue mercie on the multitude of my ſinnes. † For mercie and wrath quickly approch from God, and his wrath looketh vpon ſinners. † Slacke not to be conuerted to our Lord, and differre not from day to day. † For his wrath shal come ſodainly, and in the time of vengeance he wil deſtroy thee. † Be not careful in vniuſt riches: for they shal not profite thee in the day of Couering, or death. obduction and vengeance. † Toſſe not thy ſelf into euerie winde, and goe
not into euerie way: for ſo euerie ſinner is proued by a dubleProu 10. v. 4. tongue. † Conſtancie in good purpoſe, meriteth Be ſtedfaſt in the way of our Lord, & in the truth of thy vndeſtanding and in knowlege, and let the the promiſed peace, and iuſt reward. word of peace and iuſtice accompanie thee. † Be milde to heare the word, thou maiſt vnderſtand: and with wiſdom vtter thou a true anſwer. † If thou haue vnderſtanding, anſwer thy neighbour: but if not, let thine hand be vpon thy mouth, leſt thou be taken in an vnskilful word, and be confounded. † Honour and glorie in the word of the wiſe, but the tongue of the vnwiſe is his ſubuerſion. † Be not called a whiſperer and be not taken in thy tongue, & confounded † For vpon a theefe is confuſion & repentance, and a verie euil condemnation vpon the duble tongued, but to the whiſperer hatred, and emnitie, and contum
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lie. † Iuſtifi
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thou the litle one, and the great alike.
CHAP. VI. Reproch, enuie, and ferocitie hinder from louing our neighbour, 5. ſwetenes norisheth it. 6. A truſtie freind is much worth.
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8. Seeke and kepe wiſdom, with al diligence. 35. Frequent the companie of the wiſe: and meditate in Gods law.
BE not for a frend made an enemie to thy neighbour: for the euil man shal inherite reproch and contumelie, and euerie ſinner enuious and duble tongued. † Extol not thyſelf in the cogitation of thy ſoule as it were a bul: leſt perhaps thy ſtrength be quashed, † and it eate thy leaues, and deſtroy thy fruites, and thou be leaft as a drie tree in the wildernes. † For a wicked ſoule shal deſtroy him that hath it, and it geueth him to be a ioy to his enemies, and shal lead him into the lot of the impious. † So Gedeon pacified the Ephraimites, that were incenſed againſt him. Iudic. 8 A ſweete word multiplieth frends, & appeaſeth enemies, and a gratious tongue in a good man aboundeth. † Let there be manie at peace with thee, and let one of a thouſand be thy counſeler. † If thou poſſeſſe a frend, in tentation poſſeſſe him, and not eaſely credite him. † For he is a frend according to his owne time, and wil not abide in the day of tribulation. † And there is a frend that is turned to emnitie: and there is a frend that wil diſcloſe hatred, and reproches. † And there is a frend companion at the table, and he wil not abide in the day of neceſſitie. † A frend if he continew ſtedfaſt, shal be to
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hee as an equal, and in them of thy houshold shal deale confidently: † if he humble himſelf
againſt thee, and hide himſelf from thy face, thou shalt haue frendshippe of one accord for good. † Be ſeperated from thine enemies, & take heede of thy frends. † A faithful frend, is a ſtrong protection: and he that hath found him, hath found a treaſure. † To a faythful frend there is no compariſon, and there is no poyſe of gold and ſiluer able to counteruaile the goodnes of his fidelitie. † A faythful frend, is the medecine of life & immortalitie: & they that feare our Lord, shal finde him. † He that feareth God, shal likewiſe haue good frendshipe: becauſe according to him shal his frend be. † Sonne, from thy youth receiue doctrine, and euen to thy hoare heares thou shalt finde wiſdom. † As he that ploweth, and that ſoweth, goe to her, and expect her good fruites. † For in her worke thou shalt labour a litle, and shalt quickly eate of her generation. † How exceding sharpe is wiſdom to the vnlerned men, and the vnwiſe wil not continew in her. † As the vertue of a ſtone she shal be a probation in them, and they wil not ſtay to caſt her forth. † For Manie preferre lerning before pietie, which S. Auguſtin reproueth, preferring the godlie before the lerned that are leſſe vertuous: The vnlerned riſe (ſayth he) and take the kingdom of heauen, and we with our lernings without halt, loe how we tumble in the durt. li. 8. c. 8. Conſeſſ.
the wiſdom of doctrine is according to her name, and she is not manifeſt to manie, but to whom she is knowen, she contineweth euen to the ſight of God. † Heare my ſonne, and take counſel of vnderſtanding, and caſt not away my counſel. † Thruſt thy foote into her fetters, and thy necke into her cheynes: † put vnder thy shoulder, and carie her, and be not wearie of her bands. † With al thy minde goe to her, and with al thy ſtrength keepe her wayes. † Search her out, and she shal be made manifeſt to thee, and hauing obteyned her, forſake her not: † for in the later end, thou shalt finde reſt in her, and she shal be turned vnto delectation. † And her fetters shal be to thee for a protection of ſtrength, and foundation of powre, & her cheynes for a ſtole of glorie: † For the beautie of life is in her, and her bands are a healthful bynding. † Thou shalt put on her a ſtole of glorie, and as a crowne of gratulation thou shalt ſet her vpon thee. † Sonne, if thou attend to me, thou shal
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learne: and if thou wilt applie thy minde, thou shalt be wiſe. † If thou wilt incline thine eare, thou shalt receiue doctrine: and if thou loue to heare, thou shalt be wiſe. † Stand in the multitude of wiſe ancients, and be ioyned to their wiſdom from thy hart, that thou maiſt heare al the narration of God, and the prayſe may not eſcape thee. † And if thou ſee a wiſe man, watch after him, and let thy ſoote weare the ſteppes of his
doores. † Haue thy cogitation in the precepts of God, and in his commandements moſt of al be dayly conuerſant: and he wil geue thee hart, and the deſire of wiſdom shal be geuen thee.
CHAP. VII. Flie from al euil thinges, 4. as ambition, preſumption, ſcandal, puſillanimitie, lying, and babling. 16. Husbandrie of the ground, 21. a good wife, and good ſeruantes are to be cheriſed, 25. kepe children in diſcipline. 29. Honour parents, and elders, 36. & pittie the poore. 40. Memorie of the laſt thinges preſerueth from ſinne.
DOE what ſoeuer anie ſoweth that he shal reape, and the wicked shal eate the fruites of his owne workes not euils, and they shal nor apprehend thee. † Depart from the wicked, & euil shal fayle from thee. † Sonne, ſow not euils in the furrowes of iuſtice, & thou shalt
Iob. 9. not reape them ſeuenfold. † Seeke not of the lord chiefe
Pſal. 142 principalitie, nor of the king the chayre of honour. † Iuſtifie not thyſelf before God, becauſe he is the knower of the hart:Eccle. 7. and before the king deſire not to ſeme wiſe. † Great prudence and ſortitude are required in al Iudges ſpiritual and temporal. Seeke not to be made a iudge, vnles thou be able by power to breake iniquities: leſt perhaps thou feare the face of the mightie, and put a ſcandal in thyne equitie. † Sinne not againſt the multitude of a citie, neither thruſt thyſelf into the people, † nor binde together duble ſinnes: for neither in one shalt thou be free from punishment. † Be not fayntharted in thy minde: † deſpiſe not to pray, and to geue almes. † Say not: In the multitude of my giftes God wil haue reſpect, and when I offer to God moſt high, he wil receiue my giftes. † Laugh not a man to ſcorne in the bitternes of his ſoule: for there is that humbleth and exalteth, God the ouerſeer of al. † Plowe not a lie agaynſt thy brother: neither doe thou likewiſe agaynſt thy frend. † Be not willing to make any lie: for the cuſtome therof is not good. † Be not ful of wordes in a multitude of ancients, and In hel are two puniſhments: fire burning, and the worme of conſcience vering the ſoule, & both are eternal. iterate not a word in thy ſpeach. † Hate not laborious workes, and husbandrie created of the Higheſt. † Counte not thy ſelfe in the multitude of men without diſcipline. † Be mindeful of wrath, becauſe it wil not ſlacke. † Humble thy ſpirit very much: becauſe the vengeance of the flesh of the impious, is :: fyre and the worme. † Doe not preuaricate againſt thy frend differring money, nor deſpiſe thy deareſt brother for gold. † Depart not from a wiſe and good woman, which thou haſt gotten in the feare of our
Lord: for the grace of her bashfulnes is aboue gold. † Hurt
Leuit.
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. not the ſeruant that worketh in truth, nor the hyred man that geueth his ſoule. † Let a wiſe ſeruant be beloued of thee as thy ſoule, defraude him not of libertie, nor leaue him needie. † Haſt thou cattel? looke wel to them: and if they be profitable, let them continew with thee. † Haſt thou children? inſtruct them, & bowe them from their childehood. † Haſt thou daughters? keepe their bodie, and shew not thy countenance merrie towards them. † Beſtow thy daughter, and thou shalt doe a great worke, and geue her to a wiſe man. † If thou haue a wife according to thy ſoule, caſt her not of: and to her that is hateful commit not thyſelf. With thy whole hart † honour thy father, and forget not the gronings of thy
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b.
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. mother: † remember that thou hadſt not bene borne but by them: and recompence them, as they alſo thee. † In al thy ſoule feare our Lord, and ſanctifie his prieſtes. † With al thy ſtrength loue him that made thee: & forſake not his miniſters.Deut. 1
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. † Honour God with al thy ſoule, and honour the prieſtes, and purge thyſelf with the armes. † Geue them the portion, as it
Leuit.
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. is commanded thee, of the firſt fruites and purgation: and ofNum
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. thy negligence purge thy ſelf with few. † The gift of thyne armes and the ſacrifice of ſanctification thou shalt offer to our Lord, and the firſt of holie thinges: † and to the poore ſtretch out thyne hand, that thy propitiation may be perfected, and thy bleſſing. † The grace of a gift is in the ſight of al the liuing, VVorkes of mercie are alſo profitable to the dead, as prayer, almes, and ſacrifice for ſoules in purgatorie. and from the dead ſtay nor grace. † Want not in conſolation
Rom 1
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, v. 15. to them that weepe, and walke with them that moorne. † Be not loth to viſite the ſicke: for by theſe thinges thou shalt be confirmed in loue. † In al thy workes A moſt eſpecial preſeruatiue from ſinne. remember thy later ends, and thou wilt not ſinne for euer.
CHAP. VIII. Contend not with a man of powre, rich, ful of tongue, or very ignorant. 6. Deſpiſe not the penitent, nor old folke. 8. Reioyce not at an enemies death. 9. Lerne of the elder. 13. Obſerue diſcretion in admonishing, lending, and in being ſuertie. 17. Reproue not Iudges. 18. Conuerſe not with the furious, foolish, nor with ſtrangers.
STRIVE not with a mightie man, leſt perhaps thou fal into his handes. † Contend not with a rich man, leſt perhaps he make an action againſt thee. † ForBriberie ſometimes corrupteth kinges much more other inferior Iudges. And therfore it is better to ſuffer damage then to contend by law againſt the rich. gold and ſiluer hath deſtroyed manie, and hath reached euen to the
hart of kinges, and hath turned them. † Striue not with a man ful of tongue, and thou shalt not heape ſtickes vpon his fyre. † Communicate not with the ignorant man, leſt he ſpeake il of thy progenie. † Deſpiſe not a man that turneth himſelf from ſinne, nor vpbrayde him therwith: remember that weGal 6. are al in ſtate to be blamed. † Deſpiſe not a man in his old age: for we alſo shal become old. † Reioyce not of thine enemie dead: knowing that we doe al die, and would not that others should ioy therat. † Deſpiſe not the narration of wiſe ancients, and in their prouerbes be thou conuerſant. † For of them thou shalt lerne wiſdom, and doctrine of vnderſtanding, and to ſerue great men without blame. † Let not the narration of the ancients eſcape thee: for they lerned of their fathers: † becauſe of them thou shalt lerne vnderſtanding, and in time of neceſſitie to geue anſwer. † Kindle not the coles of ſinners rebuking them, and be not kindled with the flame ofProu. 26. the fire of their ſinnes. † Stand not againſt the face of a contumelious perſon, leſt he ſitte as a ſpie in wayte for thy mouth. † Lend not to a man mightier then thyſelf, and if thou doeſt lend, count it as loſt. † Be not ſuretie aboue thy power: and if thou be ſurerie, thinke as if thou were to pay it. † Iudge not agaynſt a iudge: becauſe he iudgeth according to that which is iuſt. † With the audacious goe not on the way, leſt perhaps he burden thee with his euils: for he goeth according to his owne wil, and thou shalt perish together with his follie. † With an angrie man make no brawle, and with the
Prou. 22. v. 24. audacious goe not into the deſert: becauſe bloud is as nothing before him, and where there is no helpe, he wil ouerthrow thee. † Conferre no counſelIn al conſultations conferre with the skilful; for the blinde can not iudge of colours, the deaſe of muſike, the ſicke of taiſt: nor worldlie m
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n of ſpiritual thinges. with fooles, for they can not loue but ſuch thinges as pleaſe them. † Before a ſtranger doe no matter of counſel: for thou knoweſt not what he wil bring forth. † Make not thy hart manifeſt to euerie man: leſt perhaps he repay thee falſe kindnes, and ſpeake reprochfully to thee.
CHAP. IX. Great prudence is required in conuerſation betwen men and wemen. 14. Eſteme old freindes. 16. Emulate not ſinners. 18. Auoide the companie of malicious. 21. Conſult with the prudent, hauing God euer before thyne eyes.
BE Seing ieloſie betwen man & wife is dangerous, much more vnneceſſarie conuerſation betwen other men and wemen, eſpecially probable occaſions of ſinne muſt be auoided. not ielous ouer the wife of thy boſome, leſt she shew vpon thee the malice of wicked doctrine. † Geue not to a woman the power of thy ſoule, leſt she goe in thy ſtrength, and thou be confounded. † Looke not vpon a woman that is deſirous of manie: leſt perhaps thou fal into her ſnares. † With her that is a dauncer be not daily conuerſant, nor heare her, leſt perhaps thou perish in her efficacie. † Behold not a virgin, leſt perhaps thou be ſcandalized in her beautie. † Geue not thy ſoule to harlottes in any poynt: leſt thou deſtroy
Prou.
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. thyſelf, and thine inheritance. † Looke not round about in the waves of the citie, nor wander vp and downe in the ſtreates therof. † Turne away thy face from a trimmed woman, and gaze not about vpon an others beautie. † By the beautie of a woman manie haue perished: and hereby concupiſcence is inflamed as a fire. † Euerie woman, that is an harlot, shal be troden vpon as dung in the way. † Manie hauing admired the beautie of an other mans wife, haue become reprobate. for her communication burneth as fire. † Sit not at al with an other mans wife, nor repoſe vpon the bed with her: † and ſtriue not with her at the wine, leſt perhapes thy hart decline toward her, & with thy bloud thou fal into perdition. † Conſtancie in good thinges namely in freindſhippe is very neceſſarie. Forſake not an old frend: for the new wil not be like to him. † A new frend, is as new wine: it shal waxe old, and thou shalt drinke it with ſweetnes. † A ſinner that proſpereth is like to a ſomer floure in the filde, that is quickly cut downe, and withereth, Doe not zelouſely deſire the glorie, and the riches of a ſinner: for thou knoweſt not what his ſubuerſion shal be. † Let not the iniurie of the vniuſt pleaſe thee, knowing that euen to hel the impious shal not pleaſe. † Be far from the man that hath power to kil, and thou shalt not ſuſpect the feare of death. † And if thou come to him, committe nothing, leſt perhaps he take away thy life. † Know it to be communication with death; becauſe thou shalt goe in the middes of ſnarres, and shalt walke vpon the weapons of the ſorowful. † According to thy powre beware thee of thy neighbour; and treate with the wiſe and prudent. † Let iuſt men be thy gheſts, and let thy gloriation be in the feare of God, † and let the cogitation of God be in thy vnderſtanding, & al thine enarration in the precepts of the Higheſt. † Workes shal be prayſed in the handes of artificers, and the prince of the people in the wiſdom of his ſpeach, but the word of the ancients in the ſenſe. † A man ful of tongue is terrible in his citie, and he that is rash in his word shal be odious.
CHAP. X. Wiſe ſuperiors are very neceſſarie, becauſe the multitude folow their example. 6. Remitte and forget iniuries, detest pride, iniustice, contumelie, and auarice. 12. Life is short. 14. Pride is the roote of al ſinnes. 23. Iuſt pouertie is better then ſinful riches. 31. Mekenes and modeſtie are neceſſarie in al men.
A wiſe iudge shal iudge his people, and the principalitie of the wiſe shal be ſtable. † Example of rulers is of greate efficacie. According to the Iudge
Prou. 29. of the people, ſo alſo are his miniſters: and what maner of man the ruler of a citie is, ſuch alſo are the habitants therein. † An vnwiſe king shal deſtroy his people: and cities shal be inhabited by the vnderſtanding of the prudent. † The powre of the earth is in the hand of God, and he wil rayſe vp a profitable ruler for a time ouer it. † The proſperitie of man is in the hand of God, & vpon the face of the ſcribe he wil put his honour. † Anie iniurie of thy neighbour remember not, and doe nothing by workes of iniurie. † Pride is odious before
Dan. 4. God and men: and al the iniquitie of the nations is execrable. † A The cauſes of tranſlating kingdomes, & dominions. kingdome is tranſlated from nation vnto nation, becauſe of iniuſtices, and iniuries, and contumelies, and diuerſe deceites. † But
Couetuoſnes is the roote of al euiles, 1. Tim. 6. in that for lucie manie fal into al ſortes of ſinnes, euen into ſchiſme and hereſie, erring from the faith. ibidem. v. 1
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. nothing is more wicked then the couetous man. Why is earth and ashes proud? † Nothing is more wicked then to loue money. For he hath his ſoule alſo to ſel: becauſe in his life he hath caſt forth his moſt in ward thinges: † Al power is of short life. Long ſicknes greueth the Phyſicion. † Short ſicknes the Phyſicion cutteth of at the firſt: ſo alſo the king is to day, & to morow he shal die. † For when a man shal die, he shal inherite ſerpents, and beaſts, and wormes. † The begynning of the pride of man, is to apoſtatate from God: † becauſe his hart is departed from him that made him, for Neuertheles pride is the beginning of al ſinne, as this text expreſly teſtifieth, and the reaſon is, for that mans inordinate ſelf loue is the cauſe of declining from Gods commandments. & they which runne on in that courſe, caſt themſelues headlong into the depth of al miſchief, and of eternal miſerie. pride is the begynning of al ſinne: he that holdeth it, shal be filled with curſes, & it shal ſubuert him in the end. † Therfore hath our Lord dishonoured the congregations of the euil, & hath deſtroyed them euen to the end. † God hath deſtroyed the ſeates of proud princes, and hath made the meeke ſitte in their ſtead. † God hath made the rootes of the proud nations to wither, and hath planted the humble of the nations themſelues. † Our Lord hath ſubuerted the landes of the gentiles, and hath deſtroyed them euen to the fundation.
† He hath made of them to wither, and hath deſtroyed them, and hath made the memorie of them to ceaſe from the earth. † God hath deſtroyed the memorie of the proud, and hath left the memorie of them that are humble in vnderſtanding. † Pride was not created to men: nor wrath to the nation of wemen. † That ſeede of men shal be honoured, which feareth God: but that ſeede shal be dishonoured, which tranſgreſſeth the commandments of our Lord. † In the middes of brethren their ruler shal be in honour: and they that feare our Lord, shal be in his eyes. † The glorie of the rich, of the honourable, and of the poore, is the feare of God: † Deſpiſe not the iuſt man that is poore, and magnifie not the ſinful man that is rich. † The great one, and the iudge, and the mightie is in honour, and there is none greater then he, that feareth God. † Free men wil ſerue a ſeruant, that is wiſe: and a man
Prou. 17. that is prudent and hath diſcipline, wil not murmur being rebuked, and the ignorant shal not be honoured. † Extol not thyſelf in doing thy worke, and linger not in the time of diſtreſſe: † better is he that worketh, and abundeth in al
Prou. 1
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. thinges, then he that glorieth, and lacketh bread. † Sonne in mildenes keepe thy ſoule, and geue him honour according to his deſert. † Him that ſinneth agaynſt his owne ſoule who shal iuſtifie? and who shal honour him that dishonoureth his owne ſoule? † The poore man is glorified by his diſcipline and feare: & there is a man that is honoured for his ſubſtance. † But he that is glorified in pouertie, how much more in ſubſtance? and he that is glorified in ſubſtance, let him feare pouertie.
CHAP. XI. Wiſdom by humilitie meriteth exaltation. 7. Iudge not before examination. 16. Truſt not in riches. 14. God ſendeth both proſperitie and aduerſitie, for the good of his ſeruants. 31. Take heede of the deceiptful.
THE A wiſman humbling himſelf by penance as Daniel did, or being vniuſtly humbled by others, as Ioſeph was shal be exalted by God. wiſdom of the humble shal exalt his head, & shal make him ſitte in the middes of great men. † Prayſe not a man in his beautie, neither deſpiſe a man by his looke. † The bee is ſmal among fowles, and her fruite hath the beginning of ſweetnes: † In apparel doe not glorie at any time, nor be extolled in the day of thine honour, becauſe the workes of the Higheſt onlie be meruelous, and his workes are glorious,
and ſecrete, and not ſeene. † Manie tyrantes haue ſitte in the throne, and he whom no man would thincke hath worne the crowne. † Manie mightie men haue bene greatly oppreſſed, and the glorious haue bene deliuered into the handes of others. † Before thou enquire, blame no man: and when thou haſt enquired, chaſten iuſtly. † Expect the end of an other mans ſpeach, before you beginne to anſwer. Before thou heare, anſwer not a word, and in the middes Expect alſo if anie that is elder, or better able wil anſwer firſt. of ancients adde notDeut. 13. to ſpeake. † Striue not for that thing, which doeth not moleſt thee: and conſiſte not in the iudgement of ſinners. † Sonne let not thy doings be in manie thinges: and if thou be rich, thou shalt not be free from ſinne. for if thou purſew, thou shalt not attayne: and if thou runne before, thou shalt not eſcape. † There is one that laboureth, and haſteneth, and is a ſorowful impious man, and ſo much the more he shal not abound. † There is a lither man that wanteth recouerie, more fayling in ſtrength, and abunding in pouertie: † and
Iob. 42. the eie of God hath reſpected him in good, and hath erected him from his low eſtate, and hath exalted his head: and manie haue merueled at him, and haue honoured God. † Good thinges and euil, life and death, pouertie and honeſtie are of God. † Wiſdom and diſcipline, and the knowlege of the law are with God. Loue, and the wayes of good thinges are with him. † One puniſhment of ſinne is blindnes of hart. Eſpecially where is no remorſe of conſcience. Errour and darkenes are created with ſinners: and they that reioyce in euils, waxe old in euil. † The gift of God is permanent to the iuſt, and his proſpering shal haue ſucceſſe for euer. † There is that is enriched by doing ſparingly, and this is the portion of his reward † in that he ſayth: I haue found me reſt, and now I wil eate of my goods alone: † and he knoweth not that time paſſeth, & death approcheth, and he muſt leaue al to others, and shal die. † Stand in thy couenant, and commen therein, and grow old in the worke of thy commandements. † Abide not in the workes of ſinners. But truſt in God, and tarie in thy place. † For it is eaſie in the eies of God ſodainly to enrich the poore man. † The bleſſing of God haſteth to the reward of the iuſt, and in a ſwift houre his proſpering fructifieth. † Say not: What neede I, and what good shal I haue by this? † Say not: I am ſufficient for my ſelf: and what shal I be made worſe by this? † In proſperitie is feare, and in aduerſitie hope of change. In the day of good thinges be not vnmindful of euils: and in the day of euils be not vnmindful of good thinges: † becauſe it is eaſie before God in the day of death to reward
euerie one according to his wayes. † The malice of an houre maketh obliuion of great voluptuouſnes, and in the end of a man is the diſcloſing of his workes. † Before death prayſe no man, becauſe a man is knowen in his children. † Bring not euerie man into thine houſe: for there be manie traynes of the deceitful man. † For as the ſtomakes belche of ſtinking breathes, and as the partriche is brought in the cage, and as the doe into the ſnare: ſo alſo the hart of the proude, and as a watche man that ſeeth the fal of his neighbour. † For turning good thinges into euil he lyeth in wayte, and on the elect he wil lay a blot. † For of one ſparke fire is increaſed, and of a deceitful man bloud is increaſed: and a ſinful man lyeth in wayte for bloud. † Take heede to thy ſelf of the peſtiferous perſon, for he forgeth euils: leſt perhaps he bring vpon thee deriſion for euer. † Admitte a ſtraunger to thee, and he shal ouerthrow thee in an hurlewind, & shal make thee an aliene from thine owne.
CHAP. XII.
Ʋſe beneuolence towards good men. 10. Trust not enemies ouer much.
IF thou wilt doe good, It is rather crueltie then mercie to nouriſh a wicked man perſiſting in ſinne: for ſo he runneth ſtil into more wickednes, and into eternal damnation, know to whom thou doeſt it, and there shal be much thanke in thy good deedes. † Doe good to the iuſt, and thou shalt finde great rewarde: and if not of him, aſſuredly of our Lord. † For it is not wel with him, that is euer occupied in euil thinges, and that geueth not almes: becauſe the Higheſt both hateth ſinners, and hath mercie on them but the penitent is to be comforted and aſſiſted. that are penitent. † Geue to the merciful, and receiue not the ſinner: both to the impious, & to ſinners he wil repay vengeance, keping them vnto the day of vengeance. † Geue to the good, and receiue not a ſinner. † Doe good to the humble, and geue not to the impious: prohibite to geue him bread, leſt therin he be mightier then thou: † for thou shalt finde duble euils in al the good, whatſoeuer thou shalt do to him: becauſe the Higheſt hateth ſinners, and wil repay vengeance to the impious. † A freind shal not be knowen in proſperitie, and an enimie shal not be hid in aduerſitie. † In the proſperitie of a man, his enimies are in ſorow, and in affliction a freind is knowne. † Euerie one is bond to loue his enemie of charitie; but in prudence it be houeth not to credite him. According to our Sauiours rule: Be wiſe as ſerpents; and ſimple as dooues. Mat. 10 Credite not thyn enemie for euer: for as a braſſe potte his wickednes ruſteth: † and if humbling himſelf he goe crouching, be aduiſed in thy mind, and beware of him. † Place him not by thee, neither
let him ſitte on thy right hand, leſt perhaps turning into thy place, he ſeke after thy ſeate: and at the laſt thou know my wordes, and be pricked in my ſayinges. † Who wil haue pittie vpon the inchanter ſtricking of a ſerpent, or of anie that come nere to beaſtes? ſo alſo he that kepeth companie with a wicked man, and is wrapped in his ſinnes. † For one houre he wil tarie with thee: but if thou decline, he wil not abide it. † In his lippes the enimie ſpeaketh ſwetely, and in his hart he lyeth in wayte, that he may ouerthrow thee into the pitte. † In his eyes the enimie weepeth: and if he may finde a time, he wil not be ſatisfied with bloud: † and if euils happen to thee, thou shalt finde him there firſt † In his eyes the enimie weepeth, and as it were helping thee, he wil vndermine thy feete. † He wil shake his head, and clappe his hand, and whiſpering manie thinges he wil change his countenance.
CHAP. XIII. Conuerſation with the proud, rich, and potent is dangerous. 9. Relie vpon Gods helpe, 11. Beware of puſillanimitie, & of preſumption. 19. A meane is neceſſarie, and the companie of equals is moſt ſecure.
HE that toucheth pitch, shal be defiled with it: and he that
Deut. 7. communicateth with the proud, shal put on pride. † He that conuerſeth with a greater man then himſelf (except it be with vertuous) is forced often to ſuffer much and to yeld to manie inconueniences. He shal take a burden vpon him that communicateth with one more honorable then himſelf. And be not companion with one richer then thyſelf. † What ſocietie shal the caudron haue with the earthen potte? for when they shal knock one againſt the other, it shal be broken. † The rich man hath done vniuſtly, and he wil fume: but the poore man being hurt wil hold his peace. † If thou geue, he wil take thee: and if thou haue not, he wil forſake thee. † If thou haue, he wil liue with thee, and wil emptie thee, and he wil not be ſorie for thee. † If thou be neceſſarie for him, he wil ſupplant thee, and ſmiling wil put thee in hope, telling thee good thinges, and wil ſay: What wanteſt thou? † And he wil confound thee in his meates, til he emptie thee twiſe, & thriſe, and at the laſt he wil mocke thee: and afterward ſeeing he wil forſake thee, and wil shake his head at thee. † Humble thyſelf to God, and expect his handes. † Take heede leſt ſeduced into follie thou be humbled. † Puſill animitie in a ſuperior maketh him omite his dutie, & committe errors, fearing to do that perteyneth to his office, & which his auctoritie requireth. Be not humble in thy wiſdom, leſt hmbled thou be ſeduced into follie. † Being called of the mightier depart: for by this he wil cal thee the more. † Be
not importune, leſt thou be reiected: and be not farre from him, leſt thou goe into obliuion. † Stay not to ſpeake felowlike with him: neither credite his manie wordes. For by much talke he wil proue thee, and ſmiling wil examine thee of thy ſecretes. † His cruel mind wil kepe thy wordes: and he wil not ſpare for malice, and for bandes. † Take heede to thyſelf, and attend diligently to thyn hearing: becauſe thou walkeſt with thy ſubuerſion. † But hearing thoſe thinges ſee as it were in ſleepe, and thou shalt watch. † Loue God al thy life, and inuocate him for thy ſaluation. † Euerie beaſt loueth the like to it ſelf: ſo alſo euerie man the nereſt to himſelf. † Al flesh wil match with the like to itſelf, and euerie man wil aſſociate himſelf to his like. † If the woolfshal at anie time communicate with the lambe, ſo the ſinner with the iuſt. † What fellowshippe hath an holy man with a dogge, or what part hath the riche with the poore? † The wilde aſſe in the deſerte is the lyons pray: ſo the poore are alſo the paſtures of the riche. † And as humilitie is abomination to the proude: ſo alſo the poore man is the execration of the riche. † The riche man being moued is confirmed by his frendes: but the humble when he is fallen, shal be thruſt out euen of his familiars. † To the rich deceeued there are many recouerers: he hath ſpoken proud wordes, and they haue iuſtified him. † The humble was deceiued, he moreouer is rebuked alſo: he hath ſpoken wiſely, and place was not geuen vnto him. † Acception of perſous hindereth manie good counſels: & promoteth manie euil thinges. The rich man ſpake, and al helde their peace, and they wil carry his worde euen to the cloudes. † The poore man ſpake and they ſay: Who is this? and if he ſtumble, they wil ouerthrowe him. † Subſtance is good, to him that hath no ſinne in his conſcience: and pouertie is moſt wicked in the mouth of the impious. † The hart of a man altereth his countenance, either into good, or into euil. † The token of a good hart, and a good countenance thou shalt hardly finde, and with labour.
CHAP. XIIII. Offence of the tongue is a frequent and dangerous ſinne. 3. Riches are hurtful to a couetous, and to an enuious mind. 11. workes of mercie neceſſarie. 22. and perſeuerance in wiſdom.
BLESSED is the man that hath not offended in a worde
Iac. 3. out of his mouth, and is not pricked with the ſorrow
of ſinne. † Happie is he, that hath not had heauines of his minde, and hath not fallen from his hope. † Subſtance is without reaſon to the couetous man and niggard, and for the ſpiteful enuious man to what purpoſe is gold? † He that heapeth together from his hart vniuſtly, gathereth for others, and in his goodes an other wil kepe riote. † He that is wicked to himſelfe, to what other man wil he be good? and he shal haue no pleaſure in his goodes. † He that can not afforde nouriſhment to his owne bodie by ſuch meanes as he hath, ſinneth againſt God, abuſing his benefites, againſt himſelf whom he vniuſtly afflicteth and againſt his neighbour whom he ſcandalizeth. He that enuieth himſelfe, nothing is worſe then he, and this is the reward of his malice: † and if he doe good, he doth yt ignorantly, and not willing and at the laſt he manifeſteth his malice. † The eye of the enuious is wicked, and turneth away his face, and deſpiſeth his owne ſoule. † The eye of the couteous man inſatiable in
Prou. 27. v.
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0. a portion of iniquitie, wil not be ſatisfied til he conſume his owne ſoule withering it. † An euil eye is towards euil thinges: & he shal haue his fil of bread, needie & in heauines shal he be at his table. † Sonne if thou haue it, doe good to thyſelfe, and offer to God worthie oblations. † Be mindful that death ſlacketh not, and that In the old teſtament al deſcended into ſome part of hel. the couenant of hel hath beene shewed thee: for the couenant of this world shal dye the death. † Before death do good to thy freind, and according to thine abilitie ſtretching out thy hand, geue to the poore. † Be not defrauded of thy good day, and let not a litle portion of a good gift ouerpaſſe the. † Shalt thou not leaue to others thy ſorrowes, & labours in the deuiſion of the lotte? † Geue and take, and iuſtifie thy ſoule. † Before thy death worke iuſtice: for in hel there can not meat be found. † Al flesh shal waxe olde as graſſe, and as the leafe fructifying onIſa. 40. v. 7. a greene tree. † Some grow, and ſome are shaken of: ſo the generation of flesh and bloude, one is ended, and an other is borne. † Al corruptible worke shal faile in the end: and he that worketh it shal goe therwith. † And There shal be particular reward of euerie good worke. euerie excellent worke shal be iuſtified: and he that worketh it, shal be honoured therin. † Bleſſed is the man that shal continew in wiſdom, and that shal meditate in his iuſtice, and in vnderſtanding shal conſider the prouidence of God. † He that conſidereth her wayes in his hart, and hath vnderſtanding in her ſecrets, going after her as a ſearcher, and conſiſting in her wayes: † He that looketh through her windowes, and heareth in her gates: † He that reſteth by her houſe, & in her walles faſtening a ſtake wil ſet vp his corage beſide her handes,
and good thinges shal reſt in his cottage for euer. † He shal ſet his children vnder her couering, and shal abide vnder her boughes: † he shal be protected vnder her couering from the heate, and shal reſt in her glorie.
CHAP. XV. The fruictes of fearing God; 7. Which fooles, and liers reape not, but the wiſe only. 11. God is no way auctor of ſinne, 14. but ſinners themſelues are the auctors, abuſing their freewil.
HE that feareth God, shal doe good thinges, and he that hath VVho ſo euer shal reſolue with himſelf to liue iuſtly, shal be ſure to haue grace, for God preuenteth our weakenes and ſo continueth to helpe al that acccept his grace. iuſtice shal apprehend her, † and she wil meete him as an honourable mother, and as a wife from virginitie she wil receiue him. † She shal fede him with the bread of life and vnderſtanding, and geue him the water of wholſome wiſdom to drinke: and she shal be made ſure in him, and he shal not be bowed: † and she shal hold him faſt, and he shal not be confounded: and she shal exalt him before his neighbours, † and in the middeſt of the Church she shal open his mouth, and shal fil him with the ſpirite of wiſdom and vnderſtanding, and shal clothe him with a ſtole of glorie. † Ioy & exultation she shal heape vpon him, & shal make him inherite an euerlaſting name. † Foolish men shal not apprehend her, & wiſe men shal meete her, foolish men shal not ſee her: for she is far from pride and deceite. † Lying men shal not be myndful of her: and true men shal be found in her, and shal haue ſucceſſe, euen to the beholding of God. † He doth iniurie to God, & to his word, that preacheth wel and liueth euil. Prayſe is not comelie in the mouth of a ſinner: † Becauſe wiſdom proceded from God. For prayſe shal be with the wiſdom of God, & shal abound in a faithful mouth, & the dominator wil giue praiſe to yt. † Say not: Beza ſayeth, God ordained Adams fall, but to a good end: and that God iuſtly decreed that which men vniuſtly haue done. in refut. 2. calumnae, ad Caſtel. But this holie Scripture teacheth the contrarie, that God gaue man both freewil, and ſufficient grace, that he might if he would haue kept his preceps. The ſame is alſo clerely taught. Deut 7. 11. 30. and other places.
It is by God, that she is abſent: for doe not thou the thinges that he hateth. † Say not: He hath made me erre: for impious men are not neceſſarie for him. † Our Lord hateth al abomination of errour, and it shal not be amiable to them, that feare him. † God from the beginning made man,
Gen. 2. and left him in the hand of his owne counſel. † He added his commandmentes and precepts. † If thou wilt keepe the
Mat. 19. v. 17. commandment, and keepe acceptable fidelitie for euer, they shal preſerue thee. † He hath ſet before thee water and fire: to which thou wilt, ſtretch forth thine hande. † Before
Ier. 2. v. 8. man there is life and death, good and euil: what pleaſeth him shal be geuen him: † Becauſe the wiſdom of God is much,
and he is ſtrong in mighte, ſeing al men without intermiſſion. † The eies of our Lord are towards them that feare him, and he knoweth al the worke of man. † He hath commanded no man to do impiouſly, and he hath geuen no man ſpace to ſinne: † for he deſireth not a multitude of faithleſſe and vnprofitable children.
CHAP. XVI. A few good children, yea none at al, are better then manie wicked. 9. Gods wrath falleth vpon the euil, and his mercie on the good. 14. workes of mercie merite great reward. 15. Nothing is hid from God, 20. but manie thinges from men.
REIOICE not in impious children, if they be multiplied: neither be delighted vpon them, if the feare of God be not in them. † Credite not their life, and reſpect not their labours. † For better is one fearing God, then a thouſand impious children. † And it is more profitable to die without children, rather then to leaue impious children. † By one wiſe a countrie shal be inhabited, and the tribe of the impious shal be made deſolate. † Manie ſuch thinges hath mine eie ſene, and myne eare hath heard thinges of more force then theſe. † In the ſynagogue of ſinners Fire of concupiſcence, if it be not ouercome in this life, wil procure the fire of Gods wrath, which ſhal neuer be extinguished. a fire shal flame, and in an incredulous nation wrath shal waxe hotte. † The old giantes did not obteine for their ſinnes, who were deſtroiedGen. 6. truſting to their owne ſtrength: † and he ſpared not the peregrination of Lot, and he deteſted them for the pride of their word. † He had not pitie on them, deſtroying the whole nation, and extolling themſelues in their ſinnes. † And as the
Num. 26. ſix hundred thouſand foote men, which were gathered together in the hardnes of their hart: and if one had bene ſtiffe necked, it is meruel if he had bene vnpunished. † For there is mercie and wrath with him. Mightie exoration, & powring out wrath: † according to his mercie, ſo his chaſtiſement iudgeth a man according to his workes. † The ſinner shal not eſcape in robberie, and the ſufferance of him that doth mercie shal not ſlacke. † Al mercie shal make a place to
Rom. 2. v. 6. euerie man according to Euen a diſh of colde water geuen in almes shal be rewarded. Mat. 10. the merite of his workes, & according to the vnderſtanding of his peregrination. † Say not; I shal be hid from God, and from on high who shal remember me? † In a great people I shal not be knowen: for what is my ſoule among ſo innumerable creatures? † Behold heauen,
and the heauens of heauens, the depth, and al the earth, & the thinges that are in them, in his ſight shal be moued, † the mountaines together, and the litle hilles, & the fundations of the earth:& when God shal behold them, they shal be shaken with trembling. † And in al theſe thinges the hart is ſenſeles: and euerie hart is vnderſtood of him: † and his wayes who doth vnderſtand, and the ſtorme, which neither the eie of man shal ſee? † For manie of his workes are in ſecretes: but the workes of his iuſtice who shal declare? or who shal ſuſteine? For the teſtament is far from ſome, and the examination of al is in conſummation. † He that is leſſe of hart, thinketh vaine thinges: and the vnwiſe, and erring man, thinketh folish thinges. † Heare me my ſonne, and lerne the diſcipline of vnderſtanding, and attend to my wordes in thy hart, † and I wil ſpeake diſcipline in equitie, and wil ſearch to declare wiſedom, and to my wordes attend in thy hart, and I ſpeake in equitie of ſpirit the vertues, that God hath put vpon his workes from the beginning, and in truth I shew forth his knowlege. † In the iudgement of God are his workes from the beginning, and from the inſtitution of them he diſtinguished their partes, and their beginninges in their nations. † He adorned their workes for euer, neither haue they hungred, nor laboured, and they haue not ceaſed from their workes. † Euerie one shal not vexe his neighbour for euer. † Be not incredulous to his word. † After this God looked vpon the earth, & filled it with his good thinges. † And Reaſonable ſoules (if they folow reaſon) and al ſenſible ſoules doe (in their maner) praiſe the prouidence of God, in vſing al creatures to that end for which they were treated. the ſoule of euerie liuing thing shal shew before the face thereof, and into it againe is their returne.
CHAP. XVII. God creating man to his owne image, gaue him gifies, 9. and precepts. 14. choſe the Iſraelites for his peculiar people. 18. Workes of mercie are commended to al men. 20. Repentance to ſinners. 28. mercie is offered to al.
GOD created man of the earth, and after his owne image he made him. † And againe he turned him into it, and conformable to himſelfe clothed him Man at firſt recemed original iuſtice, by loſing wherof we al fel into original ſinne. with ſtrength. † He gaue him a number of daies and time, and gaue him power of thoſe thinges, that are vpon the earth. † He put his feare ouer al flesh, and he had dominion of beaſtes and fowles. † He created of him an helper like to himſelf: he gaue them counſel,
and tongue, and eies, & eares, and hart to deuiſe: and he filled them with the diſcipline of vnderſtanding. † He created in them the knowlege of the ſpirit, he filled their hart with vnderſtanding, and euil and good he shewed them. † He ſet his eie vpon their hartes to shew them the great thinges of his workes: † that they might praiſe the name of ſanctification: and glorie in his meruelous workes, that thy might declare the glorious thinges of his workes. † He added God gaue a precept to man to be obſerued for exerciſe of his obedience & ſo to be rewarded, and vnder paine of puniſhment if he tranſgreded.
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en. 2. diſcipline vnto them, and made them inherite the lawe of life. † He made an euerlaſting teſtament with them, & he shewed them iuſtice and his iudgementes. † And their eie ſaw the glorious thinges of his honour, and their eares heard the honour of his voice, and he ſaid to them: Beware of euerie vniuſt thing. † And he gaue them commandment euerie one concerning his neighbour. † Their wayes are before him alwaies, they are not hid from his eies. † Ouer eucrie nation he appointed a ruler. † And Iſrael was made the manifeſt portion of God.
Rom. 13. † And al their workes as the ſunne in the ſight of God: and his eies without intermiſſion looking on their wayes. † The teſtamentes were not hid by their iniquitie, and al their iniquities are in the ſight of God. † The almes of a man is as a ſeale with him, and shal preſerue the grace of a man as the apple of the e
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e: † And afterward he shal ariſe, and shal render them reward, to euerie one vpon their head, and shal turne into the inner partes of the earth. † But to the penitent he hath geuen the way of iuſtice, and he hath confirmed them that faile to ſuſteine, and hath appointed to them the lot of truth. † Turne to our Lord, and forſake thy ſinnes: † pray before the face of our Lord, and diminish offences. † Returne to our Lord, and turne away from thine iniuſtice, and hate excedingly abomination: † and know the iniuſtices and iudgementes of God, and Perſeuerance in vertue to the end is neceſſarie which none can merite: ſtand in the lot of thy purpoſe, and But muſt ſtil pray for it. of praier of the moſt high God. † Goe into the partes of the holie world, with the liuing, and them that geue praiſe to God. † Tarie not in the errour of the impious, before death confeſſe. From the dead as nothing, confeſſion perisheth. † Thou shalt confeſſe liuing, aliue and in health thou shalt confeſſe, and shalt praiſe God, and shalt glorie in his mercies. † How great is the mercie of our Lord, and his propitiation to them that turne to him! † For al thinges can not be in men, becauſe the ſonne of man is not immortal, and they haue
delighted in the vanitie of malice. † What is brighter then the ſunne? & it shal faile. Or what more wicked then that which flesh and bloud hath inuented? and this shal be reproued. † He beholdeth the powre of the height of heauen: and al men be earth and ashes.
CHAP. XVIII. Gods wonderful workes excede mans capacitie. 7. Our weaknes is ſtreingthened by grace. 15. wherto man muſt cooperate, 19. by purging his conſcience, 22. by prayer, 24. by meditating Gods iudgements, 30. and by mortifying his owne concupiſcence.
HE that liueth for euer, created al thinges Al creatures according to their ſubſtantial forme in general, were created together, though they were afterwards formed in particular kindes, as they are diſtinctly recited in Geneſis, with the order & ornaments of the world. S. Aug. li. 4. c. 33 & 34. de Gen. ad litter. VVhere he expreſly affirmeth that this Scripture was written by inſpiration of the ſame ſpirite of truth, wherby Geneſis was written. together. God onlie shal be iuſtified, and remaineth an inuincible king for euer. † Who is ſufficient to declare his workes? † For who shal ſearch out his glorious thinges? † and who shal shew forth the powre of his greatneſſe? or who shal adde to declare his mercie? † It is not poſſible to diminish, nor adde, neither is it poſſible to finde the glorious workes of God: † When a man shal haue done, then shal he beginne: and when he shal reſt, he shal worke. † What is man, and what is his grace? and what is his good, or what his euil? † The number of the daies of men at the moſt an hundred yeares: asPſal. 89. v. 10. droppes of the water of the ſea they are reputed: and as the grauel ſtone of the ſand, ſo a few yeares in the day of eternitie. † For this cauſe God is patient toward them, and powreth out his mercie vpon them. † He hath ſenne the preſumption of their hart that it is naught, and hath knowen their ſubuerſion that it is euil. † Therefore hath he fulfilled his propitiation toward them, and hath shewed them the way of equitie. † Mans compaſſion is touching his neigbour: but the mercie of God is vpon al flesh. † He that hath mercie, teacheth, and inſtructeth, as a paſtour his flocke. † He hath mercie on him that receiueth the doctrine of compaſſion, and he that haſteneth in his iudgementes. † Sonne in good deedes geue no blame, and in euerie gift geue not the ſadnes of an euil word. † Shal not the dew colle heate? ſo alſo a word better then a gift. † Is not a word aboue a good gift? but both are with a iuſtified man. † A foole wil vpbraide bitterly: and the gift of one vntaught maketh the eies to drie away. † Before iudgement prepare thee iuſtice, and before thou ſpeake lerne. † Before ſickenes take medicine, and before
iudgement examine thyſelf, and in the ſight of God thou shalt1. Cor. 11. finde propitiation. † Before ſickenes humble thy ſelf, and in time of infirmitie shew thy conuerſation. † Be not hindered
They pray alwayes that pray at certaine conuenient times. And ſtil haue intention ſo to frequent the ſame exerciſe al their life. S. Aug. Epiſt. 121. c. 9. ad Probam.
to pray alwayes, & feare not to be iuſtified euen to death:Luc. 18. 1. becauſe the reward of God abideth for euer. † Before praier
1. Thes. 5. prepare thy ſoule: and be not as a man that tempteth God. † Remember the wrath in the day of conſummation, and the time of reward in conuerſation of the face. † Remember pouertie in the time of abundance, and the neceſſities of pouertie in the day of riches. † From morning vnto euening time shal be changed, & al theſe are ſowne in the eies of God. † A wiſe man in al thinges wil feare, & in the daies of offences wil be ware of ſloth. † Euerie ſubtile man knoweth wiſdom, and to him that findeth her he wil geue prayſe. † The wiſe in wordes, and they alſo haue done wiſely: and haue vnderſtood truth and iuſtice, and haue rayned prouerbes & iudgementes. † Goe not after thy concupiſcences, and turne away from thy wil. † If thou geue to thy ſoule her concupiſcences, she wil make thee a ioy to the enemies. † Be not delighted in multitudes, not in few: for their concertation is continual. † Be not poore in contention of borowing, and thou haſt nothing in thy purſe: for thou shalt be enuious to thine owne life.
CHAP. XIX. An admonition againſt drunkennes, luxurie, 4. light ſuſpition, 7. and detraction. 13. Freindlie correption is neceſſarie, 23. and ſincere humilitie. 27. Exterior carege is a ſigne of internal diſpoſition.
A workman that is a drunkard shal not be rich: and he
The beſt remedie againſt great ſinnes is to auoide ſmal ones, and not to contemne the leaſt, but diligently to amend al. that contemneth ſmal thinges, shal fal by litle and litle. † Wine and wemen make wiſemen to apoſtatate, and shal
3. Reg. 11. reproue the prudent: † and he that ioyneth himſelf to harlotes, shal be naught. Rottennes and wormes shal inherite him, and he shal be lifted vp for a greater example, and his life shal be taken out of the number. † He that geueth credite quickly, is light of hart, and shal be leſſened: and he shal moreIoſ. 22. ouer be counted one that ſinneth againſt his owne ſoule. † He thar reioyceth in iniquitie, shal be reprehended, and he that hateth chaſtiſement, shal be diminished of life: and he that hateth babbling, extinquisheth malice. † He that ſinneth againſt his owne ſoule, shal repent: and he that is delighted in
naughtineſſe, shal be reprehended. † Iterate not a wicked and hard word, and thou shalt not be leſſened. † To freind and foe tel not thy minde: and if thou haue ſinne, That this document perteyneth to common conuerſation with worldie men, appeareth by the next verſe. But to reuele ſecrete ſinnes to a ſpiritual father, in ſacramental confeſſion, is neceſſarie vvholeſome and ſecure. It is al
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o very commendable and moſt lawful in holie religious Societies, vvhere they willingly for their owne ſpiritual good ſubmitte themſelues to ſuch a godlie rule. diſcloſe it not. † For he wil heare thee, and wil watch thee, and as it were defending the ſinne he wil hate thee, and ſo wil he be preſent with thee alwaies. † Haſt thou heard a word againſt thy neighbour? let it die together in thee, truſting that it wil not burſt thee. † At the preſence of a word the foole traueleth, as the groning of the childbirth of an infant. † An arrow ſtickt in the thigh of flesh: ſo is a word in the hart of a foole. † Rebuke a freind, leſt perhapes he hath not vnderſtood, and
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. ſay: I did it not: or if he did it, that he doe it not againe.Mat. 15. † Rebuke thy neighbour, leſt perhaps he ſaid it not: and if he ſaid it, leſt perhaps he iterate it. † Rebuke thy freind: for there is often a fault committed. † And beleue not euerie word. There is that offendeth with the tongue, but not from his hart. † For who is there that hath not offended in his
Iac. 3. tongue? Rebuke thy neighbour before thou threaten. † And: geue place to the feare of the Higheſt: becauſe the feare of God is al wiſedom, and to feare God is in it, & the diſpoſition of the law is in al wiſdom. † And the diſcipline of wickednes is not wiſedom: and the cogitation of ſinners is not prudence. † There is wickednes, and in it execration: and there is a foole that hath leſſe wiſedom. † Better is a man that hath leſſe wiſdom, and lacketh vnderſtanding, in feare, then he that abundeth in vnderſtanding, and tranſgreſſeth the law of the Higheſt. † There is an aſſured ſubtilitie, & the ſame wicked. † And there is that vttereth an exact word telling the truth. There is that Falſe pretence of pietie is hypocriſie. wickedly humbleth himſelfe, and his inner partes be ful of deceite: † and there is a iuſt man And in a Superior, to oppen his ovvne ſecrete fault to his ſubiects is puſillanimitie. that ſubmitteth himſelfe ouermuch of great humilitie: and there is a iuſt one Diſcretion auoideth both: by concealing and reueling faultes as reaſon directeth and iuſtice requireth. that boweth his face, and feyneth himſelf not to ſee that which is vnknowen: † and if he be forbidden to ſinne for imbecillitie of power, if he shal finde a time to do euil, he wil do euil. † A man is knowen by the ſight, and a wiſeman is knowen by the shew of his face. † The clothing of the bodie, and the laughing of the teeth, and the going of the man tel of him. † There is a lying chaſtiſement in the anger of a contumelious perſon: and there is a iudgement, that is not allowed to be good: and there is that holdeth his peace, and he is wiſe.
CHAP. XX. Correction ought to be without paſſion of anger. 5. much diſcretion is required in ſpeach, and in ſilence. 14. Alſo in geuing, 20. & promiſing, 29. and in vttering knowlege, where and when it behoueth.
HOW good a thing is it to rebuke, rather then to be angrie, and not to hinder him that confeſſeth in prayer! † The concupiſcence of an eunuch shal defloure a young maide: † ſo he that by violence doth vniuſt iudgement.
Eccle.
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. How good a thing is it He that taketh reptchenſion in good part when he is faulty meriteth pardon, and when he is not faultie he ſatifieth for his other ſinnes and meriteth reward. being rebuked to shew repentance! for ſo thou shalt auoid wilful ſinne. † There is that holdeth his peace, which is found wiſe: and there is that is odious, he which is malepert to ſpeake. † There is that holdeth his peace hauing not vnderſtanding to ſpeake: and there is that holdeth his peace, knowing the time of fitte opportunitie. † A wiſe man wil hold his peace vntil a time: but a wanton, and the vnwiſe wil not obſerue time. † He that vſeth manie wordes, shal hurt his owne ſoule: & he that taketh authoritie to himſelf vniuſtly, shal be hated. † There is proceding in euils to a man without diſcipline, and there is finding to loſſe. † There is a gift, that is not profitable: and there is a gift, the reward whereof is duble. † There is debaſing becauſe of glorie: and there is that from humilitie shal lift vp the head. † There is that redemeth manie thinges for a ſmale price, and reſtoreth the ſame ſeuen fold. † A man wiſe in wordes shal make him ſelfe beloued: but the graces of fooles shal be powred out. † The gift of the vnwiſe shal not be profitable for thee: for his eies are His intention is ful of guile that flattereth by ſhew of loue and of praiſe, but he wil detract ſo much the more, & in the end reproch thee when he may gette probable aduantage againſt thee. ſeuen fold. † He wil geue few thinges, and vpbraide manie: and the opening of his mouth is an inflammation. † To day a man lendeth, and to morow he asketh it againe: ſuch a man is odious. † A foole shal haue no freind, and there shal be no thanke to his goodes. † For they that eate his bread, are of a falſe tongue. How often, and how manie wil laugh him to ſcorne? † For he doth not diſtribute with right vnderſtanding, that which was to be had: in like manner alſo that which was not to be had. † The ſlipping of a falſe tongue, as he that falleth on the pauement: ſo the falles of the euil shal come haſtely. † A man without grace is as a vaine fable, it shal be continual in the mouth of them that are without diſcipline. † A parable out of a fooles
mouth shal be reiected: for he doth not ſpeake it in his time. † There is that is forbid to ſinne for pouertie, and in his reſt he shal be pricked. † There is thar wil deſtroy his ſoule for shamfaſtnes, and by an vnwiſe perſon he wil deſtroy it: and by acception of perſon he wil deſtroy himſelf. † There is that for shamfaſtnes promiſeth to his freind, and hath gotten an enemie of him for naught. † Lying is a wicked reproch in a man, and in the mouth of men without diſcipline it shal be continually. † Better is a theefe, then the continual cuſtome of a lying man, but both shal inherite perdition. † The maners of lying men are without honour: and their confuſion is with them without intermiſſion. † A wiſeman in his wordes shal vtter himſelf, and a prudent man shal pleaſe great perſons. † He that tilleth his land, shal make an high heape of corne:
Prou. 12. and who ſo worketh iuſtice, he shal be exalted: and he that pleaſeth great men, shal avoide iniquitie. † Preſentes, & giftes
Exo 23. blind the eies of iudges, and as one dumbe in the mouth turnethDeut▪ 16. away their chaſtiſementes. † VViſdom is to be ſhewed in vvordes and deedes vvhen it may profite others. Wiſdom hid, and treaſure not ſene: what profit is there in both? † To conceale faultes, ſo they be amended, is moſt conuenient. Better is he that concealeth his foolishnes, then the man that hideth his wiſdom.
CHAP. XXI. An inuectiue againſt ſinne in general, 5. and diuers in particular.
SONNE haſt thou ſinned? doe ſo no more: but for the old alſo pray that they may be forgeuen thee. † As a ſerpent deceiptfully approcheth & ſtingeth the bodie, ſo al ſinnes inuegle and hurt the ſoule. As from the face of a ſerpent flee from ſinnes: and if thou approch to them, they wil receiue thee. † The teeth of a lion the teeth thereof, killing the ſoules of men. † Al iniquitie is as a two edged ſword, there is no remedie for the wound thereof. † Brawling and iniuries shal bring the ſubſtance to nothing: and the houſe that is verie rich, shal be made nothing by pride: ſo the ſubſtance of the proude shal be rooted out. † The prayer of the poore out of the mouth shal come to his eares, and iudgement shal come for him ſpedely. † He that hateth chaſtiſement, is It is a ſigne that he is guiltie, who contemneth freindly admonition. the trace of a ſinner: and he that feareth God, He that truly feareth God wil diligently examine his ovvne actes, & defectes when he is vvarned. wil turne to his owne hart. † The mightie in a bold tongue is knowen a far of, and a wiſeman knoweth himſelf to fal by
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m. † He that buildeth his houſe at other menes charges, is as he that gathereth his ſtones :: in the winter. † The ſynagogue of ſinners is as tow gathered toge
ther, and their conſummation à flame of fire. † The way of ſinners is paued with ſtones, & in their end, hel, & darkenes, and paines. † He that keepeth iuſtice, shal conteine the
As walles of ſtone built in the froſt, ſo riches or good name vniuſtly gotten wil not cōtinue long vnderſtanding therof. † The conſummation of the feare of God wiſdom and vnderſtanding. † He shal not be taught, that is not wiſe in good. † But there is wiſdom that abundeth in euil: and there is no vnderſtanding where bitternes is. † The knowlege of the wiſe shal abound as an inundation, and his counſel is permanent as a fountaine of life. † The hart of a foole is as a broken veſſel, and al wiſdom it shal not hold. † A man of knowlege wil praiſe whatſoeuer wiſe word he shal heare, and wil applie it to himſelf: the riotous man hath heard it, and it shal diſpleaſe him, and he wil caſt it behind his back. † The Senſeles, or bad talke is tedious to al good men. narration of a foole is as a burden in the way: for in VVordes that may edifie are gratful to al godlie eares. the lippes of the wiſe shal grace be found. † The mouth of the prudent is ſought in the Church, and they wil thinke vpon his wordes in their hartes. † As a houſe deſtroied, ſo is wiſdom to a foole: & the knowlege of the vnwiſe inexplicable wordes. † Fetters on the feete, doctrine to a foole, and as manicles vpon the right hand. † A foole in laughter exalteth his voice: but a wiſeman wil ſcarſe laugh ſecretly. † Doctrine to the prudent is a golden ornament, and as it were a bracelet on the right arme. † The foote of a foole goeth eaſely into his neighbours houſe: & a cunning man wil be abashed at the perſon of the mightie. † A foole wil looke from the window into the houſe: but the nurtered wil ſtand without. † It is the follie of a man to harken by the dore: and a wiſeman wil be greued with the contumelie. † The lippes of the vnwiſe shal tel foolish thinges: but the wordes of the wiſe shal be pondered in balance. † The hart of fooles is in their mouth: and the mouth of wiſemen is in their hart. † Whiles VVicked men condemning the diuel or anie other wicked, do in dede condeme them ſelues. And to them agreeth that ſentence: of our Sauiour. By thyne owne mouth I iudge thee, naughtie ſeruant. Luc. 19. the impious curſeth the diuel, he curſeth his owne ſoule. † The whiſperer shal defile his ſoule, and shal be hated in al: and he that shal abide with him, shal be odious: the ſtil man and wiſe shal be honored.
CHAP. XXII. An other admonition againſt ſlouth, 3. diſſolute children, 6. and mirth out of ſeaſon. 7. Fooles are hardly corrected, 10. more to be bewayled then the dead. 14. Much talke doth not profite them. 24. Offend not, nor ſeare not a freind. 33. Kepe alwayes guard of thy torgue.
THE ſluggard is ſtoned Contempt & ignominie is the worldlie puniſhment of the ſlouthful, beſides his eternal damnation at the day of iudgement. Mat. 25▪
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. 30▪
with a durtie ſtone, & al men wil ſpeake of his diſgrace. † The ſluggard is ſtoned with the dung of oxen: and euerie one, that shal touch him, wil shake his handes. † The coufuſion of the father is of a ſonne without diſcipline: and the daughter shal be made of leſſe account. † A wiſe daughter is an inheritance to her husband. for she that confoundeth, is made a contumelie to her father. † She that is bold shameth father and husband, and shal not be inferiour to the impious: but of them both she shal be dishonored. † Muſike in mourning is a tale out of time: ſcourges and doctrine are at al time wiſdom. † He that teacheth a foole, is as he that gleweth together a potshard. † He that telleth a word to him that heareth not, is as he that raiſeth vp a man ſleepeing out of an heauie ſleepe. † He ſpeaketh with him that ſleepeth, which vttereth wiſdom to a foole: and in the end of the narration he ſaieth: Who is this? † Weepe vpon the dead, for his light hath failed: and weepe vpon In this and other places is not vnderſtood a foole that by defect of natural vvitte is ignorant, or an ideote, but he that is voide of grace, ful of malice, and wickednes. For the wicked life of ſuch a one is worſe then his death. v. 12. a foole, for he faileth in vnderſtanding. † Weepe a little vpon the dead, becauſe he is at reſt. † For the wicked
Gen 50. life of the very wicked, aboue the death of a foole. † The
Prou.
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3. moorning of the dead is ſeuen daies: but of a foole and of the impious, al the daies of their life. † Speake not much with a foole, and goe not with the vnwiſe. † Keepe thy ſelfe from him, that thou haue no moleſtation, and thou shalt not be defiled with his ſinne. † Turne aſide from him, and thou shalt finde reſt, and shalt not be wearied with his follie: † What shal be heauier then lead? and what other name hath it but foole. † It is eaſier to beare ſand and ſalt, and a maſſe of yron,
Prou▪
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. then an vnwiſe man, and a foole, and impious. † A frame of wood bound together in the fundation of a building, shal not be diſſolued: ſo alſo the hart confirmed in the cogitation of counſel. † The cogitation of the wiſe at al time, yea by feare shal not be depraued. † As ſtakes in high places, and plaiſteringes laid without coſt, shal not abide againſt the face of the winde: † ſo alſo a feareful hart in the cogitation of a foole shal not reſiſt againſt the violence of feare▪ † As a trembling hart in the cogitation of a foole, al time wil not feare, ſo alſo he that continueth alwaies in the preceptes of God. † He that pricketh the eie, bringeth forth teares: and he that pricketh the hart, bringeth forth feeling. † He that caſteth a
ſtone at fowles, and shal throw them downe: ſo he that ſpeaketh reprochefully to his freind, diſſolueth freindship. † A true freind wil not be loſt for temporal damage no
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danger. Although thou droweſt a ſword at a freind, deſpaire not: for there is returning to a freind. † If thou open a ſad mouth, feare not▪ for there is agreement: But the vices of deriſion, reproch, and the like violate al freindſhipe with wiſe and good m
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n▪
except taunt, and reproch and pride, and reuealing of ſecret, and a traiterous wound: in al theſe thinges a freind wil flee away. † Poſſeſſe fidelitie with a freind in his prouertie, that in his goodes alſo thou maiſt reioyce. † In the time of his tribulation continew faithful to him, that in his inheritance alſo thou maiſt be heire with him. † Before the fire the vapour of the chimney, and the ſmoke of the fire riſeth on high: ſo alſo before bloud euil wordes, and contumelies, & threates. † I wil not be ashamed to ſalute a freind, from his face I wil not hide myſelf: and if there chance euiles to me by him, I wil beare it. † Euerie one that shal heare, wil beware of him. † Who wil geue a gard to my mouth, and a ſure ſeale vpon my lippes, that I fal not by them, and my tongue deſtroy me?Pſ. 140.
CHAP. XXIII. A prayer againſt pride, 6. gluttonie, and luxurie. 7. Beware of offending in ſpèach. 9. eſpecialliy of vnlawful ſwearing 15. blaſphemie, 17. irreuerent and reprocheful wordes. 21. Alſo of auarice, 24. fornication, and adultrie, 30. al which God ſeeth, and wil ſeuerly punish. 33. With other ſinnes that folow therof.
O Lord father, and dominatour of my life Man being weake and the enimie ſuttle & ſtrong, he is not able to reſiſt tentations without Gods ſpecial grace, for which the vviſman therfore prayeth, inſtructing al by his example to do the ſame. leaue me not in their counſel: nor ſuffer me to fal in them. † Who laieth on ſtripes in my cogitation, and in my hart the doctrine of wiſdom, and in their ignorances they ſpare me not, and their offences appeare not, † and my ignorances increaſe not, and my offences be multiplied, and my ſinnes ahound, and I fal in the ſight of mine aduerſaries, & mine enemies reioyce. † O Lord father, and God of my life, leaue me not in their cogitation. † Hautines of mine eies geue me not, and al deſire turne away from me. † Take from me the concupiſcences of the bellie, and let not the concupiſcences of copulation take hold of me, and geue me not ouer to a shameleſſe and foolish minde. † O children heare Precepts how to gouerne the mouth, and tongue. the doctrine of the mouth: and he that wil keepe it, shal not perish by his lippes, nor be ſcandalized in moſt wicked workes. † A ſinner is taught in his
vanirie, and the proud and the euil ſpeaker shal he ſcandalized in them. † Let not thy mouth be accuſtomed Againſt raſh, vntrue, & vnlawful ſwearing. Iere. 4. to ſwearing: for there be manie falles in it. † But let not the naming of
Mat. 5. God be vſual in thy mouth, and meddle not with the names of Sainctes, becauſe thou shalt not ſcape free from them. † For as a ſeruant daily examined, lacketh not the marke therof: ſo euerie one that ſweareth, and nameth, shal not be wholy purged from ſinne. † A man that ſweareth much shal be filled with iniquitie, and plague shal not depart from his houſe. † And if he fruſtrate it, his ſinne shal be vpon him: and if he diſſemble, he offendeth duble: † and if he ſweare in vaine, he shal not be iuſtified: for his houſe shal be filled with retribution. † There is an other In oathes God is called to witnes as he that can not lie, but b
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a
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phemie attributeth th
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t to God which perteyneth not him, or attributeth to ſome creature that which only belongeth to God, and ſo is a contrarie ſinne to vnlawful ſwearing. contrarie ſpeach, alſo
Both are mortal ſinnes. to death, be it not found in the inheritance of Iacob. † For of the merciful al thoſe thinges shal be taken away, and they wil not wallow in ſinnes. † Let not thy mouth be accuſtomed to Admonition againſt ſinnes, of the tongue. vnnurtered ſpeach: for there is in it a word of ſinne. † Reproch to parents, and other neighboures. Remember thy father and thy mother, for thou ſitteſt in the middeſt of greate men: † leſt perhapes God forget thee in their ſight, and being ſotted with thy dailie cuſtome, thou ſuffer reproch, and hadſt better not haue bene borne, and curſe the day of thy natiuitie. † A man accuſtomed to the wordes of reproch, wil not be inſtructed in al his daies. † Two ſortes abound in ſinnes, and the third bringeth wrath and perdition. † An Againſt couetouſnes. hote ſoule as a burning fire wil not be quenched, til it ſwallow ſomewhat. † and a wicked man in the mouth of his flesh wil not ceaſe til he kindle a fire. † To a man that is Fornication. a fornicatour al bread is ſweete, he wil not be wearie tranſgreſſing vnto the end. † Euerie man that paſſeth
Adultrie. beyond his owne bed, contemning againſt his owne ſoule, and ſaying: Who ſeeth me? † Darkenes compaſſeth me, and
Iſa. 29. the walles couer me, and no man beholdeth me: whom do I feare? the Higheſt wil not be mindful of my ſinnes. † And he vnderſtandeth not that his eye ſeeth al thinges, for that ſuch feare of man expelleth from him the feare of God, & the eies of men fearing him: † and he knoweth not that the eies of our Lord are much more brighter then the ſunne, beholding round about al the waies of men, and the botome of the depth, and the hartes of men looking into the hidden partes. † For al thinges were knowen to our Lord God, before they were created: ſo alſo after it is perfected he beholdeth al
thinges. † Seing earnal adultrie ſhal be ſeuerely puniſhed, much more ſpiritual: as ſchiſme hereſie, and apoſtaſie from Catholique Religion. Reuenge shal be taken on this man in the ſtreates
Leui 20. of the cittie, and as an horſecolt he shal be chaſed: and whereDeut. 22. he expected not, he shal be apprehended. † And he shal be in dishonour with al men, for that he vnderſtood not the feare of our Lord. † So euerie woman alſo that forſaketh her husband, & getteth inheritance by mariage of an other. † For firſt she hath bene vnfaithful in the law of the Higheſt: and ſecondly she hath ſinned againſt her busband: thirdly she hath fornicated in adulterie, and hath gotten her children of an other man. † This woman shal be brought into the Church, and vpon her children there shal be examination. † Her children shal not take roote, and her boughes shal not yeld fruite. † She shal leaue her memorie to be curſed, and her dishonour shal not be wiped out. † And they that are leaft shal know, that nothing is better then the feare of God: and nothing ſweter, then to haue regard to the commandmentes of our Lord. † It is great glorie to folow our Lord: for length of daies shal be taken of him.
CHAP. XXIIII. True and laudable wiſdom 5. proceding from God, 6. shineth in his workes: 12. eſpecially in his Church; where she bringeth forth al vertues. 26. She inuiteth al vnto her. 44. and lighteneth her folowers with ſplendore of doctrine.
VVISDOM shal praiſe Diuine wiſdom the Second Perſon of the B. Trinitie begotten not created praiſeth it ſelf. According to the phraſe of ſpeach Iere. 51. v. 14. The Lord of hoſtes hath ſvvorne by his ſoule, that is, by himſelf. her ſoule, & shal be honoured in God, and shal glorie in the middes of her people, † and shal open her mouth in the churches of the Higheſt, and shal glorie in the ſight of his power, † and in the middes of her people she shal be exalted, and in the holie aſſemblie she shal be admired, † and in the multitude of the elect she shal haue praiſe, and among the bleſſed, she shal be bleſſed, ſaying: † I come forth from the mouth of the Higheſt, the firſt begotten before al creatures. † I made that in the heauens there should riſe light that faileth not, and as a cloud I couered al the earth. † I dwelt in the higheſt places, and my throne is in the pillar of a cloude. † I alone haue gone round about the compaſſe of heauen, and haue penetrated into the bottome of the depth, and haue walked in the waues of the ſea, † and ſtood in al the earth: and in al people, † and in euerie nation I haue had the primacie: † and I haue by ſtrength troden
downe the hartes of al the excellent, and the baſe; and in al theſe thinges God offereth his grace, but forceth not anie to accept it. I ſought reſt, & I shal abide in the inheritance of our Lord. † Then the creatour of al commanded, and ſaid to me: & he that Creation is not here taken in the ſtrict ſignification, but for diuine production, in that God the Father by vnderſtanding begetteth God the Sonne. As likewiſe the Father and the Sonne by loue produce the Holie Ghoſt. created me, reſted in my tabernacle, † and he ſaid to me: Inhabite in the Church only is effectual grace. in Iacob, and inherite in Iſrael, and take roote in myne elect. † From the beginning and before the worlds was I created, and vnto the world to come I shal not ceaſe, and in the holie habitation I haue miniſtred before him. † And ſo in Sion was I eſtablished, and in the ſanctified cittie likewiſe I reſted, and my power was in Ieruſalem. † And I tooke roote in an honorable people, and in the portion of my God his inheritance, and my abiding is in the ful aſſemblie of ſaintes. † I am exalted as a cedar in Libanus, and as a cypres tree in mount Sion. † As a palme tree in Cades am I exalted, and as a roſe plant in Iericho: † As a faire oliue tree in the fieldes, and as a plane tree by the water in the ſtreates am I exalted. † I gaue an odout as cinnamon, & aromatical balme: as choſen myrrhe haue I geuen the ſweetenes of odour: † and as ſtorax, and galbanum, and onyx, and aloes, and as Libanus not cut, haue I perfumed myne habitation, and myne odour is as baulme non mingled. † I haue ſpred out my boughes as the terebinth, and my boughes are of honour and grace. † I as a vine haue fructified ſweetenes of odour: and my flowers are fruite of honour and honeſtie. † I am the mother of beautiful loue, and of feare, and of knowledge, and of holie hope. † In me is al grace of way and truth, in me al hope of life and vertue. † Paſſe to me al ye that deſire me, and be filled of my generations. † For my ſpirit is ſweete aboue
Pſa.
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honie, and myne inheritance aboue honie and the honie combe. † My memorie is vnto generations of worldes. † They that The more grace any hath the more he deſireth and receiueth. eate me, shal yet hunger: and they that drinke me, shal yet thirſt. † He that heareth me, shal not be confounded: and they that worke in me, shal not ſinne. † They that explicate me, shal haue life euerlaſting. † Al theſe thinges are the booke of life, and the teſtament of the Higheſt, & the knowlege of truth. † Moyſes commanded a law in the preceptes of iuſtices, and an inheritance to the houſe of Iacob, and the promiſes to Iſrael. † He appointed to Dauid his ſeruant for to raiſe vp a king of him moſt ſtrong, and ſitting in the throne of honour In Dauids progenie God preſerued the kinglie ſtate til the captiuitie: and the eſtimation of the royal bloud vnto Chriſt But in al this Dauid was a figure of Chriſt. VVho ſitteth in the Throne of honour abſolutly for eu
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. for euer. † Who filleth wiſdom as Phiſon, and as Tigris in the daies of new fruites. † Who
replenisheth vnderſtanding as Euphrates, who multiplieth itIoſ
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. 3. as Iordan in the time of harueſt. † Who ſendeth diſcipline as the light, and aſſiſting as Gehon in the day of vintage. † Who firſt hath perfect knowledge of it, & a weaker shal not ſearche it out. † For her cogitation shal abound aboue the ſea, and her counſels aboue the greate depth. † I wiſdom haue powred out riuers. † I as a ſluſe of a mightie water out of the riuer, I as the riuer Dioryx, & as a water coundite I came out of paradiſe. † I ſaid: I wil water my garden of plantes, and wil inebriate the fruite of my medow. † And hehold my ſluſe was made aboundant, and my riuer came neere to a ſea. † Becauſe I illuminated doctrine to al as the morning light, & I wil declare it far. † I wil penetrate al the inferiour partes of the earth, and wil behold al that ſleepe, and wil illuminate al that hope in our Lord. † I wil yet powre out doctrine as prophecie, and wil leaue it to them that ſeeke wiſdom, and wil not ceaſe vnto their progenies euen to the holie age. † See ye that I haue not laboured for myſelf only, but for al that ſeeke out the truth.
CHAP. XXV. Concord betwen bretheren, neighboures, and man and wife, much pleaſeth God. 3. A poore man proud, a richman a lier, and an old man doting in carnal, or worldlie thinges, are very hateful. 9. He that ſeeth his children good; and his enemies ouerthrowne; hath a good wife; offendeth not in ſpeach; conſenteth not to ſinne; hath a true freind; teacheth good doctrine; hath ſacred; and humane knowlege: hath vndoubtedly nine happie thinges: but to feare God conteyneth 14. and excelleth al. 17. A wicked woman (hereſie) is very detestable, 30. and most vntolerable, if she haue ſupreme dominion.
IN three thinges my ſpirit is pleaſed, which are approued before God, and men: † Three very commendable thinges. The concord of bretheren, and the loue of neighboures, and man and wife wel agreeing together. † Three ſortes my ſoule hateth, and I am greatly greeued at their life; † Other three deteſtable. A poore man proud: & a rich man a lyer: an old man a foole, and doting. † The thinges that thou haſt not gathered in thy youth, how shalt thou find them in thy old age? † How beautiful is iudgement for a grey head, and for ancientes to know counſel! † How beautiful is wiſdom for the aged, & vnderſtanding glorious, and counſel! † Much cunning is the croune of old men, and the feare of
God is their glorie. † Nine happie thinges in this life. Nine thinges not to be imagined of the hart haue I magnified, and the tenth I wil tel vnto men with my tongue: † A man that hath ioy in his children; liuing and ſeeing the ſubuerſion of his enemies. † Bleſſed is he that
Iac. 3. dwelleth with a wiſe woman; & that hath not offended with his tongue; and that hath not ſerued ſuch as are vnworthie of him. † Bleſſed is he that findeth a true freind; and that declareth iuſtice to an eare that heareth: † How great is he, that findeth wiſdom; and knowlege; but he is not aboue him Al happines in this life is grounded in the feare of God. that feareth our Lord. † The feare of God hath ſet it ſelf aboue al thinges: † bleſſed is the man, to whom is geuen to haue the feare of God: he that holdeth it, to whom shal he be reſembled? † The feare of God is the beginning of his loue: and the beginning of faith is to be faſt ioyned vnto it. † The heauines of the hart is al plague: & al malice, The deſcription of hereſie vnder the figure of a wicked woman: whoſe malice is ſecretly couered vnder pretence of truth and
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. the wickednes of a woman. † And he wil ſee al plague, and not the plague of the hart: † & al wickednes, & not the wickednes of a woman: † and al obduction, and not the obduction of them that hate him: † and al reuenge, and not the reuenge of the enemies. † There is no head worſe then the head of a ſerpent: † and there is no anger aboue the anger of woman. It shal be more
Prou▪
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. pleaſant to abide with a lyon and dragon, then to dwel with a wicked woman. † The wickednes of a woman changeth her face: and darkeneth her countenace as a beare: and wil shew it as a ſacke. In the middes of her neighbours, † her husband groned, and hearing he ſighed a litle. † Al malice is short to the malice of a woman, the lot of ſinners fal vpon her. † As the goeing vp a grauelie way in the feete of the aged, ſo a woman ful of tongue to a quiet man. † Looke not vpon a womans beautie, and deſire not a woman for beautie. † A womans anger, and impudencie, and confuſion is great. † A woman Layheadſhi
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e in ſpiritual cauſes is ſo vnreaſonab le and abſurde, that
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w heretikes
〈…〉
ure it. if she haue ſuperioritie, is contrarie to her husband. † An humbled hart, and heauie countenance, and plague of hart, is a wicked woman. † Feeble handes, and diſiointed knees, a woman that doth not make her husband happie. † From woman came the beginning of ſinne, and by her we doe al die. † Geue not iſſue to thy water, no not a litle: nor to a wicked woman leaue, to goe forth. † If she walke not at thine hand, she wil confound thee in the ſight of thyn enemies. † Cut her of from thy flesh, leſt she alwaies abuſe
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hee.
CHAP. XXVI. The praiſes of a good woman. 5. The betraying of a citie, mutenie of people, and fal
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e accuſation are terrible, but a ielous woman is more greuou
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. 10. Diuers il qualities of a bad woman. 16. More commendations of a good woman. 25. A doleful thing to ſee a valiant warier wanting liuelihood, a wiſeman not regarded, and greateſt griefe to ſee a iuſt man become wicked. 28. A man ful of buſines hardly careth for his ſoule: and a
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Inns keper often ſinneth in wordes.
THE husband of a good wife is happie: for the number of his yeares is An vnqu
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life dep
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iu
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th a man of much comforth: and therfore continual peace
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as a duble life. duble. † A ſtrong woman delighteth her husband, and shal accomplish the yeares of his life in peace. † A good woman is a good portion, in the good portion of them that feare God shal she be geuen to a man for good deedes: † And the hart of rich and poore is good, at al time their countenance is merie. † Of three thinges my hart hath bene▪ afraid, and at the fourth my face hath trembled: † The betraying of a citie, and a gethering together of the people: † falſe calumnie, al more greuous then death. † A ielous woman, is the ſorow and moorning of the hart. † In a ielous woman is a ſcourge of the tongue, communicating with al. † As As whe
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n mo
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e▪ the yoke o
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their necke
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doth moue withal: ſo a wicked woman (to witt
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hereſie) can not reſt, nor let others reſt, quiet. a yoke of oxen, that is moued, ſo alſo a wicked woman: he that holdeth her, is as he that taketh hold of a ſcorpion. † A woman geuen to drunkennes is great anger: & her contumelie and turpitude shal not be hid. † The fornication of a woman shal be knowen in the lifting vp of her eies, and in her eieliddes. † On thy daughter that turneth not away her ſelf, ſet ſure watche: leſt occaſion found she abuſe herſelf. † Take heede of the impudencie of her eies, and meruel not if she contemne thee. † As a wayfaring man that thirſteth, wil she open her mouth to the fountaine, and wil drinke of euerie water that is next, and wil ſit againſt euerie hedge, and open her quiuer againſt euerie arrow, vntil she faile. † The Catholique faith is the ground al al vertues. The grace of a diligent woman shal delight her husband, and shal farte his bones. † Her diſcipline is the gift of God. † A wiſe and ſtil woman, there is no exchange for a ſoule inſtructed. † A holie and shamefaſt woman, is grace vpon grace. † And al weight is not worthie a continent ſoule. † As the ſunne ryſing to the world in the higheſt places of God, ſo is the beautie of a good woman for an ornament of her houſe.
† A lampe shyning vpon the holie candleſticke, & the beautie of the face vpon ſtayed age. † Pillars of gold vpon feete of ſiluer, and ſtable feete vpon the ſoules of a ſtayed woman. † Eternal fundations vpon a ſound rocke, and the commandments of God in the hart of a holie woman. † At two thinges my hart is greeued, and at the third anger is come vpon me: † A man of warre decaying by pouertie: and a wiſe man contemned: † and he that tranſgreſſeth from iuſtice to ſinne, God hath prepared him to the ſword. † Two ſortes haue appeared vnto me hard and dangerous, a merchant is hardly rid of negligence: and Thoſe that kepe innes or ailehouſes are alwayes talking, as willing to pleaſe al, but in much talke wanteth not ſinne. Prou. 10. v. 19. a viteler shal not be iuſtified from the ſinnes of the lippes.
CHAP. XXVII. For want, and deſire of riches, manie committe ſinne. 4. from which the feare of God preſerueth. 6. Tentation proueth, who is iuſt, 12. conſtant, and modeſt. 17. Freindes are bond to ſecreſie, 25. and fidelitie.
THROVGH pouertie manie haue offended: and he that
1. Tim 6. ſeeketh to be made rich, turneth away his eie. † As a ſtake is faſtened in the middes of ſtones compact together, ſo alſo in the middes of ſelling and buying, ſinne shal be ſtraytened. † Sinne shal be deſtroyed with the ſinner. † If thou hold not thyſelfinſtantly in the feare of our Lord, The ſoule is kept in good ſtate by fearing God. thy houſe shal quickly be ſubuerted. † As in the shaking of a ſieue the duſt wil remaine: ſo After that ſinne is purged there remaine reliques in the ſoule, as duſt in a ſiene, vvhen the chaffe is caſt out, til it be more purged or washed Pſal. 50. v. 4. the perplexitie of a man in his cogitation. † The fornace tryeth the potters veſſels, and the tentation
Prou. 27. of tribulation iuſt men. † As the husbandrie about a tree sheweth the fruite thereof, ſo a word out of the thought of the hart of man. † Prayſe not a man before ful diſcourſe, for this is the trial of men. † If thou folow iuſtice, thou shalt apprehend it: and shalt put it on as a long to be of honour, and thou shalt dwel with it: and it shal protect thee for euer, and in the day of knowleging thou shalt finde ſtedfaſtnes. † The foules flocke together to their like: and truth shal returne to them, that worke it. † The lion alwayes lyeth in wayte for a pray: ſo ſinnes for them that worke iniquities. † A holie man continueth in wiſdom :: as the ſunne: for a foole is changedVVhether the ſunne shineth forth or not, it is alvvayes light: ſo is a vviſman alvvayes vertuous, vvhetherit appea
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outvvardly or no. as :: the moone. † In the middes of the vnwiſe keepe the word til his time: but in the middes of deepe conſiderers be continually. † The narration of ſinners is odious, & their laugther is in the deligthes of ſinne. † Speach that ſweareth much
shal make the heare of the head to ſtand vpright: and his lacke of reuerence is the ſtopping of the eares. † Sheding of bloud is in the brawling of the proud: and their curſing is a greeuous hearing. † He that diſcloſeth the ſecrete of a freind, loſeth credite, and he shal not finde a freind to his minde. A foole, or vvicked man, hath no light of vertue in himſelf (like the moone) butſometimes ſemeth to haue more light, ſometimes leſſe, ſometimes none at al. S. Bernard.
† Loue thy neighhour, and be ioyned with him in fidelitie. † But if thou diſcouer his ſecrets, thou shalt not purſew after him. † For as a man that loſeth his freind, ſo alſo he that loſeth the freindshipe of his neigbbour. † And as he that letteth a bird goe out of his hand, ſo haſt thou leaft thy neighbour, & shalt not take him. † Folow him not, becauſe he is far abſent, for he is fled, as a doe out of the ſnare: becauſe his ſoule is wounded. † Thou canſt no more blinde him, and of a curſe there is reconciliation: † but to diſcloſe the ſecrets of a freind, is the deſperation of an vnhappie ſoule. † He that
Prou. 10. winketh with the eie, forgeth wicked thinges, and no man wil caſt him of: † in the ſight of thyne eyes he wil ſweete his mouth, and wil be in admiration vpon thy wordes: but at the laſt he wil peruert his mouth, and in thy wordes he wil lay a ſcandal. † I haue heard manie thinges, & haue not eſteemed them equal to him, and our Lord wil hate him. † He that
He that expreſly doth iniurie to an other is iuitly punished alſo in this vvorld. caſteth a ſtone on high, it wil fal vpon his head: and Hovv ſecretly ſoeuer anie hutteth an other, he vvoundeth his ovvne conſcience, and can not eſcape Gods iudgement. the deceitful ſtroke wil diuide the woundes of the deceitful. † He that diggeth a pit, shal fal into it: and he that ſetteth a ſtone forProu. 26. his neighbour, shal ſtumble on it: & he that layeth a ſnare for Eccle. 10. an other, shal perish in it. † To a man that doth moſt wicked counſel, it shal be turned vpon himſelf, and he shal not know from whence it cometh to him. † Deriſion & reproch of the proud, and vengeance as a lyon shal lie in waite for him. † They shal perish in a ſnare that are delighted with the fal of the iuſt: and ſorow shal conſume them before they die. † Anger and furie, both are execrable, and the ſinful man shal be ſubiect to them.
CHAP. XXVIII. Abſtaine from reuenge, 8. and ſtrife, 15. from making debate, 28. from hearing, and ſpeaking euil.
HE He that ſeeketh reuenge contrarie to the courſe of iuſtice, or of euil intention, or of rancor of mind, ſinneth greuouſly. that wil be reuenged, shal finde reuenge of our Lord, and keepeing he wil keepe his ſinne. † :: Forgeue
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ut. 6. thy neighbour hurting thee: & then shal thy ſinnes be looſed R
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m. 11.
to thee when thou prayeſt. † Man to man reſerueth anger, and doth he ſeeke remedie of God? † He hath not mercie on a man like vnto himſelf, and doth he intreate for his owne ſinnes? † Himſelf whereas he is flesh, reſerueth anger, and doth he aske propitiation of God? Who by prayer shal obteyne for his ſinne? † Remember the laſt thinges, & ceaſe
:: Charitie requireth that we remitte iniuries with three conditions, if the offender be truly penitent, if the remiſſion of puniſhment be not againſt iuſtice, nor againſt neceſſarie diſcipline. to be at enmitie: † for conſumption and death are imminent in his commandmentes. † Remember the feare of God, and be not angrie with thy neighbour. † Remember the teſtament of the High, & contemne the ignorance of thy neigbour. † Refraine thyſelf from ſtrife, and thou shalt diminish thy ſinnes: † for an angrie man kindleth ſtrife, and a ſinful man wil truble his freindes, and in the middes of them that are at peace he wil caſt in enmitie. † For according to the wood of
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the foreſt, ſo the fire burneth: and according to the power of a man, ſo shal his anger be, and according to his ſubſtance he wil increaſe his anger. † Haſtie contention kindleth a fire: and haſtie ſtrife shedeth bloud: and an il teſtifying tongue bringeth death. † If thou blow vpon a ſparck, it wil burne as a fire: and if thou ſpitte thereon, it shal be quenched: both procede out of the mouth. † The whiſperer & duble tounged is accurſt: for he hath trubled manie that were at peace. † A
Vndiſcrete reporte to one what an other hath ſaide, is often cauſe of much diſcontentment, and of diſſention. third tongue hath moued manie, and diſperſed them from nation into nation. † It hath deſtroyed the walled citie of the rich, and hath digged downe the houſes of great men. † It hath cut the forces of peoples, and vndone ſtrong nations. † A third tongue hath caſt out manlie wemen, and depriued them of their labours. † He that regardeth it, shal not haue reſt, neither shal he haue a freind in whom he may repoſe. † The ſtroke of a whippe maketh a blew marke: but the ſtroke of the tongue wil breake the bones. † Manie haue fallen by the edge of the ſword, but not ſo as they that haue perished by their tongue. † Bleſſed is he that is couered from a wicked tongue, that hath not paſſed into the anger therof, and that hath not drawen the yoke therof, and hath not bene tyed in the bandes therof: † for the yoke of it, is a yoke of yron: and the band of it is a band of braſſe. † The death of it, is a moſt wicked death: and hel is more profitable then it. † The continuance of it shal not be permanent, but it shal obteyne the waies of the vniuſt: and it shal not burne the iuſt in the flame therof. † They that forſake God, shal fal into it, and it shal
burne in them, and shal not be quenched, and it shal be ſent in vpon them as a lion, and as a leopard it shal hurt them. † To heare detraction is as bad as to ſpeake it. Hedge thine eares with thornes, and heare not a wicked tongue, and make doores to thy mouth, and locks. † Lay together thy ſiluer, and make balance to thy wordes, and right bridles to thy mouth: † and take heede leſt perhaps thou ſlippe in thy tongue, & fal in the ſight of the enemies, that lie in wayte for thee, and thy fal be vncurable vnto death.
CHAP. XXIX. Lend charitably, 3. and reſtore faithfully. 10. For the fault of il debters, omitte not to helpe the honeſt. 12. rather geue almes where nede is. 19. Be thankful for ſuretiship, 28. Liue frugally. 32. Goe not a gheſtning for delicate chere.
HE that Lending is a worke of mercie, & a kinde of almes. To repay that is borowed is a worke of iuſtice, wittingly not to reſtore is as bad as theft. lendeth to his neighbour, doth mercie: and he that preuayleth with hand, keepeth the commandments. † Lend to thy neighbour in the time of his neceſſitie, and :: againe repay thy neighbour in his time. † Confirme thy word, and doe faithfully with him: & thou shalt finde at al time, that which is neceſſarie for thee. † Manie haue eſteemed a thing lent as a thing found, and haue geuen moleſtation to them that did helpe them. † Til they receiue, they kiſſe the handes of the lender, and in promiſes they humble their voice: † and in the time of repaying they wil aske a time, and wil ſpeake wordes of tediouſnes and murmurings, and wil make the time an excuſe: † and if he be able to pay, he wil reſiſt, he wil pay ſcarſe halfe of the whole, and wil account it as a thing found: † but if not, he wil defraude him of his money, and poſſeſſe him an enemie without cauſe: † and wil repay him reproches and curſes, and for honour and benefite wil repay him contumelie. † Manie haue not lent, not becauſe of wickednes, but they were afraid to be defrauded without cauſe. † But yet vpon the humble be ſtronger of minde, & for almes differre him not. † Becauſe of the commandmentExo. 22.
receiue the poore: and becauſe of his pouertie,Deut. 14. ſend him not away emptie. † Loſe money for thy brother and thy freind: and hide it not vnder a ſtone vnto perdition. † PutT
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thy treaſure in the precepts of the Higheſt, Great fruite of workes of mercie. & it shal profite thee more then gold. † Shut vp almes in the hart of the poore, and the ſame shal obteyne for thee againſt al euil. † Aboue the shilde of the mightie, & aboue the ſpeare, it shal fight againſt
tnyne enemie. † A good man becometh ſuretie for his neighbour : and he that hath loſt shame, wil leaue him to himſelf. † Forget not the kindnes of a ſuertie: for he hath geuen his life for thee. † The ſinner and vncleane perſon fleeth from his ſuretie. † A ſinner counteth the goodes of his ſuretie to himſelf: and vnthankful in minde wil forſake him that deliuered him. † A man is ſuretie for his neighbour: and when he hath loſt shame, he shal be forſaken of him. † Naughtie ſuretieshippe hath vndone manie, that were In good caſe, and hath toſſed them as a waue of the ſea. † Whurling round about, it hath made mightie men to remoue, and they haue wandred in ſtrange nations. † A ſinner that trangreſſeth the commandment of our Lord, shal fal into naughtie ſuretieshippe: and he that endeuoureth to doe manie thinges, shal fal into iudgement. † Recouer thy neighbour according to thy power, and Prudence requireth that by helping an other, thou doeſt not ouerthrovv thyſelf. take heed to thy ſelf that thou fal not. † The beginning of mans life water & bread, and garment, and houſe couering his turpitude. † Better is the poore mans fayre vnder a roofe of bordes, then ſumptuous cheere in a ſtrange place without a houſe. † Let the leaſt thing pleaſe thee in ſteede of a great, and thou shalt not heare the reproach of peregrination. † It is a naughtie life to change lodging from houſe to houſe : and where he shal lodge, he shal not deale boldely, nor open his mouth. † He shal lodge, and feede, and make the vnthanckful drinke, and beſide theſe thinges he shal heare bitter wordes. † Paſſe thou ſtranger, & furnish the table, & with the thinges thou haſt in thy hand, feede the reſt. † Depart from the preſence of the honour of my freindes: for the neceſſitie of my houſe my brother is to be lodged with me. † Theſe thinges be greuous to a man that hath vnderſtanding: rebuke for the houſe, and the reproch of the lender.
CHAP. XXX. Chaſtiſment of children is neceſſarie, and indulgence very dangerous. 14. Health is better then riches. 17. A trubleſome life is worſe then death. 22. Be not penſiue but chereful in mind.
HE that loueth his ſoune, doth accuſtome him to ſtripes,
Pr
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. that he may reioyce in his later end, and not grope after the doores of his neighboures. † He that teacheth his ſonne, shal be praiſed in him, & in the middes of them of his houshold he shal glorie in him. † He that teacheth his ſonne, doth caſt
the enemie into emulation, and in the middes of his freindes he shal glorie in him. † His father is dead, & he is as it were
Deut. 6. not dead: for he hath left behind him the like to himſelf. † In his life he ſawe and reioyced in him: in his death he was not made ſorie, neither was he confounded before the enemies. † For he left a defender of his houſe againſt the enemies, & one that should render thanck to his freindes. † The eldeſt ſonne being heire to his father, is to haue
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pecial caſe of the other children, euen to the aduenturing of his owne hurt for their liues. For the ſoules of his ſonnes he wil binde vp his woundes, & at euerie voice his bowels shal be trubled. † An vntamed horſe becometh ſtubburne, and a diſſolute childe wil become headie. † Pamper thy ſonne, and he wil make thee afraid: play with him, and he wil make thee ſorowful. † Laugh not with him, leſt thou be ſorie, and at the laſt Teeth on edge o
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aſhing of teeth, is a part of hel paines.
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& ſometimes beginneth in this life. thy teeth shal be on edge. † Geue him not power in his youth, and contemne not his cogitations. † Curbe his necke in youth, and knock his ſides whiles he is a childe, leſt perhaps he be hardned, and beleeue thee not, and he shal be ſorow of minde to thee. † Teach thy ſonne, and worke in him, that thou offend not in his dishoneſtie. † Better is a poore man whole, and ſtrong of force, then a rich man weake and ſcourged with miſerie. † The
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, and honour. health of the ſoule in holines of iuſtice, is better then al gold and ſiluer: and a ſound bodie, then infinite reuenewes. † There is no riches aboue the riches of the health of the bodie: and there is noe delight aboue the ioy of the hart. † Better is death then a bitter life: and euerlaſting reſt, then continual ſicknes. † Good thinges hid in a mouth that is shut, are as meſſes of meates ſet about a graue. † What shal ſacrifice profite an idol? for neither shal he eate, nor ſmel: † ſo he that is chaſed away of our Lord, beareth the rewardes
Deut. 14. of iniquitie: † ſeing with his eies, & groning, as an eunuch embracing a virgin and ſighing. † Suffer not vnneceſſarie penſiuenes to afflict thy mind, through puſillanimitie. Geue not heuines to thy
Prau. 12. 15. & 17. ſoule, & afflict not thyſelf in thy counſel. † Ioyfulnes of the hart, this is the life of a man, and a treaſure without defect of holines: and the ioy of a man is long life. † Haue mercie on thine owne ſoule,
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Gods
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l and prouidence. reſigning thy wil
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pleaſing God, and refraine: and comfort thy hart in his holines : and expel ſorow far from thee. † For ſorow hath killed manie, and there is noe profite in it. † Enuie and anger diminish the daies, and thought wil bring old age before the time. † A magnifical hart, is good in bankettes: for his bankettes are made diligently.
CHAP. XXXI. By ſeeking vertue, and laboring for neceſſaries, the flesh is ſubdued to the ſpirite. 8. Moderate riches are beſt, 12. with temperance in diette, 30. eſpecially in drinking.
VVATCHING They that imploy al their ſtudie to getre vertues, ſhal be more free from tentations of the fleſh. after honeſtie shal pine the flesh, & the thought thereof And from drawſines of mind: whereupon S Ierom admoniſheth: Loue the ſtudies of holie Scriptures, and thou vvilt not loue the vices of the fresh. Epist ad Ruſticum Monach.
taketh away ſleepe. † The thought of foreknowlege turneth away the vnderſtanding, & greuous infirmitie maketh a ſober ſoule. † The riche man hath laboured in gathering of ſubſtance together, & in his reſt he shal be replenished with his goodes. † The poore man hath laboured in the diminishing of his liuing, and in the end he is made poore. † He that loueth gold shal not be iuſtified: & he that foloweth after corruption, shal be replenished of it. † Manie haue bene geuen into falles for gold, and their perdition hath come by the beautie thereof. † The gold of them that ſacrifice is a wood of offence: wo to them, that folow after it, and euerie vnwiſe man shal perish in it. † Bleſſed is the rich man that is found without ſpot: and that hath not gone after gold, nor hoped in money and treaſures. † Who is this, & we wil praiſe him, for he hath done meruelous thinges in his life. † Who is proued therin, & perfect, shal haue eternal glorie. He that It is in mans freewil to tranſgreſſe, & therfore they are happie, that through Gods grace do not breake his commandments. could tranſgreſſ
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e, and hath not tranſgreſſed: and doe euils, and hath not done: † therfore are his good thinges ſtablished in our Lord, & al the church of ſaintes shal declare his almes. † Art thou ſet at a great table? open not thy iawe therevpon firſt. † Say not this: There be manie thinges which are vpon it. † Remember that a naughtie eie is euil. † What is created worſe then the eie? therefore shal it weepe at euerie face. When it shal ſee, † ſtretch not out thy hand firſt, and ſo contaminated with enuie thou be ashamed. † Be not oppreſſed in a feaſt. † Vnderſtand by thyſelf what thy neighbours thinges are. † Vſe as a frugal man thoſe thinges, that are ſet before thee: leſt thou be hated when thou eateſt much.Prou.
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. † Leaue of firſt, for maners ſake, and exceede not, leſt thou perhaps offend. † And if thou be ſet in the middes of manie, ſtretch not forth thy hand before them: neither doe thou firſt aske to drinke. † How ſufficient is a little wine for a man wel taught, and in ſleeping thou shalt not be pained with it, and thou shalt feele no griefe. † Watching, & choler, & torment to an vnſatiable man: † ſleepe of health is in a man of ſpare diet:
he shal ſleepe vntil morning, and his ſoule with him shal be deligted. † And if thou haſt bene forced with eating much, riſe from the middes, and vomite, and it shal refresh thee, and thou shalt not bring infirmitie to thy bodie. † Heare me my ſonne, and deſpiſe me not: and in the end thou shalt finde my wordes. † In al thy workes be quicke, and al infirmitie shal not chance vnto thee. † The lippes of manie shal bleſſe him that is magnifical in breads, and the teſtimonie of his truth isProu. 22. faithful. † In As bread is the chiefe ſuſtenāce of the bodie, ſo doctrine is of the minde, which being good nouriſheth, & if it be bad corrupteth them that receiue it. naughtie bread the cittie wil murmur, and the teſtimonie of the naughtines thereof is true. † Prouoke not them that loue wine: for wine hath deſtroyed very manie. † Fire tryeth hard yron: ſo wine dronken in drunkennes shal rebuke the hartes of the proud. † Equal life to al men, wine in ſobrietie: if thou drinke it moderatly, thou shalt be ſober. † What is the life that is diminished with wine? † What defraudeth life? death. † Wine was created for ioyfulnes, and not for drunkēnes from the beginning. † Wine drunken moderately
Pſa. 103. is the ioy of the ſoule, and the hart. † Sober drinking
Prou 31. is health to ſoule and bodie. † Much wine drunken maketh prouocation, & wrath, & manie ruines. † Much wine drunken is bitternes of the ſoule. † The couragiouſnes of drunkennes, is offence of the vnwiſe, leſſening the ſtrength, and making woundes. † In a banquet of wine rebuke not thy neighbour: and deſpiſe him not in his mirth. † Speake not to him wordes of repoch: and preſſe him not in demanding againe.
CHAP. XXXII. Superiors muſt rule with mekenes, 4. teaching thoſe wiſdom that are capable thereof. 7. Be moderate in muſike, and in wine. 9. Let yongmen be diligent to heare, and ſparing to ſpeake. 13. eſpecially before their betters. 1
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. Be alwayes wel occupied. 17. Serue, and feare God. 21. admitte correction. 24. do nothing without counſel.
HAVE they made thee Ruler? Humilitie is neceſſarie in al, but moſt eſpecially in men of auctoritie. The greateſt art in this life is to contemne vaine glorie in height of auctoritie. S Greg. de cura paſtorali
be not extolled: be among them as one of them. † Haue care of them, and ſo ſitte thou ſtil, and al thy care being diſpatched, repoſe. † That thou maiſt reioyce for their ſakes, & receiue a crowne as an ornament of grace, and obteyne the dignitie of the contribution. † Speake thou that art elder: for it becometh thee, † the firſt word to him that loueth with knowlege, & hinder not muſike. † Where there is no hearing, power not out
Eccle. 3.
ſpeache, and extol not thyſelf out of time in thy wiſdom. † A litle pearle of the carbuncle in an ornament of gold, and the compariſon of muſicians in a banket of wine. † As a ſignet of the emerauld is in the working of gold: ſo the melodie of muſike in ioyful and moderate wine. † Heare holding thy peace, & for thy reuerence good grace shal come to thee. † Yong man ſpeake in thine owne cauſe ſcarſely. † If thou be asked twiſe, let thyne anſwer hauean head. † In manie thinges be as it were ignorant, and heare holding thy peace and withal asking. † In the middes of greate men preſume not: and where ancients are, ſpeake not much. † Before haile there shal goe lightning: & grace shal goe before shamfaſtnes, & for thy reuerence good grace shal come to thee. † And at the houre of ryſing ſlacke not thyſelf: but runne before firſt into thy houſe, and there withdraw thyſelf, and there play, † and doe thy conceites, and not in ſinnes and proud word. † And aboue al theſe thinges bleſſe our Lord, that made thee, & that doth replenish thee with al his goodes. † He that feareth our Lord, shal receiue his doctrine: and they that wil watch after him, shal finde bleſſing. † He that ſeeketh the law, shal be replenished with it: and he that doth deceitfully, shal be ſcandalized by it. † They that feare our Lord, shal finde iuſt iudgement, and shal kindle iuſtices as light. † A ſinful man wil flee reprehenſion, and according to his wil, wil finde excuſe. † A man of counſel wil not deſtroy vnderſtanding, an aliene and proud man wil not dread feare: † Yea after he hath done with feare without counſel, he shal be controwled euen by his owne purſuites. † Sonne God di
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ecteth mens reſolutions, and actions, when they vſe the meanes of conſultation, as he hath appointed▪ for vvhen two or three are gathered in his name, he is in middes of them. Mat. 18. doe nothing without counſel, and after the fact thou shalt not repent. † Goe not in the way of ruine, and thou shalt not ſtumble at ſtones: commite not thyſelf to a laborious way, leſt thou ſet a ſcandal to thy ſoule. † And beware of thy children, and take heede of them of thy houſehold. † In al thy worke beleue thy ſoule Do not againſt thy cō
ference. by faith: for this is the keeping of the commandmentes. † He that beleueth God, attendeth to the commandmentes: and he that truſteth in him, shal not be leſſened.
CHAP. XXXIII. Feare of God defendeth from al aduerſaries. 5. Follie is vnconſtant. 8. God diſpoſeth al to the beſt. 13. Man is in Gods hand, as clay in the po
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ters. 20. Superiors muſt keepe their auctoritie: and their ſubiectes in diſcipline.
TO him that feareth our Lord euils shal not happen, but in tentation God wil keepe him, and deliuer him from euils. † A wiſe man hateth not the commandments and iuſtices, and he shal not be shaken as a shippe in a ſtorme. † A man of vnderſtanding beleueth the law of God, and the law is ſure to him. † He that repeteth an interrogation, shal better prepare his anſwer, and ſo shal be heard, and shal keepe diſcipline. † Men ledde with paſſions runne from one vice into an other without ceaſing. Eſpecially heretikes runne into manie errors. Againſt which S Paul preſcribeth this rule. It is beſt that the hart be eſtablished with grace. Heb. 13. v. 9. The hart of a foole is as a wheele of a carte: & his cogitation as a turning axeltree. † A ſtalion horſe neyeth vnder euerie one that ſitteth vpon him, ſo a freind that is a ſcorner. † Why doth one day excel an other, and one light an other, and one yeare an other yeare of the ſunne? † By the knowlege of our Lord they were ſeperated, the ſunne being made, and keeping the precept. † And he changed times, and the feſtiual daies thereof, and in the ſame they celebrated the feſtiual daies at an houre. † Of them God exalted and magnified, and of them he put into the number of daies. And al men are of the ground, and of the earth, from whence Adam was created. † In the multitude of the diſcipline of our Lord he ſeparated them, and changed their waies † Of them he bleſſed, and exalted: and of them he ſanctified, and applied to himſelf: and of them he curſed and humbled, and conuerted them from their ſeparation. † As potters clay is in his hand, to fashion and diſpoſe it.
Rom.
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. † Al his wayes according to his diſpoſition: ſo man in the hand of him, and he wil render to him according to his iudgement. † Againſt euil is good, and againſt death life: ſo alſo againſt a iuſt man a ſinner. † And ſo looke vpon al the workes of the Higheſt. Two againſt two, and one againſt one. † And I awaked laſt, and as he that gathereth bearies after the grape gatherers. † In the bleſſing of God I alſo haue hoped: and as he that gathereth grapes, haue I filled the wine preſſe. † See that I haue not laboured for myſelf only, but for al that ſeeke out diſcipline. † Heare me ye great men, and al peoples, and ye rulers of the Church karken with your eares. † To ſonne and wife, brother and freind, geue not power ouer ther in thy life: and geue not thy poſſeſſion to an other: leſt perhaps thou repent thee, and thou entreate for them. † Whiles thou art yet aliue and takeſt breath, al flesh shal not change thee. † For it is better that thy children aske of thee, then that thou looke toward the hands of thy children. † In al thy workes
be exquiſite. † Geue no ſtaine to thy glorie. In the day of the conſummation of the dayes of thy life, and in the time of thy deceaſe diſtribute thine inheritance. † Fodder, and wande, and burden for an aſſe: bread, and diſcipline, and worke for a ſeruant. † He worketh in diſcipline, and ſeeketh to reſt: releaſe him his handes, and he ſeeketh libertie. † The yoke and the reyne bend a ſtiff necke, and continual workes do bowe a ſeruant. † For a malicious ſeruant torment & fetters, ſend him into worke, that he be not idle. † For idlenes hath taught much naughtines. † Set him to worke: for ſo it becometh him. And if he be not obedient, bow him with fetters, and exceede not ouer al flesh: but without iudgement doe no greuous thing. † If thou haue a faithful ſeruant, let him be vnto thee as thy ſoule: as a brother ſo entreate him: becauſe in the bloud of thy ſoule thou haſt gotten him. † If thou hurt him vniuſtly, he wil runne away: † if riſing vp he depart: thou knoweſt not whom to aske, and what way to ſeeke him.
CHAP. XXXIIII. Truſt not vaine dreames, ſouthſayinges, nor lies. 9. Much good is got by experience: 14. and more by fearing God. 21. God reiecteth the oblation, of the wicked. 24. Defrauding the poore is like to manſlaughter. 28. Deſtroy not that an other buildeth. 30. Repentance without amendment is nothing worth.
VAINE hope, & lying is to a foolish man: & Vaine dreames are not to be regarded: but ſome are good, & from God. Gen 37. 40. 41. Dan. 2. 4. Mat. 1. dreames extol the vnwiſe. † As he that apprehendeth a shadow, and purſueth the winde: ſo is he alſo that attendeth to lying viſions. † According to this is the viſion of dreames: as a mans ſimilitude before the face of a man. † Of the vncleane what shal be made cleane? and of a lyer what truth shal be ſaid? † Diuination of errour, and lying ſouthſayinges, and the dreames of them that do euil, are vanitie. † And as a woman that traueleth thy hart ſuffereth phantaſies: vnleſſe it be a viſion ſent forth from the Higheſt, ſet not thy hart vpon them. † For dreames haue made manie to erre, and they that hoped in them haue failed. † Vvhatſoeuer is written in holy Scripture is vndoubtedly true: and no
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ote of the law ſhal periſh. The word of the law shal be fulfilled without lying, and God alſo prouideth that alwayes there be ſome which truly explicate his lavv. wiſedom in the mouth of the faithful shal be made plaine. † He that hath not bene proued, what knoweth he? A man expert in manie thinges, shal thinck manie thinges: and he that hath lerned manie thinges, shal declare vnderſtanding. † He that is not tryed, knoweth
few thinges: and he that hath bene in manie things, multiplyeth wickednes. † He that hath not bene proued, what maner of thinges knoweth he? He that is deceiued, shal abound with wickednes. † I haue ſeene manie thinges in wandring to and fro, and very manie fashions of words. † Some times I haue bene in danger vnto death for theſe thinges, and I was deliuered by the grace of God. † The ſpirit of them that feare God is ſought, & at his ſight shal be bleſſed. † For their hope is on him that ſaueth them, and the eies of God vpon them that loue him. † He that feareth our Lord shal tremble at nothing, and shal not dread: becauſe he is his hope. † His ſoule is bleſſed that feareth our Lord. † To whom doth he looke, and who is his ſtrength? † The eies of our Lord are vpon them that feare him, a protectour of might,Pſa. 32. a ſtay of ſtrength, a couer from the heate, and shadow for the noone time, † a ſauing from offence, and helpe from falling, exalting the ſoule, and illuminating the eies, geuing health, and life, and bleſſing. † The oblation of him that immolateth
Prou. 21. v. 27. of an vniuſt thing is ſpotted, and the ſcorninges of the vniuſt are not acceptable. † Our Lord is onlie theirs that expect him in the way of truth and iuſtice. † The Higheſt alloweth not
Prou. 15. v. 8. the giftes of the wicked: neither hath he regard to the oblations of the vniuſt, neither wil he be made propitious for ſinnes by the multitude of their ſacrifices. † He that offereth ſacrifice of poore mens ſubſtance, is as he that ſacrificeth the ſonne in the preſence of his father. The bread of the needie, is the life of the poore: he that defraudeth it, is a man of bloud. † He that taketh away bread in ſwet, is as he that killeth his neighbour. † He that sheddeth bloud, and that defraudeth
Leuit. 19. the hired man, are bretheren. † He that deſtroyeth that an other buildeth bringeth tvvo mens labours to nothing. One building, and an other deſtroing: what profite haue they but the labour? † One praying, and an other curſing: whethers voice wil God heare? † He that is washed from the dead, R
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cidiuation into ſinne maketh the
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o
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er repentāce fruſtrate. Mat. 18. v. 33. and toucheth him againe, what doth his washing profit? † ſo a man that faſteth in his ſinnes: and doing the ſame againe, what doth he profite in humbling himſelf? who wil heare his prayer?
CHAP. XXXV. Obſeruation of the commandments, 4. and ſacrifice of the iuſt pleaſe God, 12. not the ſacrifice of the wicked. 14. God protecteth the poore and deſolate, 19. heareth the prayer of the humble, and rendereth to alas they deſerue.
HE Sacrifices of penance, Pſal
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▪ of iuſtice Pſal.
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and of praiſe,
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a. 4
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.
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then
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that keepeth the law, multiplieth oblation. † It is
1. Reg. 15▪ v. 22. Iere. 7. an holſome ſacrifice to attend to the commandments, and to depart from al iniquitie. † To depart from iniquitie is a thing that pleaſeth our Lord wel: and to depart from iniuſtice is an intreating for ſinnes. † Neuertheles
〈…〉
is alſo neceſſarie Thou shalt not appeare
Exo.
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. before the ſight of our Lord emptie. † For al theſe thinges
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4. D
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. are done becauſe of the commandment of God. † The oblation of the iuſt maketh a fatte altar, and is an odour of ſweetenes in the ſight of the Higheſt. † The ſacrifice of the iuſt is acceptable, and our Lord wil not forget the memorie thereof. † Render glorie to God with a good minde: and diminish not the firſt fruites of thine handes. † In euerie gift
2 Cor.
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.
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. make thy countenance chereful, and in ioyfulnes ſanctifie thy tithes. † Geue to the Higheſt according to his gift, and with a good eie, doe according to the abilitie of thine handes: † becauſe our Lord is a rewarder, and wil repay thee Often times ſo much. A
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Prou. 24. Seuen times shal the iuſt fal, & shal
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againe.
ſeuen times ſo much. † Offer not wicked giftes, for he wil not
Leuit. 22. Deut. 1
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. receiue them. † And looke not vpon an vniuſt ſacrifice, becauſe our Lord is iudge, and there is not with him the glorie of perſon. † Our Lord wil not accept perſon againſt
2 P
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. 19. the poore, and he wil heare the prayer of him that is hurt. † He wil not deſpiſe the prayers of the pupil: nor the widow,
Rom. 2. Act. 10. if she power out ſpeach of mourning. † Do not the widows teares runne downe to the cheeke, & her exclamation vpon him that cauſeth them to runne? † For from the cheeke they goe vp euen to heauen, and our Lord the hearer wil not be delighted in them. † He that adoreth God in delectation, shal be receiued, & his petition shal approch euen to the cloudes. † The prayer of him that humbleth himſelf, shal penetrate the cloudes: and til it approch he wil not be comforted: and he wil not depart til the Higheſt behold. † And our Lord wil not be long, but wil iudge the iuſt, and wil do iudgement: and the ſtrongeſt wil not haue patience in them, that he may crush their backe: † and he wil repay vengeance to the Gentiles, til he take away the multitude of the proude: & breake the ſcepters of the vniuſt, † til he reward men according to their doings: and according to the workes of man, and according to his preſumption, † til he iudge the iudgement of his people, and shal delight the iuſt with his mercie: † The mercie of God is beautiful in the time of tribulation, as a cloude of raine in the time of drught.
CHAP. XXXVI. A prayer for conuerſion of al nations: 14. and for conſeruation of the Iſraelites. 20. Diſcretion is neceſſarie in al actions, and deſires.
HAVE mercie vpon vs ô God of al, and reſpect vs, and shew vs the light of thy mercies: † and ſend in thy feare vpon This prayer implieth alſo a prophecie of the conuerſion of the Gentiles, as the like very often in the Pſalmes. 58. 6
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. 65. &c. the nations, that haue not ſought after thee, that they may know that there is no God but thou, and that they may shewforth thy glorious thinges. † Lift vp thy hand ouer the ſtrange Nations, that they may ſee thy might. † For as in their ſight thou art ſanctified in vs, ſo in our ſight thou shalt be magnified in them, † that they may know thee, as we alſo haue knowen, that there is no God beſide thee ô Lord. † Renewe ſignes, and change meruels. † Glorifie thy hand, and thy right arme. † Raiſe vp furie, and power out wrath. † Take away the aduerſarie, and afflict the enemie. † Haſten the time, and remember the end, that they may declare thy meruels. † Let him that is ſaued be deuoured in the wrath of flame: and let them that euil intreate thy people, finde perdition. † Breake the head of princes of the enemies, that ſaie: There is none other beſide vs. † Gather together al the tribes of Iacob: and let them know that there is no God but thou, that they may declare thy great workes: & thou shalt inherite them as from the beginning. † Haue mercie on thy people, vpon which thy name is inuocated: and vpon Iſrael, whomExo. 4. thou haſt made equal to thy firſt begotten. † Haue mercie on the citie of thy ſanctification Ieruſalem, the citie of thy reſt. † Replenish Sion with thy wordes that can not be vttered, & thy people with thy glorie. † Geue the teſtimonie to them, that are thy creatures from the beginning, and raiſe vp the prophecies, which the former prophets ſpake in thy name. † Geue reward to them that patiently expect thee, that thy prophets may be found faithful: and heare the prayers of thy ſeruants, † according to Aarons benediction of thy people, and direct vs into the way of iuſtice, and let al knowe thatNum. 6. inhabite the earth, that thou art God the beholder of the worldes. † The As there i
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difference of meates▪
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ſo there ought to be diſcret on in wordes, in chooſing a wi
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e & in al actions, and deſires. bellie wil eate al meate, and one meate is better then an other meate. † The iawes taiſt veniſon, & :: the wiſe hart lying wordes, † A peruerſe hart wil geue ſorow, and a cunning man wil reſiſt it. † Some woman wil receiue euerie man: and one daughter is better then an other daughter.
† The beautie of a woman chereth the face of her husband, and increaſeth the deſire aboue al mans concupiſcence. † If there be a tongue of curing, there is alſo of mitigating and of mercie: her husband is not according to the ſonnes of men. † He that poſſeſſeth a good woman, beginneth riches: she is an helpe like vnto him, & a piller as In concord ſmal thinges increaſe, by diſcord al thinges goe to hauocke. reſt. † Where there is no hedge, the poſſeſſion shal be ſpoiled: and where there is no wife, he mourneth wanting. Who doth credite him that hath no neſt, and turning aſide whereſoeuer it waxeth darke, as a robber girded, leaping from citie to citie.
CHAP. XXXVII. Beware of a feaned, & loue à ſure freind, 7. conſult with the wiſe, truſtie, 15. and vertuous, 19. eſpecially relying vpon God. 21. The tongue is cauſe of much good, or much euil. 30. Be temperate in diet.
EVERIE freind wil ſay: I alſo haue ioyned freindshipe:
As freindſhippe is a moſt neceſſarie thing in humane life; ſo fained frēdſhippe is moſt dangerous. but there is a freind, in name only a freind. Doth there not ſorow remaine euen to death? † But a companion and freind wil be turned to enmitie. † O moſt wicked preſumption, whence waſt thou created to couer the drie land with malice, and with the deceitfulnes thereof? † A companion is pleaſant with his freind in delectations, and in the time of tribulation he wil be an aduerſarie. † A companion is ſorie with his freind for his bellies ſake, and he wil take a shield againſt the enemie. † Forgete not thy freind in thy minde, and be not vnmindeful of him in thy riches. † Conſult not with him which betraieth, and hide thy counſel from them that enuie thee. † Euerie counſeler vttereth counſel, but there is a counſeler in him ſelfe. † From ſuch a counſeler keepe thy ſoule. Firſt know what his neceſſitie is: for he wil deuiſe to his owne minde: † leſt perhaps he thruſt a sharpe ſtake into the ground and ſay to thee: † Thy way is good; and ſtand ouer againſt thee to ſee what wil befal thee. † With an irreligious man treate not of holines, and with the vniuſt of iuſtice, and with a woman of the thing whereof she is ielous: with a feareful man of warre, with a marchant of traficke, with a byer of ſelling, with an enuious man of geuing thankes, † with the impious of pietie, with the vnhoneſt of honeſtie, with the field labourer of al worke, † with him that worketh by the yeare of the ending of the yeare, with a ſlothful ſeruant of much working: attend not to theſe in al counſel. † But be
continual with a holie man, whomſoeuer thou shalt know to obſerue the feare of God, † whoſe ſoule is according to thine owne ſoule: and who when thou shalt ſtumble in the darke, wil be ſorie for thee. † And eſtablish with thy ſelf an hart of good counſel: for there is none other thing more worth to thee then it. † The ſoule of a holie man vttereth ſometime true thinges, more then ſeuen watchmen that ſitte in a high place to watch. † And in al theſe Man is bond to vſe al pru
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lentendeuour & withal moſt eſpecially to pray for Gods direction. beſeech the Higheſt, that he direct thy way in truth. † Before al workes let a true word goe before thee, and ſtable counſel before euerie act. † A wicked word shal change the hart: out of which riſe foure partes, good, and euil, life, and death: and the tongue is a continual ruler of them. There is a ſubtile man teacher of manie, and to his owne ſoule he is vnprofitable. † A cunning man hath taught manie, and is ſwete to his owne ſoule. † He that ſpeaketh ſophiſtically, is odious: in euerie thing he shal be defrauded. † Grace is not geuen him of our Lord: for he is defrauded of al wiſdom. † There is a wiſe man, wiſe to his owne ſoule: and the fruite of his vnderſtanding is laudable. † A wiſe man teacheth his people, and the fruites of his vnderſtanding are faithful. † A wiſe man shal be filled with bleſſinges, and they that ſee wil praiſe him. † The life of a man is in the number of dayes: but the dayes The dayes of the Bleſſed in heauen, who ſee God, are eternal. of Iſrael are innumerable. † A wiſe man in the people shal inherite honour, and his name shal liue for euer. † Sonne in thy life The ſame which S. Paul admoniſheth (1. Cor 11.) let euerie one proue him ſelf, by examining & rectifying his conſcience. proue thy ſoule: & if it be wicked, geue it not power: † for al thinges
1. Cor. 6. are not expedient for al, and euerie kinde pleaſeth not euerie ſoule. † Be not greedie in al feaſting, and power not out thy ſelf vpon al meate: † for in manie meates there shal be infirmitie, and greedines shal approch euen to choler. † Becauſe of ſurfet manie haue died: but he that is abſtinent, shal adde life.
CHAP. XXXVIII. God hath ordained corporal, 9. and ſpiritual medicines. 16. Ʋſe moderate, not exceſſiue ſorow for the dead. 26. Tradeſmen and artificers are neceſſarie, much more ſpiritual pastors.
HONOVR the phiſition Mans bodie naturally needeth ſuſtenāce & ſometimes phiſike, and ſo doth his ſoule; which as it is more excellent, ſo it ought to be more regarded. for neceſſitie: for the Higheſt hath created him. † For al medicine is of God, & it shal receiue gift of the king. † The knowlege of the phiſition shal exalt his head, and in the ſight of great men he shal be praiſed.
† The Higheſt hath created medicines of the earth, and a wiſe man wil not abhorre them. † Was not bitter water made
Exo. 25. ſweete by wood? † The vertue of theſe thinges is come to the knowlege of men, and the Higheſt hath geuen knowlege to men, for to be honoured in his meruelous thinges. † Curing with theſe thinges he shal mitigate paine, and the apothecarie shal make confections of ſwetenes, and shal make ointments of health, and his workes shal not be conſummated. † For the peace of God is vpon the face of the
Iſa. 38. earth. † Sonne in thine infirmitie contemne not thy ſelf,
Spiritual infirmitie requireth ſpiritual phiſike. but pray our Lord, and he wil cure thee. † Turne away from ſinne, and direct thy handes, and from al offence cleanſe thy hart. † Geue ſweetenes and a memorial of fine floure, and make a fat oblation, and geue place to the phiſition. † For our Lord created him: and let him not depart from thee, becauſe his workes be neceſſarie. † For there is a time when thou maiſt fal into their handes: † and they shal beſeech our Lord, that he direct their reſt, and healing; for their conuerſation. † He that ſinneth in his ſight, that made him, shal fal into the handes of the phiſition. † Sonne vpon the dead shed teares, and beginne to weepe as hauing ſuffered doleful thinges, and according to iudgement couer his bodie, and neglect not his burial. † But To auoide euil ſpeach, ſhew that thou art truly ſorie for the death of thy freind. But moderate thy ſorow, leſt it hurt thy ſelf. for detraction beare bitterly the mourning of him one day, and be comforted for theProu.
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5. & 17. heauines, † and make mourning according to his deſert one day, or two, becauſe of detraction. † For by heauines death haſteneth, and it couereth the ſtrength, and ſorow of the hart boweth the necke. † In abſtraction ſorow is permanent: and the ſubſtance of the poore is according to his hart. † Geue not thine hart into heauines, but expel it from thee: and remember the latter endes, † and forget not: for neither is there returne, and him thou shalt profit nothing, and thou shalt hurt thy ſelf. † Be mindful of my iudgement: for thine alſo muſt be ſo: to me yeſterday, and to thee to day. † In the repoſe of the dead make the memorie of him to reſt, and comfort2. Reg. 12 him in the departing of his ſpirit. † VVhen paſtores haue ley ſure from preaching they may then profite others by writing. So S. Paul, not only preached, but alſo writte. So likewiſe the Doctors of the Church and other holie fathers. The wiſdom of a ſcribe in the time of vacance: and he that is leſſe in action, shal receiue wiſdom. † With what wiſdom shal he be replenished, that holdeth the plough, and glorieth in the goade, driueth oxen with the prickle, and conuerſeth in their workes, and his talke is in the breede of bulles? † He wil
geue his hart to turne vp furrowes, and his watching in the feeding of kine. † So euerie craftſman and workemaſter that paſſeth the night as the day, that maketh grauen ſeales, and his continual diligence varieth the picture: he wil geue his hart to the ſimilitude of the picture, and his watching wil perfect the worke. † So the yronſmith ſitting by the anuil and conſidering the worke of yron. The vapour of the fire wil parche his flesh, and he ſtriueth in the heate of the fournace: † The noyſe of the hammer reneweth his eare, and his eye is againſt the ſimilitude of the veſſel. † He wil geue his hart to the finishing of the workes, and his watching wil polish to perfection. † So the potter ſitting at his worke, turning the wheele with his feete, who is alwayes ſet in carefulnes for his worke, and al his working is in number: † With his arme he wil fashion the clay, and before his feete he wil bend his ſtrength: † He wil geue his hart to finish the vernishing thereof, and his watching wil make cleane the fournace. † Al theſe haue hoped in their handes, and euerie one is wiſe in his owne art. † Without theſe a citie is not built. † And they shal not inhabite, nor walke therein, and they shal not leape high into the congregation. † Vpon the iudges ſeate they shal not ſitte, and the ordinance of iudgement they shal not vnderſtand, neither shal they declare diſcipline and iudgement, and in parables they shal not be found: † but they shal confirme the creature of the world, and their prayer shal be in the worke of their art, applying their ſoule, & ſearching in the law of the Higheſt.
CHAP. XXXIX. Goldie knowlege, 16. puritie of ſoule, 20. humble conceipt of our ſelues, 27. and conſideration of eternal reward, are good diſpoſitions to ſpiritual contemplation.
THE Beſides actiue life commended in the former chap. it is neceſſarie that vertuous men vſe alſo meditation, & cōtemplation. Vnto which foure diſpoſitions are requiſite, deſcribed in this chapt. wiſe man wil ſearch out the wiſdom of al the ancientes, and wil be occupied in the prophetes. † He wil keepe the narration of famous men, and wil enter withal into the ſubtilities of parables. † He wil ſearch out the hidden ſenſes of prouerbes, and wil conuerſe in the ſecretes of parables. † In the middes of great men he wil miniſter, and in the ſight of the preſident he shal appeare. † He shal paſſe into the land of ſtrange nations: for he shal trie good and euil in men. † He wil geue his hart to watch early vnto our Lord, that
made him, and he wil pray in the ſight of the Higheſt. † He Wil open his mouth in prayer, and wil entreate for his ſinnes. † For if it shal pleaſe our great Lord, he wil fil him with :: the
1. ſpirit of vnderſtanding: † and he wil power forth the wordes
True knowlege of holie My
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eries: without the▪ which meditation wil be erronious. of his wiſdom as showres, and in prayer wil confeſſe to our Lord. † And he wil direct his counſel, and diſcipline, and in his ſecretes he wil conſult. † He wil open the diſcipline of his doctrine, and wil glorie in the law of the teſtament of our Lord. † Manie wil praiſe his wiſdom, and it shal not be abolished for euer. † The memorie of him shal not depart, and his name shal be required from generation to generation. † Nations shal declare his wiſdom, and the church wil shew forth his praiſe. † If he continew, he shal leaue a name more then a thouſand: and if he reſt, it shal profite him. † I wil yet conſult that I may declare: For as with furie I am replenished. † In voice he ſaith: Heare me ye diuine fruites, and as the
2. roſe planted vpon the riuers of waters fructifie ye. † As Libanus
Puritie of ſoule free frō greuous ſinnes, and endowed vvith vertues. haue ye the odours of ſweetnes. † Florish ye flowres, as the lilie, and geue forth an odour, and bring forth leaues in grace, and praiſe with ſongue, and bleſſe our Lord in his workes. † Humilitie is eſpecially required in contemplatiue perſons. Geue magnificence to his name, and confeſſe
3. vnto him in the voice of your lippes, and in ſongues of the lippes, and harpes, & thus shal ye ſay in confeſſion: † Al the
Gen. 1. workes of our Lord are exceeding good. † At this word the water ſtood as an heape: and at the word of his mouth as itExo. 1. were receptacles of waters: † becauſe in his commandment placabilitie is made, and there is no diminishing of his ſaluation. † The workes of al flesh are before him, and there is nothing hid from his eyes. † From world to world he beholdeth, and nothing is meruelous in his ſight. † It is not to be ſaied: What is this, or what is that? for al thinges shal be ſought in their time. † Hope of eternal reward comforteth, & encoregeth the ſeruants of God. His bleſſing hath ouerflowed as a
4. ſtreame. † And as a flood hath watered the drie land, ſo his
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. wrath shal inherite the nations, that haue not ſought him: † euen as he turned waters into drught, and the earth was made drie: and his waies are direct to the waies of them: ſo to ſinners ſtumbling blockes in his wrath. † Good thinges were created for the good from the beginning, ſo for the wicked, good thinges and euil. † In the meane time God geueth neceſſaries for this life. VVhich the good vſe rightly to their merite & the wicked vſe euil to their damnation. The beginning of the thing neceſſarie for the life of men, water, fire, and yron, ſalt, milke, and bread of flower, and honie, and the cluſter of grape, and
oyle, & clothing. † Al theſe shal be conuerted to ſaintes into good, ſo alſo to the impious and to ſinners into euil. † There are ſpirites, that were created Diuels were created in ſtate of grace, and of their owne wil fel from God, & conſequently are eternally puniſhed. for vengeance, and in their furie they haue confirmed their tormentes: † in the time of conſummation they shal power our ſtrength: and they shal accomplish the furie of him, that made them. † Fire, haile, famine, and death, al theſe were created for vengeance: † the teeth of beaſtes, and ſcorpions, and ſerpentes, and ſword reuenging the impious vnto deſtruction. † In his commandmentes they shal make merrie, and on the earth they shal be prepared when nede is, and in their times they shal not pretermitte a word. † Therefore from the beginning I was confirmed, and I haue conſulted, and thought, and leaft written. † Al the workes of our Lord are good, & he wil geue euerie worke in his houre. † It is not to be ſaid: This is worſe then that: for al shal be approued in their time. † And now with al hart and mouth praiſe ye, and bleſſe the name of our Lord.
CHAP. XL. The firſt matter of ſpiritual meditation may be mans miſerie, contracted by original ſinne, 4. and increaſed by actual, 17. reliued by God grace: 22. which geueth manie benefites, 27. man adding his voluntarie cooperation.
GREAT trauel is created to al men, and an heauie yoke vpon the children of Adam, from The penalties which al men euen new borne infants ſuffer, do ſhew that al in general are guiltie of original ſinne, for if they were not guiltie then puniſhment were not iuſt. That Chriſt alſo would be ſubiect to the ſame penalties was for the ſinnes of others. And though his
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mother vvas preſerued from this ſinne yet ſhe vvas not exempted from the general penaltie of al mankinde. the day of their coming forth of their mothers wombe, vntil the day of their burying, into the mother of al. † Their cogitations, and feares of the hart, imagination of thinges to come, and the day of their ending: † from him that ſitteth vpon the glorious ſeate, vnto him that is humbled in earth & ashes. † From him that weareth hyacinth, and beareth the crowne, euen to him, that is couered with rude linen: furie, enuie, tumult, wauering, and the feare of death, anger perſeuering, and contention, † and in the time of repoſe in bed, the ſleepe of night changeth his knowlege. † A litle is as nothing in reſt, and afterward in ſleepe, as in the day of watch
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. † He is trubled in the viſion of his hart, as he that hath eſcaped in the day of battel. In the time of his ſafetie he roſe vp, and merueleth at noe feare: † With al flesh, from man euen to beaſt, and vpon ſinners ſeuenfold. † Beſide theſe thinges, death, bloud, contention, and ſword, oppreſſions, famine,
and contrition, and ſcourges: † for the wicked al theſe were
Gen. 7. created, and for them the floud was made. † Al thinges that
Eccle. 1. are of the earth, shal turne into the earth, and al waters shal returne into the ſea. † Al bribing, and iniquitie shal be cleane taken away, and fidelitie shal ſtand for euer. † The riches of the vniuſt shal be dried vp as a riuer, and they shal ſound as great thunder in rayne. † In opening his handes he shal reioyce: ſo tranſgreſſors shal pine away in conſumption. † The nephewes of the impious shal not multiplie boughes, nor vncleane rootes ſound vpon the toppe of a rocke. † Ouer al water grennes, and at the brincke of the riuer it shal be plucked vp before al graſſe. † Grace is as paradiſe in bleſſinges, and mercie remayneth for euer. † The life of a workeman that is ſufficient for himſelf shal be ſweete, and in it thou shalt finde a treaſure. † Children, and building of a citie shal confirme the name, and an vnſpotted woman shal be counted aboue this. † Wine and muſicke make a ioyful hart: and the loue of wiſedom is aboue both. † Shalmes, and Pſalterie make ſweete melodie, and a ſweete tongue is aboue both. † Thine eye wil deſire grace and beautie, and The ſocietie of Chriſts Church floriſhing in al vertues excelleth the benefites of the old Teſtament. greene ſowen fieldes are aboue this. † A freind and companion meeting together in time, and aboue them both is a woman with her husband. † Bretheren are an helpe in the time of tribulation, and mercie shal deliuer more then they. † Gold and ſiluer are the eſtablishing of the feete: and counſel is wel accepted aboue them both. † Riches and ſtrength exalt the hart, and aboue theſe is the feare of our Lord. † There is no diminution in the feare of our Lord, and in it there is no neede to ſeeke for helpe. † The feare of our Lord is as a paradiſe of bleſſing, and they haue couered it aboue al glorie. † Sonne in thy life time Euerie one is bound to labour that he want not neceſſaries. want not: for it is better to die then to want. † A man that looketh toward an other mans table, his life is as no life, thinking how to liue, for he feedeth his ſoule with an other mans meates. † But a man nurtered, and taught wil looke to him ſelfe. † Pouertie wil be ſweete in the mouth of the vnwiſe, and in his bellie a fire wil burne.
CHAP. XLI. An other matter of meditation is death, 8. wherof ſinne is the cauſe. 1
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. Care of a good fame is neceſſarie. 19. Let shamfaſtnes be a bridle to auoide fornication, 22. iniquitie, 24. theft, and other ſinnes.
O DEATH how bitter is thy memorie to a man that hath peace in his riches: † to a man that is at reſt, and whoſe wayes are proſperous in al thinges, and that is yet able to take meate! † O death, thy iudgement is good to a needy man, and him that is diminished in ſtrength, † and fayleth in age, and that is careful of al thinges, and to the incredulous, that loſeth patience! † Feare not the iudgement of death. Remember what thinges haue bene before thee, and what come after thee: this is the iudgement from our Lord to al flesh: † and what shal come vpon thee by the good pleaſure of the Higheſt? whether it be ten, or an hundred, or a thouſand yeares. † For in hel there is no It is to no purpoſe after death to accuſe the ſhortnes, or length of life, pretending the ſame to haue bene cauſe of ſinne. For God doth al iuſtly, yea and for the beſt, if men would ſo vſe his benefites. accuſing of life. † The children of ſinners be come children of abominations, and they that conuerſe neere the houſes of the impious. † The inheritance of the children of ſinners shal perish, and with their ſeede shal be continuance of reproch. † The children complaine of an impious father, becauſe for him they are in reproch. † Woe to you ye impious men, which haue forſaken the law of our Lord the Higheſt. † And if ye be borne, ye shal be borne in malediction: and if ye die, in malediction shal be your portion. † Al thinges that are of the earth, shal returne into the earth: ſo the impious from malediction to perdition. † The moorning of men is in their bodie, but the name of the impious shal be cleane wyped out. † Haue care of a good name: for this shal be more permanent to thee, then a thouſand treaſures precious and great. † There is a number of the daies of a good life: but a good name shal continew for euer. † Children, keepe ye diſcipline in peace. For wiſdom hid, and treaſure not ſeene, what profite is there in them both? † Better is the man that hideth his follie, then the man that hideth his wiſdom. † But yet It behoueth children, and ſcholars to eſteme that which their elders teach: haue reuerence to theſe thinges, which proceede from my mouth. † For it is not good to obſerue al shamfaſtnes: & though the ſame doth not ſeme reaſonable in their owne opinion. al thinges do not pleaſe al men in opinion. † Be ashamed before father & before mother, of fornication: and before the preſident and before the mightie, of lying: † before the prince, and before the iudge, of offence: before the ſinagogue and the people, of iniquitie: before companion and freind, of iniuſtice: and before the place where thou dwelleſt, † of theft, of the truth of God, and his teſtament: of leaning on the bread, and of reproofe for the thing geuen and taken: † before them that
ſalute thee, of ſilence: of beholding a woman that is an harlot: and of turning away thy countenance from thy kinſman. † Turne not away thy face from thy neighbour, & of taking away part and not reſtoring. † Behold not an other mans
Mat 5. v. 28. wife, and ſearch not his handmayde, neither ſtand by her bed. † Before freindes of opprobrious wordes: and when thou haſt geuen, vpbrayde not.
CHAP. XLII. Further admonition to auoide ſinnes in wordes, and deedes. 6. with care that others offend not by our negligence. 15. An other matter of meditation is Gods excellencie, appearing in his workes.
REPEATE notthe word It is not lawful to reueale that, which we iuſtly promiſe to conceale. which thou haſt heard, neither reueale thou of a ſecret word, & thou shalt in deede be without confuſion, and shalt finde grace in the ſight of al men: be not ashamed for al theſe thinges, and accept not perſon therby to ſinne. † Of the law of the Higheſt, and his
Leuit 19. Deu. 1▪ 16 Prou. 24. Iacob.
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teſtament, and of iudgement to iuſtifie the impious, † of the word of companions and wayfaring men, and of the geuing of the inheritance of freindes, † of the equalitie of balance and weightes, of the getting of manie thinges and few, † of the corruption of bying, and of marchantes, and of much diſcipline of thy children, and to make bloudie the ſide of a wicked ſeruant. † Ouer a naughtie woman a ſeale is good. † Where there are manie handes, shutvp, and what ſoeuer thou shalt deliuer, number, and weight it: and write euerie thing geuen and receiued. † Of the diſcipline of the vnwiſe and foolish, and of ancientes, that are iudged of young men: and thou shalt be wel inſtructed in al thinges, and approued in the ſight of al the liuing. † A daughter is the ſecret watch of the father, and the care of her taketh away ſleepe, leſt perhaps in her youth she become paſt age, & abiding with an husband she become odious: † leſt at anie time she be corrupted in her virginitie, and in her fathers houſe she be found with childe: leſt perhaps abyding with her husband she tranſgreſſe, or at the leaſt become barren. † Ouer a diſſolute daughter keepe ſure watch: leſt at anie time she make thee come into reprooche with thine enemies, becauſe of detraction in the citie, and the obiection of the people, and she confound thee in the multitude of the people. † Looke not on euerie bodie
for beautie ſake▪ & among wemen tarie not. † For out of garments cometh forth the moth, and from a woman the iniquitie of a man. † For There is leſſe danger in conuerſing familiarly with a wicked man, then with a freindlie woman. In which conuerſarion, much prudence is required, as is before admoniſhed. chap.
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. better is the iniquitie of a man, then a woman doing a good turne, and a woman shaming vnto reproche. † I therefore wil be mindeful of the workes of our Lord, and I wil shew forth which I haue ſeene. By the words of our Lord are his workes. † The ſunne illuminating hath looked through out al, and ful of the glorie of our Lord is his worke. † Hath not our Lord made the ſainctes to declare al his meruelous thinges, which our Lord the omnipotent confirmed to be eſtablished in his glorie? † He hath ſearched out the depth, and the hart of men: and in their ſubtilitie he hath conſidered. † For our Lord hath knowen al knowlege, and hath beheld the ſigne of age, declaring what thinges are paſt, and what are to come, reueling The excellencie of God, which can not be ſene with mortal eye (Exo. 33.) is propoſed to our meditation in his workes. The like in, Iob. 38. 39. 40. 41. and in manie places of holie Scripture. the tokens of ſecret thinges. † No cogitation eſcapeth him, and no word hideth it ſelf from him. † The glorious workes of his wiſdom he hath beautified: who is before the world and world without end, neither is there added, † nor diminised, and he needeth not anie mans counſel. † How are al his workes to be deſired, and which is as it were a ſparke to conſider! † Al theſe liue, and remaine for euer, and in al neceſſitie al thinges obey him. † Al thinges duble, one againſt one, and he hath made nothing to want. † He hath confirmed the good thinges of euerie one. And who shal be filled ſeeing his glorie?
CHAP. XLIII. Gods incomparable excellencie appeareth in the heauens; 2. in the ſunne, 6. moone, 9. other ſtarres, 12. rainebow, 14. ſnow, 15. cloudes, 16. hayle, 17. winde, 18. thunder, 21. froſt, 22. chriſtal, 24. dew, 26. the ſea, and innumerable thinges therin. 29. No man is able to praiſe God ſufficiently.
THE firmament of height is his beautie, the beautie of heauen is in the viſion of glorie. † The Of al ſenſles creatures, yea & of ſenſible alſo, that haue not reaſon, the ſunne is moſt excellent. Of which al corporal
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reatures receiue their light: & by whoſe influence al generation of creatures procedeth: wherof is this Maxime in Philoſophie, that the ſunne and man begette a man, And Ariſtotel calleth the ſunne the father of men and of goddes. li. 2. de anima But the faithful know it is a creature inferior to man, in reſpect of his reaſonable ſoule, and in them both & in al other creatures, acknowlege ſuperexcellent & infinite Maieſtic in God. ſunne in ſight declaring at his coming forth, a meruelous inſtrument, the worke of the Higheſt. † At noone it burneth the earth, and who can abide in the preſence of the heate thereof: kepeing a fornace in the workes of heate: † the ſunne three times ſo much burning the mountaines, caſting out fyrie beames, and shining with his beames blindeth the eyes. † Great is our
Lord that made it, and by his wordes it hath haſtened his courſe. † And the moone in al in her time, is the shewing of ſeaſon and the ſigne of age. † By the moone is the ſigne of a feſtiual day, a light that diminisheth in conſummation. † The moneth is according to her name, increaſing meruelouſly in conſummation. † An inſtrument of the campe on high, shining gloriouſly in the firmament of heauen. † The glorie of the ſtarres is the beautie of heauen, our Lord illuminating the world on high. † In the words of the holie one they shal ſtand to iudgement, and shal not faile in their watches. † See the bow, and bleſſe him that made it: it is very beautiful in his brightnes. † It hath compaſſed heauen in the circuite of his glorie, the handes of the Higheſt haue opened it. † But by his commandement he hath haſtened ſnow, & he haſteth to ſend forth the lightninges of his iudgement. † Therefore are the treaſures opened, and the cloudes flie forth as birdes. † By his greatnes he hath ſet the cloudes, and the haileſtones are broken. † In his ſight the mountaines shal be moued, and at his wil the ſouth winde hath blowen. † The noyſe of his thunder shal beate the earth, the tempeſt of the northwind, and the gathering together of wind: † and as the bird lighting downe to ſitte, he ſcatereth ſnow, and the falling thereof, is as the locuſt dyuing downeward. † The eye shal admire the beautie of the whitenes thereof, and the hart quaketh at the shower thereof. † He shal power out froſt vpon the earth as ſalt: and when it freeſeth, it shal be made as the toppes of a thiſtle. † The cold north winde blewe, & of water there froſe chryſtal, vpon al gathering together of waters it shal reſt, & as aVVhich alſo appeareth euen in the leaſt creatures whoſe natural ſubſtances & qualities, with other accidents, the more anie man conſidereth the more he shal admire God, the onlie Creator of al. breſt plate it shal put it ſelf vpon the waters. † And it shal deuoure the mountaines, & burne the deſert, & extinguish that which is grene as fire. † The remedie of al is in the haſtie coming of a cloude, and a dew meeting it by the heate that cometh, shal make it quaile. † At his word the wind was ſtil, and with his thought he appeaſed the depth, and our Lord planted Ilandes therein. † They that ſaile on the ſea, tel the perils ther of: & hearing with our eares we shal meruel. † There are goodly workes, & meruelous: diuers kindes of beaſtes, & of al cattel, & the creature of mightie beaſtes. † Through him is the end of their iourney confirmed, and by his word al thinges are ſet in order. † We shal ſay manie thinges, & shal faile in wordes; but the ſumme of our wordes is, he is in al. † Glorifying
him how far shal we be able? for the omnipotent himſelf is aboue al his workes. † Our Lord is terrible, & exceeding great, & his might is meruelous. † Glorifying our Lord as much as euer you can, he shal yet ſurpaſſe, and his magnificence is meruelous. † Bleſſing our Lord, exalt him as much as you can: for he is greater then al praiſe. † Exalting him be ye replenished with ſtrength. Labour not: for you shal not comprehend. † Who shal ſee him, and shal declare him? and who shal magnifie him as he is from the beginning? † Manie thinges hid are greater then theſe: for we haue ſeene few of his workes. † But our Lord made al thinges, and to them that liue piouſly he hath geuen wiſdom.
CHAP. XLIIII. Praiſes of holie fathers in general: 16. and in particular of Enoch, 17. Noe,The 2. part. Examples and praiſes of holie men: with praiſe & thankes to God. 20. Ahraham, 24. Iſaac, and Iacob.
LET vs praiſe glorious men, and our fathers in their generation. † Much glorie hath our Lord made by his magnificence from the beginning of the world. † Ruling in their
Vertuous men are rightly called Lordes, and Princes; ſo the children of Heth ſayde to Abraham. My Lord, the
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art a prince of God among v
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. Gen. 23. dominions, men great for force, and endued with their wiſdom, declaring in the prophetes the dignitie of prophetes, † and ruling in the people that was preſent, and by the vertue of wiſdom moſt holie wordes to the peoples. † In their kil ſeeking out muſical melodies, & vttering ſongnes of ſcriptures. † Rich men in force ſtudying beautifulnes: liuing at peace in their houſes. † Al theſe in the generations of their nation haue obteyned glorie, and in their daies are praiſed. † They that were borne of them haue leaft a name to tel their praiſes: † and there are ſome of whom there is no memorie: they are perished, as they that neuer were; & are borne, as not borne at al, & their children with them. † But they are men of mercie, whoſe godlie deedes haue not failed: † good thinges continew with their ſeede, † their nephewes are an holie inheritance, and their ſeede hath ſtoode in the teſtamentes: † and their children becauſe of them abide for euer: their ſeede and their glorie shal not be forſaken. † Their bodies are buried in peace, and their name liueth vnto generation and generation. † Enoch shal preach penance in the time of Antichriſt. Let peoples tel their wiſdom, and the Church declare their praiſe. † Henoch pleaſed God, and was tranſlated
Gen 5. Gen. 6. into paradiſe, that he may :: geue repentance to the nations.
† Noe was found Noe was perfect. perfect, iuſt, and in the time of wrath he
Gen. 9. was made a reconciliation. † Therefore was there a remnant leaſt to the earth, when the flood was made. † The teſtaments of the world were made with him, that al flesh should no more be deſtroyed with the flood. † Abraham the great
Gen. 12.
Abraham father of al the beleuers in Chriſt. father of the multitude of the nations, and there was not found the like to him in glorie, who kept the law of the Higheſt, and was in couenant with him. † In his flesh he
Gen. 22. Heb. 11. made the couenant to ſtand, and in tentation he was found faithful. † Therefore by an oath he gaue him glorie in his nation, that he should encreaſe as an heape of earth, † and that he would exalt his ſeede as the ſtarres, and they should inherite from ſea to ſea, and from the riuer to the endes of the earth. † And he did in like manner in Iſaac for Abraham his father. † Our Lord gaue him the Iſaac, and Iacob were bleſſed in Abraham. bleſſing of al nations, and confirmed his couenant vpon the head of Iacob. † He knew him in his bleſſinges, and gaue him an inheritance, & diuided him his portion in twelue tribes. † And he preſerued vnto him men of mercie, and found grace in the eies of al flesh.
CHAP. XLV. Praiſes of Moyſes, 7. Aaron, 16. and his prieſtlie progenie. 22. Againſt whom Chore with his complices rebelling, were deſtroyed.
MOYSES beloued of God, and men: whoſe memorie is
Exo. 3. in benediction. † He made him like in the glorie of ſaintes, and magnified him in the feare of his enemies. And with his wordes he appeaſed monſters. † He glorified him in the ſight of kinges, and gaue him commandment before his people, & shewed him his glorie. † In his faith and meekenes
Num. 12. he made him holie, and choſe him of al flesh. † For he heard him, and his voice, and brought him into a cloude. † And he gaue him precepts Moyſes ſaw Gods workes more clerely then other Prophets, yet ſaw not his ſubſtances, as is noted. Exo. 33. face to face, and a law of life and diſcipline, to teach Iacob his teſtament, and Iſrael his iudgements. † He exalted Aaron his brother high, and like to himſelf of the tribe of Leui. † He eſtablished vnto him Aarons prieſthood continued ſo long as Moyſes law: that was til Chriſt. And now the prieſthood according to the order of Melchiſedech continueth to the end of the world. an euerlaſting
Exo. 28. teſtament, and gaue him the prieſthood of the nation, and made him bleſſed in glorie, † and he girded him about with a girdle, and put vpon him a robe of glorie, and crowned him in furniture of power. † Garments to the feete, and breches, and an Ephod he put vpon him, and compaſſed him with litle
belles of gold very manie round about, † to geue a ſound in his going, to make ſound heard in the temple for a memorie to the children of his nation. † An holie robe, of gold, and hyacinthe, and purple, a wouen worke, of a wiſeman, indued with iudgement and truth: † Of twiſted ſcarlet the worke of an artificer, with precious ſtones figured in the cloſure of gold, and grauen by the worke of a lapidarie for a memorial, according to the number of the tribes of Iſrael. † A crowne of gold vpon his miter grauen with a ſeale of holines, and the glorie of honour: a worke of power, and the adorned deſires of the eies. † There were none ſuch ſo faire before him, euen from the beginning. † No ſtranger was clothed with them, but only his children alone, and his nephewes for euer. † His ſacrifices were conſumed with fire euerie day.
Leuit. 8. † Moyſes filled his handes, & anoynted him with holie oile. † It was made vnto him for an euerlaſting teſtament, and to his ſeede as the daies of heauen, to doe the function of prieſthood, and to haue praiſe and to glorifie his people in his name. † He choſe him of al that liued, to offer ſacrifice to God, incenſe, and good odour, for a memorial to pacifie for his people: † and he gaue them power in his preceptes, in the teſtaments of his iudgementes, to teach Iacob his teſtimonies, and in his law to geue light to Iſrael. † Becauſe ſtrangers
Num. 16. ſtood againſt him, and for enuie men compaſſed him about in the deſert, they that were with Dathan and Abiron, and the congregation of Core in anger. † Our Lord God ſaw, and it pleaſed him not, and they were conſumed in the violence of wrath. † He did prodigious thinges vnto them, and conſumed them in flame of fire. † And he added glorie to Aaron, and gaue him an inheritance, and diuided vnto him the firſt fruites of the increaſe of the earth. † He prepared them bread in the firſt vnto ſatietie: for the ſacrifices alſo of our Lord they shal eate, which he gaue to him, and to his ſeede. † But The tribe of Leui had not a portion of inheritance ſeparate from the ieſt, but had tithes, firſt fruites, and oblations for their temporal prouiſion he shal not inherite the nations in the land, and he hath no part in the nation: for himſelf is his portion & inheritance. † Phinees the ſonne of Eleazar is the third in glorie,
Num. 25. in imitating him in the feare of our Lord: † and to ſtand in the reuerence of the nation: in the goodnes and alacritie of his ſoule he pacified God for Iſrael. † Therefore did he eſtablish vnto him a couenant of peace, to be the prince of the holies, and of his nation, that the dignitie of prieſthood should
be to him and to his ſeede for euer. † And the teſtament to
King Dauid gaue ſpecial aſſiſtance to the Prieſtes, and greatly aduanced Gods ſeruice 1. Paral 23.
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. Dauid king, the ſonne of Ieſſe of the tribe of Iuda, and inheritance to him and to his ſeede, that he might geue wiſdom into our hart to iudge his nation in iuſtice, that their good thinges might not be abolished, & their glorie in their nation he made euerlaſting.
CHAP. XLVI. Praiſes of Ioſue, 9. Caleb, 13. the Iudges of Iſrael, 16. Namely of Samuel Iudge and Prophet.
STRONG in battel was Ieſus the ſonne of Naue, Ioſue ſucceded in the temporal gouernment: for the ſpiritual perteyned to the ſucceſſors of Aaron. Num. 27. ſucceſſour of Moyſes among the prophets, who was great according to his name, † moſt great in the ſaluation of Gods elect, to ouerthrow the enemies riſing vp, that he might get the inheritan
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of Iſrael. † What glorie obteyned he in lifting vp his handes, and caſting ſwordes againſt the cities? † Who before him did ſo reſiſt?
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or our Lord himſelf brought the enemies. † Whether was not the ſunne hindered in his anger, and one
Ioſu. 10. day was made as two? † He inuocated the mightie ſoueraine in aſſaulting of the enemies on euerie ſide, and the great and holie God heard him in haile ſtones of exceeding great force. † He made violent aſſault againſt the nation of his enemies, and in the goeing downe he deſtroyed the aduerſaries, † that the nations might know his might, that it is not eaſie to fight againſt God. And he folowed at the back of the mightie. † And in the daies of Moyſes did mercie, and Caleb the ſonne
:: Only Ioſue and Caleb remained of thoſe which came out of Aegypt, al the reſt dyed in the deſert, and their children entered into Chanaan.
Num. 14
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of Iephone, did ſtand againſt the enemie, and ſtayed the nation from ſinnes, and appeaſed the murmuring of malice. † And they two being appointed, were deliuered out of danger from among the number of ſix hundred thouſand footemen, to bring them into their inheritance, into the land that yeldeth milke and honie. † And our Lord gaue ſtrength to Caleb himſelf,
Ioſu. 14. and his ſtrength continued euen vntil old age, ſo that he went vp into the high place of the land, & his ſeede obteyned inheritance. † That al the children of Iſrael might ſee, that it is good to obey the holie God. † And Though ſome of the Iudges were ſometimes great ſinners, yet they were finally iuſt & for their good actes much renowmed. al the iudges by their name, whoſe hart was not corrupted: which were not turned away from our Lord, † that their memorie might be bleſſed,
1. Reg 17 and their bones ſpring out of their place, † and their name continew for euer, the glorie of the holie men remayning vnto their children. † The beloued of our Lord his God
Samuel the prophet of our Lord, renewed the empire, and Samuel annointed Saul. and Dauid kinges. anoynted princes in his nation. † By the law of our Lord he iudged the congregation, and the God of Iacob ſaw, and in his fidelitie was proued a prophet. † And he was knowen faithful in his wordes, becauſe he ſaw the God of light: † and inuocated our Lord omnipotent, in aſſaulting the enemies beſetting him on euerie ſide, in the oblation of an immaculate lambe. † And our Lord thundered from heauen, and in great
1. Reg 7. ſound he made his voice heard, † and he deſcomfited the princes of the Tyrians, and al the dukes of the Philiſthiims: † and before the time of the end of his life, and the world, he
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Reg. 12 gaue teſtimonie before our Lord, and his Chriſt, money and what ſoeuer beſides vnto the verie shoes he tooke not of al flesh, and no man accuſed him. † And after this he ſlept, and
If Samuel himſelf had not appeared, (but ſome other ſpitite) it could not haue bene noted in his praiſes. See. 1. Reg. 28. he notified to the king, and shewed him the end of his1 Reg. 28 life, and he exalted his voice out of the earth in prophecie to take cleane away the impietie of the nation.
CHAP. XLVII. Praiſes of Nathan, 2. Dauid, 14. and Salomon; in whoſe progenie (21. notwithſtanding his fal) 27. the royal ſcepter remained for Dauids ſake, though for his and the peoples ſinnes, tenne tribes were cut of, and fel into ſchiſme.
AFTER theſe thinges aroſe Nathan the Prophet in the
2. Reg 11 daies of Dauid. † And as the fatte ſeparated from the flesh, ſo was Dauid from the children of Iſrael. † He plaied
1. Reg. 17 with lyons as it were with lambes: and with beares he did in like maner as with lambes of sheepe in his youth. † Did not
Ibidem. he kil the giant, and tooke away reproch from his nation? † In lifting vp his hand, with a ſtone of the ſling he ouerthrew the boaſting of Goliah: for he inuocated our Lord the omnipotent, and he gaue in his right hand, to take away the man ſtrong in battel, and to exalt the horne of his nation. † So
1. Reg 18 in ten thouſand did he glorifie him, and praiſed him in the bleſſinges of our Lord, in offering to him a crowne of glorie: † for he deſtroyed the enemies on euerie ſide, and rooted out the Philiſthijms the aduerſaries euen vntil this preſent day: he brake their horne for euer. † In euerie worke he gaue confeſſion to the Holie one, and to the Higheſt, in the word of glorie. † From Amongſt al the renoumed actes of Dauid his pure and ſincere hart moſt pleaſed God. al his hart he praiſed our Lord, & loued
God that made him: and gaue him might againſt his enemies: † and he made ſingers to ſtand before the altar, and by their
1. Par. 25 ſound he made ſweete tunes. † And in the ſolennities he gaue honour, and adorned the times euen to the end of his life, that they should praiſe the holie name of our Lord, and magnifie the holines of God in the morning. † Our Lord purged his
2. Reg 12 ſinnes, and exalted his horne for euer: and he gaue him a teſtament of the kingdom, and the ſeate of glorie in Iſrael. † After him aroſe a wiſe ſonne, and for For Dauids ſake God gaue wiſdom to Salomon, and peace in his kingdom. him did he ouerthrowe al the might of the enemies. † Salomon reigned in dayes of
3. Reg. 3. peace, to whom God ſubdewed al his enemies, that he might build an houſe in his name, and prepare holines for euer: as By Apoſtrophe the auctor turneth his ſpeach to Salomon. thou art inſtructed in thy youth. † And thou art replenished
3. Reg 4. as a riuer with wiſdom, and thy ſoule diſcouered the earth. † And thou didſt multiplie darke ſayinges in compariſons: thy name was bruited to the ilandes far of, and thou waſt beloued in thy peace. † The landes merueled at the ſonges and prouerbes, and compariſons, and interprerations, † and at the name of our Lord God, whoſe name is, God of Iſrael. † Thou didſt gather gold as copper, and filledſt ſiluer as lead,
3. Reg. 10 † and bowdeſt thy thighes to wemen: thou haſt had power on thy bodie, † thou Salomons ſinnes were punished, but Gods mercie continued in conſeruing his poſteritie. Pſal. 88. haſt made a blotte in thy glorie, and
3 Reg. 11 profaned thy ſeede to bring wrath to thy children, and thy follie to be kindled, † to make the kingdom diuided, and a ſtubburne kingdom to reigne of Ephraim. † But God wil not
Pſal. 88. v. 34. leaue his mercie, and he wil not corrupt, no
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abolish his owne workes, neither wil he deſtroy from the ſtocke the nephewes of his elect: and he wil not corrupt the ſeede of him, that loueth our Lord. † But he gaue a remnant to Iacob, and to Dauid of the ſame ſtocke. † And Salomon had an end with his fathers. † And he leaft after him of his ſeede, the follie of the nation, † and Roboam hauing litle wiſedom, who
3 Reg. 1
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turned away the nation by his counſel, † and Ieroboam the ſonne of Nabat, who made Iſrael to ſinne, and made a way of ſinning to Ephraim, and their ſinnes did abound very manie. † They remoued them away from their land very far. † And he ſought al iniquities, til there came defenſe vnto them, and he
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id them from al ſinnes.
CHAP. XLVIII. Praiſes of Elias, 13. Eliſeus, 19. Ezechias, 23. and Iſaias.
AND there aroſe Elias the prophet, as it were fire, and
3. Reg 17 his word burnt as a litle torche. † Who brought famine vpon them, and they prouoking him in their enuie, were made fewe. for they could not abide the preceptes of our Lord. † By the word of our Lord he ſtayed heauen, and he brought downe fire from heauen Elias procured fire from heauen to burne his ſacrifice, 3. Reg. 18 and
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e more to burne an hundred men which perſecuted him. 4. Reg. 1. thriſe. † So was Elias magnified in his meruelous workes. And who can ſo glorie like vnto thee? † Who didſt rayſe vp the dead from hel, from the lotte of death, in the word of our Lord God. † Who didſt caſt downe kinges to deſtruction, and didſt eaſily breake their might, and the glorious from their bed. † Who heareſt iudgement in Sina, and in Horeb iudgementes of defence. † Who anoynteſt kinges to repentance, and
3. Reg. 19 4. Reg. 2. makeſt prophetes ſucceſſoures after thee. † Who waſt receiued in a whirlewind of fire, in a chariot of fierie horſes. † “ Who art written in the iudgements of times, to appeale the wrath of our Lord, to reconcile the hart of the father to the ſonne, and to reſtore the tribes of Iacob. † Bleſſed are they, that ſaw thee, and were honored in thy freindshipe. † For we liue by life only, but after death our name shal not be ſuch. † Elias was in dede hid in the whirlewind, & his ſpirit was complete in Eliſeus: in his daies he feared not the prince, and no man ouercame him by might. † Neither did any word ouercome him, and his bodie The miracle wrought by his dead bodie ſhewed that he was an holie prophet. 4. Reg. 13. See the miracles of Elias, and Eliſeus. To. 1. pag. 940. prophecied being dead. † In
4 Reg 13 his life he did wonders, and in death he wrought meruelous thinges. † In al theſe thinges the people repented not, and they departed not from their ſinnes, til they were caſt out of their land, and were diſperſed into al the earth. † And there was leaft a verie ſmal nation, and a prince in the houſe of Dauid. † Some of them did that which pleaſed God: but others committed manie ſinnes. † Ezechias fenced his citie, and brough in water into the middes thereof, and digged a rocke with yron, and built a wel for water. † In his daies
4. Reg. 20 4. Reg. 18 came vp Sennacherib, and ſent Rabſaces, and lifted vp his hand againſt them, and put forth his hand vpon Sion, and became proude by his mightines. † Then were their harts, and hands moued: and they were in ſorow as trauailing wemen. † And they inuocated our merciful Lord, and ſpredding their handes, they lifted them vp to heauen: and the holie Lord God Prayer preuailed, when forces were not ſufficient. Sec, 4. Reg. 19. quickly heard their voice. † He was not mindful of their ſinnes, neither did he geue them to their
enemies, but purged them by the hand of Iſaie the holie prophete. † He ouerthrew the campe of the Aſſirians, and the
4 Reg. 19 Iſa. 37. Angel of our Lord deſtroyed them. † For Ezechias did that which pleaſed God, and went ſtrongly in the way of Dauid his father, which Iſaie commanded him, the great prophet, and faithful in the ſight of God. † In his daies the ſunne returned
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Iſa. 38. backward, & added life to the king. † By a great ſpirite he ſaw the laſt thinges, and comforted the mourners in Sion. † For euer he shewed the thinges to come, & ſecret thinges before they came to paſſe.
ANNOTATIONS. CHAP. XLVIII.
10 VVho art vvritten:] Amongſt other quarels, Proteſtantes except againſtNot only this booke but alſo other holie ſcriptures witnes that Elias shal returne and preach before the end of the world. S. Chryſoſtom Aretas, and other Doctors teſtifie the ſame. See. Annot. Gen. 5. the authentical auctoritie of this booke, becauſe the auctor ſaith, that Enoch and Elias shal come againe, to appeaſe the wrath of our Lord, to reconcile the father to the ſonne, and to reſtore the tribes of Iacob. But that this is no iuſt exception, is clere by other holie Scriptures, where the ſame vniforme doctrin of the whole Church, is no leſſe euident, then in this booke. For God himſelf ſaith the ſame alſo by the mouth of his prophet Malachie: Behold I wil ſendMal. 4. you Elias the prophet, before the day of our Lord come, the great and dreadful. Chriſt alſo ſayth: Elias in deede shal come, and reſtore al thinges. VVherupon
Mat. 17. In 2. Theſ 2. S. Chryſoſtom, after he hath ſhewed how terrible Antichriſt ſhal be, by reaſon of his temporal powre, crueltie, and wicked lawes, he addeth: Feare thou not; He shal only haue force in the reprobate, that perish. For then alſo Elias ſhal come, to fortifie the faithful. Likewiſe the wordes in the Apocalips, I wilApoc. 11. geue to my two witneſſes, & they shal prophecie a thouſand two hundred and three ſcore dayes, were euer inuariably vnderſtood by tradition, from the firſt preachers of Chriſt (as the ancient writer Aretas teſtifieth) that Enoch and Elias shal come, & admonish al, not to geue credite to the deceiptful wonders of Antichriſt: and that they shal trauel in this teſtimonie the ſpace of three yeares and a half. For 1260. dayes come very nere to that ſpace of time.
CHAP. XLIX. Praiſes of Ioſias, who (like to Dauid, and Ezechias) tooke away occaſions of idolatrie. 8. Praiſes of Ieremie, 10. Ezechiel, 12. and the twelue Prophetes. 13. Alſo of Zorobabel, Ieſus the ſonne of Ioſedech, Nehemias, Enoch, Ioſeph, Seth, Sem, and Adam.
THE memorie of Ioſias is according to the confection of
4. Reg. 22 perfume made by the worke of an apothecarie. † His remembrance shal be ſweete as honie in euerie mouth, and as muſick in banket of wine. † He was directed by God into the
2. Par 34 repentance of the nation, and he tooke away the abominations of impietie. † And he gouerned his hart toward our
4. Reg. 23 Lord, and in the daies of ſinners he ſtrengthened pietie.
† Except Dauid, and Ezechias, and Ioſias, Manie other kinges of Iuda refrained alwayes from committing idolatrie, but theſe three deſtroyed al places of idolatrie in their kingdom, which the others did not. al committed ſinne. † For the kinges of Iuda forſooke the law of the Higheſt, and contemned the feare of God. † For they gaue their kingdom to others, and their glorie to a ſtrange nation. † They burnt the choſen citie of holines, and made the
4. Reg. 25 Iere. 1. waies thereof deſolate in the hand of Ieremie. † For they euil intreated him, who was conſecrated a prophet from his mothers wombe, to ouerthrow, and pluck vp, and deſtroy, and to build againe, and renewe. † Ezechiel who ſaw the ſight
Ezech. 1. of glorie, which he shewed him in the chariote of Cherubs. † For he made mention of the enemies in rayne, to doe good vnto them, that haue shewed right waies. † And the bones of the twelue prophets wel may they ſpring out of their place: for they haue ſtrengthened Iacob, and haue redeemed themſelues in the fidelitie of power. † How may we magnifie
Agge. 2. 1. Eſd. 3. 3. Eſd. 5. Zach. 3. 2. Eſd. 2. Gen. 5. Gen. 39. 40. &c.
Zorobabel, for he alſo was as a ſignet on the right hand, † and ſo Ieſus the ſonne of Ioſedec? who in their daies built the houſe, and erected the holie temple to our Lord, prepared to euerlaſting glorie. † And Nehemias in the memorie of much time, who erected vs our walles ouerthrowen, and ſet vp the gates and lockes, who built our houſes. † No man hath bene borne in the earth like to Henoch: for See the Annotation. ch. 38 v. 10. he alſo was taken vp from the earth. † Neither as Ioſeph who was a man borne prince of his bretheren, the ſtay of the nation, the ruler of his bretheren, the ſtay of the people: † and his bones were viſited, and after death Ioſeph prophecying that the people should depart from Aegypt, willed them to carie his bones with them. Gen. 50. So by carying his bones they profeſſed, that he had truly prophecied. they prophecied. † Seth, and Sem obteyned glorie with men: and aboue euerie ſoule, in the beginning Adam.
CHAP. L. Praiſes of Simon the High Priest. 27. Detestation of certaine perſecuting aduerſaries. 29. With concluſion that the obſeruers of this doctrine shal be wiſe and happie,
SIMON This Simon called Iuſtus, and Priſcus, was high prieſt when this booke was written (in the time of Ptolomie the firſt, king of Aegypt) a very holie man, and dead before it was tranſlated into Greke. about the time of Ptolomie the third called Euergetes, nere 300. yeares before Chriſt. the ſonne of Onias, the high prieſt, who in his life held vp the houſe, and in his daies ſtrengthned the temple. † The height alſo of the temple was founded by him, the
Ioſephus li. 12. duble building and high walles of the temple. † In his daies the welles of waters flowed out, and they were filled as theAntiqui ſea aboue meaſure. † Who had care of his nation, and deliuered it from perdition. † Who preuailed to amplifie the citie,
who obteyned glorie in conuerſing with the nation: and amplified the entrance of the houſe, and the court. † As the morning ſtarre in the middes of a cloude, and as the ful moone he shineth in his dayes. † And as the ſunne shining, ſo did he shine in the temple of God. † As the rainbow that shineth among the cloudes of glorie, and as a flower of roſes in the daies of the ſpring, and as the lilies that are in the paſſage of water, and as frankenſence ſmelling in ſummer daies. † As fire gliſtering, and frankenſence burning in the fire. † As a maſſie veſſel of gold, adorned with euerie precious ſtone. † As an oliue tree budding, and a cypreſſe tree aduancing it ſelf on high, when he tooke the robe of glorie, and was reueſted to the conſummation of ſtrength. † In going vp to the holie altar, he made the veſture of holines, glorie. † And in receiuing the portions out of the hand of the prieſtes, himſelf alſo ſtanding by the altar. About him was the ring of his bretheren: and as the ceder plant in mount Libanus, † ſo ſtoode they about him as boughes of the palme tree, & al the children of Aaron in their glorie. † And the oblation of our Lord in their handes, before al the ſynagogue of Iſrael: and executing the conſummation on the altar, to amplifie the oblation of the high king, † he ſtretched forth his hand in Libation
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. oblation of moiſt ſacrifice, and offered of the blood of the grape. † He powred out on the fundation of the altar a diuine odour to the high prince. † Then cried out the children of Aaron, they ſounded with beaten trumpets, and made a great voice to be heard for a remembrance before God. † Then al the people together made haſt, and fel on their face vpon the earth, to adore our Lord their God, and to make prayers to God omnipotent the Higheſt. † And the ſingers amplified in their voices, and in the great houſe the ſound wasThree nations; the Idumeans, Philiſtijmes, and Samaritanes, did moſt perſecute the Iſralites: the Samaritanes were not one pure nation, but mixt of Aſſirians and Iewes: and ſo here called no nation.
encreaſed ful of ſweetenes. † And the people in prayer deſired our Lord the Higheſt, vntil the honour of our Lord was perfected,Num. 6. v. 23. and they finished their office. † Then coming downe, he lifted vp his handes ouer al the congregation of the children of Iſrael, to geue glorie to God from his lippes, and to glorie in his name, † and he repeated his prayer, willing to shew the power of God. † And now pray ye the God of al, who hath done great thinges in al the land, who hath encreaſed our daies from our mothers wombe, and hath done with vs according to his mercie: † geue he vnto vs ioyfulnes of
euerlaſting: † that Iſrael may beleue that the mercie of God is with vs, to deliuer vs in his dayes. † Two nations my ſoule hateth: and the third is They are alſo called a foolish people, becauſe they knowing true religion, mixed idolatrie therwith, according to diuers ſectes. as appeareth 4. Reg. 17. v. 29. no nation, which I hate: † they that ſitte in mount Seit, and the Philiſthijms, and the :: foolish people that dwel in Sichem. † Ieſus the ſonne of Sirach, a man of Ieruſalem, wrote the doctrine of wiſdom and diſcipline in this booke, who renewed wiſdom from his hart. † Bleſſed is he, that conuerſeth in theſe good thinges: and he that layeth them in his hart, shal be wiſe always. † For if he doe them, he shal be able to doe al thinges: becauſe his ſteppes are in the light of God.
CHAP. LI. The auctor rendereth praiſes and thankes to God; 18. and inuiteth others to do the ſame, by his owne example, 31. and by earnest exhortation.
THE prayer of Ieſus the ſonne of Sirach. VVhere we are not able to render recompence to benefactors; eſpecially to God, we are the more bond to acknowlege his manie great benefites, altogether vndeſerued by vs. I wil confeſſe to thee ô Lord king, and wil praiſe thee God my ſauiour. † I wil confeſſe to thy name: becauſe thou art become my helper and protectour, † and haſt deliuered my bodie from perdition, from the ſnare of an vniuſt tongue, and from the lippes of them that worke lying, and in the ſight of them that ſtoode vp thou art become my helper. † And thou haſt deliuered me according to the multitude of the mercie of thy name from them that did roare, prepared to deuoure, † out of the handes of them that ſeeke my ſoule, and from the gates of tribulations which haue compaſſed me: † from the oppreſſion of the flame, which hath compaſſed me, and in the middes of fire I was not burnt. † From the depth of the bellie of hel, and from a defiled tongue, and from the word of lying, from a wicked king, and from an vniuſt tongue: † my ſoule shal praiſe our Lord euen to death, † and my life was approching to hel beneth. † They haue compaſſed me on euerie ſide, & there was none that would helpe. I looked toward the helpe of men, & there was none. † I remembred thy mercie ô Lord, and thy operation, which are from the beginning of the world. † Becauſe thou deliuereſt them that patiently expect thee ô Lord, and ſaueſt them out of the handes of the nations. † Thou haſt exalted my habitation vpon the earth, and I haue prayed for death to paſſe away. † I haue inuocated our Lord the father of my Lord, that he leaue me not in the
day of my tribulation, and in the time of the proude without helpe. † I wil praiſe thy name continually, and wil collaude it in confeſſion, and my prayer was heard. † And thou haſt deliuered me from perdition, and haſt reſcued me from the wicked time. † Therfore wil I confeſſe, & ſay praiſe to thee, and bleſſe the name of our Lord. † When I was yet VVhen ſenſes are moſt ripe, and the ſoule moſt free from great ſinnes, is the apteſt time to ſerue God, & to get al vertues, and true knowlege. Eccle. 12. young, before I erred, I ſought for wiſdom openly in my prayer. † Before the temple I prayed for it, and vnto the later end I wil ſe
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ke after it, and it shal flourish as the grape timely ripe, † my hart hath reioyced in it, my foote hath walked the right way, from my youth I ſearched after it. † I bowed mine eare a litle, and receiued it. † I found much wiſdom in myſelf, & I haue much profited therein. † To him that geueth me wiſdom, wil I geue glorie. † For I haue conſulted to doe it: I haue had a zele to good, and shal not be confounded. † My ſoule hath wreſtled in it, and in doing it I was confirmed. † I ſtretched forth my handes on high, & I lamented foolishnes. † I directed my ſoule to wiſdom, and in knowlege I found it. † I poſſeſſed with it an hart from the beginning: for this cauſe I shal not be forſaken. † My bellie was trubled in ſeeking it: therefore shal I poſſeſſe a good poſſeſſion. † Our Lord hath geuen me a tongue for my reward: and with the ſame I wil praiſe him. † Approch vnto me ye vnlerned, and gather yourſelues together into the houſe of diſcipline. † Why ſlacke ye yet? and what ſay you herein? your ſoules are exceeding thirſtie. † I haue opened my mouth, and haue ſpoken: Bye it for you without ſiluer, † and ſubmit your necke to the yoke, and let your ſoule receiue diſcipline: for it is very neere to finde it. † See with your eyes that I haue laboured a litle, and haue found much reſt to myſelf. † Take ye diſcipline In ſtead of riches labour to get wiſdom for it is much better then al gold & ſiluer. in a great ſumme of ſiluer, and poſſeſſe abundance of gold in it. † Let your ſoule reioyce in his mercie, and you shal not be confounded in praiſe. † Worke your worke Merite is in this life, and reward in the next. before the time, and he wil geue you your reward in his time.
The end of the Sapiential Bookes.
THE FOVRT PART OF THE OLD TESTAMENT CONTEINING PROPHETICAL BOOKES.
The argument of Prophetical bookes in general.
AMongſt manie great benefites, which God beſtowed vpon his peculiarGods ſpecial benefite of ſending Prophetes to the people. people in the old Teſtament, one principal, and very excellent was, that beſides their ordinarie Paſtors, and gouerners in ſpiritual cauſes, the Prieſtes of Aarons progenic, and other clergie men of the ſame tribe of Leui, in
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erarchical ſubordina ion of one chief, with other ſuperiors and ſubiectes, diſpoſed in ſacred functions; he alſo gaue them other extraordinarie Prophetes of ſundrie tribes, as admonitors and guides, to reduce them from errors of ſinne, into the right way of vertue. Which office the ſame ProphetesThe function of Prophetes, to exhorte to repentance with hope of Gods mercie by Chriſt. performed, as wel by threatning the offenders with Gods wrath, and punishment, as by exhorting them to repentance, and ſo to truſt in Gods aſſured mercie, that he would geue them better times, and reliefe from their miſeries. But most eſpecially theſe holie Prophetes did foreſee, and foretel the happie times of Grace in the New Teſtament. The coming of Meſſias, Chriſt our Redemer and Sauiour: With the myſteries of his Incarnation, Birth, Paſſion, Death, Reſurrection, Aſcenſion, Coming of the Holie Ghoſt, Fundation, Propagation, perpetual Stabilitie of his Church; and finally the General Iudgement, Eternal Glorie of the bleſſed, and Euerlaſting paine of the damned. For albeit they preached and prophecied manie thinges, properly and immediatly perteyning to the particular ſtate, and people of the Iewes, and other nations, Where they conuerſed, yet the principal ſumme of al the prophetical bookes, is of Chriſt and his Church. Yea al the old Teſtament is a general prophecie, and forshewing of the New. Which (as we noted in the beginning) is conteyned, and lieth hid in the old. Neuertheles ſpeaking more diſtinctly of the proper arguments, or contents of the foure partes of the old
Teſtament, the former three more peculiarly ſetforth the Law, the Hiſtorie, and Sapiential precepts: and this laſt part chiefly conteyneth Prophecies of thinges to come. Of which the greateſt part is now come to paſſe, or dayly fulfilled, and the reſt shal likewiſe be performed in due time. So now inFoure greatter Prophetes, and welue leſſe
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were auctors of the prophetical bookes folowing. Baruchs booke being inſerted in Ieremies. order after the Legal, Hiſtorical, and Sapiential bookes, folow the Prophetical: and are theſe, according to the names of the Prophetes that writte them. Iſaie, Ieremie with Baruch, Ezechiel, and Daniel, commonly called the greatter Prophetes: and the twelue leſſer a
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e Oſee, Ioel, Amos, Abdias, Ionas, Micheas, Nahum, Abacuc, Sophonias, Aggeus, Zacharie: and Malachie. Who were al ſingularly inſpired, and gouerned in their preachings and writinges, by the Holie Ghoſt, that they could not erre. Yea they were ſo illuminated in their vnderſtanding, that they clerly ſaw that, which they vttered. And therfore their Prophecies are called Viſions, for the aſſured infallibilitie of truth, which they auouch. For as nothing isProphecies are called viſions, for their certaintie. more certaine in vulgar knowlege then that, which we ſee with our corporal eyes, and therfore of al witneſſes the eye witnes is eſtemed the ſureſt: and as in al natural knowlege, that is moſt certaine, which is ſene by diſcourſe of reaſon: ſo in ſupernatural knowlege nothing is more aſſured then that, which is ſene by ſupernatural light. Whereof there be three ſortes: the light of Faith, of Prophecie, and of Glorie. Al three certaine, and vndoubted; butLight of prophecie is next to the light of glorie, and more clere then the light of faith. moſt clere and manifeſt is the viſion by light of glorie: wherby God is ſene in himſelf, and al thinges in him, that perteyne to the ſtate of euerie glorious Sainct. Next therto is the viſion by light of prophecie, wherwith God illuminateth the vnderſtanding of the Prophet by a ſpecial, extraordinarie, and tranſitorie light of grace, that either he clerly ſeeth the reueled truthes, or at leaſt perfectly knoweth, that he is moued by the Holie Ghoſt, though he vnderſtand not al, that the Holie Ghoſt intendeth; and ſo when, and where it is Gods wil, he vttereth the ſame, for inſtruction of others. The laſt, which is alſo certaine, but more obſcure, is the ſupernatural knowlege, which al Catholique Chriſtians haue by light of faith, aſſuredly beleuing al thinges which God reueleth by his Church.
Concerning therfore this excellent diuine gift of Prophecie, granted to few, for the benefite of al Gods ſeruants, we are here to informe the vulgar reader,Prophecies are hard to be vnderſtood for diuers cauſes. that wheras theſe prophecies are for moſt part hard to be vnderſtood, and as S. Peter teacheth, not knowen by priuate interpretation, but muſt
2. Pet. 1
be interpreted by the ſame Spirite, wherwith they were written, our purpoſe is not to explicate them, nor yet to produce large explications of the godlie lerned Fathers, but rather fewer and briffer notes then hertofore▪ and for the reſt we remitte the more lerned and ſtudious readers, according to their capacities, to ſearch the ſame, in the commentaries of ancient and late Expoſiters: wishing others to content themſelues, with the more eaſie partes
of holie Scriptures, and other godlie bookes, and daylie instructions of ſpiritual teachers. And ſuch as do alſo read theſe, may obſerue with vs, theſe (amongſt other) ſpecial cauſes of the hardnes of the Prophetes. One cauſe isSuddaine tranſition from one thing to an other. the frequent interruption of ſentences, with ſuddaine change from one perſon, or matter to an other, without apparent coherence. Which S. Ierom noteth in ſundrie places. As I ſaie. 7. after that the Prophet hath ſeuerelyS. Ierom. i
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c. 2. & 3 Nahum reprehended king Achab, for his diſtruſt of Gods aſſiſtance againſt his temporal enimies (v. 13.) in the next wordes he prophecieth, that a Virgin shal conceiue, and beare a ſonne, Chriſt our Sauiour, and the like in other places. An other cauſe is, that the Prophetes ſpeake thinges of ſomeThat which is ſpoken of certaine perſons is ment of others
S. Chryſ.
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ath. 2. perſons, which are to be fulfilled in others, either of their progenie, or prefigured by them. As the prophecie of the Iewes and Gentiles, compriſed in the historie of Eſau & Iacob. Likewiſe that which Iacob prophecied (Gen. 49.) of Simeon an Leui, not fulfilled in themſelues but in the Scribes, and Prieſtes deſcending of their ſtock. Alſo much of that which Dauid ſemeth to ſpeake ofS. Aug. d
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ibus. c. 3. Salomon, Pſal. 88. can only be vnderſtod of Chriſt. Other examples wilProphecies are often vttered in figuratiue ſpeaches▪ Some conſiſt in thinges done, others are mixt with hiſtories, and temporal thinges with ſpiritual. occurre in the Prophetes enſuing. Briefly, for we can not here expreſſe al the cauſes in few wordes, prophecies are often times vttered in figuratiue ſpeaches, and often not in wordes, but in factes; other times ſo mixed withEt cont. Mend. c. 1
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. hiſtories, and temporal thinges with ſpiritual, againe ſome thinges perteyning to the old Teſtament, ſo ioyned with myſteries of the new, and the like, that moſt hard it is to diſcerne, nay not poſſible without ſpecial reuelation, or instruction of others to know, to what purpoſe or thing euerie part perteyneth,
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7. or is to be applied: for ſome thinges are ſpoken only of the hiſtorie, ſome thinges of miſteries, manie thinges of both. And the reaſon why the Holie Ghoſt doth ſo vtter theſe prophecies is noted by S. Ierom (in Nahum. 3.) thatVVhy God would haue them obſcure. the proud and malicious enimies of Religion may not vnderſtand them: leſt (ſayth he) a holie thing should be geuen to dogges, pearles caſt to ſwine, moſt ſacred myſteries laide oppen before prophane perſons. S. Gregorie alſo alleageth an other reaſon (ho. 17. in Ezech.) that occaſion of humilitie may be geuen vs by thoſe thinges, which are hidden in holie Scriptures. And increaſe alſo of merite by beleuing more then we vnderſtand, becauſe faith hath not merite, where reaſon geueth experiment.
THE ARGVMENT OF THE PROPHECIE OF ISAIE.
ISaie the ſonne of A
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os, and nephew (as S. Ierom inſinuateth) to kingIſai of noble lineage and a mar
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prophecied a long time.
Preſat. ad Paul. & Luſto. Amaſias, prophecied in the times of Oſias, Ioathan, Achaz, Ezechias, and in the beginning of Manaſſes, Kinges of Iuda; in al aboue three ſcore
yeares and was cruelly put to death, ſawed into partes by commandment of Manaſſes. He is commonly called the Euangelical Prophet, for his ampleIs called the Euangelical Prophet. Hewritte in a high ſtile
S. Ie
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. Heb. 1. and particular ſpeaches of Chriſt, more large and more plaine then in a
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e other of the old Prophetes. His ſtile is high and eloquent, according to his liberal education being of the royal bloud. For ſo it pleaſeth the Holie Ghoſt, to vtter his diuine prophecies diuerſly according to the qualities, and conditions of the perſons, by whom he ſpeaketh: by Iſaie in a loftie, and by Amos in a meane ſtile: as a muſitian ſoundeth the ſame ſongue, by a ſimple pipe, & by a corne
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, trumpet or other muſical inſtrument. Which S. Paul alſo witneſſeth, ſaying, Diuerſly and by diuers meanes, God ſpake to the fathers in the Prophetes. Iſaie therfore conuerſing in the kingdom of Iuda,Liued in the kingdom of Iuda. eſpecially in the Emperial and Metropolitan citie of Ieruſalem, preached & prophecied manie thinges perteyning to the Tribes of Iuda and Beniamin, as alſo to the tribe of Leui. Which after the ſchiſme of Ieroboam, repayred in maner al to the kingdom of Iuda, where God was rightly ſerued. He prophecied alſo of the tenne Tribes, the kingdom of Iſrael: & of the future captiuities of them both, and of the reduction of Iuda. Alſo he prophecied of other nations, and peoples, with whom the Iewes had either emnitie, or freindlie conuerſation: and of al the world. But most eſpecially of the coming of Chriſt, to redeme, and deliuer mankind from captiuitie of ſinne.
The whole prophecie conteyneth two general partes. Firſt more principallyThe contents, diuided into two general partes▪ and into eight particular. the Prophet admonisheth, and threatneth the people, that they shal be punished for their manifold ſinnes. in the 39. former chapters. In the other 27. he comforteth them, ſignifying that God of his mercie, wil after chatiſment, & their repentance, deliuer them from their aduerſaries. Yet ſo that ech part participateth of the principal contents with the other. More particularly the whole booke may be diuided into eight partes. In the twelue firſt chapters, the1. Prophet admonisheth alſortes in the kingdom of Iuda, of their ingratitude towards God, with manie other ſinnes and of iust punishment, but mixt with conſolation of Gods mercie, and thankſegeuing for the ſame. In eleuen2. chapters folowing, he directeth his ſpeach to other Nations, aduerſaries to the Iewes. In foure more he extendeth his admonitions to al the world, ſtil intermixing3. ſome conſolations. In other foure he reprehendeth both the4. kingdoms, of Iſrael and Iuda, for ſeeking helpe of strange nations. In the5. next eight chapters he prophecieth of diuers dangers imminēt to the kingdom of Iuda, of their captiuitie in Babylon, of Gods benignitie deliuering them, &6. very much in euerie part of Chriſt, and his Church. Then in fiue chapters he prophecieth very particularly of the comfortable deliuerie from ſinne by Chriſt. In other foure from temporal captiuitie by Cyrus King of Aſſirians.7. And finally in the laſt eightene chapters, he prophecieth largely of the perfect8. deliuerie by Chriſt, conuerſion of al Nations, reiection of the Iewes, til nere the end of the world, when they shal alſo returne to Chriſt.
THE PROPHECIE OF ISAIE
CHAP. I. Iſaie prophecying in the dayes of foure kinges of Iuda, 2. admonisheth bothThe firſt part. The kingdom of Iuda shal be captiue in Babylon, for their ingratitude towards Gods, and other ſinnes. princes and people of their ingratitude, and other ſinnes againſt God. 7. for which they shal be led captiue. 11. Neither shal ſacrifices, nor prayers ſaue them, 16. except they cleanſe their ſoules from ſinnes. 20. which they not doing shal be ſeuerely punished. 26. Wherby the reliques shal be purged, and the Church shal flourish.
THE viſion of Iſaie the ſonne of Not A
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s the third of the leſſe prophetes, for this name is written in other letters in Hebrew: but one of the royal bloud as S. Ierom. teſtifieth. Amos, which he ſawe concerning Iuda and Ieruſalem in the dayes of Ozias, Ioathan, Achaz, and Ezechias kinges of Iuda. † Heare ye heauens, & geue eare ô earth, becauſe our Lord hath ſpoken. I haue brought vp children, and exalted them: but they haue deſpiſed me. † The oxe hath knowen his owner, and the aſſe his maſters crib: but Iſrael hath not knowen me, and my people hath not vnderſtood. † Woe to the ſinful nation, the people loden with greeuous iniquitie, the wicked ſeede, vngracious children: they haue forſaken our Lord, they haue blaſphemed the holie one of Iſrael, they are reuolted backewards. † For what shal I ſtrike you anie more, which adde preuarication? Prince, Prieſt, and people are al ſicke of ingratitude againſt God & other iniquities. euerie head is ſicke, & euerie hart in heauines. † From the ſole of the foote vnto the toppe of the head, there is no health therein: wound, and wayle, and ſwelling ſtroke: it is not bound vp, nor cured with medicine, nor mollified with oile. † Your land is deſolate, your cities burnt with fire: your countrie ſtrangers deuoure before your face, and it shal be made deſolate as in the ſpoile of enemies. † And Ieruſalem defaced and deſtroyed. the daughter of Sion shal be left as a vineyard, and as a cottage in a place of cucumbers, and as a citie that is waſted. † God continually preſerueth ſome holie ſeede, that his Church neuer faileth. Vnleſſe the Lord of hoſtes had lefte vs ſeed, we had beene as Sodom,Rom. 9. and we should be like to Gomorrha. † Heare the word of our Lord ye princes of Sodom, geue eare to the law of our God ye people of Gomorrha. † To what purpoſe do you offer me the multitude of your victimes, ſaith our Lord? I am ful▪ the holocauſt oframmes, and the fatte of fatlings, and the bloud of calues, and lambes, and buck goates I haue not deſired. † When you should haue come before my ſight, who ſought
for theſe thinges at your handes, that you should walke in my courtes? † Offer ſacrifice no more in vaine: incenſe is abomination to me. The Newe moone, and the Sabbath, and other ſeſtiuities I wil not abide, your aſſemblies are wicked. † My ſoule hateth your Calendes, and your ſolemnities: they are become tedious to me, I haue laboured in ſuſteyning. † And when you shal ſtreach forth your hands, I wil turne away mine eies from you: & when you shal multiplie prayer, I wil not heare: for your handes are ful of bloud▪ † Wash you, be cleane, take away the euil of your cogitations from mine eies: ceaſe to doe peruerſely. † Lerne to doe good: ſeeke iudgement, ſuccour the oppreſſed, iudge for the pupil, defend the widow. † And come, and accuſe me, ſayth our Lord: if your ſinnes shal be as ſcarlet, they shal be made white as ſnow: and if they be red as vermelon, they shal be white as wooll. † If you be willing, and wil heare me, you shal eate the good thinges of the earth. † But if you wil not, and wil prouoke me to wrath: the ſword shal deuoure you, becauſe the mouth of our Lord hath ſpoken. † How is the faythful citie, ful of iudgement, Much wickednes reigned in Ieruſalem before their captiuitie in Babylon: but much more at Chriſts paſſion, when they perſecuted him euen to the Croſſe: and his diſciples, and al chriſtians, til their citie was taken by the Romanes and the whole nation diſperſed. become an harlot? iuſtice hath dwelled in it, but now mankillers. † Thy ſiluer is turned into droſſe: thy wine is mingled with water. † Thy princes are vnfaithful, companions of theues: al loue giftes, folow rewardes. They iudge not for the pupil: and the widowes cauſe goeth not in to them. † For this cauſe ſayth our Lord the God of hoſtes the mightie one of Iſrael: Alas, I wil comfort myſelfe vpon mine aduerſaries: and wil be reuenged of mine enemies. † And I wil turne mine hand to thee, and I wil boyle out thy droſſe til it be pure, & wil take away al thy tinne. † And I wil reſtore The Rabbins vnderſtand thoſe Iudges and Prieſtes that gouerned the people after their deliuerie from captiuitie: but S. Ierom expoundeth this and the like places of the Apoſtles, and their ſucceſſ
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s. thy iudges as they haue beene before, and thy counſelers as of old. After theſe thinges thou shalt be called the iuſt, a faithful citie. † Sion shal be redemed in iudgement, and they shal bring her backe in iuſtice. † And he shal deſtroy the wicked, and the ſinners together: and they that haue forſaken our Lord, shal be conſumed. † For they shal be confounded for the idols, to which they haue ſacrificed: and you shal be ashamed of the gardens, which you choſe. † When you shal be as an oke the leaues falling of, and as a garden without water. † And your ſtrength shal be, as the iſles of to we, and your worke as a ſparke: and both shal be ſet on fire together, and there shal be none to quench it.
CHAP. II. Al nations shal come to the Church of Chriſt; which shal beginne in Ieruſalem. 6. And the Iewes shal be reiected for their idolatrie, auarice, and other ſinnes. 11. Proud men shal be humbled, & Gods glorie shal increaſe, 18. Idolatrie shal be deſtroyed.
THE word, that Iſaie the ſonne of Amos ſaw vpon Iuda and Ieruſalem. † And in It is not only certaine, but alſo euident that the prophet ſpeaketh here, and in innumerable other places, of the Church of Chriſt, which is the citie ſet vpon a mountaine. Mat 5. vnto which al nations are gathered, a
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d al the time of the new Teſtament is called the laſt houre, 1. Ioan. 2. becauſe no time shal folow after this, but al eternitie. the later dayes the montaine of the houſe of our Lord shal be prepared, in the toppe of montaines, and it shal be eleuated aboue the little hilles: and al nations shal flowe vnto it. † And manie peoples shal goe, & shal ſay, come and let vs goe vp to the mount of our Lord, and to the houſe of the God of Iacob, and he wil teach vs his wayes, and we shal walke in his pathes: becauſe the law shal come forth from Sion, and the word of our Lord from Ieruſalem. † And he shal iudge the Gentiles, and rebuke manie peoples: and they shal turne their ſwordes into culters, and their ſpeares into ſiethes: nation shal not lift vp ſword againſt nation, neither shal they be exerciſed any more to battel. † Houſe of Iacob come ye, and let vs walke in the light of our Lord. † For thou haſt The Iewes were reiected after Chriſts death: before which they were ſtil conſerued: though often ſeuerely punished. And ſo now the Church of Chriſt ſhal neuer be reiected, no
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reiected thy people, the houſe of Iacob: becauſe they are filled as in times paſt, and haue had ſouthſayers as the Philiſthijms, and haue ſtucke faſt to ſtrange children. † The land is replenished with ſiluer and gold: and there is no end of their treaſures. † And their land is replenished with horſes: and their chariotes are innumerable. And their land is ful of idoles: they haue adored the worke of their handes, which their fingers made. † And man bowed himſelf, and man was humbled: therfore forgeue them not. † Enter thou into the rocke, and be hid in a pitte, in the ground from the face of the feare of our Lord, & from the glorie of his maieſtie. † The loftie eies of man are humbled, and the height of men shal be made to ſtoupe: & our Lord onlie shal be exalted in that day. † Becauſe the day of the Lord of hoſtes shal be vpon al the proude and loftie, and vpon euerie one that is arrogant, and he shal be humbled. † And vpon al the ceders of Libanus high, & eleuated, & vpon al the okes of Baſan. † And vpon al the high mountaines, and vpon al little hilles eleuated. † And vpon euerie high towre, and euerie fenſed wal. † And vpon al the shippes of Tharſis, and vpon al, that is fayre to
behold. † And the loftines of men shal be bowed, and the height of men shal be humbled, and our Lord onlie shal be exaited in that day. † And idols shal It is moſt abſurde, and contrarie to this and other Scriptures, that Proteſtants ſeyne of great idolatrie in the Chriſtian world, for a thouſand or more yeares together, profeſſing Chriſts name & Religion, and yet continually committing (as theſe new maſters imagine) groſſe idolatrie. vtterly be deſtroyed. † And they shal enter into the caues of rockes, and into the pittes of the earth from the face of the feare of our Lord, and from the glorie of his maieſtie, when he shal riſe vp to ſtrike the earth. † In that day shal a man caſtaway the idols of his ſiluer, and the idols of his gold, which he had made him to adore, mowles and battes. † And he shal goe into the clefts of rockes, and into the caues of ſtones from the face of the feare of our Lord, and from the glorie of his maieſtie, when he shal riſe vp to ſtrike the earth. † Ceaſe therfore from the man, whoſe ſpirit is in his noſthrels, becauſe he is reputed high.
CHAP. III. The Iewes shal be depriued of wiſe men, 4. and be ſubiect to childish, and effeminate gouerners, 8. for their greuous ſinnes. 16. The proud, curious, and laſciuious attyre of their wemen, 24. shal be turned into ignominie, and ſorow.
FOR behold the dominatour the Lord of hoſtes This was fulfilled firſt in the captiuitie of Babylon and more notoriouſly after Chriſts paſſion, in the deſtruction of Ieruſalem, and diſperſion of the Iewes: euen to this day: and yet forward, til nere the end of this world. shal take away from Ieruſalem, and from Iuda the valiant and the ſtrong, al ſtrength of bread, and al ſtrength of water. † The ſtrong, and the man of warre, the iudge, and the prophete, and ſouthſayer, and the ancient. † The prince ouer fiftie, and the honorable of countenance, and the counſeler, and the wiſe of workemaſters, and the skilful of myſtical ſpeach. † And I wil geue children to be their princes, and the effeminate shal rule ouer them. † And the people shal rush violently, man againſt man, and euerie one againſt his neighbour: the childe shal make tumult againſt the ancient, and the baſe againſt the noble. † For a man shal take hold of his brother, one of the houſe of his father: Thou haſt a garment, be thou our prince, and let this ruine be vnder thy hand. † He shal anſwer in that day, ſaying: I am no phyſicion, & in my houſe there is no bread, nor garment: do not appoint me prince of the people. † For Ieruſalem is gone to ruine, and Iuda is fallen: becauſe their tongue, & their inuentions were againſt our Lord, to prouoke the eyes of his maieſtie. † The knowlege of their face hath anſwered them: and they haue proclaimed their ſinne as Sodom, neither haue they hid it: woe to their
ſoule, becauſe euils are rendered to them. † Say to the iuſt that it is wel, becauſe he shal eate the fruite of his inuentions. † Woe to the impious vnto euil: for the reward of his handes shal be made to him. † My people their exactours haue ſpoyled, & wemen haue ruled ouer them. My people, An Eccleſiaſtical preacher muſt not flatter the people. He muſt moue teares (ſayth S. Ierom) not laughter. they that cal thee bleſſed, the ſame deceiue thee, and diſſipate the way of thy ſteppes. † Our Lord ſtandeth to iudge, and he ſtandeth to iudge peoples. † Our Lord shal come to iudgement with
Apoc. 1. the ancients of his people, and his princes: for you haue deuoured the vineyard, and the ſpoile of the poore is in your houſe. † Why do you conſume my people, and grinde the faces of the poore, ſayth our Lord the God of hoſtes? † And our Lord ſayd: for that By the metaphor of wemen, S. Ierom vnderſtandeth the cities of Iurie, of which Ieruſalem was the head, and Sion the chiefe place there of, al which were defaced, by the Babylonians, but more fully deſtroyed by Titus and Veſpatian, fourtie yeares after Chriſts Paſſion. the daughters of Sion are haughtie, and haue walked with ſtretched out necke, and went with twinglings of eies, and clapped their handes, walked on their feete, and ietted in a ſet pace. † Our Lord shal make balde the crowne of the daughters of Sion, and our Lord shal diſcouer their haire. † In that day shal our Lord take away the ornament of shoes, and litle moones. † And cheynes, and ouches, and bracelettes, and bonnettes. † And the sheading combes, and ſloppes, and tablettes, and ſweete balles, and earlets. † And ringes, and pearles hanging on the forehead. † And changes of apparel, and shorte clokes, and the fine linen, and nedles, † and loking glaſſes, and launes, and headbands, and bonegraces. † And for ſwete ſauour there shal be ſtinke, and for a girdle a corde, and for friſled haire baldnes, and for ſtomacher hairecloth. † Thy fayreſt men alſo shal fal by the ſworde, and thy ſtrong ones in battle. † And her gates shal lament and moorne, and she shal ſit deſolate on the ground.
CHAP. IIII. After the deſtruction of the Iewes, manie wemen shal ſeeke to marie with one man, 2. but the reliques, repenting of their ſinnes, shal returne to God, 5. and florish vnder his protection.
AND After the reduction of heathniſh or heretical people to catholique religion, there wil be great want of ſpiritual paſtors. ſeuen wemen shal take hold of one man in that day, ſaying: We wil eate our owne bread, and be couered with our garments: only let thy name be called vpon vs, take away our reproch. † In that day the bud of our Lord shal be in magnificence, and glorie, and the fruite of the earth high, and exultation to them, that shal be ſaued of Iſrael. † And it shal be: Euerie one that shal be leaft in Sion,
and Not al the Iewes that eſcaped temporal death in the deſtruction of Ieruſalem, but thoſe only shal be eternally ſaued, that beleuing ſhal be baptized and liue wel. shal remaine in Ieruſalem, shal be called holie, euerie one that is written in life in Ieruſalem. † If our Lord shal cleanſe the filth of the daughters of Sion, and shal wash the bloud of Ieruſalem out of the middes thereof in the ſpirit of iudgement, and ſpirit of heate. † And our Lord shal create vpon euerie place of mount Sion, and where he is inuocated, a clowde by day, and ſmoke, and the brightnes of flaming fyre in the night: for vpon al glorie protection. † And there shal be a tabernacle for a place of shadow in the day from the heate, and for ſecuritie, and couert from the whyrle wind, and from rayne.
CHAP. V. Vnder the figure of a barren vineyard, is prophecied the reiection of the Iewes, 7. for their ſinnes of auarice, 11. intemperance, & other wickednes, 18. one iniquitie drawing an other, 20. iudging good to be euil, and euil good. 25. for which the Gentiles of diuers nations shal afflict them.
I wil ſing to my beloued Iſaie of the tribe of Iuda here prophecieth the doleful ſongue which Chriſt vttered weeping ouer Ieruſalem, fore ſeeing & foretelling their deſtruction. Luc. 19. v. 41. the canticle of my coſin concerning
Mat. 21. his vinyard. A vineyard was made to my beloued in horne the ſonne of oile. † And he hedged it, and choſe ſtones out of it, and planted it elect, and built a towre in the middes thereof, and ſet vp a preſſe therein: and looked that it should yeld grapes, and it yelded wilde grapes. † Now therfore ye inhabitants of Ieruſalem, and men of Iuda, iudge betwen me and my vineyard. † What is there that I ought to doe more to my vineyard, and haue not done to it? Whether that I looked, it should yeld grapes, and it hath yelded wilde grapes? † And now I wil shew you what I wil doe to my vineyard. Al this ſheweth that God only ſubtracting his protection, no man nor people is able to ſtand; of whoſe ruine God is not the auctor, but only permitteth that they fal into ſinnes, and ſo into other miſeries. I wil take away the hedge therof, and it shal be into ſpoile: I wil throw downe the wal thereof, and it shal be to be troden vpon. † And I wil lay it waiſt: it shal not be pruned, and it shal not be digged: and bryers and thornes shal ouergrowe it: and I wil command the cloudes that they rayne no shower vpon it. † For the vineyarde of the Lord of hoſtes, is the houſe of Iſrael: and the man of Iuda, his delectable bud: & I looked that it should doe iudgement, and behold iniquitie: and iuſtice, and behold clamour. † Woe to you that ioyne houſe to houſe, and lay filde to filde, euen to the end of the place: why shal you alone dwel in the middes of the earth? † Theſe thinges are in my eares, ſayth the Lord
of hoſtes: vnles manie great and fayre houſes become deſolate, without an inhabiter. † For ten acres of the vineyards shal yeld one litle flagon, and thirtie busheles of ſeede shal yeld three busheles. † Woe to you that riſe vp earely to folow drunkennes, and to drinke euen vntil euening, that you may be inflamed with wine. † Harpe, and viole, & timbrel, and shalme, and wine in your feaſtes: and An admonition to celebrate feſtiual dayes with
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oly religious exerciſes, and not to folow drunkennes nor other wicked or vaine thinges. the worke of our Lord you regard not, nor conſider the workes of his handes. † Therfore is my people led away captiue, becauſe they had not knowlege, and their nobles died with famine, and the multitude thereof dried away with thirſt. † Therfore hath hel dilated his ſoule, and opened his mouth without anie limite, and their ſtrong ones, and their people, and their high and glorious ones shal deſcend into it. † And man shal be bowed, and man shal be humbled, and the eies of the loftie shal be brought law. † And the Lord of hoſtes shal be exalted in iudgement, and the holie God shal be ſanctified in iuſtice. † And the lambes shal feede according to their order, and ſtrangers shal eate the deſerts turned into frutefulnes. † Woe to you that draw iniquitie in cordes of vanitie, & ſinne as the linke of a wayne. † Which ſay: let him make haſt, & let his worke come quickly, that we may ſee it: & let the counſel of the holie one of Iſrael come, and we shal know it. † Woe vnto you that cal euil good, and good euil: putting darknes light, and light darknes: putting bitter for ſwete, & ſwete for bitter. † Woe to you that are wiſe in your owne eies, and prudent beforeRom. 12. yourſelues. † Woe to you that are mightie to drinke wine, & ſtout men in drunkennes. † Which iuſtifie the impious for giftes, and take away the iuſtice of the iuſt from them. † For this, euen as the tongue of fire deuoureth ſtuble, and the heate of the flame burneth it vp: ſo shal their roote be as iſles, and their bud shal riſe vp as duſt, for they haue caſt away the law of the Lord of hoſtes, and haue blaſphemed the word of the holie one of Iſrael. † Therfore is the furie of our Lord wrath againſt his people, and he hath ſtretched out his hand vpon them, and ſtriken them: and the mountaines were trubled, and their carcaſſes were made as dung in the middes of the ſtreates. In al theſe thinges his furie is not turned away, Greuous ſinnes muſt be greuouſly puniſhed. Such as was the ſinne of the Ievves perſecuting Chriſt. but yet is his hand ſtretched forth. † And he shal lift vp a ſigne in the nations a farre, and shal whiſtle to him of the ends of the earth: and behold he shal come in haſt ſpedely. † There
is none that faynteth, nor that laboreth in them, he wil not ſlumber, nor ſleepe, neither shal the girdle of his reines be looſed, neither shal the latchet of his shoe be broken. † His arrowes sharpe, and al his bowes bent. The hoofes of his horſes as the flint, & his wheeles as the violence of a tempeſt. † His roaring as a lions, he shal roare as lions whelpes: and he wil gnash, and hold the praye, and claſpe it, and there shal be none to plucke it away. † And it shal ſound vpon him in that day, as the ſound of the ſea: we shal looke towards the earth, and behold darkenes of tribulation, and the light is darkened in the miſt therof.
CHAP. VI. The prophet after a glorious viſion, 5. lamenteth his former ſilence; 6. his lippes being purified by an Angel, with a hote coal, 8. he is willingly ſent & ſo prophecieth that the peoples hart wil be hardned; their cities shal be deſtroyed, but good reliques shal be conſerued.
IN the yeare that king Ozias died, I ſaw our Lord ſitting
4. Reg. 15 2. Par. 26 vpon an high throne and eleuated: and thoſe thinges that were vnder him filled the temple. † Seraphims ſtoode vpon the ſame: ſix winges to one, and ſix winges to the other: with two Neither Iſaie, nor Moyſes, nor anie other mortal man did euer ſee God in himſelfe but only ſhadowed. Yet the wicked calumniouſly accuſed, condemned, and put Iſaie to cruel death, vpon pretence of blaſphemie, for ſaying that he ſaw God. VVhich he otherwiſe ſaid not, but couered by the vvinges of the Seraphimes. Origen in hunc locum. & S. Ierom. Tradi. Hebraicis in Paral.
they couered his face, and with two they couered his feete, and with two they flewe. † And they cried one to an other, and ſayd: Holie, holie, holie, the Lord God of hoſtes, alApoc. 4. the earth is ful of his glorie. † And the lintels of the dores were moued at the voice of him that cried, and the houſe wasRom. 1
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. filled with ſmoke. † And I ſaid: Woe is me becauſe I haue held my peace, becauſe I am a man of polluted lippes, and I dwel in the middes of a people that hath polluted lippes, and the king the Lord of hoſtes I haue ſene with mine eies. † And one of the Seraphims flewe to me, and in his hand an hote cole, which he had taken with tonges from the altar. † And he touched my mouth, and ſaid: Behold this hath touched thy lippes, and thine iniquitie shal be taken away, & thy ſinne shal be cleanſed. † And I heard the voice of our Lord ſaying: Whom Iſaie was not only an Euangelical but alſo an Apoſtolical prophet, with whom God here treateth and procedeth, as with an Apoſtle, ſaying: VVhom shal I ſend? and the prophet anſwering: Send me. God ſent him, ſaying: Goe. &c. S. Ierom in Pro
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mio Iſais.
shal I ſend? and who shal goe for vs? And I ſayd: Loe I am here, ſend me. † And he ſayd: Goe, and thou shalt ſay to this people: Heare ye that heare, and vnderſtand not: and ſee viſion, and knowe it not. † Blinde the hart of this people,
Mat. 23. and make their eares heauie, and shut their eies: leſt perhaps they may ſee with their eies, and heare with their eares, and
vnderſtand with their hart, and be conuerted and I heale them. † And I ſaid: How long Lord? And he ſaid: Vntil the cities be made deſolate without inhabiter, and the houſes without man, and the land shal be lea
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t deſert. † And our Lord shal make men goe farre of, and he shal be multiplied that was leaft in the middes of the earth. † And yet there shal be tithing in it, and she shal be conuerted, and shal be to the shew as a terebinth, and as an oke, that ſpreadeth his boughes: that which shal ſtand in it, shal be an holie ſeede.
CHAP. VII. Ieruſalem being beſeeged, 3. the prophet telleth the king, that the enemies shal not preuaile (8. but the kingdome of Iſrael shal be deſtroyed) 10. geueth for a ſigne that a Virgin shal conceiue and bare a Sonne. 17. prophecieth alſo the captiuitie, and deſolation of the kingdom of Iuda.
AND it came to paſſe Before this, the kinges of Syria and of Iſrael had taken king Achaz in battel and caried avvay great ſpoyles, 2. Paral. 28. But preſuming, to do the like againe, God ſuffered them not to preuaile. My ſtically this ſignified that heretikes of diuers ſectes conſpire together, to impugne the Catho like Church. VVhich they do much afflict, and terrifie, but can neuer ouerthrow i
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S. Ierom in hunc lo
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in the dayes of Achaz the ſonne of
4. Reg. 16 Ioathan, the ſonne of Ozias king of Iuda, there came vp Raſin the king of Syria, and Phacee the ſonne of Romelia the king of Iſrael to Ieruſalem, to fight againſt it: and they could not ouercome it. † And they told the houſe of Dauid, ſaying: Syria hath reſted vpon Ephraim, & his hart was moued, and the hart of his people, as the trees of the wooddes are moued at the face of the winde. † And our Lord ſayd to Iſaie: Goe forth to meete Achaz, thou, and Iaſub thy ſonne that is leaft, to the conduite of the vpper poole, in the way of the Fullers filde. † And thou shalt ſay to him: See thou be ſtil: feare not, and let not thine hart be afrayd of the two tailes of theſe ſmoking fyrebrands, in the wrath of the furie of Raſin the king of Syria, and of the ſonne of Romelia. † For that Syria hath taken counſel againſt thee, vnto the euil of Ephraim, and the ſonne of Romelia, ſaying: † Let vs goe vp to Iuda, and rayſe it vp, and plucke it a way to vs, and make the ſonne of Tabeel king in the middes therof. † Thus ſayth our Lord God: It shal not ſtand, & this shal not be. † But the head of Syria Damaſcus, & the head of Damaſcus Raſin: and yet threeſcore and fiue yeares, and Ephraim shal ceaſe to be a people: † And the head of Ephraim Samaria, and the head of Samaria the ſonne of Romelia. If you wil not beleue, you shal not be permanent. † And our Lord added to ſpeake to Achaz, ſaying: † Aske a ſigne for thee of the Lord thy God vnto the depth of hel, or vnto the height aboue. † And Achaz
ſaid: I wil not aske, and Though Achaz vvas very vvicked and committed idolatrie, 4. Reg. 16. 2. Par. 28. yet he beleued in God Almightie, knovving that he ought not to tempt him. I wil not tempte our Lord. † And he ſaid: Heare ye therfore ô houſe of Dauid: Is it a ſmal thing for you, to be greuous to men, that you are greuous to my God alſo? † Therfore shal our Lord himſelfe Vpon occaſion of Gods mercie promiſed vvithout mans deſert, which king Achaz hardly beleued, to confirme the ſame with a farre greatter example, God inſpired the Prophet alſo to forſhevv the greater myſterie of Chriſts Incarnation, his conception & birth of a virgin, for the redemption of
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l mankind. geue you a ſigne. Behold a virgin shal conceiue, and beare a ſonne, & his name shal be called Emmanuel. † He shal eate butter and
Luc. 1. honie, that he may know to refuſe euil, and chooſe the good. † For before the childe know to refuſe euil, and chooſe good, the land which thou doeſt deteſt shal be forſaken of the face of her two kinges. † Our Lord wil bring vpon thee, & vpon thy people, and vpon the houſe of thy father, daies that came not ſince the daies of the ſeparation of Ephraim from Iuda, with the king of the Aſſirians. † And it shal be in that day: our Lord shal hiſſe to the flie, that is in the vtter moſt part of the riuers of Aegypt, and to the bee, that is in the land of Aſſur. † And they shal come, and shal reſt al in the torrentes of valleis, and in the caues of rockes, and in al shrubbe places, and in al holes. † In that day our Lord shal shaue with a raſer,
4. Reg. 19. hyred by them, that are beyond the riuer, by the king of the Aſſirians, the head, and the haires of the feete, and the whole beard. † And it shal be in that day: a man shal nourish a young cowe, and two ewes. † And for the abundance of milke he shal eate butter: for butter and honie shal euerie one eate, that shal be leaft in the middes of the land. † And it shal be in that day: euerie place where there shal be a thouſand vines, for a thouſand peeces of ſiluer, they shal be into thornes and bryers. † With arrowes and bow they shal goe in thither: for bryers and thornes shal be in al the land. † And al mountaines, that shal be weeded with a weeding hooke, the terrour of thornes and bryers shal not come thither, and it shal be for the oxe to feede on, and cattle to treade vpon.
CHAP. VIII. Vnder the figure of a new name, Chriſts birth of a virgin is againe prophecied. 4. but firſt the kingdomes of Syria, and Iſrael shal be deſtroyed: and Iuda ſore afflicted: 8. yet conſerued with loſſe of manie. 16. which is a myſterie hidden from the Iowes. 21. Great euils hang ouer them, that depart from the law.
AND our Lord ſayd to me: Take thee The myſterie here prophocied is of ſo great importance, as would require a very great booke for ful explication therof. a great booke, & write in it with the pen of man. Take away the ſpoiles ſpedely, quickly take prayes. † And I tooke to me faithful
witneſſes, Vrias the prieſt, & Zacharias the ſonne of Barachias. † And I went to the propheteſſe, and she conceiued, and bare a ſonne. And our Lord ſayd to me: Cal his name, Chriſt the Sonne of God and virgins child quickly taketh the pray from the diuel, who before poſſeſſed almoſt al the world. Haſten to take away the ſpoiles: make haſt to take prayes. † For before the childe know to cal his father and his mother, the ſtrength of Damaſcus shal be taken away, and the ſpoiles of Samaria before the king of the Aſſirians. † And our Lord added yet to ſpeake vnto me, ſaying: † For that The prophet ſpeaketh of the tenne tribes, vvhich ioyned forces with the king of Syria againſt Ieruſalem, but them ſelues vvere firſt brought into captiuity by the Aſſyrians, God protecting Ieruſalem for that time, and long after. this people hath caſt away the waters of Siloé, that runne with ſilence, and rather taken Raſin, and the ſonne of Romelia: † for this cauſe behold our Lord wil bring vpon them the waters of the riuer ſtrong and manie, the king of the Aſſirians, and al his glorie: and he wil aſcend ouer al their riuers, and wil flowe ouer al their bankes. † And wil goe through Iuda, ouerflowing, and paſſing through shal come euen to the necke. And the ſtretching out of his winges shal fil the bredth of thy land ô Emmanuel. † Gather ye together ô peoples, and be ouercome, and heare al ye landes far of: Take courege, and be ouercome, gird yourſelues, & be ouercome. † Take counſel and it shal be defeated: ſpeake a word, and it shal not be done: becauſe God is with vs. † For thus ſayth our Lord to me: As in a ſtrong arme he hath taught me, that I should not walke in the way of this people, ſaying: † Say not: Conſpiracie: for al thinges that this people ſpeaketh, is conſpiracie: and feare ye not their feare, neither dread ye. † The Lord of hoſtes him ſanctifie ye: be he your dread, and he your terrour. † And he shal be a ſanctification to you. But for a ſtone of
Luc. 2. Rom. 9. 1. Pet. 2. offence, and for a rocke of ſcandal to the two houſes of Iſrael, for a ſnare and a ruine to the inhabitants of Ieruſalem. † And verie manie of them shal ſtumble and fal, and shal be broken in peeces, and shal be ſnared, and taken. † Binde the teſtimonie, ſeale the law in my diſciples. † And I wil expect our Lord, who hath hid his face from the houſe of Iacob, and I wil wayte for him. † Behold I and my children, whom our Lord hath geuen me for a ſigne, and for a wonder in Iſrael from the Lord of hoſtes, which dwelleth in mount Sion. † And when they shal ſay to you: Aske of Pythones, and of diuiners, which whiſper in their inchantments: shal not the people aske viſion of their God, for the liuing of the dead? † To the law rather, and to the teſtimonie. And if they ſpeake not according to this word, they shal not haue the morning
light. † And he shal paſſe by it, shal fal, and be hungrie: and when he shal be hungrie, he wil be angrie, and curſe his king, and his God, and VVheter they ſeke to God in their extreme diſtreſſe, not ſincerely, but
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acted, wil looke vpwards. † And he wil looke
or ſeke worldlie helpe, they ſhal not eſcape miſerie. to the earth, and behold tribulation and darknes, diſſolution and diſtreſſe, and miſt perſecuting, and he can not flie away from his diſtreſſe.
CHAP. IX. Theglath Phalaſar carieth ſome Iſraelites captiue, and Salman aſar manie more, in figure of a few diſciples conuerted to Chriſt in Gallilee, and al Iewrie, but manie more in the whole world. 7. Whoſe Impyre shal be great, and durable: 8. but the Iewes glorie, eſpecially of the tenne tribes, shal be obſcured, for their pride, hypochriſie, and other ſinnes.
AT S. Mathew expoundeth this prophecie of Chriſt, firſt preaching in Galilee. VVhere his diſciples beleued in him & folowed him. the firſt time was the land of Zabulon alleuiated:
Mat. 4. and the land of Nepthali: and at But after his paſſion few Iewes beleued in him, in compariſon of the Gentiles. the laſt was aggrauated the way of the ſea beyond Iordan of Galilee of the Gentiles. † The people that walked in darknes, hath ſene great light: to them that dwelt in the countrie of the shadow of death, light is riſen. † Thou haſt multiplied the nation, and not magnified the ioy. They shal reioyce before thee, as they that reioyce in harueſt, as conquerors reioyce after a pray is taken, when they diuide the ſpoiles. † For the yoke of their burden, and the rod of their shoulder, and the ſcepter of their exactour thou haſt ouercome, as in the day of Madian.Iudic. 7. † Becauſe al violent taking of pray with tumult, and garment mingled with bloud, shal be to be burnt, and foode for the fyre. † For He that is great, yea omnipotent God, is borne a litle one in this vvorld, and vvithout violence conquereth & ruleth al the vvorld. A LITLE CHILD IS BORNE TO VS, and a
Luc. 2. ſonne is geuen to vs, and principalitie is made vpon his shoulder: and his name shal be called, Meruelous, Counſeler, God, Strong, Father of the world to come, the Prince of peace. † His empire shal be multiplied, and there shal be no end of peace: he shal ſit vpon the throne of Dauid, and vpon his kingdom: that he may confirme it, and ſtrengthen it in iudgement and iuſtice, from this time & for euer: the zeale of the Lord of hoſtes shal doe this. † Our Lord hath ſent a word into Iacob, and it is fallen in Iſrael. † And al the people of Ephraim shal know, & the inhabitans of Samaria, ſaying in pride & greatnes of hart: † Brickes are fallen, but we wil build with ſquare ſtones: they haue cut downe ſycomores, but we wil change them into ceders. † And our Lord shal lifte vp the enemies
of Raſin ouer him, and shal turne his enemies into tumult. † Syria from the Eaſt, and the Philiſthims from the Weſt: and they shal deuoure Iſrael with ful mouth. In al theſe thinges his God puniſhing ſinners, and they not repenting, his iuſt furie ſtil increaſeth: puniſhing eternally al thoſe that neuer repent. furie is not turned away, but his hand is yet ſtretched forth. † And the people is not returned to him, who hath ſtrooken them, and haue not ſought after the Lord of hoſtes. † And our Lord shal deſtroy from Iſrael the head & the tayle, the peruerter and reſtrayner in one day. † The aged and honorable, he is the head, & the prophet that teacheth a lie, he is the tayle. † And they that cal this people bleſſed, ſeducing them: and that are called bleſſed, shal be throwen headlong. † For this cauſe our Lord shal not reioyce vpon their yong men: and on their pupilles, and widowes he shal not haue mercie: becauſe euerie one is an hypocrite & wicked, and euerie mouth hath ſpoken follie. In al theſe thinges his furie is not turned away, but his hand is yet ſtretched forth. † For impietie is kindled as a fyre, it shal deuoure bryer and thorne: and it shal be kindled in the thicket of the foreſt, and it shal be wrapped vp together in the pride of ſmoke. † In the wrath of the Lord of hoſtes the earth is trubled, and the people shal be foode for the fyre: man shal not spare his brother. † And he shal decline to the right hand, and shal be hungrie: and shal eate on the left hand, and shal not be filled: euerie one shal eate the flesh of his arme: Manaſſes Ephraim, and Ephraim Manaſſes, they together againſt Iuda. † VVhere is no repentance, there can be no remiſſion. As v. 12. 17. & ch. 10. v. 4. &c.
In al theſe thinges his furie is not turned away, but his hand is yet ſtretched forth.
CHAP. X. Makers of wicked lawes are curſed. 3. For which the Iſraelites shal be afflicted by the Aſſirians. 5. The Aſſirians ouerthrowne by extraordinarie meanes ſent from God: 21. and the Iewes deliuered from imminent danger: with diuers myſteries of Chriſt intermixed.
VVOE to them that make VVheras good lawes are the ſtabilitie of the cōmon wealth wicked are the ruine therof. Such as Ieroboam made forbidding to goe to Ieruſalem and ſetting vp golden calues in Bethel and Dan: cauſing the people to ſerue them as the goddes of Iſrael. 3. Reg. 12. v. 16. Such alſo as the Scribes and Phariſes made deuiſing wicked traditions, contrarie to Gods commandments. Mat. 15. v. 5. wicked lawes: and writing, haue written iniuſtice. † That they might oppreſſe the poore in iudgement, & doe violence to the cauſe of the humble of my people: that widowes might be their praye, and they might ſpoile pupilles. † What wil you doe in the day of viſitation, and of calamitie coming from farre? to whoſe helpe wil ye flee? and where wil ye leaue your glorie? † That you be not bowed vnder the bond, and fal with the ſlaine? In al theſe thinges his furie is not turned away, but his
hand is yet ſtretched forth. † Woe to Aſſur, he is the rod of my furie, and the ſtaffe, myne indignation is in their handes. † I wil ſend him to The Iewes are called a deceiptful nation becauſe they broke their promiſe made to God, that they would ſerue him and kepe his commandments. Exo. 19. v. 8. a deceitful nation, & I wil geue him commandment againſt the people of my furie, that he take away ſpoiles, and catche the praye, and put them to be troden vpon, as the mire of the ſtreates. † But he shal not ſo thinke, and his hart shal not eſteme it ſo: but his hart shal be ſet to deſtroy, and to the deſtruction of no few nations. † For he shal ſay: † Are not my princes with al kinges? Is not as Charcamis, ſo Calano: and as Arphad, ſo Emath? Is not as Damaſcus, ſo Samaria? † Euen as my hand hath found the kingdomes of the idol, ſo alſo their idols of Ieruſalem, & of Samaria. † Shal I not as I haue done to Samaria and her idols, ſo do to Ieruſalem and her idols? † And it shal be: when the Lord shal haue
4 Reg.
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accomplished al his workes in mount Sion, and in Ieruſalem, I wil viſite ouer the fruite of the magnifical hart of the king of Aſſur, and ouer the glorie of the hautines of his eyes. † For he hath ſaid: In the ſtrength of mine owne hand haue I done it, and in mine owne wiſdome haue I vnderſtood: and I haue taken away the borders of peoples, and haue ſpoiled their princes, and haue pulled downe as a mightie man, them that ſate on high. † And my hand hath found the ſtrength of peoples as a neſt: and as egges be gathered, that are leaft, ſo haue I gathered together al the earth: and there was none that moued wing, and opened mouth, and once muttered. † Shal
Senacharib not by his owne powre but as Gods inſtrument & miniſter afflicted the Iſraelites. Neuertheles he perſecuted them of his owne free wil, which God vſed for the puniſhment of his people. In general therfore euil men are like to inſtruments without ſenſe, but differ in that mens actions are voluntarie, & vnreaſonable, and ſenſles creatures haue no wil at al, but only natural ap
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nes, and inclination. the axe glorie againſt him, that cutteth with it? or shal the ſaw exalt itſelfe againſt him, by whom it is drawen? As if a rod should lift vp itſelf agaynſt him, that lifteth it vp, and a ſtaffe exalt itſelf which is certes but wood. † For this cauſe the Dominatour the Lord of hoſtes shal ſend leannes in his fat ones: and vnder his glorie shal burne as it were the burning of fyre kindled. † And the light of Iſrael shal be in fyre, and the Holie one therof in flame: and his thorne shal be kindled, and be deuoured, and the briars in one day. † And the glorie of his foreſt, and of his carmelus shal be conſumed, from the ſoule euen to the flesh, and he shal be a fugitiue for feare. † And the remaynes of the woode of his foreſt, for the fewnes shal be numbred, and a child shal write them. † And it shal be in that day, the reſidue of Iſrael, and they that shal eſcape of the houſe of Iacob, shal not adde to leane vpon him, that ſtriketh them: but they shal leane vpon our Lord the
holie one of Iſrael in truth. † The remnant shal be conuerted, the remnant I ſay of Iacob, to the ſtrong God. † For if thy people ô Iſrael shal be as the ſand of the ſea, the remnant therof shal be conuerted, conſumnation abbridged shal make iuſtice ouerflow. † For our Lord the God of hoſtes shal make conſummation, and abbridgement in the middes of al the earth. † For this cauſe, thus ſayth our Lord the God of hoſtes: O my people inhatiter of Sion, be not afrayd of Aſſur: he shal ſtrike thee with his rod, and shal lift vp his ſtaffe ouer thee in the way of Aegypt. † For yet a litle and a very litle, and mine indignation and furie vpon their wickednes shal be conſummate. † And the Lord of hoſtes shal rayſe vp a ſcourge vpon him, according to the plague of Madian in the Rocke Oreb,Iudi. 7. and his rod vpon the ſea, and he shal lift it vp in the way of Aegypt. † And it shal be in that day: his burden shal be taken away from of thy shoulder, and his yoke from of thy necke, and the yoke shal putrifie at the face of oile. † He shal come into By theſe places Senacherib paſſed with his armie from Aegypt to Ieruſalem: Aiath, he shal paſſe into Magron: at Machmas he shal commend his veſſels. † They haue paſſed in haſt, Gaba is our ſeate: Rama was aſtonied, Gabaath of Saul fled. † Neay with thy voice ô daughter of Gallim, attend Laiſa, ſeelie poore Anathoth. † Medemena is remoued: ye inhabitants of Gabin take courege. † Yet there is day, to ſtand in Nobe: he shal shake his hand ouer the mountaine of the daughter of Sion, the litle hil of Ieruſalem. † Behold the dominatour the Lord of hoſtes shal breake the litle flagon in terrour, and the high of ſtature shal be cut downe, and the loftie shal be humbled. † And the thicke places of the foreſt shal be ouerthrowen with iron, and Libanus with the high ones shal fal.
CHAP. XI. Chriſt borne of the stock of Ieſſe, replenished with ſeuen giftes of the Holie Ghoſt, 4. shal haue a spiritual kindom, most iuſt, and potent. 10. wherto al nations wil repayre.
AND a The bleſſed virgin. rod shal come forth of the roote of Ieſſe, and a
Act. 13.
Chriſt our Sauiour repleniſhed with the ſeuen giftes of the Holie Ghoſt, of whoſe infinite plenitude his ſeruantes participate as it pleaſeth his diuine ſpirite to impert. flowre shal riſe vp out of his roote. † And the Spirite of our Lord shal reſt vpon him: the ſpirit of wiſdom, and vnderſtanding, the ſpirit of counſel, and ſtrength, the ſpirit of knowlege, and pietie, † and the ſpirit of the feare of our Lord shal repleinsh him. He shal not iudge according to the ſight of the eies, nor rebuke according to the hearing of
the eares. † But he shal iudge the poore in iuſtice, and shal
2. Theſ. 2. rebuke in equitie for the milde of the earth: and he shal ſtrike the earth with the rod of his mouth, and with the ſpirit of his lippes he shal kil the impious. † And iuſtice shal be the girdle of his loynes: and fayth the girdle of his reines. † The woolfe shal dwel with the lambe: and the leopard shal lie with the kid: the calfe, and lion, and sheepe shal abide together, a litle child shal leade them. † The calfe, and the beare shal feede: their yong ones shal reſt together: and the lion shal eate ſtrawe as it were an oxe. † And the infant from the breſt shal be delighted vpon the hole of the aſpe: & he that is weyned, shal thruſt his hand into the hole of the cockatrice. † They shal not hurt, and they shal not kil in al my holie mountayne, becauſe the earth is replenished with the knowlege of our Lord, as the couering waters of the ſea. † In that day the
Rom. 15. roote of Ieſſe, that ſtandeth for a ſigne of peoples, him the nations shal beſech, & Chriſt after his death, which to the vvorld was ignominious, vvould be gloriouſly buried, by very honorable perſons, Ioſeph and Nicodemus, with abundance of moſt precious ſpices, vvrapped in finne linnen, and laide in a nevv monument: to ſhew that the glorie of the iuſt beginneth from their death: where the glorie of the vvicked endeth. Chriſts ſepulchre ſtil alſo remaineth glorious, honored euen by the Turkes: much more by Catholique Chriſtians. his ſepulchre shal be glorious. † And it shal be in that day: our Lord shal put to his hand the ſecond time to poſſeſſe the remnant of his people, which shal be leaft of the Aſſirians, and of Aegypt, and of Phethros, and of Aethiopia, and of Aelam, and of Sennaar, and of Emath, and of the ilands of the ſea. † And he shal lift vp a ſigne vnto the nations, and shal aſſemble together the fugitiues of Iſrael, and shal gather the diſperſed of Iuda from the foure quarters of the earth. † And the emulation of Ephraim shal be taken away, and the enemies of Iuda shal perish: Ephraim shal not enuie Iuda, & Iuda shal not fight againſt Ephraim. † And they shal flie vpon the shoulders of the Philiſthims by the ſea, they together shal ſpoile the children of the Eaſt: Idumea, and Moab the precept of their hand, and the children of Ammon shal be obedient. † And our Lord shal make deſolate the tongue of the ſea of Aegypt, and shal lift vp his hand ouer the riuer in the ſtrength of his ſpirit: and he shal ſtrike him in his ſeuen ſtreames, ſo that they may paſſe through it with showes. † And there shal be a way to the remnant of my people, which shal be leaft of the Aſſirians: as there was to Iſrael in the day, that he came vp out of the Land of Aegypt.
CHAP. XII. A Canticle of thankes for the benefites of Chriſt.
AND thou shalt ſay in that day: I WIL confeſſe to thee ô Lord, becauſe thou waſt angrie with me: thy furie is turned away, and thou haſt comforted me.
† Behold God is my ſauiour, I wil doe confidently, and wil Ex
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. 15. Pſal. 117. not feare: becauſe our Lord is my ſtrength, and my praiſe, and he is become my ſaluation.
† You shal drawe waters in ioy out of the ſauiours fountaines.
† And you shal ſay in that day: Confeſſe ye to our Lord, and inuocate his name: make his inuentions knowen among the peoples: remember that his name is high.
† Sing ye to our Lord becauſe he hath done magnifically: shew this forth in al the earth.
† Reioyce, and prayſe ô habitation of Sion: becauſe great in the middes of thee, is the holie one of Iſrael.The 2 part. Tenne prophetical comminations againſt ſo manie peoples The 1. againſt Babylon.
CHAP. XIII. The Prophet fortelleth the calamitie, and ruine of Babylon.
THE The Iewes gaue thankes for their deliuerie from captiuitie of Babylon; & much more the Church of Chriſt rendereth thankes for her deliuerie from al ſinnes. burden of Babylon, which Iſaie the ſonne of Amosſaw. † Vpon the darke mountaine lift vp a ſigne, exalt the voice, lift vp the hand, and let the dukes enter the gates. † I haue commanded my Nemrod began the kingdom of Babylon (Gen. 10.) his ſonne Belus did much augment it: and his ſonne Ninus brought it to be a very great Empire, & Monarchie. But at laſt, after 1240. yeares, it was ouercome by Cyrus king of Perſia. ſanctified, and haue called my ſtrong ones in my wrath, them that reioce in my glorie. † The voice of a multitude in the mountaines, as it were of manie peoples, a voice of the ſound of kinges, nations gathered together: The Lord of hoſtes hath commanded the hoſt of battel. † Coming from a countrie far of, from the end of heauen: our Lord, and the inſtruments of his furie, to deſtroy the whole land. † Howleye, becauſe the day of our Lord is nere: it shal come as deſtruction from our Lord. † For this cauſe shal al handes be diſſolued, and euerie hart of man shal melt, † and be broken. Gripings and paines shal hold them, they shal be in paine as she that trauaileth. Euerie one shal be aſtonied at his neighbour, their countenances as faces burnt. † Behold the day of our Lord shal come, cruel, and ful of indignation, and of wrath, and furie to bring the land to a wildernes, and to deſtroy the ſinners therof out of it. † Becauſe
Ezech. 32. Ioel. 3. Mat. 24. Mar. 13.
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. the ſtarres of heauen, and their brightnes shal not diſplay their light: the ſunne is darkened in his ryſing, and the moone shal not shine in her light. † And I wil viſite ouer the euiles of the world, and againſt the impious their iniquitie, and I wil make the pride of infidels to ceaſe, and wil humble the arrogancie of the ſtrong. † A Medes and Perſians were called ſanctified in that they were the miniſters of Gods iuſtice, in the ruine of Babylon: which the Prophet foretelling calleth it The burden of Babylon.
man shal be more precious then
gold, & After the ſlaughter there shal be ſo few Babylonians, or Chaldeans left aliue, that one man shal be more rare and precious then much fine gold. man then pure fine gold. † For this I shal truble heauen: & the earth shal be moued out of her place, for the indignation of the Lord of hoſtes, & for the day of the wrath of his furie. † And it shal be as a yong doe fleing, and as a sheepe: and there shal be none to gather them together: euerie man shal turne to his owne people, and euerie one shal flee to his owne land. † Euerie one that shal be found, shal be ſlaine: and cuerie one that shal come to ayde, shal fal by the ſword. † Their infants shal be dashed in peeces before their eies:
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6. their houſes shal be ſpoiled, and their wiues shal be rauished. † Behold I wil rayſe vpon them the Medes, which shal not ſeeke ſiluer, nor deſire gold. † But with arrowes they shal kil the litle ones, and shal haue no pitie vpon the ſucklings of the wombe, and vpon the children their eie shal not ſpare † And that Babylon glorious in kingdoms, noble in the pride of the Chaldees, shal be euen as our Lord ſubuerted Sodom and Gomorrha.Gen. 1
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. † It shal not be inhabited for euer, & it An other citie was built by the ſame name, but much leſſe, & in an other place of Chaldea. shal not be founded vnto generation & generation: neither shal the Arabian pitch his tents there, nor shepeheardes reſt there. † But beaſtes shal reſt there, and their houſes shal be filled with dragons, and oſtreches shal dwel there, and Satyrs shal daunce there: † And the Syrach owles shal anſwer there in the houſes therof, and mermaides in the temples of pleaſure.
CHAP. XIIII. The Iewes shal be releaſed from the captiuitie of Babylon. 12. Nabuchodonoſor most proud and mightie, shal be throwne into extreme miſerie. 24. In the meane time the Aſirians beſeging Ieruſalem shal be defeated. 28. Neither shal the Philistims preuaile against the lewes, as they preſume.
IT Iſaie prophecied the deſtruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue, and their captiuitie indured 70. yeares VVhich was releaſed by Cyrus, after he had ouercome the Babylonians. Yet this ſpace of nere 200. yeares, is counted a ſhort time in reſpect of ſo great a Monarchie as this was, which had now continued aboue a thouſand yeares, from the time of Ninus, yea was begunne by Nemrod. Gen. 10. v. v.
is neere that the time therof shal come, and the daies therof shal not be porlonged. For our Lord wil haue mercie on Iacob, and wil yet chooſe out of Iſrael, and wil make them reſt vpon their owne ground: the ſtranger shal be ioyned to them, & shal ſticke to the houſe of Iacob. † And peoples shal hold them, and bring them into their place: and the houſe of Iſrael shal poſſeſſe them vpon the land of our Lord for ſeruants and handmaides: and they shallead captiue thoſe that had taken them, & shal ſubdewe their exactours. † And it shal be in that day, when God shal geue thee reſt from thy labour, and from thy vexation, and from the ſore ſeruitude, which thou didſt ſerue before. † Thou shalt take this parable
againſt the king of Babylon, and shalt ſay: How hath the exactour ceaſed, the tribute reſted: † Our Lord hath broken the ſtaffe of the impious, the rodde of the rulers, † that did beate peoples in indignation with vncurable wound, ſubdewing nations in furie, perſecuting cruelly. † Al earth is quiet and ſtil, is glad & hath reioyced. † The firre trees alſo haue reioyeed ouer thee, and the ceders of Libanus: ſince thou haſt ſlept, there hath none come vp to hewe vs. † Hel beneath is trubled to meete thy coming, it hath rayſed vp the giants for thee. Al the princes of the earth are riſen vp from their thrones, al the princes of nations. † Al shal anſwere, and ſay to thee: Thou alſo art wounded euen as we, made like vnto vs. † Thy pride is drawen downe to hel, thy carcaſſe is fallen: vnder thee shal the mothe be ſtrawed, and wormes shal be thy couering. † As Lucifer the greateſt diuel, ſo Nabuchodonoſor king of Babylon fel through pride into extreme miſerie. How art thou fallen from heauen Lucifer, which didſt riſe in the morning? art thou fallen to the earth, that didſt wound nations? † Which didſt ſay in thy hart: I wil aſcend into heauen, aboue the ſtarres of God wil I exalt my throne, I wil ſitte in the mount of the teſtament, in the ſides of the North. † I wil aſcend aboue the height of the cloudes, I wil be like to the Higheſt. † But yet thou shalt be drawen downe to hel, into the depth oh the lake. † They that shal ſee thee, shal turne toward thee, & behold thee: Is this the man, that trubled the earth, that shaked kingdomes, † that made the world a deſert, & deſtroyed the cities therof, opened not the priſon to his priſoners? † Al the kinges of the nations euerie one haue slept in glorie, eche man in his owne houſe. † But thou art caſt forth out of thy ſepulchre, as an vnprofitable branche polluted, and wrapped vp with them that were ſlaine by the ſword, and are gone downe to the fundations of the lake, as a rotten carcaſſe. † Thou shalt not keepe companie with them, neither in burial, for thou haſt deſtroyed thy land, thou haſt ſlaine thy people: the ſeede of the wicked shal not be named for euer. † Prepare his children to ſlaughter in the iniquitie of their fathers: they shal not riſe vp, nor inherite the land, nor fil the world with cities. † And I wil riſe ouer them, ſayth the Lord of hoſtes: & I wil deſtroy the name of Babylon, and the remaynes, and bud, and progenie: ſayth our Lord. † And I wil make it the poſſeſſion of the hedgehog, & marri
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es of waters, & I wil ſweepe it with beſome wearing it, ſayth the Lord of hoſtes. † The Lord of hoſtes hath ſworne,
ſaying: If it shal not be, as I haue thought: and ſo fal out, as I haue in mind conſulted: † That I The miraculous deſtruction of the Aſſiriansarmie beſeging Ieruſalem is recorded. 4. Reg. 19. deſtroy the Aſſirian in my land, and in my mountaines tread vpon him: and his yoke shal be taken away from them, and his burden taken of from their shoulder. † This is the counſel, that I haue deuiſed vpon al the earth, and this is the hand ſtretched forth vpon al nations. † For the Lord of hoſtes hath decreed, and who can weaken it? and his hand is ſtretched out: and who shal turne it away? † The ſecond commination is againſt the Philiſtians. In the yeare, that king Achaz died, was this burden
4 Reg 1
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made. † Reioyce not thou whole Philiſtaea, that Though Achaz was dead whom the Philiſtims feared, yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias. 2. Par. 26 the rod of thy ſtriker is broken in peeces: for from the roote of the ſerpent shal iſſue forth a cockatrice, and his ſeede ſwalowing the bird. † And the firſt borne of the poore shal be fed, & the poore shal reſt conſidently: and I wil make thy roote to perish in famine, and wil kil thy remnant. † Howle thou gate, crie out ô citie: al Philiſthaea is throwen downe: for a ſmoke shal come from From Ieruſalem which is ſituated on the north of Philiſtea. the North, and there is none that shal eſcape his troupe. † And what shal be anſwered to the meſſengers of nations? That our Lord hath founded Sion, and the poore of his people shal hope in him.
CHAP. XV. Unexpected ruine shal fal vpon the Moabites: 5. Wherof the Prophet hath compaſſion.
THE burden The third commination was againſt the Moabites. of Moab. Becauſe Ar-Moab was waſted in the night, Deſtruction made in the night, preuented that they feared not the imminent danger, but ſo much the more they were afflicted, being ſodainly oppreſſed vvith extreme myſerie. he hath held his peace: becauſe the wal of Moab is deſtroyed in the night, he hath held his peace. † The houſe is gone vp, & Dibon to the high places to moorne vpon Nabo, and vpon Medaba shal Moab howle: on al the headesIere. 4
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ch. 7. therof baldnes, and euerie beard shal be shauen. † In the high wayes therof they are girded with ſackcloth: vpon the roofes therof, and in the ſtreates therof al howling, goeth downe to weepe. † Heſebon shal crie, & Elealé, their voice is heard euen to
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aſa. For this shal the wel appoynted of Moab howle, his ſoule shal howle to himſelf. † Miſcrie, euen of
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s, moueth a charitable hart to compaſſion. So the Prophet lamenteth the Moabites afflictiō. My hart shal crie to Moab, the barres therof vnto Segor an heifer aſtonishing: for by the aſcent of Luith he shal goe vp weeping: & in the way of Oronaim they shal lift vp a crie of contrition. † For the waters of Nemrim shal be made deſolate, becauſe the graſſe is withered, the ſpring is faded, al grennes is perished. † According to the greatnes of the worke, is alſo their viſitation:
they shal lead them to the torrent of willowes. † Becauſe the crie shal goe round about the border of Moab: vnto Gallim the howling therof, and vnto the Pit-Elim the crie therof. † Becauſe the waters of Dibon are replenished with bloud: for I wil pur additions vpon Dibon: the
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on for them that shal flee of Moab, and for the remmant of the land.
CHAP. XVI. The prophet prayeth for, and prophecieth Chriſts coming: 6. adding more of the affliction of the Moabites for their pride.
SEND forth ô Lord In the great miſerie of he Moabites, the Prophet ſaw one ſpecial cauſe of conſolation, that Chriſt the lambe of God which taketh away the ſinnes of the world, ſhould be borne of their lineage, by one of th
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er progenie. the lambe the dominatour of the earth, from the Of Ruth a Moabite, who was maried to Booz, and ſo was Dauids great grandmother. Ruth, 4. See the argument of Ruth.
Rocke of the deſert, to the mount of the daughter of Sion. † And he shal be as a bird fleing, and the yong flying out of the neſt, ſo shal the daughters of Moab be in the paſſage of Arnon. † Take counſel, gather a councel: ſet thy shadow in the midday as it were night: hide them that flee, and them that wander bewray not. † My fugitiues shal dwel with thee: Moab be thou their couert from the face of the deſtroyer: for the duſt is ended, the wretch is come to naught: he hath failed, that trode downe the earth. † And a throne shal be prepared in mercie, and there shal ſit vpon it, in truth in the tabernacle of Dauid, he that iudgeth and ſeketh iudgement, and quickly rendereth that which is iuſt. † We haue heard the pride of Moab, he is proud excedingly: his pride and his arrogancie, and his indignation is more then his ſtrength. † Therfore shal Moab howle to Moab, al shal howle: to them, that reioyce vpon the walles of baqued bricke, tel ye their plagues. † Becauſe the ſuburbes of Heſebon are deſolate, and the vineyard of Sabama the lords of the Nations haue cut of: the branches therof haue reached to Iazer: they wandered in the deſert, the branches therof are leaft, they paſſed ouer the ſea. † For this I wil lament in the weeping of Iazer the yineyard of Sabama: I wil inebriate thee with my teare ô Heſebon, and Elealé: becauſe the voice of the treaders is rush
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in vpon thy vintage, and vpon thy harueſt. † And gladnes and ioy shal be taken away from Carmelus, and it shal not reioyce nor make iubilation in vineyards. He shal not treade wine in the preſſe that was wonte to treade: the voice of the treaders I haue taken away. † For this my bellie shal ſound as an harpe to Moab, & my bowels to the wal of baqued bricke. † And it
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shal be: when it shal appeare that Moab
hath laboured for his excelſes, he shal goe in to his ſanctuaries to pray, & shal not preuaile. † This is the word, that our Lord ſpake to Moab from that time: † and now our Lord hath ſpoken, ſaying: The vvarres againſt Moab continued three yeares, In three yeares, as the yeares of In vvhich it was brought into ſeruitude. an hired ſeruant, the glorie of Moab shal be taken away vpon al the multitude of people, and it shal be leaft litle and ſmal, not much.
CHAP. XVII. Damaſcus with other Syrians shal be afflicted, 4. likewiſe the tenne tribes of Iſrael. 7. Of which ſome few perſons wil returne to God. 12. And finally their enimies the Aſſirians shal be ouerthrowne.
THE burden of Damaſcus. Behold Damaſcus shal ceaſe
The fourth prophetical commination vvas againſt the Syrians. to be a citie, and shal be as an heape of ſtones in ruine. † The forſaken cities of Aroer shal be for flockes, and they shal reſt there, and there shal be none to terrifie them. † And ayde shal ceaſe from Ephraim, and the kingdom from Damaſcus: and the remnant of Syria shal be as the glorie of the children of Iſrael: ſayth the Lord of hoſtes. † And it shal be in that day: the glorie of Iacob shal be diminished, and the fatnes of his flesh shal become leane. † And it shal be as one gathering in harueſt that which remayneth, and his arme shal gather the eares of corne: and it shal be as he that ſeketh eares in the vale of Raphaim. † And the fruite therof shal be leaft, as it were a cluſter of grapes in it, and as the shaking of the oliue tree, of two or three oliues in the toppe of a bough, or foure or fiue in the toppes therof, ſayth our Lord the God of Iſrael. † In that day man shal incline himſelfe to his maker, and his eies shal looke to the holie one of Iſrael. † And he shal not incline to the altars, which his handes made: and the things that his fingers wrought he shal not regard, as groues and temples. † In that day the cities of his ſtrength shal be leaft, as the ploughes, and the corne that were leaft before theIoſue 10. 11. &c. face of the children of Iſrael, and thou shalt be deſolate. † Becauſe thou haſt forgotten God thy fauiour, and haſt not remembred thy ſtrong helper: therfore shalt thou plant a faythful plant, & shalt ſow a ſtrange ſeede. † In the day of thy planting shal be the wilde grape, & in the morning thy ſeede shal florish: the harueſt is taken away in the day of inheritance, and he shal be vehemently ſorie. † Woe to After that the Aſſirians had afflicted the Iſraelites, and their confederates, them ſelues were alſo afflicted. the multitude of
manie peoples, being as the multitude of the ſounding ſea: & the tumult of multitudes, as the ſound of manie waters. † Peoples shal ſound as the ſound of waters ouerflowing, and he shal rebuke him, and shal flee far of: and he shal be violently taken away as the duſt of the mountaines at the face of the wind, and as a whirlewind before a tempeſt. † In the euentide, and behold truble: in the morning, and he shal not be. this is the portion of them, that haue waſted vs, & the lot of them that ſpoiled vs.
CHAP. XVIII. The Aegyptians, for alluring the two tribes to their confederacie, shal be afflicted, 7. and the Iewes returne to more ſincere ſeruice of God.The fift was againſt the Aethiopians and Aegyptians.
VVOE to the land the cymbal of winges, which is beyond the riuers of Aethiopia, † which ſendeth legates into the ſea, and in the veſſels of Or paper boates. bulrushes vpon the waters. Goe ye ſwift The Aegyptians bid their meſſengers goe ſwiftly, & tel the Iewes that they ſhal haue preſent helpe according as they require & expect. angels to a nation shaken a ſunder, and torne in peeces: to a terrible people, after which there is none other: to a nation expecting and troden vnder foote, whoſe land the floodes haue ſpoiled: † But the prophet ſhevveth that the Aegyptians them ſelues ſhal be ouerthrowne by the Aſſirians. Al ye inhabitants of the world, which abide in the earth, where the ſigne shal be lifted vp in the mountaines, you shal ſee, and shal heare the ſound of the trumpet: † becauſe thus ſayth ourd Lord to me: I wil reſt, and conſider in my place, as the no one light is cleere, and as a cloud of dew in the day of harueſt. † For before harueſt it hath wholly florished, and vnripe perfection shal ſpring forth, and the boughes therof shal be cut of with hookes: and the thinges that are leaft, shal be cut of, and shaken out. † And they shal be left together to the birdes of the mountaynes, and beaſtes of the earth: and the foules shal be vpon it the whole ſummer, and al the beaſtes of the earth shal winter vpon it. † In that time shal a gift be brought to the Lord of hoſtes, of a people plucked aſunder and rent in peeces: of a terrible people, after which there hath bene none other, of a nation expecting, expecting and troden vnder foote, whoſe land the floudes haue ſpoiled, to the place of the name of the Lord of hoſtes, mount Sion.
CHAP. XIX. Further deſcription of the Aegyptians punishment, 17. With their conuerſion to Chriſt in the new Teſtament.
THE burden of Aegypt. Behold VVhen our B. Sauiour was caried in his infancie by his mother into Aegypt the idoles of that countrie loſt their powre. And the inhabitantes vvere ſpecially bleſſed, & afterwards very manie beleued in Chriſt, and ſincerely ſerued him. our Lord wil aſcend vpon a ſwift cloude, and wil enter into Aegypt, and the idols of Aegypt shal be moued at his preſence, & the hart of Aegypt shal melt in the middes therof. † And I wil make the Aegyptians to runne together againſt the Aegyptians: and a man shal fight againſt his brother, and euerie man againſt his freind, citie againſt citie, hingdom againſt kingdom. † And the ſpirit of Aegypt shal be broken in the bowels therof, and I wil ouerthrow their counſel headlong: and they shal aske their idols, and their diuiners, and Pythons, and Southſayers. † And I wil deliuer Aegypt into the hand of cruel maſters, and a ſtrong king shal rule ouer them, ſayth our Lord the God of hoſtes. † And the water of the ſea shal be dried vp, and the riuer shal be made deſolate, and drie. † And the riuers shal faile: the riuers of the ramppiers shal be diminished, & dried vp. The reede and bulrush shal wither: † the chanel of the riuer shal be ſpoiled of his fountayne, and al ſowne corne filde that is watered shal be dried vp, it shal wither, and shal not be. † And the fishers shal lament, and al that caſt angle into the riuer shal moorne, and they that ſprede net vpon the face of the water shal pine away. † They shal be confounded that wrought twiſting flaxe, kombing and weauing fine thinges. † And the watred places therof shal be drie, al they that made pooles to take fishes. † The princes of Tanis are fooles, the wiſe counſelers of Pharao haue geuen vnwiſe counſel: how ſay ye vnto Pharao: I am the ſonne of the wiſe, the ſonne of the ancient kinges? † Where are now thy wiſe men? let them tel thee, and shew what the Lord of hoſtes hath thought concerning Aegypt. † The princes of Tanis are become fooles, the princes of Nemphis are withered away, they haue deceiued Aegypt, the corner of the peoples therof. † Our Lord hath mingled in the middes therof the ſpirit of gladnes: and they haue made Aegypt to erre in euerie worke therof, as he erreth that is drunke and vomiteth. † And Aegypt shal haue no worke, to make the head and the taile the peruerter, and reſtrayner. † In that day Aegypt shal be as wemen, and they shal be aſtonied, and shal be afrayd at the face of the mouing of the hand of the Lord of hoſtes, which he shal moue ouer it. † And the land of Iuda shal be a feare to Aegypt: euerie one, that shal remember it shal quake at the face of the counſel of the Lord of hoſtes, which he hath thought concerning it.
† In that day there shal be fiue cities in the land of Aegypt, ſpeakingtongue the of Chanaan, and ſwearing by the Lord of hoſtes: one shal be called the citie of the ſunne. † In that day there shal be Both Iewes and Chriſtians vnderſtand this prophecie of the conuerſion of the Aegyptians to Chriſt. But the Ievves expect it as yet to come, vve know that it is already fulfilled. At leaſt in part. For there vvere ſometimes manie Chriſtians in that countrie, yea manie moſt excellent Sainctes. S. Paul. S. Antonie. S. Hilarion, and innumerable others. an altar of our Lord in the middes of the land of Aegypt; and a title of our Lord by the border therof † it shal be for a ſigne, and for a teſtimonie to the Lord of hoſtes in the land of Aegypt. For they shal crie to our Lord at the preſence of the afflicter, and he shal ſend them a ſauiour and defendet to deliuer them. † And our Lord shal be knowen of Aegypt, and the Aegyptians shal knowe our Lord in that day, and shal worshipe him in hoſtes and in giftes: and they shal vow vowes to our Lord, and pay them. † And our Lord shal ſmite Aegypt with a ſtrooke, and heale it, and they shal returne to our Lord, and he shal be pacified towards them, and heale them. † In that day there shal be a way from Aegypt to the Aſſirians, and the Aſſirian shal enter into Aegypt, and the Aegyptians to the Aſſirians, and the Aegyptians shal ſerue Aſſur. † In that day shal Iſrael be a third to the Aegyptian and the Aſſirian: a bleſſing in the middes of the earth, † which the Lord of hoſtes hath bleſſed, ſaying: Bleſſed be my people of Aegypt, and the worke of my hands to the Aſſirian: but Iſrael is mine inheritance.
CHAP. XX. The ignominious captiuitie of Aegyptians, and Aethiopians is againe foreshewed by the Prophet going naked. 5. wherat the Iewes are aſtonied and afeard, ſeing their co
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federaies ſo confounded.
IN the yeare, that Tharthan entred into Azotus, when Sargon the king of the Aſſyrians had ſent him, and he had fought againſt Azotus, and had taken it: † at that time our Lord ſpake in the hand of Iſaie the ſonne of Amos, ſaying: Goe, and looſe the ſackcloth from of thy loynes, and take of thy shooes from thy feete. And he did ſo The holie prophet, of noble bloud, vvas not diſobedient, nor aſhamed to goe naked, becauſe nothing is more honeſt then to obey Gods commandment. S. Ierom. in
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going naked, and barefoote. † And our Lord ſaid: As my ſeruant Iſaie hath walked, naked & barefoote, it shal be a ſigne & a wonder of three heres vpon Aeghpt, and vpon Aethiopia, † ſo shal the king of the Aſſyrians leade the captiuitie of Aegypt, and the transmigration of Aethiopia, yong and old, naked and vnshod, their buttockes vncouered to the ignominie of Aegypt. † And they shal feare, & be ashamed of Aethiopia their hope,
and of Aegypt their glorie. † And the inhabitant of this ile shal ſay in that day:“ Loe this was our hope, to whom we fled for helpe, that they should deliuer vs from the face of the king of the Aſſyrians: and how shal we be able to eſcape?
ANNOTATIONS. CHAP. XX.
6. Loe this vvas our hope.] God to ſhew the vanitie of al hope, that is repoſed in men, or in wordlie thinges, layeth the meruelous and miſerable mutations ofGods prouidence in punishing al that truſt in men & not in him. temporal great kingdoms, before the eyes of his people. That we may ſee, and admire his merciful prouidence, and our owne follie, when we truſt in the helpe of our ſelues, or of other men, who can not defend them ſelues from ruine and ignominie: and much leſſe can they ſaue vs, or we our ſelues. As theſe examples make manifeſt. The kingdom of Iſrael (or tenne tribes) truſted in Damaſeus, which could not defend it ſelf, but was ouerthrowne. The kingdom ofExamples of mutations in kingdomes. Iuda (or two tribes) truſted in Aegypt. The Aegyptians truſted in the Ethiopians, and both were ouerthrowne by the Aſſirians. The Aſſirians glorying in their victories and triumphes, attributing al to their owne ſtreingth, were ouercome by the Babylonians. The Babylonians, likewiſe inſolent and proud, were oppreſſed by the Medes and Perſians. The Medes and Perſians were ſubdued by Alexander the great. VVho was ſhortly taken away in his youth by poyſon; and his great Monarchie diuided amongſt his ſeruantes. And ſo other peoples, and kingdomes, much more particular perſons, and families are turned like a whole. And therfore our only refuge muſt be to God: in whom is al true hope, helpe, ſafetie, and happines, temporal and eternal.
CHAP. XXI. The destruction of Babylon by the Medes and Perſians is againe prophecied, 11. The like of the Idumeans; 13. and of Arabians.
THE burden of the deſert ſea. As whirlewinds come
The ſixt commination was againſt the Aſſirians, & ſpecially the Babylonians. from the South, it cometh from the deſert, from an horrible land. † A ſore viſion was told me: he that is incredulous doth vnfaithfully: & he that is a ſpoiler, waſteth. Come vp Aelam, beſiege ô Mede: I haue made al the moorning therof to ceaſe. † Therfore are my loines filled with ſorow, anguish hath poſſeſſed me, as the anguish of a woman that trauaileth: I fel downe when I heard it, I was trubled when I ſaw it. † Mine hart fayled, darkenes made me aſtonied: Babylon my beloued is made a miracle vnto me. † Lay the table, looke about in the watch towre the eaters and drinkers: ariſe ye princes, take shield. † For thus hath our Lord ſayd to me: Goe, and ſet a watchman: and what ſoeuer he shal ſee, let him tel. † And he ſaw a chariote of two horſemen, a rider vpon an Cyrus king of the Perſians a people of ſmal powre, & of the Medes, of great ſtreingth. aſſe, and a rider vpon a camel: and he beheld them
diligently with much looking. † And a lion cried: I am vpon the watch towre of our Lord, ſtanding continually by day: and I am vpon my watch, ſtanding whole nights. † Behold this man cometh, the rider vpon the chariot of two horſemen, and he anſwered, and ſaid: Fallen, fallen is Babylon, and al theIere. 51. Apoc. 14. ſculptils of the gods therof are broken to the ground. † O my threshing, and children of my flore, the thinges that I haue heard of the Lord of hoſtes the God of Iſrael, I haue shewed vnto you. † The ſeuenth prophetical commination was againſt the Idumeans. The burden of Duma crieth to me out of Seir: Watchman what of the night? watchman what of the night? † The watchman ſaid: morning is come & night: if you ſeeke, ſeeke: returne, come. † The eight againſt the Iſmaelites Arabiam. The burden in Arabia. In the foreſt at euen you shal ſleepe, in the pathes of Dedanim. † Meeting the thirſtie bring water, you that inhabite the land of the South, with bread meete him that fleeth. † For they are fled from the face of the ſwordes, from the face of the ſword hanging ouer, from the face of the bow bent, from the face of a greuous battel. † Becauſe thus ſayth our Lord to me: Yet in one yeare, as in the yeare of an hyred man, and al the glorie of Cedar shal be taken away. † And the remnant of the number of the ſtrong archers of the children of Cedar shal be diminished: for our Lord the God of Iſrael hath ſpoken it.
CHAP. XXII. For the ſinnes eſpecially of chiefe officers, Sion and the temple shal be deſtroyed. 15. Sobna a wicked ruler shal be remoued, 20. and Eliacim put in his place.
THE The ninth againſt the cheefe rulers of Ieruſalem. burden of the Sion ſituated on a hil, and often called a montaine is here called a vale, for the afflicted ſtate wherin it was in the captiuitie. vale of viſion. What aileth thee, that thou art alſo wholly gone vp into the houſe toppes? † ful of clamour, a populous citie, reioycing: thy ſlaine are not ſlaine by the ſword, nor dead in battel. † Al thy princes are fled together, and are bound hard: al that were found, are bound together, they are fled far of. † Therfore haue I ſayd: Depart from me, I wil weepe bitterly: labour not to comforte me, for the deſtruction of the daughter of my people. † For it is a day of ſlaughter, and conculcation, and weepings to our Lord the God of hoſtes in the vale of viſitation, ſearching the wal, and magnifical vpon the mountaine. † And Aelam tooke quiuer, chariote of the horſman, and the
shilde hath made the wal naked. † And thy principal valleis shal be ful of chariots, and the horſmen shal place them ſelues in the gate. † And the couering of Iuda shal be diſcouered, and thou shalt ſee in that day the armourie of the houſe of the foreſt. † And you shal ſee the breaches of the citie of Dauid, becauſe they are multiplied; and you haue gathered together the waters of the lower poole, † and haue numbred the houſes of Ieruſalem, and deſtroyed houſes to fortifie the wal. † And you haue made a lake betwen the two walles to the water of old poole: and you looked not vp to him, that made it, and the worker therof long before you ſaw not. † And our Lord the God of hoſtes shal cal in that day to weeping, and to moorning, to baldnes, and to girdle of ſackcloth: † and behold ioy and gladnes, to kil calues, and to ſlea rammes, to eate flesh, and to drinke wine: Let vs eate, and drinke: for tomorow we shal die. † And the voice of the Lord of hoſtes was reuealed in mine eares: If this iniquitie shal be forgeuen you vntil you die, ſayth our Lord the God of hoſles. † Thus ſayth our Lord the God of hoſtes: Goe, get thee in to him, that dwelleth in the tabernacle, to This Sobna had ſome of fi
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e about the Temple, but by craftie intruſion and vniuſt vſurpation, rather then by lawful induction, was very couetous▪ & ambicious▪ & ſo by Gods iudgement fel into miſerie.
▪ Sobna the prouoſt of the temple, and thou shalt ſay to him: † What doeſt thou here, or as if thou were ſome bodie here? becauſe thou haſt cut thee out a ſepulchre here, thou haſt cut out a memorial diligently in an high place, a tabernacle for thee in a rocke. † Behold our Lord wil cauſe thee to be caried away, as a cocke is caried, and he wil lift thee vp as a garment. † Crowning he wil crowne thee with tribulation, he wil caſt thee as a bal into a brode and large countrie: there shalt thou die, and there shal the chariot of thy glorie be, the ignominie of the houſe of thy Lord. † And I wil expel thee from thy ſtanding, and depoſe thee from thy miniſterie. † And it shal be in that day: I wil cal my ſeruant Eliacim the ſonne of Helcias, † and wil cloth him with thy coate, and wil ſtrengthen him with thy girdle, and wil geue thy powre into his hand: and he shal be as a father to the inhabitants of Ieruſalem, and to the houſe of Iuda. † And I wil geue the key of the houſe of Dauid vpon his shoulder: & he shal open, and there shal be none to shut: and he shal shut, and there shal be none to open. † And I wil faſten him as a pinne in a ſure place, & he shal be for a throne of glorie to the houſe of his father. † And they shal hang vpon him al the glorie of his fathers houſe, diuerſe kindes of veſſels, euerie
litle veſſel from veſſels of cuppes euen to euerie inſtrument of muſike. † In that day ſaith the Lord of hoſtes, shal the pinne be taken away, that was faſtened in the ſure place: and that which hong theron, shal be broken, and fal, and perish, becauſe our Lord hath ſpoken.
CHAP. XXIII. The deſtruction of Tyrus by the Chaldees, 15. and reparation therof after ſeuentie yeares.
THE burden of Tyre. Howle ye shippes of the ſea, becauſe
The tenth commination was againſt the Tyrians. the houſe is deſtroyed, from whence they were wont to come: from the land of Cethim it is reueled to them. † Hold your peace ye that dwel in Tyrus was an iland, as Ezechiel alſo deſcribeth it (ch. 27.) in the entrance, yea ſituated in the hart of the ſea: but not farre diſtant, for king Alexander filled vp that paſſage of water and made it continent. the ile: the trafickers of Sidon paſſing ouer the ſea, haue replenished thee. † The ſeede of Nilus in manie waters, the harueſt of the riuer was her fruites: & she was made the trafike of the nations. † Be ashamed Sidon, for the ſea ſayth, the ſtrength of the ſea, ſaying: I haue not trauailed, and I haue not brought forth, and I haue not nourished yongmen, nor brought virgins to their growth. † When it shal be heard in Aegypt, they wil be ſorie when they shal heare of Tyre: † Paſſe ouer the ſeas, howle ye that dwel in the ile. † Is not this your citie, which gloried from ancient dayes in her antiquitie? her feete shal leade her afarre to ſeiourne. † Who hath thought this againſt Tyre, that was ſome time crowned, whoſe merchants were princes, her chapmen the nobles of the earth? † The Lord of hoſtes hath thought it, that he might plucke downe the pride of al glorie, and bring al the glorious of the earth to ignominie. † Paſſe thy land as a riuer, ô daughter of the ſea, thou haſt a girdle no more. † He hath ſtretched forth his hand vpon the ſea, he hath trubled kingdomes: Our Lord hath geuen commandment againſt Chanaan, to deſtroy the ſtrong therof, † and he ſaid: Thou shalt adde no more to glorie, ô Virgin daughter of Sidon ſuſteyning calumnie: riſing vp ſaile ouer to Cethim, there alſo thou shalt haue no reſt. † Behold the land of the Chaldees was not ſuch a people, Aſſur founded it: they led away the ſtrong therof into captiuitie, they vndermined the houſes therof, they brought it to ruine. † Howle ye shippes of the ſea, becauſe your ſtrength is deſtroyed. † And it shal be in that day: thou shalt be in obliuion ô Tyre, The Tyrians reioyced in the Iewes captiuitie & therfore God puniſhed them with like captiuitie of 70. yeares. ſeuentie
yeares, as the daies of one king: but after ſeuentie yeares, there shal be to Tyre as it were the ſong of an harlot. † Take an harpe, goe about the citie thou harlot forgotten: ſing wel, multiplie ſong, that there may be remembrance of thee. † And it shal be after ſeuentie yeares: our Lord wil viſite Tyre, and wil bring her backe againe to her merchandiſe: and she shal fornicate againe with al the kingdoms of the earth, vpon the face of the earth. † And the martes, and rewards shal be ſanctified to our Lord: they shal not be kept in ſtore, nor layd vp: becauſe her merchandiſe shal be for them, that shal dwel before our Lord, that they may eate vnto fatietie, and be clothed vnto continuance.
CHAP. XXIIII. Al this world shal be deſtroyed, 7. wherof manie ſignes shal come before, 18. and general iudgement shal folow.The third part Prophecies perteyning to the whole world.
BEHOLD our Lord shal diſſipate the earth, and make it
Oſee. 4. naked, and afflict the face therof, and diſperſe the inhabitants therof. † And Diuerſitie of ſtates which is now in the world, ſhal ceaſe at the general iudgement, and al men shal receiue according to their delertes. as the people, ſo shal the prieſt be: & as the ſeruant, ſo his maſter: as the handmayde, ſo her miſtreſſe: as the byer, ſo he that ſelleth: as the lender, ſo he that boroweth: as he that asketh his dewe, ſo he that oweth. † With diſſipation shal the earth be diſſipated, and with ſpoile it shal be ſpoiled: for our Lord hath ſpoken this worde. † The earth hath mourned, and fallen away, and is weakened: the world is fallen away, the height of the people of the earth is weakened. † And the earth is infected by the inhabitants therof: becauſe they haue tranſgreſſed the lawes, changed right, diſſipated the euerlaſting couenant. † For this cauſe shal malediction deuoure the earth, & the inhabitants therof shal ſinne: and therfore the dwellers therein Nere the end of the world, manie forgetting the law of God, & nature, wil rage in extreme furie againſt others, perſecuting & murthering one an other, eſpecially the wicked afflicting the good: which our Sauiour deſcribeth (Mat. 24) ſaying: Nation shal riſe againſt nation. You shal be odious to al nations for my ſake. Iniquitie shal abound. &c.
shal be madde, & few men shal be leaft. † The vintage hath mourned, the vine is weakened, al haue ſighed that reioyced in hart. † The ioy of tymbrels hath ceaſed, the ſound of them that reioyce is leaſt of, the ſweetnes of the harpe is ſilent. † They shal not drinke wine with ſong: the drinke shal be bitter to them that drinke it. † The citie of vanitie is broken downe, euerie houſe is shut, no man goeth in. † There shal be crying for the wine in the ſtreetes: al mirth is left: the ioy of the earth is caried away. † Deſolation is left in the citie, and calamitie shal oppreſſe
the gates. † Becauſe theſe thinges shal be in the middes of the earth, in the middes of peoples, in like maner as if a few oliues, which are remayning, should be shaken out of the oliue tree; and grapes, when the vintage is ended. † Theſe shal lift vp their voice, and prayſe: when our Lord shal be glorified, they shal make a ioyful noiſe from the ſea. † For this cauſe in doctrines glorifie our Lord: This ioyful propagation of Gods glorie and name, is either vnderſtood to be prophecied of the Church in general, which is as an iland of the whole world: or properly and particularly (amongſt other gentiles) of
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des conuerted to Chriſt: as great Britannie & others. in the iles of the ſea the name of our Lord the God of Iſrael. † From the endes of the earth we haue heard praiſes, the glorie of the iuſt one. And I ſayd: My ſecrete to me, my ſecrete to me, woe is me: the preuaricatours haue preuaricated, and by the preuarication of trangreſſors they haue preuaricated. † Feare, and pitte, and ſnare vpon thee, that art inhabiter of the earth. † And it shal be: He that shal
Iere. 48. flee from the voice of feare, shal fal into the pitte: and he that shal rid him ſelfe out of the pitte, shal be held in the ſnare: becauſe the fludgates from on high are opened, and the fundations of the earth shal be shaken. † With breaking shal the earth the broken, with bruiſing shal the earth be bruiſed, with mouing shal the earth be moued, † With shaking shal the earth be shaken as a drunken man, and shal be taken away as the tabernacle of one night: and the iniquitie therof shal be heauie vpon it, and it shal fal, and not adde to riſe againe. † And it thal be: In that day our Lord wil viſite vpon the hoſte of heauen on high, and vpon the kinges of the earth, that are vpon the earth. † And they shal be gathered together as the gathering of a bundel into the lake, and shal be shut there in priſon: and after manie daies they shal be viſited. † And the moone shal be confounded, when the Lord of hoſtes shal reigne in mount Sion, and in Ieruſalem, & shal be glorified in the ſight of his ancients.
CHAP. XXV. The Prophet geueth thankes to God for his meruelous workes, 7. and great benefites, in lightning manie with faith, washing away ſinnes, and geuing grace, and eternal glorie.
OLORD thou art my God, I wil exalt thee, and confeſſe to thy name: becauſe thou haſt done meruelous thinges, the old cogitations faithful, The prophet and faithful people confeſſing Gods benefites, and perfect performance of whatſoeuer he promiſeth, or determineth, conforming their deſires to his pleaſure, ſay: Amen: as wel in proſperitie, when he deliuereth, and bleſſeth them, as in aduerſitie, when he punisheth: by the deſtruction of Ieruſalem▪ which is here prophecied, and the like. Amen. † Becauſe thou haſt brought the citie into a heape, the ſtrong citie into ruine, the houſe of ſtrangers: that it be no citie, & that it be not built
for euer. † For this shal ſtrong people prayſe thee, the citie of ſtrong nations shal feare thee. † Becauſe thou art become a ſtrength to the poore, a ſtrength to the needie in his tribulation: an hope againſt the whirlwinde, a shadow againſt the heate. For the ſpirit of the ſtrong is as a whirlwinde beating againſt a wal. † As heate in thirſt, shalt thou humble the tumult of ſtrangers: and as with heate vnder a burning cloude thou shalt make the branch of the ſtrong to wither. † And the Lord of hoſtes shal make to After the reiection of the Iewes al Gentiles shal be conuerted to Chriſt. al peoples in this mount, a feaſt of fat thinges, a feaſt of vintage, of fat thinges ful of marrow, of vintage purified from the dregges. † And he shal in this mount throw downe headlong the face of the bond, tied together vpon al peoples, and the webbe that he hath begune vpon al nations. † He shal caſt death downe headlong for euer:
Apoc. 7. &
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1. and our Lord God shal take away teare from al face, and the reproch of his people he shal take away out of the whole earth: becauſe our Lord hath ſpoken it. † And he shal ſay in that day: Loe this is our God, we haue expected him, and he wil ſaue vs: this is our Lord, we haue patiently wayted for him, we shal reioyce and be ioyful in his ſaluation. † Becauſe the hand of our Lord shal reſt in this mount: and Moab shal be treshed vnder him, as ſtraw is broken with the wayne. † And he shal ſtretch forth his handes vnder him, as he that ſwimmeth ſtretcheth forth to ſwimme: and he shal humble his glorie with dashing of his handes. † And the munitions of thy high walles shal fal, and be humbled, & shal be plucked downe to the grownd euen to the duſt.
CHAP. XXVI. A Canticle of thankes for changing the old Synagogue into the Church of Christ: Which hath more light of true faith, 12. and more patience in tribulations: 19. Which in the general reſurrection shal be made manifeſt.
IN In the time of grace geuen by Chriſt his whole Church ſingeth this and other like canticles of praiſes. THAT day shal this ſong be ſung in the land of Iuda. Other peoples haue their peculiar proper cities: Babylon, Damaſcus, Tyrus, Sidon, &c. but al Chriſtians haue one citie the Catholique Church ſignified by Sion. Sion the citie of our ſtrength a Sauiour, therin shal be put :: a wal and bulworke.
† Open ye the gates, and let the iuſt nation enter in, that keepeth truth.
† The old errour is gone: thou wilt keepe peace: peace, becauſe, we haue hoped in thee.
† You haue hoped in our Lord in worldes euerlaſting, in our Lord God ſtrong for euer.
† Becauſe he wil bowe downe them that dwel on high, the high citie he wil abaſe. He wil abaſe it euen to the ground, he wil plucke it downe euen to the duſt.
The foote shal treade it downe, the feete of the poore, the ſteppes of the needie.
† The path of the iuſt is right, the path of the iuſt is right to walke in.
† And in the path of thy iudgements ô Lord, we haue patiently expected thee: thy name, and thy memorial are in the deſire of the ſoule.
† My ſoule hath deſired thee in the night: yea and with my Fenſed vvith vval, and bul vvorke, of faith & good vvorkes. S. Ierom here noteth that the ſenſe of this Canticle is hard, by reaſon of often and ſudaine inter locutions of diuers perſons conſiſting in queſtions and anſvvers. To vvhoſe lerned commentaries vve remitte the ſtudious readers. ſpirit in my hart I wil watch to thee in the morning.
When thou shalt doe thy iudgments in the earth, the inhabitants of the world shal learne iuſtice.
† Let vs haue mercie on the impious, and he wil not learne iuſtice: in the land of the holie he hath done wicked thinges, and he shal not ſee the glorie of our Lord.
† Lord thy hand be exalted, and let them not ſee: let the enuious people ſee, and be confounded: and let fyre deuoure thine enimies.
† Lord thou wilt geue peace to vs: for al our workes thou haſt wrought to vs.
† O Lord our God, there haue lordes beſides thee poſſeſſed vs, onlie in thee let vs remember thy name.
† Let not the dead liue, let not the giants riſe againe: therfore haſt thou viſited and deſtroyed them, & haſt deſtroyed al their memorie.
† Thou haſt bene fauorable to the nation ô Lord, thou haſt bene fauourable to the nation: waſt thou glorified? thou haſt made al the endes of the earth far of.
† Lord in diſtreſſe they haue ſought after thee, in tribulation of murmur thy doctrine was to them.
† As she that conceiueth, when she draweth neere to be deliuered, being ſorowful crieth in her paines: ſo are we become at thy preſence ô Lord.
† We haue conceiued, and as it were traueled, and brought forth the ſpirit: ſaluations we haue not done in the earth, therfore the inhabitants of the earth haue not fallen.
† Thy A prophecie of the general reſurrection of al men. dead shal liue, my ſlaine shal riſe againe: awake, and prayſe ye that dwel in the duſt: becauſe Some in glorie. the dew of the light is thy dew; & Some in miſerie. the land of the giants thou shalt plucke downe into ruine.
† Goe my people, enter into thy chambers, shut thy doores vpon thee, be hid a litle for a moment, til the indignation paſſe.
† For behold our Lord wil come out of his place, to viſite the iniquitie of the inhabitant of the earth againſt him: and theMich. 1 earth shal reuele her bloud, and shal couer her ſlaine no more.
CHAP. XXVII. God comforteth the faithful, promiſing to destroy the wicked. 3. Chriſts coming is againe prophecied, with propagation of his Goſpel, and conuerſion of al nations.
IN that day our Lord wil viſite with his ſore, and great, and
Iob. 40. ſtrong ſword vpon Leuiathan Tyrants are called ſerpents for their ſuttle poyſenful malice, and barres becauſe they hold men faſt incloſed in bondage. And for the ſame reaſons the diuel is called a ſerpent, and a barre. the ſerpent, :: the barre, and vpon Leuiathan the crooked ſerpent, and shal kil the whale that is in the ſea. † In that day the vineyard of pure wine shal ſing to it. † I the Lord that keepe it, I wil ſodenly drinke to it: leſt perhaps there be viſitation agaynſt it, night and day I kepe it. † There is no indignation in me: who wil geue me to be thorne and bryer in battel: to goe vpon it, to ſet it on fyre together? † Or rather shal he hold my ſtrength, shal he make peace with me, shal he make peace with me? † They that goe in with violence to Iacob, Iſrael shal florish and ſpring, and they shal fil the face of the world with ſeede. † Hath he ſtriken him according to his ſtroke that ſtroke him? or as he killed his ſlaine, is he killed? † In meaſure againſt meaſure, when it shal be caſt of, thou shalt iudge it. He hath meditated in his hard ſpirite during the day of heate. † Therfore vpon this shal the iniquitie be forgeuen to the houſe of Iacob: and this is al the fruite that the ſinne therof be taken away, when he shal haue layd al the ſtones of the altar, as ſtones of ashes broken, the groues & temples shal not ſtand. † For the defenſed citie shal be deſolate, the beautiful citie shal be forſaken, and shal be left as a deſert, there shal the calfe feede, and there he shal lie, and shal conſume the toppes therof. † The harueſts therof shal be deſtroyed in drught, wemen coming and teaching it: for it is not a wiſe people, therfore shal not he that made it, haue mercie on it: and he that formed it, shal not ſpare it. † And it shal be, in that day our Lord wil ſtrike from the chanel of the riuer, euen to the torrent of Aegypt, and you shal be gathered together one and
one ô children of Iſrael. † And it shal be: in that day a ſound shal be made with a great trompet, and they that were loſt, shal come from the land of the Aſſirians, and that were caſt out, from the land of Aegypt, and shal adore our Lord in the holie mount in Ieruſalem.
CHAP. XXVIII. Tribulations are threatned to the tenne tribes of Iſrael, for their pride, and voluptuoſnes. (5. God stil protecting ſome who ſerue him ſincerely) 7 and for contempt of Religion. 16. But God wil lay a ſure fundation in Sion, 20. Wil punish the wicked, 24. and comforth the good.
VVOE to the crowne of pride, to the drunkards of
The fourt part. Prophetical admonitions to both the kingdomes of Iſrael and Iuda.
By Ephraim is vnderſtood the kingdom of Iſrael, whoſe firſt king Ieroboam was of that tribe. Ephraim, and to the flowre falling downe from the glorie of his exultation, which were in the toppe of the moſt fatte valley, erring by wine. † Behold our Lord is valiant and ſtrong, as the violence of hayle: a whirle wind breaking, the violence of manie waters ouerflowing, & ſent forth vpon a large ground. † The crowne of pride of the drunkards of Ephraim shal be troden vnder feete. † And the flowre of the glorie of his exultation, which is vpon the toppe of the valley of fatte ones, shal be falling as a timely fruite before the ripeneſſe of autumme: which when he that ſeeth it shal behold, as ſoone as he taketh it in his hand, he wil deuoure it. † After that the tenne tribes were caried captiues (4 Reg. 17.) God deliuered the two tribes out of imminent danger. (4. Reg 18. 19) In that day the Lord of hoſtes shal be a crowne of glorie, and geuing peace to their people: a garland of exultation to the reſidue of his people: † and ſpirite of iudgement to king Ezechias: a ſpirit of iudgement to him that ſitteth in iudgement, and and victorie to the ſouldiars. ſtrength to them that returne out of battel to the gate. † But theſe alſo haue bene ignorant becauſe of wine, and by drunkennes haue erred: the prieſt and the prophete haue bene ignorant becauſe of drunkennes, they are ſwalowed vp with wine, they haue erred in drunkennes, they haue not knowne him that ſeeth, they haue bene ignorant of iudgement. † For al tables were filled with vomiting and filth, ſo that there was no more place. † Whom shal he teach knowledge? and whom shal he make to vnderſtand the thing heard? them that are weyned from the milke, that are plucked away from the breaſts. † For command recommand, command recommand; expect reexpect, expect reexpect; a litle there, a litle there. † For in the ſpeach of lippe, and in an other tougue he wil ſpeake to his people. † To whom
he ſayd: This is my reſt, refresh the wearie, and this is my refreshing: & they would not heare. † And the word of our Lord shal be to them; Becauſe Iſaias & other holie prophetes often and much vrged, not only the people, but alſo prieſtes (vvhich had rule ouer the people) to kepe Gods commandments, and to expect his mercie and goodnes, they ſcornfully repete the ſame wordes, deriding ſuch exhortations & deſperatly geuing themſelues to al wickednes, as if they neither feared death nor hel. v. 15. command recommand, command recommand; expect reexpect, expect reexpect; a litle there a litle there: that they may goe, and fal backward, and be deſtroyed, and ſnared, and taken. † For this cauſe heare the word of our Lord ye ſcorneful men, which rule ouer my people, that is in Ieruſalem. † For you haue ſayd: We haue ſtroken a league with death, and with hel we haue made a couenant. The ſcourge ouerflowing when it shal paſſe, shal not come vpon vs: becauſe we haue made lying our hope, and with lying we are protected. † Therfore thus ſayth our Lord God: Behold I wil ſend in the foundations of Sion aMat. 21. v 42. ſtone, an approued ſtone, a corner ſtone, pretious founded inAct. 4. 1. Pet. 2. the foundation. He that beleueth, let him not make haſt. † And I wil put iudgement in weight, and iuſtice in meaſure:
Rom. 9. and haile shal ouerthrow the hope of lying: and waters shal ouerflow the protection. † And your league with death shal be abolished, and your couenant with hel shal not ſtand: when the ſcourge ouerflowing shal paſſe, you shal be troden downe of it. † Whenſoeuer it shal paſſe through, it shal take you away: becauſe in the morning early it shal paſſe through, in the day and in the night, and vexation alone shal geue vnderſtanding in the hearing. † For the bed is ſtreitened, ſo that one muſt fal out, and a short mantel can not couer both. † For our Lord shal ſtand as in the mount of diuiſions: as in
2. Reg. 5. 1. Par. 14 the valley, which is in Gabaon, shal he be angrie: that he may doe his worke, his ſtrange worke: that he may worke, hisIoſue. 10 worke is ſtrange from him. † And now mocke not, leſt perhaps your bonds be tied ſtrayte. For I haue heard of our Lord the God of hoſtes conſummation and abridgement vpon al the earth. † Harken with your eares, and heare my voice, attend, and heare my ſpeach. † Wil As husbanmen diſpoſe their workes in order: ſo God ſometimes worketh miracles, ſometimes geueth benefites, ſometimes ſendeth afflictions: and greater to ſome then to others. the ploughman plowe al the day to ſow, wil he cut and harrow his ground? † Wil he not when he hath made euen the face therof, ſprinkle cummine, and place the wheate by order, and the barley, and millet, and vetche, in their bondes? † And his God wil inſtruct him in iudgement: he wil teach him. † For :: gith shal not be threshed with inſtruments that haue teeth, neither shal the wayne wheele turne about vpon cummine: but gith shal be beaten out with a rodde, and cummine with a ſtaffe. † But bread
corne shal be broken ſmal: But none are continually afflicted without intermiſſion. but the thresher shal not thresh it for euer, neither shal the wayne wheele vexe it, nor breake it with the teeth therof. † And this is come forth from our Lord the God of hoſtes, that he might make his counſel meruelous, and magnifie iuſtice.
CHAP. XXIX. The Prophet bewaleth the Iewes deſtruction, 9. for their blinde obſtinacie; 17. prophecying the Gentiles conuerſion.
VVOE to
Ari ſignifieth a lion, El God: So Ieruſalem called the lion of God, to witte a ſtrong citie, is threatned with deſtruction, which happened firſt by the Babylonians. 4. Reg. 25 againe more miſerably by Titus & Veſpaſian, 40. yeares after Chriſts death. Ariel, Ariel the citie, which Dauid ouercame:
2. Reg. 5. 1 Par. 11 yeare is added to yeare: the ſolemnities areLuc. 19. at an end. † And I wil make a trench about Ariel, and it shal be ſorowful & moorning, and it shal be to me as Ariel. † And I wil compaſſe as a ſphere round about thee, and wil caſt a rampier againſt thee, and place munitions to beſiege thee. † Thou shalt be humbled, thou shalt ſpeake out of the earth, and out of the gronnd thy ſpeach shal be heard: and thy voice shal be out of the earth as the Pythons, and out of the ground thy ſpeach shal mutter. † And the multitude of them that fanne thee shal be as ſmal duſt: and as iſſles paſſing away, the multitude of them, that haue preuailed agaynſt thee. † And it shal be ſodenly forthwith. It shal be viſited of the Lord of hoſtes in thunder, and earth quake, and with great voice of whirlewind and tempeſt, and with flame of deuouring fyre. † And the multitude of al nations, that haue fought agaynſt Ariel, shal be as the dreame of a viſion in the night, and al that haue waried, and beſeged & preuailed agaynſt it. † And as he that is hungrie dreameth, & eateth, but when he is awake, his ſoule is emptie: & as he that is thirſtie dreameth, and drinketh, and after he is awake, faint as yet thirſteth, and his ſoule is emptie: ſo shal the multitude be of al the Gentiles, that haue fought agaynſt mount Sion. † Be aſtonied, and meruel, wauer, and ſtagger: be ye drunke, and not of wine: be moued, & not of drunkenes. † Becauſe our Lord hath mingled vnto you the ſpirit of drowſines, he wil shut your eyes, he wil couer your prophetes and princes, that ſee viſions. † And the viſion of al shalbe vnto you as the wordes of a booke ſealed: which when they shal geue to him that knoweth letters, they shal ſay: Read this: and he shal anſwer, Scribes and Phariſes pretending knowlege of Scriptures, can not read Chriſt in the Prophets, becauſe theſe bookes are ſealed (or loeked) and they haue not the key. Apoc. 3. I can not, for it is ſealed. † And the booke shal be geuen to one that knoweth not letters, and it shal be ſayd to him: Reade: and he shal anſwer:
The Gentiles could not read Chriſt in theſe bookes, becauſe they knew not letters of the holie Scriptures. S. Ierom Praemio. in Iſaiam.
I know not letters. † And our Lord ſayd: Becauſe this
Mat. 15. people approcheth with their mouth, and with their lippes Mar. 7. glorifieth me, but their hart is far from me, and they haue feared me by the commandement and doctrines of men: † therfore behold I wil adde to make admiration to this people, by a great and wonderful miracle: for wiſdom shal perish from their wiſe men, and the vnderſtanding of their prudent shal be hid. † Woe vnto you that are deepe of hart,
1. Cor.
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. to hide your counſel from our Lord: whoſe workes are in darkenes, and they ſay: Who ſeeth vs, and who knoweth vs? † This your cogitation is peruerſe: as if the clay should thinke
Eccli. 29. againſt the potter, and the worke should ſay to the maker therof: Thou madeſt me not: or the thing formed should ſay to the fashioner therof: Thou vnderſtandeſt not. † Shal not yet within a litle while, and in a short time Libanus be turned into Charmel, & Charmel reputed for a foreſt? † And in that day the deafe shal heare the wordes of the booke, and out of the darkenes and miſt the eies of the blinde shal ſee. † And the meeke shal adde ioyfulneſſe in our Lord, and the poore men shal reioyce in the holie one of Iſrael. † Becauſe he hath fayled that did preuaile, the ſcorner is conſumed, and they are al cut downe that watched vpon iniquitie: † that made men ſinne in word, and ſupplanted him that reproued them in the gate, and declined in vayne from the iuſt. † For this cauſe, thus ſayth our Lord to the houſe of Iacob, he that redemed Abraham: Iacob shal not now be confounded, neither shal now his countenance be ashamed: † but when he shal ſee his children, the workes of mine handes in the middes of him ſanctifying my name, and they shal ſanctifie the holie one of Iacob, and shal preach the God of Iſrael, † and they that erre in ſpirit, shal know vnderſtanding, and the mutteters shal learne the law.
CHAP. XXX. The Iewes are blamed for ſeeking counſel, and helpe of the Aegyptians. 18. but if they repent, they shal find releefe, and ſpiritual riches of the ſoule. 27. Gods iudgement wil be ſtrict: 33. and hel is moſt horrible.
VVOE You that truſt in your owne counſels and forces, or in other mens and not in God, shal finde the miſerable euent of your follie, as is before noted. chap. 2
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. vnto Apoſtatae. or, denyers. renegate children, ſayth our Lord, that you would take counſel, and not of me: & would beginne a webbe, and not by my ſpirite, that you might adde ſinne vpon ſinne: † which walke to goe downe into Aegypt,
& haue not asked my mouth, hoping for helpe in the ſtrength of Pharao, and hauing confidence in the shadow of Aegypt. † And the ſtrength of Pharao shal be a confuſion to you, and the confidence of the shadow of Aegypt an ignominie. † For thy princes were in Tanis, and thy meſſengers came euen to Hanes. † Al were confounded vpon the people, that could not profite them: they were no helpe, nor to any profite, but to confuſion and to reproch. † The burden of the beaſtes of the South. In a land of tribulation and diſtreſſe, the lioneſſe, and the lion of them, the viper & the flying baſiliſcus carying their riches vpon the shoulders of beaſts, and their treaſures vpon the bunch of camels to a people, that can not be able to profite them. † For Aegypt shal helpe in vaine, and to no purpoſe: therfore haue I cried vpon this: It is pride onlie, ceaſe. † Either Iſaias was commanded to write this which should be fulfilled manie yeares after; or els he ſpeaketh prophetically to Ieremie, nere 200. yeares before he prophecied; ſignifying that he ſhould: hen write it, as in dede he did. Iere. 41 &c.
Now therfore going in write to her vpon boxe, and drawe it diligently in a booke, and it shal be in the latter day for a teſtimonie for euer. † For it is a people prouoking to wrath, and lying children, children that wil not heare the law of God. † Which ſay to the ſeers: See not: and to them that behold: Behold vs not thoſe thinges that are right: Speake vnto vs pleaſant thinges, ſee errours vnto vs. † Take from me the way, turne away the path from me, let the holie one of Iſrael ceaſe from our face. † Therfore thus ſayth the holie one of Iſrael: For that you haue reiected this word, & haue hoped in calumnie and tumult, and haue leaned therevpon: † therfore shal this iniquitie be vnto you as a breach that falleth, and is found lacking in an high wal, becauſe ſodenly, whiles it is not hoped, shal come the deſtruction therof. † And it shal be broken ſmal, as the potters veſſel is broken with mightie breaking: & there shal not a shread be found of the fragments therof, wherein a litle fyre may be caried from the burning, or a litle water be drawen out of the pitte. † Becauſe thus ſayth our Lord the God of Iſrael: If you returne and be quiet, you shal be ſaued: in ſilence and in hope shal your ſtrength be. And you would not: † and you haue ſayd: No, but we wil flee to horſes: therfore shal you flee. And we wil mount vpon ſwift ones: therfore shal they be fwifter, that shal perſecute you. † A thouſand men at the face of the terrour of one: and at the face of the terrour of fiue shal you flee, til you be leaft as the maſt of a shippe in the toppe of a mountaine, and as a ſigne vpon a litle hil. † Therfore our Lord expecteth that he
may haue mercie on you: and therfore shal he be exalted ſparing you: becauſe our Lord is the God of iudgment: bleſſedPſal.
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3. are al they that expect him † For the people of Sion shal dwel in Ieruſalem: weeping thou shalt not weepe, pitying he wil pitie thee: at the voice of thy crie as ſoone as he shal heare, he wil anſwer thee. † And our Lord wil geue you ſtraite bread, and short water: and wil not make thy doctor to flee away from thee any more: and thine eies shal ſee thy maſter. † And thine eares shal heare the word of him, that behinde thy backe admonisheth thee: This is the way, walke in it: and decline ye not neither to the right hand, nor to the left. † And thou shalt contaminate the plates of the ſculptils of thy ſiluer, and the garment of the molten of thy gold, and shalt ſcatter them as the vncleannes of a menſtruous woman. Thou shalt ſay to it: Get thee hence. † And rayne shal be geuen to thy ſeede, whereſoeuer thou shalt ſow in the land: and the bread of the corne of the land shal be moſt plentiful, and fatte. The lambe in that day shal feede at large in thy poſſeſſion: † and thyne oxen, as the aſſe coltes, that til the ground, shal eate mingled prouender as it was fanned in the floore. † And there shal be vpon euerie high mountayne, and vpon euerie litle hil eleuated, riuers of running waters in the day of the killing of manie when the towres shal fal. † And This claritie in ſunne and moone shal be after the general reſurrection. the light of the moone shal be as the light of the ſunne, and the light of the ſunne shal be ſeuenfold, as the light of ſeuen daies in the day, when our Lord shal bind vp the wound of his people, & shal heale the ſtroke of their wound. † Behold the name of our Lord commeth from farre, his Chriſt wil exerciſe his ſeuere iuſtice in the general iudgement, when he shal bid the damned goe into euerlaſting fire. Mat. 25. burning furie, and heauie to beare: his lippes are filled with indignation, and his tongue as a deuouring fire. † His ſpirite as a torrent ouerflowing euen to the middes of the necke, to deſtroy the nations to nothing, and the bridle of errour, that was in the iawes of peoples. † There shal be a ſong vnto you as the night of a ſanctified ſolemnitie, and ioy of hart as he that goeth with a shaulme, to enter into the mount of our Lord to the ſtrong one of Iſrael. † And our Lord shal make the glorie of his voice to be heard, and shal shew the terrour of his arme, in threatening of furie, and flame of deuouring fyre: he shal dashe to peeces in whirl winde, and in haile ſtone. † For at the voice of our Lord shal Aſſur feare being ſtroken with the rod. † And the paſſage of the
rod shal neuer ceaſe, which our Lord shal make to reſt vpon him in If often happeareth that when e
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il men ſeme moſt ſecure, they
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al into ſodaine calamities. tymbrels and harpes▪ and in principal battels he shal ouerthrow them. † For Hel. Topheth is prepared ſince yeſterday, prepared of the king, deepe, and wide. The nourishments therof, fyre & much wood: the breath of our Lord as a torrent of brinſtone kindling it.
CHAP. XXXI. The prophet further bewayleth the Iewes calamitie, into which they shal fal for their confederacie with the Aegyptians. 5. Yet God wil protect
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eruſalem: 8. and ouerthrow Senacharib.
VVOE to them that goe downe into Aegypt for helpe,
Iere. 42. hoping in horſes, and hauing confidence vpon chariots, becauſe they be manie: and vpon horſemen, becauſe they be very ſtrong: and haue Both this Prophet, and afterwards
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ere
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e admoniſhed the Iewes not to truſt in the Aegyptians, but they contemning this admonition shewed in their deedes that they diſtruſted God, not be leuing nor obeying his prophetes: & for the ſame were at laſt punished. not truſted vpon the holie one of Iſrael, & haue not ſought after our Lord. † But he that is the wiſe one hath brought euil, and hath not taken away his wordes: and he wil riſe vp againſt the houſe of the wicked, & againſt the ayde of them that worke iniquitie. † Aegypt, a man, and not God: and their horſes, flesh, and not ſpirite: and our Lord shal bowe downe his hand, and the helper shal fal, and he that is holpen shal fal, and they shal al be confounded together. † Becauſe thus ſayth our Lord to me: As if a lion should roare, and the lions whelpe vpon his praye, & when a multitude of shepheards shal come againſt him, he wil not feare at their voice, and of their multitude he wil not be afrayd: ſo shal the Lord of hoſtes deſcend, In the meane time God deſtroyed the armie of Sennaca
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b be ſeging Ieruſalem. 4 Reg. 19. But they forgote this and manie other examples of Gods powre and loue. to fight vpon mount Sion, and vpon the litle hil therof. † As birdes that flie, ſo wil the Lord of hoſtes protect Ieruſalem, protecting and deliuering, paſſing and ſauing. † Returne as you reuolted deeply ô children of Iſrael. † For in that day man shal caſt away the idols of his ſiluer, and the idols of his gold,Iſai. 2. which your handes haue made you into ſinne. † And Aſſur shal fal by the ſword not of man, and the ſword not of man shal deuoure him, & he shal flee not at the face of the ſword: and his yong men shal be tributaries: † and his ſtrength shal paſſe away at the terrour, & his princes fleing shal be afrayd: our Lord hath ſayd it: whoſe fyre is in Sion, & his fornace in Ieruſalem.
CHAP. XXXII. The prophet conforteth the Iewes, foreshewing that their king Ezechias wil rule wel, and proſper; but most eſpecially prophecieth of Chriſt. 9. That they shal be reiected for perſecuting him, 15. and his Church shal proſper.
BEHOLD “the king shal“ reigne in iuſtice, & the princes
The fift part. Of the captiuitie, and relaxation of the kingdom of Iuda: with other afflictions and comfortes; but eſpecially of Chriſt and his Church. shal rule in iudgement. † And a man shal be as he that is hid from the wind, and hideth himſelfe from a tempeſt, as riuers of waters in drought, and the shadow of a rocke that ſtandeth out in a deſert ground. † The eies of them that ſee, shal not be dimme, and the eares of them that heare, shal harken diligently. † And the hart of fooles shal vnderſtand knowlege, and the tongue Albeit manie thinges in this and other places perteyne firſt and literally to the old teſtament: yet al are in figure, and ſome thinges haue no other literal ſenſe but of the new teſtament. As this prophecie of maffling, or vnperfect tongues, to ſpeake readily, is fulfilled in the Church of Chriſt; plainly and diſtinctly confeſſing al Myſteries of Catholique faith and religion: and the like, which can not be verified in the Iewiſh people. of mafflers shal ſpeake readely and plaine. † He that is vnwiſe shal no more be called prince: neither shal the deceitful be called the greater man: † for the foole shal ſpeake foolish thinges, and his hart shal doe iniquitie, that he may worke ſimulation, and ſpeake to our Lord deceitfully, and make emptie the ſoule of the hungrie, and take away drinke from the thirſtie. † The veſſels of the deceitful are moſt wicked: for he hath framed deuiſes to vndoe the meeke, with the word of lying, when the poore man ſpake iudgement. † But the prince wil thinke theſe thinges, that are worthie of a prince, & he shal ſtand aboue the dukes. † Ye Noble cities of Iuda. riche wemen ariſe, and heare my voice: ye confident daughters geue eare to my ſpeach. † For after dayes, & a yeare you shal be trubled that haue confidence: for the vintage is at an end, the gathering wil no more come. † Be aſtonied ye riche wemen, be trubled ye confident: ſtrippe you, and be confounded, gird your loynes. † Moorne vpon your breaſts, vpon the countrie worthie to be deſtroved, vpon the fruitful vineyard. † Vpon the ground of my people shal thornes and bryars come vp: how much more vpon al the houſes of ioy, of the citie reioycing? † For the houſe is forſaken, the multitude of the citie is leaft, darkeneſſe and palpableneſſe are made vpon the dennes for euer. † The ioy of wilde aſſes the paſtures of flockes, vntil the ſpirit be powred out vpon vs from on high: and the deſert shal be as charmel, and charmel shal be reputed for a foreſt. † And iudgement shal dwel in the wildernes, and iuſtice shal ſit in charmel. † And the worke of iuſtice shal be peace, and the ſeruice of iuſtice ſilence, and ſecuritie for euer. † And my people shal ſitte in the beautie of
peace, and in the tabernacles of confidence, and in wealthie reſt. † But haile in falling vpon the foreſt, and the citie shal be humbled with lowneſſe. † Bleſſed are ye, that ſow vpon al waters, ſending in the foote of the oxe and the aſſe.
ANNOTATIONS. CHAP. XXXII.
1. The king shal reigne.] Some expound this whole paſſage of Ezechias, orThis & manie other prophecies perteyne to the old teſtament as in figure, alluding to the hiſtorie, but principally to Chriſt, and his Church. Ioſias kinges of Iuda, and of the chiefe princes vnder them: but ſo great effectes▪ as be here prophecied, were not fully verified in them, but as in figure only of a more excellent king, and his principal ſeruantes, that ſhould folovv aftervvards. For albeit theſe vvere very good kinges, and had good and vviſe counſelers, & gouerners vnder them: yet they had not that perfect iudgement, nor performed that complete iuſtice, vvherby the ſubiectes enioyed ſuch peace, reſt, ſafetie, and conſolation, as be here deſcribed, by the metaphores, and ſimilitudes of men hid from vvinde, ſafe from tempeſt, refreſhed vvith waters in their heate, and ſhadovved by a rock from the burning ſunne in the deſert, vvith the like. And therfore S Ierom, and other Chriſtian Doctors vnderſtand it of Chriſt, vvho hath moſt perfect iudgement and iuſtice; and of his Apoſtles, and other Paſtors of his Church, vvho by vnction of the Holie Ghoſt, participate more abundantly of Chriſts grace, then did the prieſtes, & other rulers in the old teſtament. And ſo Chriſtian people receiue theſe benefites of peace, reſt, protection, refreſhing in ſoule, & conſcience, & other ſpiritual comfortes in Chriſt, by the myſteries of the nevv Teſtament, vvhich the faithful of the old Teſtament could not receiue by their kinges & princes, nor by prieſtes and prophets of that time. The ſame vve might deduce of innumerable otherPref. of prophetical bookes. places of this & other Prophetes: but it is not our * purpoſe to explicate much in this Edition.
1. Reigne in iuſtice: and rule in iudgement.] Here alſo to auoide prolixitie, vve may once note that theſe vvordes: Iudgement, and Iuſtice, haue a ſa
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e otherVVhat the wordes, Iudgement and Iuſtice ſignifie. higher and more excellent ſignification in holie Scriptures (vvhere they moſt frequently occurre) then in prophane vvritings, and natural or moral philoſophical diſcourſes. For Philoſophers, ſuch as Plato and Ariſtotel, could reach no further then to natural reaſon, vvhich they called right iudgement: and to moral equitie, vvhich in general they named iuſtice. But the Holie Ghoſt by theſe vvordes reueleth moſt high ſpiritual myſteries, knovven by faith, moſt comfortable to mens ſoules, releeuing and refreſhing the conſciences of penitents in this life, & repleniſhing the iuſt vvith vnſpeakable gladnes in eternal glorie. Therfore in the ſenſe vſual in holy Scripture, Iudgement is the act of the mind,Definition of Iudgement and Iuſtice as they are vſed in the holie Scriptures. Both applied to Gods, and mens actions. or vnderſtanding, diſcerning what is right, iuſt, & agreing to reaſon: And Iuſtice is the rectitude of the vvil, doing conformably to right direction of the mind, or vnderſtanding. And ſo theſe wordes are applied to ſignifie both Gods, and iuſt mens actions. As that vvhich God mercifully decreed in eternitie, and promiſed after the fal of man, to do for mankind, as conuenient for his Diuine Povvre, VViſdom, Iuſtice, Mercie, & Goodnes; vvith al the meanes vvhich he ordained for effecting the ſame, is called his Iudgement; and the performing and accompliſhment therof, ſo ſa
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re as is of his part, is called his Iuſtice. Alſo that vvhich anie man diſcuſſeth, diſcerneth, and determineth in his vnderſtanding, as right, or reaſonable in ſupernatural thinges, is called his ſpiritual iudgement; and that vvhich he doth of his freevvil according to the ſame right iudgement, is called his iuſtice. So in this place the Prophet forſhevveth, that
Chriſt our Kingvvil reigne in iuſt
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, that is, performe and fulfil al that he, as GodExplication of the text. vvith the Father & the Holie Ghoſt, decreed for Redemption, Iuſtification and Sal
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ation of men. And the princes▪
his Apoſtles and other Paſtors, shal rule in iudgement: that is, diſcerne and iudge, vvhat is right and good for themſelues, and the people in reſpect of their ſoules, and eternal ſaluation.
CHAP. XXXIII. Sennacherib beſeeging and threatning Ieruſalem, shal be ouerthrowne by Angels. 13. that both wicked arrogant infidels may feele the hand of God, and faithful ſinners repenting after great terror be comforted.
VVOE to thee Sennacarib ſpoyled al the kingdom of Iſrael, and al▪ Iuda ſauing Ieruſalem, which he alſo beſeged, reproching and deſpiſing God: but himſelf was therfore ſpoyled, and deſpiſed. that ſpoileſt, shalt not thy ſelfe alſo be ſpoiled? and that deſpiſeſt shalt not thy ſelf alſo be deſpiſed? when thou shalt haue ended ſpoyling, thou shalt be ſpoyled: when being wearied thou shalt ceaſe to contemne, thou shalt be contemned. † O Lord haue mercie vpon vs: for we haue expected thee: be our arme in the morning, and our ſaluation in the time of our tribulation. † At the voice of the Angel the peoples fled, and at thy exaltation the nations are diſperſed. † And you ſpoiles shal be gathered together as the locuſt is gathered, as when the ditches shal be ful therof. † Our Lord is magnified, becauſe he hath dwelt on high: he hath filled Sion with iudgement and iuſtice. † And there shal be Fidelitie in performing promiſes of good thinges temporal and ſpiritual. fayth in thy times: riches of ſaluation wiſdom and knowlege: the feare of our Lord that is his treaſure. † Behold they that ſee shal crie without, Meſſengers ſent to procure peace shal mourne, becauſe they can not obtaine it. the angels of peace shal weepe bitterly. † The wayes are diſſipated, the paſſenger by the path hath ceaſed, the couenant is made fruſtrate, he hath reiected the cities, he hath not eſtemed the men. † The land hath moorned, and languished: Libanus is confounded, and become foule, and Saron is made as a deſert: and Baſan is shaken, & Carmel. † Now wil I riſe vp, ſayth our Lord: now wil I be exalted, now wil I be lifted vp. † You shal conceiue heate, you shal bring forth ſtubble: your ſpirit as fire shal deuoure you. † And the peoples shal be as ashes of a great fyre, thornes gathered together shal be burned with fyre. † Heare ye that are far of, what thinges I haue done, and ye that are neere, know my ſtrength. † The ſinners are terrified in Sion, trembling hath poſſeſſed the hypocrites. Which of you can dwel with deuouring fyre? which of you shal dwel with euerlaſting heates? † He that walketh in iuſtices, and ſpeaketh truth, that caſteth away auarice of oppreſſion, and
Pſal. 14▪
shaketh his handes from al gift, that ſtoppeth his eares leſt he heare bloud, and shutteth his eyes that he may ſee no euil. † This man shal dwel on high, the munitions of rockes shal be his highnes: bread is geuen to him, his waters are faithful. † His eies shal ſee the king in his beautie, they shal ſee the land farre of. † Thy hart shal meditate feare: where is the lerned? where is he that pondereth the wordes of the law?1. Cor 1. where the teacher of litle ones? † The vnwiſe people thou shalt not ſee, the people of profound ſpeach: ſo that thou canſt not vnderſtand the eloquence of his tongue, in whom there is no wiſdome. † Looke vpon Sion the citie of our ſolemnitie: thine eies shal ſee Ieruſalem, a rich habitation, a tabernacle Both prophecies & hiſtories teſtifie that terrene Ieruſalem was ſubiect to deſtruction, and was deſtroyed, and therfore this is neceſſarily to be vnderſtood of the Church of Chriſt, againſt vvhich he
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gates shal neuer preuaile. that can not be transferred: neither shal the nailes therof be taken away for euer, and al the cordes therof shal not be broken▪ † becauſe onlie there our Lord is magnifical: a place of floudes, riuers moſt brode and wide: no shippe of rowers shal paſſe by it▪ neither shal the great galley paſſe thereby. † For the Lord is our iudge, the Lord is our lawmaker, the Lord is our king: he wil ſaue vs▪ † Thy cordes are looſed, and they shal not preuaile: thy maſt shal be ſo, that thou canſt not ſpred the ſigne. Then shal the ſpoiles of manie prayes be diuided: the lame shal take the ſpoile. † Neither shal the neighbour ſay: I am feble. The people that dwelleth therein, iniquitie shal be taken away from them.
CHAP. XXXIIII. A prophecie of the destruction of the whole world, at the day of Iudgement, 5. and in particular of I dume
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, 9. & Ieruſalem, as figures therof.
COME God willeth as vvel the gentiles that were farre of, to come neere. neere ye Gentiles, and heare, and ye As▪ Iſo the Iewes, that were his pecular people al to attend that he wil deſtroy this whole world, before the general Iudgement. peoples attend let the earth heare, & the fulnes therof▪ the round world, and euerie ſpring therof. † Becauſe the indignation of our Lord is vpon al Gentiles, and furie vpon al their hoſtes: he hath killed them, & geuen them into ſlaughter. † Their ſlaine shal be caſt forth, and out of their carcaſ
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es shal riſe a ſtinche: the mountaines shal melt with their bloud. † And al the hoſt of the heauens shal melt away, and the heauens shal be folded together as a booke: and al their hoſt shal fal away as the leafe falleth from the vine, and from the figge tree. † Becauſe my ſword is inebriated in heauen: behold it shal deſcend vpon Idumaea, and vpon the peoples of my ſlaughter to iudgement▪
† The ſword of our Lord is filled with bloud, it is fatted of the bloud of lambes and buckgoates, of the bloud of rammes ful of marow: for the victime of our Lord is in No defence of ſtrong places (ſignified by Boſra) shal ſaue anie men from deſtruction in the day of Iudgement. Boſra, & agrear ſlaughter in the land of Edom. † And the vnicornes shal come downe with them, and the bulles with the mightie: their land shal be drunke with bloud, & their ground with the farnes of fatte ones. † Becauſe it is the day of the reuenge of our Lord, the yeare of retributions of the iudgement In the meane time, as a figure therof Sion shal be deſtroyed: and therfore the metaphorical deſtruction folovving rather perteyneth to the ſtate of the damned in the next vvorld then to the afflicted in this life. of Sion. † And the torrents therof shal be turned into pitch, and the ground therof into brimſtone: & the land therof shal be into burning pitch▪ † Night and day it shal not be quenched, the ſmoke therof shal goe vp for euer: from generation vnto generation it shal be deſolate, there shal none paſſe by it world without end. † The onocrotalus, and hedgehog shal poſſeſſe it: & the ibis, and the rauen shal dwel in it: and a meaſure shal be ſtretched out vpon it, to bring it to nothing, and a plumme line vnto deſolation. † The nobles therof shal not be there: they shal cal rather vpon the king, and al the princes therof shal be as nothing. † And thornes and nettles shal grow vp in the houſes therof, and the thiſle in the munitions therof: and it shal be the couche of dragons, and the paſture of oſtriches. † And ſpirites shal meete the onocentaurus, and the ſatyr shal crie one to the other, there hath the lamia lien, and found her ſelf reſt. † There hath the hedgehog had an hole, and brought vp whelpes, and digged round about, and cherished them in the shadow therof: thither are the kites gathered together, one to an other. † Searche ye diligently in the booke of our Lord, and read: one of them hath not wanted, one hath not ſought for the other, becauſe that which procedeth out of my mouth, he hath commanded, and his ſpirit the ſame hath gathered them. † And he hath caſt them a lot, and his hand hath diuided it vnto them by meaſure: they shal poſſeſſe it for euer, in generation & generation they shal dwel therein.
CHAP. XXXV. Gentiles conuerted to Christ shal much reioyce, 5. being comforted and confirmed by his miracles, much more by his internal grace, which bringeth to life euerlaſting.
THE An euident prophecie of the conuerſion of Gentiles. In whom the Church shal continually ſpring & florish. deſert and the land without paſſage shal be glad, & the wildernes shal reioyce, and shal florish as the lilie.
† Springing it shal spring, & shal reioyce ioyful and praiſing: the glorie of Libanus is geuen to it, the beautie of Carmel, and Saron, they shal ſee the glorie of our Lord, and the beautie of our God. † Encourege ye the looſe handes, & ſtrengthen the weake knees. † Say to the faynt harted: Take courege, and feare not: behold your God shal bring reuenge of retribution: God him ſelf wil come and wil ſaue you. † Then shal Chriſt leaning al logical arguments, proued himſelf to be Meſſias by his vvorkes. If ye beleue not me (ſayth ou
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B. Sauiour) beleue my vvorkes. Ioan. 10. v. 38. the eies of the blind be opened, and the eares of the deafe shal beMat. 15. open. † Then shal the lame leape as an hart, and the tongue
Mar. 7.
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c. 7. of the dumme shal be opened: becauſe waters are cut out in the deſert, and torrents in the wildernes. † And that which was drieland, shal be as a poole, and the thirſtie ground as fountaines of waters. In the dennes wherein dragons dwelt before, shal ſpring vp the greennes of reede and bulrush. † And a pathe and a way shal be there, and it shal be called the holie way: the polluted shal not paſſe by it, and this shal be vnto you a direct way, ſo that fooles can not erre by it. † The lion shal not be there, and the naughtie beaſt shal not goe vp by it, nor be found there: and they shal walke that shal be deliuered. † And the redemed of our Lord shal be conuerted, and shal come into Sion with prayſe, and euerlaſting ioy shal be vpon their head: they shal obteyne ioy and gladnes, and ſorow and mourning shal flee away.
CHAP. XXXVI. Sennacherib king of Aſſirians hauing taken other cities in Iurie, beſiegeth and threatneth Ieruſalem; 4. reprocheth king Ezechias; 7. blaſphemeth God; 13. and terrifieth the people.
AND it came to paſſe That which the prophet had foretold by way of prophecie, now he recordeth by way of hiſtorie, & therfore theſe foure next chapters are inſerted in the fourt booke of kinges. ch. 18. 19. and 20. almoſt in the ſame vvordes, & an abridgement therof 2. Paral. 32. in the fourtenth yeare of king
4. Reg. 18. Ezechias, Sennacherib king of the Aſſyrians came vp agaynſt al the fenſed cities of Iuda, and tooke them. † And
2. Par. 32. the king of the Aſſyrians ſent Rabſaces from Lachis to Ieruſalem, to king Ezechias with a great armie, and he ſtood by the water conduite of the vpper poole in the way of the fullers filde. † And there came out to him Eliacim the ſonne of Helcias, who was ouer the houſe, and Sobna the ſcribe, and Ioahe the ſonne of Aſaph the commenter. † And Rabſaces ſayd to them: Tel Ezechias: Thus ſayth the great king, the king of the Aſſyrians: What is this confidence, wherevpon thou doſt truſt? † or by what counſel or force art thou diſpoſed to rebel? vpon whom haſt thou confidence, that thou
art reuolted from me? † Loe thou doſt truſt vpon this broken ſtaffe of reede, vpon Aegypt: vpon which if a man leane, it wil enter into his hand, and pearce it: ſo is Pharao the king of Aegypt to al that truſt in him. † But if thou wilt anſwer me: We truſt in our Lord God: is it not he Such is the blindnes, and malice of infidels, that they confound thinges donne to deſtroy idolatrie, as if the ſame were againſt God. whoſe excelſes and altars Ezechias hath taken away, and he ſayd to Iuda and Ieruſalem: Before this altar shal you adore? † And now deliuer thyſelf to my lord the king of the Aſſyrians, & I wil geue thee two thouſand horſes, neither shalt thou be able of thyſelf to geue riders for them. † And how wilt thou abide the face of the iudge of one place, of the leſſer ſeruants of my Lord? But if thou truſt in Aegypt, in chariotes and in horſemen: † and now am I come vp without the Lord vnto this land to deſtroy it? The Lord ſayd to me: Goe vp agaynſt this land, & deſtroy it. † And Eliacïm, and Sobna, and Ioahe ſayd to Rabſaces: Speake to thy ſeruants in the Syrian tongue: for we vnderſtand it: ſpeake not to vs in the Iewes language in the eares of the people, that is vpon the wal. † And Rabſaces ſayd to them: Why, did my lord ſend me to thy lord and to thee, to ſpeake al theſe wordes; and not rather to the men, that ſitte on the wal; that they may eate their owne dung, and drinke the vrine of their feete with you? † And Rabſaces ſtood, & cried with a loude voice in the Iewes language, and ſayd: Heare ye the wordes of the great king, the king of Aſſyrians. † Thus ſayth the king: Let not Ezechias ſeduce you, for he shal not be able to deliuer you. † And let not Ezechias geue you confidence vpon the Lord, ſaying: Our Lord deliuering wil deliuer vs, this citie shal not be geuen into the hand of the king of Aſſyrians. † Heare not Ezechias: for thus ſayth the king of Aſſyrians, doe Doe that is profitable for you. 4. Reg 18. v▪
31. a bleſſing with me, and come forth to me, and eate ye euerie man of his owne wineyard, and euerie man of his owne figtree, and drinke ye euerie man the water of his owne ceſterne, † til I come and take you away to a land, that is as your owne, a land of corne and of wine, a land of bread and vineyards. † Neither let Ezechias truble you, ſaying: Our Lord wil deliuer vs. Why, haue the goddes of the nations deliuered euerie one their land out of the hand of the king of Aſſyrians? † Where is the god of Emath, and Arphad? where is the god of Sepharuaim? haue they deliuered Manie in Samaria ſerued falſe goodes which could not defend them: others ſerued God almightie who for their good ſuffered them to be afflicted. Samaria out of my hand? † Who is there of al the goddes of theſe landes, which hath deliuered their land out of my hand, that the
Lord can deliuer Ieruſalem out of any hand? † And they held their peace, and anſwered him not a word. For the king had commanded, ſaying: Anſwer him not. † And Eliacim the ſonne of Helcias, that was ouer the houſe, and Sobna the ſcribe, and Ioahe the ſonne of Aſaph the commenter, went in to Ezechias their garments rent, and told him the wordes of Rabſaces.
CHAP. XXXVII. King Ezechias requeſteth the prayers of Iſaie the prophet, 6. who aſſureth the king of Gods helpe. (8. In the meane time the enimies threatening and blaſpheming, 14. King Ezechias prayeth) 21. God promiſeth to protect Ieruſalem: 36▪ and by an Angel killeth in one night an hundred eigtiefiue thouſand Aſſirians. 37. Their king returneth to Ni
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ue and is ſlaine by his owne ſonnes.
AND it came to paſſe, when king Ezechias had heard it, he
Renting of cutting of garments was a
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ceremonie to shew internal ſorow; rent his garments, and was wrapped in And ſackcloth was an habite of ponitents for ſinnes. ſackcloth,4. Reg. 19. & entred into the houſe of our Lord. † And he ſent Eliacim
2. Par. 32. which was ouer the houſe, and Sobna the ſcribe, and the ancients of the prieſtes couered with ſackclothes to Iſaie, the ſonne of Amos the prophete, † and they ſayd to him: Thus ſayth Ezechias: This day is a day of tribulation, and of rebuke, and of blaſphemie: becauſe the children are come euen to the birth, and there is not ſtrength to bring forth. † If by any meanes our Lord thy God wil heare the wordes of Rabſaces, whom the king of Aſſyrians his Lord hath ſent to blaſpheme the liuing God▪ & to vpbraide with words which our Lord thy God hath heard: lift vp prayer therfore for the remnant that are left. † And the ſeruāts of Ezechias came to Iſaie. † And Iſaie ſayd to them: Thus shal you ſay to your maſter: Thus ſaith our Lord: Feare not at the face of the wordes, which thou haſt heard, where with the ſeruants of the king of the Aſſyrians haue blaſphemed me. † Behold, I wil geue him a ſpirit, and he shal heare a meſſage▪ and shal returne to his countrie, and I wil make him fal by the ſword in his owne countrie. † And Rabſaces returned, and found the king of Aſſyrians fighting agaynſt Lobna. For he heard that he was departed from Lachis, † and he heard of Tharaca the king of Aethiopia, them that ſayd: He is come forth to fight agaynſt thee. Which when he had heard, he ſent meſſengers to
Ezechias, ſaying: † Thus shal you ſay to Ezechaias the king of Iuda, ſpeaking: Let not thy God deceiue thee, in whom thou haſt confidence, ſaying: Ieruſalen shal not be geuen into the hand of the king of the Aſſyrians. † Loe thou haſt heard al thinges the kinges of the Aſſyrians haue done to al countries, which they haue ſubuerted, and canſt thou be deliuered? † Why, haue the goddes of the nations deliuered them, whom my fathers haue ſubuerted, Gozam, and Haram, and Reſeph, and the children of Eden, that were in Thalaſſar? † That which happened to al theſe
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nfidel kinges, fel alſo vpon Sennacharib king of Aſſyrians ſhortly after he had thus bragged, or rather greatter ruine and miſerie. v. 36. & 38.
Where is the king of Emath, and the king of Arphad, and the king of the citie of Sepharuaim, of Ana, & Aua? † And Ezechias tooke the letters of the hand of the meſſengers, and read them, and went vp into the houſe of our Lord, and Ezchias layd them open before our Lord▪ † And Ezchias prayed to our Lord, ſaying: † O Lord of hoſtes God of Iſrael, which ſitteſt vpon the Cherubs, thou art the onlie God of al the kingdomes of the earth, thou haſt made heauen and earth. † Incline ô Lord thine eare, and heare: open ô Lord thine eies, and ſee, and heare al the wordes of Sennacherib, which he hath ſent to blaſpheme the liuing God. † For in verie deede, ô Lord, the kinges of the Aſſyrians haue made landes deſolate, and the countries of the ſame. † And they haue geuen their goddes to fyre: for they were not goddes, but the workes of mens handes, wood & ſtone: & they brake them in peeces. † And now ô Lord our God ſaue vs out of his hand: and let al the kingdomes of the earth knowe, that thou onlie art the Lord. † And Iſaie the ſonne of Amos ſent to Ezechias, ſaying: Thus ſayth our Lord the God of Iſrael: For the thinges that thou praied me concerning Sennacherib the king of Aſſyrians: † this is the word which our Lord hath ſpoken vpon him: The virgin daughter of Sion hath deſpiſed thee, and ſcorned thee: the daughter of Ieruſalem hath wagged the head after thee. † Whom haſt thou vpbrayded, and whom haſt thou blaſphemed, and vpon whom haſt thou exalted voice, and lifted vp the height of thine eies? To the holie one of Iſrael. † By the hand of thy ſeruants thou haſt vpbrayded our Lord: and haſt ſayd: In the multitude of my chariotes haue I climed the height of mountaynes, the toppes of Libanus: and I wil cut downe the high cedres therof, & the choſen firre trees therof, and wil enter to the toppe of the height therof, to the foreſt of his Carmel. † I haue digged, and drunken the water, and
haue dried vp with the ſteppe of my foote al the riuers of the rampiers. † Why, haſt thou not heard, what I haue done to him of old? from ancient daies haue I formed it: and now I haue brought it to effect: and it is made to the rooting out of litle hilles bickering together, and of ſenſed cities. † The inhabitants of them with shortened hand haue trembled, and are confounded: they are become as hay of the field, and graſſe of the paſture ground, and herbe of the houſe toppes, which hath withered before it was ripe. † I haue knowen thy habitation, and thy going out, and thy coming in, and thy madnes agaynſt me. † When thou didſtrage agaynſt me, thy pride aſcended into mine eares: therfore I wil put a ring in thy noſthrels, and a bitte in thy lippes, & wil bring thee backe into the way, by which thou cameſt. † He turneth his ſpeach to Ezechias. But to th
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e this shal be a ſigne: eate this yeare the thinges that grow of themſelues, and in the ſecond yeare eate fruites: but in the third yeare ſow and reape, & plant vineyards, and eate the fruite of them. † And that which shal be ſaued of the houſe of Iuda, and which is leaft, shal take roote downeward, and shal beare fruite vpward: † becauſe out of Ieruſalem there shal a remnant goe forth, and ſaluation from mount Sion: the zele of the Lord of hoſtes shal doe this. † Therfore thus ſayth our Lord concerning the king of the Aſſyrians: He shal not enter this citie, and he shal not shoote arrow there, and shilde shal not occupie it, and he shal not caſt rampier about it: † In the way that he came, by the ſame he shal returne, and into this citie he shal not enter, ſayth our Lord. † And I wil protect this citie, that I may ſaue it for myne owne ſake, and“ for Dauids ſake my ſeruant. † And the Angel of our Lord came
Iob. 1. Eccli 48. 1. Mac. 7. 2 Mac. 8. forth, and ſtroke in the campe of the Aſſyrians an hundred eightie fiue thouſand. And they aroſe in the morning, and behold, :: al were carcaſſes of dead men. † And he went out, and departed, and Sennacherib the king of the Aſſyrians returned, and dwelt in Niniue. † And it came to paſſe, when he adored in the temple of Neſroch his god, Adramelech and Saraſar his ſonnes ſtroke him with the ſword: and they fled into the land of Ararat, & Aſarhaddon his ſonne reigned for him.
ANNOTATIONS. CHAP. XXXVII.
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5. For Dauids ſake.] VVe haue here a manifeſt example that the merites ofMerites of Sainctes do profite the liuing. Sainctes departed forth of this world, do profite the liuing: God protecting Ieruſalem not only for his owne, but alſo for his ſeruant Dauids ſake. Againſt
which plaine ſenſe, Proteſtantes denying merites and prayers of Sainctes, ſemeThe Proteſtantes euaſion. to haue no better quaſion, then this ſillie ſhift,
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e
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ned without vvarrant of holie Scripture, or ancient Father; to interprete theſe vvordes, for Dauids ſake to ſignifie, for Gods promiſe ſake made to Dauid. But if they be demanded, vvhereBible 160
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. and when God promiſed to Dauid, that he vvould protect and ſaue the citie of Ieruſalem from ſacking by enimies, or from ruine, they can neuer shevv it. God made Dauid conquerour of Ieruſalem, extirpating there the Iebuſites, who vntil his time kept the tovvre of Sion (2. Reg. 5. v. 7.) & protected the ſame citieGod promiſed to protect the citie of Ieruſalem from certaine dangers, but not perpetually. al his time, and long after. And in certaine particular dangers, promiſed to Achaz a vvicked king (Iſaie. 7.) and to this good king Ezechias here
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& 4. Reg. 19.
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that he vvould ſaue and deliuer Ieruſalem, from oher particular diſtreſſes vvherin it vvas at thoſe times, but he promiſed not this to king Dauid. Neither did God make a general promiſe to protect that citie perpetually. For if he had ſo promiſed, it ſhould not haue bene ſubdued, brought into captiuitie, & defaced as it was by the Babylonians. And therfore this gloſſe of Proteſtants4. Reg. 25. is built vpon falſe ground. And the vvordes are as manifeſt, as if the kings MaieſtieThe Proteſtants gloſſe is il grounded. ſhould ſay: I vvil protect the
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of London, that I may ſaue it for myn ovvne ſake, and ſuch my former ſubiectes ſake, that haue faithfully heretofore ſerued their kinges. Or if he ſhould ſay: I vvil protect ſuch a noblemans chiefe▪ Manour place for myn owne ſake, & for ſuch his progenitors ſake, whoThis ſimilitude doth not proue but explaine the truth otherwiſe proued. ſerued me loyally. VVherby is plainely ſignified, that the king do
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this
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ouour not only forth is ovvne ſake, but alſo for the merites of ſome that liued there and deſerued vvel before▪ Neither do vve produce this ſimilitude: to proue that is in controuerſie, but to explaine the Catholique doctrine, apparent by this text, and approued by the ancient Fathers, and the vvhole Church of God.
CHAP. XXXVIII. Ezechias being ſick▪ and advertiſed by the prophete that he shal then dye, by prayer
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prolongation of life: 6. with promiſe of victorie, confirmed by a ſigne. 9. For which he rendereth thankes to God with a Canticle of praiſe.
IN After the Aſſyrians were ſlaine king Ezechias was viſited vvith dangerous ſicknes, to keepe him in the feare of God le
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t much ioy should bring him into obl
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on, of his dutie. thoſe dayes Ezechias was ſick euen to death, and Iſaie the ſonne of Amos the prophet, went in vnto him, and ſaid4. Reg. 20. to him: Thus ſayth our Lord. Take order with thy houſe, for2. Par. 32. :: thou shalt die, and shalt not liue. † And Ezechias turned his face to the wal, and prayed to our Lord, † and ſaid: I beſech thee Lord, remember I pray thee how I haue walked before thee in truth, and in a perfect hart, and haue done▪ that which is good in thine eies. And Ezechias wepte with great weeping. † And the word of our Lord was made to Iſaie, ſaying: † Goe, & tel Ezechias: Thus ſaith our Lord the God of Dauid thy father: I haue heard thy prayer, and ſeene thy teares: Loe It was firſt reueled to the Prophet that the kings ſicknes was deadlie. I wil adde vpon thy dayes fiftene yeares: † and out of the hand of the king of the Aſſirians wil I deliuer thee: and this
citie, and wil protect it. † And this shal be a ſigne to thee from our Lord, that our Lord wil doe this word, which he hath ſpoken: † Behold I wil make the shadow of the lines returne, by the which it is now gone downe in the dyal of Achaz in the ſunne, backward ten lines. And the ſunne returned ten lines by the degrees whereby it was gone downe. † The ſcripture of Ezechias the king of Iuda, when he had bene ſicke, and was recouered of his infirmitie.
I haue ſaid: Secondly that God would adde 15. yeares to his life: which could not be ſayde, to be added, except his life according to natural cauſes, had bene at an end. S. Aug. li. 6. c. 17. de Gen▪ ad
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In the middes of my daies shal I goe to the gates of hel. I haue ſought the reſidue of my yeares.
† I haue ſaid: I shal not ſee our Lord God in the land of the liuing. I shal behold man no more, and the inhabiter of reſt.
† My In this Canticle the king reciteth his afflictions of mind, for that he should part out of this world, in the flowre of his age. generation is taken away; and is wrapped together from me, as the tent of shepehards:
My life is cut of, as by a weauer: whiles I yet began he cut me of: from morning vntil night thou wilt make an end of me.
† I hoped vntil morning, as a lion ſo hath he broken al my bones:
From morning vntil euening thou wilt make an end of me.
† As a yong ſwallow ſo wil I crie, I wil meditate as a doue: Mine eies are weakened, looking on high:
Lord I ſuffer violence, anſwer for me.
† What shal I ſay, or what shal he anſwer me, wheras him ſelf hath done it?And without children. for Manaſſes was borne three yeares after being 12. yeares old when he begane to reigne. 4. Reg. 21.
I wil recount to thee al my yeares in the bitternes of my ſoule. † Lord if mans life be ſuch, and the life of my ſpirit in ſuch thinges, thou shalt chaſten me, and shalt quicken me.
† Behold in peace is my bitternes moſt bitter:
But thou haſt deliuered my ſoule that it should not perish, thou haſt caſt al my ſinnes behind thy backe.
† Becauſe hel shal not confeſſe to thee, neither shal death prayſe thee: they that goe downe into the lake, shal not expect thy truth.
† The liuing the liuing he shal confeſſe to thee, as I alſo this day: the father shal make thy truth knowen to the children.
† O Lord ſaue me, and we shal ſing our pſalmes al the dayes of our life in the houſe of our Lord.
† And Iſaie commanded The prophet ordayned this medicine: that they should take a lumpe of figges, & plaſter it vpon the wound, and he should be healed.
† And Ezechias ſayd and the king alſo demanded a ſigne before he ſong the Canticle.: What shal be the ſigne that I shal goe vp into the houſe of our Lord?
CHAP. XXXIX. The king of Babylon ſent legates, to viſite king Ezechias, and congratulate his recouerie of health. 2. He sheweth them al his riches, 5. for which I ſaie reprehendeth him: and prophecieth that the Babylonians wil ſpoile Ieruſalem.
AT THAT time Merodach Baladan the ſonne of Baladan,
4 Reg. 20. king of Babylon, ſent letters & giftes to Ezechias: for he had heard that he had bene ſicke, and was recouered. † And Ezechias In this honorable embaſſage Ezechias reioyced immoderatly; and vnwiſely ſhewed his treaſures, which therfore the prophet reprehended. And vpon this occaſion prophecied that the Babylonians should carie away al that treaſure, and his children into captiuity. reioyced vpon them, and he shewed them the ſtorehouſe of aromatical ſpices, and of ſiluer, and of gold, and of ſweete odours, and of the beſt oyntment, and al the ſtore houſes of his furniture, and al thinges that were found in his treaſures. There was not anie thing, which Ezechias shewed them not in his houſe, and in al his dominion. † But Iſaie the prophet went in to Ezechias the king, and ſaid to him: What ſayd theſe men, and from whence came they to thee? And Ezechias ſayd: From a far countrie they came to me, from Babylon. † And he ſayd: What ſaw they in thy houſe? And Ezechias ſayd al thinges that are in my houſe haue they ſene, there was not anie thing, which I haue not shewed them in my treaſures. † And Iſaie ſayd to Ezechias: Heare the word of the Lord of hoſtes. † Behold the daies shal come: and al thinges that are in thy houſe, and that thy fathers haue layd vp for treaſure vntil this day, shal be taken away into Babylon: there shal not any thing be leaft, ſayth our Lord. † And of thy children, which shal come forth of thee, whom thou shalt beget, they shal take away, and they shal be eunuches in the palace of the king of Babylon. † And Ezechias ſayd to Iſaie: The word of our Lord which he hath ſpoken is good. And he ſaid: Not for want of affection towards his poſteritie, but ſeing he durſt not requeſt more, he prayed for peace in his owne dayes. Onlie be there peace and truth in my daies.
CHAP. XL. The prophet comforteth the people with Chriſts coming to remitte ſinnes.The ſixt part Of the deliuerie from ſinne by Chriſt. 3. Before whom S. Iohn Baptiſt shal preach penance. 6. sheweth mans imbecilitie. 9. Gods Maieſtie, 18. the vanitie of idols: 27. and fal of them that feare not God.
BE The prophet alludeth to the comforte of the Iewes, when they should be deliuered from captiuitie of Babylon: but principally prophicieth of mans deliuerie from ſinne by Chriſt. comforted, be comforted my people, ſaith your God. † Speake to the hart of Ieruſalem, and cal to her: becauſe her malice is accomplished, her iniquitie is forgeuen: she hath
receiued of the hand of our Lord duble for al her ſinnes. † An euident prophecie of S. Iohn Baptiſt. The voice of one crying in the deſert: Prepare the way
Mat. 3. of our Lord, make ſtreight the pathes of our God in the wildernes.Mar. 1. † Euerie valley shal be exalted, and euerie mountaine
Luc. 3. and litle hil shal be humbled, & crooked thinges shal becomeIoan. 1. ſtreight, and rought wayes, playne. † And the glorie of our Lord shal be reueled, and al flesh together shal ſee, that the mouth of our Lord hath ſpoken. † The voice of one ſaying: Crie. And I ſayd: What shal I crie? Al flesh is graſſe, and al theIac. 1. glorie therof as the floure of the filde. † The graſſe is withered,
1. Pet. 1. and the floure is fallen, becauſe the ſpirit of our Lord hath blowen on it. In deede the people is graſſe: † the graſſe is withered, and the floure is fallen: but the word of our Lord abideth for euer. † This is alſo manifeſt of Chriſts preaching in the mountaine: & of his Apoſtles, and Apoſtolical preachers. Vpon an high mountayne get thee vp,
Mat. 5. thou that euangelizeſt to Sion: exalt the voice in ſtrength, which euangelizeſt to Ieruſalem: exalt it, feare not. Say to the cities of Iuda: Behold your God: † behold our Lord God shal come in ſtrength, and his arme shal haue dominion: behold his reward is with him, and his worke before him. † As a shepheard shal he feede his flocke: in his arme shal he gatherIoan. 10. together the lambes, and in his boſome shal he lift them vp, and them with yong himſelf shal carie. † Gods powre and beneuolence in creating & gouerning al this world, is a ſigne that he both can and wil beſtow theſe great benefites of grace vpon al nations. Who hath meaſured the waters with his fiſt, and poundered the heauens with a ſpanne? who hath poyſed with three fingers the huge greatnes of the earth, and wayed the mountaines in weight, and the litle hilles in balance? † Who hath holpen the ſpirit of our Lord? or who hath bene his counſeler, and shewed toRom. 11. him? † With whom hath he taken counſel, and who hath
1. Cor. 2. inſtructed him, and taught him the path of iuſtice, and taught him knowlege, and shewed him the way of prudence? † Behold the Gentiles are as a droppe of a bucket, and are reputed as leaſt duſt, or atomus. the moment of a balance: behold the ilandes are as a litle duſt. † And Libanus shal not ſuffice to kindle the fyre, and the beaſtes therof shal not be ſufficient for holocauſt. † Al nations as if they were not, ſo are they before him, and they are reputed of him as nothing, and a vaine thing. † To whom then haue you made God like? or what image wil you ſet to him? † Hath the artificer caſt a ſculptil? or hath the
Act. 17. goldſmith figured it with gold, or the ſiluerſmith with plates of ſiluer? † Strong wood, and that which wil not putrifie hath he choſen: the wiſe artificer ſeeketh how he may ſet vp
a ſculptile which may not be moued. † Why, From the beginning the law of nature, afterwards the law of Moyſestaught that he which made the world is God. doe you not know? why, haue you not heard? why, hath it not bene told you from the beginning? Haue you not vnderſtood the fundations of the earth? † He that ſitteth vpon the compaſſe of the earth, and the inhabitants therof are as locuſtes: he that ſtretcheth out the heauens as nothing, & ſpreddeth them as a tent to dwel in. † He that maketh VViſeſt Philoſophers know nothing neither can conſiſt but by him. the ſearchers of ſecretes as if they were not, that hath made the iudges of the earth as a vayne thing: † and in deede their ſtocke was neither planted, nor ſowen, nor rooted in the earth: ſodenly he hath blowen vpon them, and they haue withered, and a whirle wind shal take them away as ſtubble. † And to whom haue ye likened me, and made me equal, ſaith the holie one? † Lift vp your eies on high, and ſee who hath created theſe thinges: he that bringeth out the hoſt of them in number, and calleth them alPſa. 14
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by name: by the multitude of his force and ſtrength, and power, not one of them was miſſing. † Why ſayeſt thou Iacob, and ſpeakeſt thou Iſrael: My way is hid from our Lord, and my iudgement is paſſed ouer of my God? † Why knoweſt thou not, or haſt thou not heard? our Lord is God euerlaſting, which hath created the endes of the earth: he shal not faile, nor labour, neither is there ſearching out of his wiſdome. † Which geueth ſtrength to the wearie: and to them that are not, multiplieth force and ſtrength. † Children shal faynte, and labour, and yongmen shal fal by infirmitie. † But they that hope in our Lord shal change their ſtrength, they shal take winges as eagles, they shal runne & not labour, they shal walke and not fainte.
CHAP. XLI. God pleading againſt idolaters, sheweth his powre and goodnes by his benefites beſtowed vpon the Iewes; 17. With promiſe of perpetual protection. 21. Wheras their vaine idols can no way profite them.
LET Gods expoſtulation with Ilandes, & other Gentiles liuing in idolatrie, which implieth a prophecie of their conuerſion to Chriſt, perteyneth amongſt others
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. Mot. 11. the ilands hold their peace before me, and the Gentiles change their ſtrength: let them come neere, and then ſpeake, let vs approche to iudgement together. † Who hath rayſed the iuſt from the Eaſt, hath called him that he should folow him? he shal geue the Gentiles in his ſight, and he shal obteyne kinges: he shal geue them as it were duſt to his ſword, as ſtubble taken violently with with the winde, to his bow. † He shal purſew them, he shal
paſſe in peace, there shal no path appeare after his feete. † Who hath wrought and done theſe thinges, calling the generations from the begynning? I the Lord, the firſt and theApoc. 1. & 22. laſt I am. † The ilands haue ſeene, and haue bene afrayd, the ends of the earth haue beene aſtonied, they haue approched, and come neere. † Euerie one shal helpe his neighbour, and shal ſay to his brother: Be ſtrong. † The copperſmith ſtriking with the hammer encouraged him that forged at that time, ſaying: It is good for ſodering: and he ſtrengthened it with nailes, that it should not be moued. † And thou Iſrael my ſeruant, Iocob whom I haue choſen, the ſeede of Abraham my frend: † in whom I haue taken thee from the ends of the earth, and from the fat parts therof haue called thee, and ſayd to thee; Thou art my ſeruant, I haue choſen thee, and haue not caſt thee away. † Feare not, becauſe I am with thee: decline not, becauſe I am thy God: I haue ſtrengthened thee, and haue holpen thee, and the right hand of my iuſt one hath ſuſteyned thee. † Behold al that fight againſt thee shal be confounded and ashamed, they shal be as if they were not, and the men shal perish that gayneſay thee. † Thou shalt ſeeke them, and shalt not find, the men thy rebelles: they shal be as if they were not: and as conſumption the men that warre agaynſt thee. † Becauſe I am the Lord thy God taking thy hand, and ſaying to thee: Feare not, I haue holpen thee. † Feare not thou You that are as abiectes contemned, & as dead men in the world, feare not, becauſe Chriſt hath care to protect, & to reward you. worme of Iacob, ye that are dead of Iſrael: I haue holpen thee, ſayth our Lord: and thy redemer the holie one of Iſrael. † I haue made thee as a new threshing wayne, hauing teeth like a ſaw: thou shalt thresh the mountaynes, and breake them in peeces: and shalt make the litle hilles as duſt. † Thou shalt fanne them, and the wind shal take them away, and the whirle wind shal diſperſe them: and thou shal reioyce in the Lord, in the holie one of Iſrael thou shalt be ioyful. † The needie and the poore ſeeke for waters, and there are none: their tongue hath bene drie with thirſt. I the Lord wil heare them, I the God of Iſrael wil not forſake them. † I wil open riuers in the high hilles, and fountaynes in the middes of plaine fildes: I wil make the deſert into pooles of waters, and the land not paſſable into riuers of waters. † I wil geue into the wildernes the cedar, and the thorne, and the myrlte and the oliue tree: I wil ſet in the deſert the firretree, the elme, and the box tree together. † That they may ſee, and
know, and recount, and vnderſtand together that the hand of the Lord hath done this, and the holie one of Iſrael hath created it. † Make your iudgement approche, ſayth the Lord: bring hither, if perhaps you haue any thing, ſayd the king of Iacob. † Only God, and thoſe to whom he reueleth, can tel thinges to come, and therfore idols can not foreshew what shal be, neither could tel before hand thinges that are already come to paſſe. Let them come, and tel vs what thinges ſo euer are to come: tel the former thinges what they haue bene: and we wil ſet our hart, and shal know the later ends of them, and tel vs the thinges that are to come. † Shew what thinges are to come hereafter, and we shal know that ye are goddes. Doe ye alſo good or euil, if you can: and let vs ſpeake, and ſee together. † Behold, you are of nothing, and your worke of that which is not: he is abomination that hath choſen you. † I haue rayſed vp from the North, and he shal come from the riſing of the ſunne: he shal cal vpon my name, and shal bring the magiſtrates as myre, and as the plaſterer treading claie. † Who hath shewed from the beginning, that we may know: and from the beginning that we may ſay: Art thou iuſt? There is neyther that sheweth, nor telleth before, nor heareth your wordes. † The firſt shal ſay to Sion: Loe I am preſent, and to Ieruſalem I wil geue an euangeliſt. † And I ſaw, and neither of theſe was there any that would conſult, and being asked would anſwer a word. † Behold al are vniuſt, and their workes vayne: their idols are wind and vanitie.
CHAP. XLII. God the Father is wel pleaſed with his Sonne. 6. whom he ſendeth into this world to teach iustice, whereby men are iustified. 11. Manie Gentiles shal be conuerted. 25. Iewes, and other obſtinate infidels shal be ſeuerely punished.
BEHOLD Chriſt according to his humanitie is the ſeruant of God, by whom al other ſeruantes are redemed, none els being able to ſatisfie for themſelues, much leſſe for others. my ſeruant, I wil receiue him: mine elect, my
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. ſoule hath pleaſed itſelf in him: I haue geuen my ſpirit vpon him, he shal bring forth iudgement to the Gentiles. † He shal not crie, nor accept perſon, neither shal his voice be heard abrode. † The bruiſed reede he shal not breake, and ſmoking
Mat. 12. flaxe he shal not quench: he shal bring forth iudgement in truth. † He shal not be ſad, nor turbulent, til he ſet iudgement in the earth: and the ilands shal expect his law. † Thus ſayth the Lord God that created the heauens, and ſtretched them out: that eſtablished the earth, & the thinges that ſpring therof: that geueth breath to the people, that is vpon it, and
ſpirit to them that tread therevpon. † I the Lord haue called thee in iuſtice, and taken thy hand, and preſerued thee. And I haue geuen thee for a couenant of the people, for a light of the Gentiles. † That thou mighteſt open the eyes of the blind, and bring forth the priſoner out of priſon, & them that ſitte in darknes out of the priſon houſe. † I the Lord, this is my name: I wil not geue my glorie to an other, and my praiſe to grauen thinges. † The thinges that were firſt, loe they are come: new thinges alſo I do shew
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before they come forth, I wil make you heare them. † Sing ye to the Lord a new ſong, his prayſe is from the endes of the earth: ye that goe downe to the ſea, and you the fulnes therof: ye ilands, and inhabitants of the ſame. † Let the deſert be exalted and the cities therof: Cedar shal dwel in houſes: ye inhabitants of the Rocke, geue prayſe, they shal crye from the toppe of the mountaines. † They shal geue glorie to the Lord, and shal declare his praiſe in the ilands. † The Lord shal goe forth as a ſtrong man, as a man of warre shal he raiſe vp zele: he shal shoute and crie: ouer his enemies he shal be ſtrengthened. † I haue alwayes held my peace, I haue kepte ſilence, I haue bene patient, I wil ſpeake as a trauailing woman: I wil diſſipate, and ſwallow vp together. † I wil make Such hautie and couetous mindes as expect their Meſſias to be a worldlie and warlike conquerour, that wil aduance his folowers to kingdomes or princedomes, and to abundance of temporal riches, shal be fruſtrate of their vaine hopes. Vvheras Chriſt our Sauiour both by example and doctrine teacheth the contrarie, willing his folowers to lerne of him to be poore in ſpirit meke & humble in hart, & their reward shal be great in heauen, not in earth; they shal be happie not in external, but in eternal glorie. mountaynes and litle hilles deſolate, and wil make al their graſſe to wither: and I wil turne riuers into ilands, and wil drie vp the ſtanding pooles. † And I wil lead the blind into the way, which they know not: and in the pathes, which they haue bene ignorant of: I wil make them walke: I wil make darkenes before them to be light, and crooked thinges ſtreight: theſe words haue I done to them, and haue not forſaken them. † They are turned backward: let them be confounded with confuſion, that truſt in grauen thing, that ſay to the framed thing, ye are our goddes. † Heare ye deafe, and ye blind behold to ſee. † Who is blind, but my ſeruant? and deafe, but he to whom I haue ſent my meſſengers? Who is blind, but he that is ſolde? and who is blind, but the ſeruant of the Lord? † Thou that ſeeſt manie thinges, wilt thou not keepe them? thou that haſt eares open, wilt thou not heare? † And the Lord hath bene willing to ſanctifie him, and to magnifie the law, and extol it. † But the ſame people is ſpoiled, and waſted: al are the ſnare of yongmen, and they are hid in the houſes of priſons: they are made a praye, neither is there to deliuer them: a ſpoile, neither is
there that ſayth: Reſtore. † Who is there among you that wil heare this▪ attend and harken for thinges to come? † Who hath geuen Iacob into ſpoyle, and Iſrael to the waſters? hath not our Lord himſelf, to whom we haue ſinned? And they would not walke in his wayes, & they haue not heard his law. † And he hath powred out vpon them the indignation of his furie, & a ſtrong battel, and hath burnt him round about, and he knewe not; and ſet him on fyre, and he vnderſtoode not.
CHAP. XLIII. God comforteth his Church, promiſing euer to protect the ſame: 11. blameth the Iewes, expoſtulating their ingratitude.
AND now thus ſayth our Lord that Chriſt calleth, and ind
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eth ſinners with grace, without anie precedent good worke or deſire in them, euen as he createth of nothing. created thee ô Iacob, & formed thee ô Iſrael: Feare not, becauſe I haue redemed thee, and called thee by thy name: thou art mine. † When thou In al tribulations and perſecutions Chriſt protecteth his ſeruantes, not ſuffering them to be tempted further then they may reſiſt
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f they wil. VVherby the Church ſtil remaneth incontaminate, and shal neuer be deſtroyed. shalt paſſe through the waters, I wil be with thee, and the floudes shal not couer thee: when thou shalt walke in fyre, thou shalt not be burnt, and the flame shal not burne in thee: † Becauſe I am the Lord thy God the holie one of Iſrael thy ſauiour, I haue geuen Aegypt thy propitiation, Aethiopia and Sale for thee. † Since thou becameſt honorable in mine eies, and glorious: I haue loued thee, & I wil geue men for thee, and peoples for thy ſoule. † Feare not, becauſe I am with thee: from the Eaſt wil I bring thy ſeede, and from the Weſt I wil gather thee. † I wil ſay to the North: Geue: and to the South, Hinder not: bring my ſonnes from a farre, and my daughters from the endes of the earth. † And cuerie one that inuocateth my name, for my glorie haue I created him, formed him, and made him. † Bring forth the blind people, and hauing eyes: the deafe, and he hath eares. † Al the nations are aſſembled together, and the tribes are gathered: which of you can shew this, and shal make vs heare the former thinges? Let them geue their witneſſes, and be iuſtified, and heare, and ſay: In verie deede. † You are my witneſſes, ſayth our Lord, and my ſeruants whom I haue choſen: that you may know, and beleue me, and vnderſtand that I myſelf am. Before me there hath no god bene formed, & after me there shal not be. † I am, I am the Lord, and there is no ſauiour beſide me. † I haue shewed, and haue ſaued: I haue made it heard, and there hath bene no ſtrange one
among you. You are my witneſſes, ſayth our Lord, and I God. † And from the beginning I my ſelf, and there is not that can deliuer out of my hand: I wil worke, and who shal turne it away? † Thus ſayth the Lord your redemer, the holie one of Iſrael: For your ſake haue I ſent forth into Babylon, and haue plucked downe al the barres, and Chaldees glorying in theirGod made Cytus conquerour of Babylon not for his owne ſake, but for Iſrael, that h
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might releaſe their captiuitie. For God perpetually diſpoſeth of kingdomes for the good of his Church. shippes. † I the Lord your holie one, that created Iſrael your king. † Thus ſayth our Lord, that gaue a way in the ſea, and a path in the vehement waters. † Which brought forth the chariote and the houſe: the arme and the ſtrong: they ſlept together, neither shal they riſe agayne: they are broken as flaxe, and are extinct, † Remember not former thinges, and looke not on thinges of old. † Behold I make new thinges,
2 Cor 5 and now they shal ſpring forth, verely you shal know them:Apo. 21. I wil make a way in the deſert, and riuers in the place not haunted. † The beaſt of the fielde shal glorifie me, the dragons & the oſtreches: becauſe I haue geuen waters in the deſert: riuers in the place not haunted, that I might geue drinke to my people, to mine elect. † This people haue I formed for myſelf, they shal tel my prayſe. † Thou haſt not inuocated me ô Iacob, neither haſt thou labored in men ô Iſrael. † Thou haſt not offered me the ramme of thyne holocauſt, and with thy victimes thou haſt not glorified me: I haue not made thee to ſerue in oblation, nor put thee to payne in frankincenſe. † Thou haſt not bought me ſweete cane for ſiluer, and with the fatte of thy victimes thou haſt not inebriated me. But thou haſt made me to ſerue with thy ſinnes, thou haſt put me to payne with thine iniquities. † I am, I am he that take cleane away thine iniquities for mine owne ſake, and I wil not remember thy ſinnes. † Bring me into remembrance, and let vs be iudged together: tel if thou haue any thing that thou mayſt be iuſtified. † The ſinne of Adam contaminating al mankind was not purged by anie: Thy firſt father ſinned, and thy Al Patriarches Prieſtes Prophetes & al others ſinning; til Chriſt the innocent lambe came to take away the ſinne of the world. interpreters haue tranſgreſſed againſt me. † And I haue profaned the holie princes, I haue geuen Iacob to deſtruction, & Iſrael to reproch.
CHAP. XLIIII. Christ foundeth and eſtablisheth his Church: 6. Inueigheth againſt idolaters: 26. and promiſeth deliuerance from the captiuitie of Babylon.
AND now heare ô Iacob my ſeruant, and Iſrael whom
Iere 30. & 48. I haue choſen. † Thus ſayth the Lord that made and formed thee, thy helper Gods election preuenteth▪ mans good endeuoure for without grace none could returne to God. from the wombe: feare not ô my
ſeruant Iacob, and thou moſt righteous whom I haue choſen. † For I wil powre out waters vpon the thirſtie ground, and ſtreames vpon the drie land: I wil powre out my ſpirit vpon thy ſeede, and my bleſſing vpon thy ſtocke. † And they shal ſpring the herbes as willowes beſide the waters running by. † This man shal ſay: I am our Lords: and an other man shal cal in the name of Iacob, and this wil write with his hand, To the Lord: and in the name of Iſrael he shal be reſembled. † Thus ſayth our Lord the king of Iſrael; and the redemer therof the Lord of hoſtes: I am Idolaters are foolish in leauing God, who is eternal and to truſt in idoles that neither can shew vvhat was from the beginning, nor prophecie thinges to come. the firſt, and I the laſt, andApoc 1. & 2
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. beſide me there is no God. † Who is like to me? let him cal and declare: and let him expound me the order, ſince I appoynted the ancient people: the thinges to come, and that shal be hereafter let them shew vnto them. † Feare ye not, neither be ye trubled, from that time I haue made thee to heare, and haue declared: you are my witneſſes. Is there a God beſide me, and a maker, whom I haue not knowen? † Al the makers of an idol are nothing, and their beſt beloued thinges shal not profite them. Al that is here ſayd of the vanitie of idoles & foolish impietie of idolaters, may be referred (ſaith S. Ierom in this place) vnto hereſie, and heretikes, who artificially deuiſe the fictions of their owne doctrines and lying: and adore the thinges which they knovv were feaned by themſelues neitheir are ſo content, but draw the ſimple to embrace and adore the ſame inuentions. A litle after he sheweth, that the Catholique Church of Chriſt shal be euer free from ſuch idolatrie: quite cōtrarie to Proteſtantes aſſertion that the Church should haue fallen & bene in idolatrie manie hundred yeares together. Them ſelues are their witneſſes, that they doe not ſee, nor vnderſtand, that they may be confounded. † Who hath formed a god, and molten a ſculptil profitable to nothing? † Behold, al the partakers therof shal be confounded: for the makers are of men: they shal al aſſemble, they shal ſtand and feare, and shal be confounded together. † The yron ſmith hath wrought with the file, with coales, and with hammers he hath formed it, and hath wrought in the arme of his ſtrength: he shal hunger and faynt, he shal not drinke water, and shal become wearie. † The
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. carpenter hath ſtretched out a rule, he hath formed it with a plaine: he hath made it with corners, and hath fashioned it round with the compaſſe: and he hath made the image of a man as it were a beautiful man dwelling in a houſe. † He hath cut downe cedars, taken the helme tree, & the oke that ſtood among the trees of the foreſt: he hath planted the pine tree, which the rayne nourished. † And it was made a fyre for men: he tooke of them, and was warmed: and kindled them, and baked bread: but of the reſt he wrought a god, and adored: he made a ſculptil, and bowed downe before it. † Halfe he burnt with fyre, and of the halfe broyled he flesh & eate it: he ſod pottage, and was filled, and was warmed, and ſayd: Aha, I am warme, I haue ſene the fyre. † But the reſt therof he
made a god, and a ſculptil to him ſelf: he boweth before it, and beſecheth, ſaying: Deliuer me, becauſe thou art my God. † They haue not knowen, nor vnderſtood: for they haue forgotten, that their eies could not ſee, and that they could not vnderſtand with their hart. † They doe not recount in their minde, nor know, nor feele, that they should ſay: Halfe therof I haue burnt with fyre, and I haue baked bread vpon the coales therof: I haue broyled flesh, & haue eaten, and of the reſt therof shal I make an idol? shal I fal downe before the ſtocke of a tree? † Part therof is ashes; an vnwiſe hart adored it, & he wil not ſaue his ſoule, nor ſay: Perhaps there is a lie in my right hand. † Remember theſe thinges ô Iacob, and Iſrael, becauſe thou art my ſeruant. I haue formed thee, thou art my ſeruant ô Iſrael foget me not. † I haue cleane taken away thine iniquities as a cloude, & thy ſinnes as a miſt: returne to me becauſe I haue redemed thee. † Prayſe ye ô heauens, becauſe the Lord hath done mercie: make iubilation ye endes of the earth: ye mountaynes ſound prayſe, thou foreſt and euerie tree therof: becauſe the Lord hath redemed Iacob, and Iſrael shal be glorified. † Thus ſayth our Lord thy redemer, and thy maker, from the wombe: I am the Lord, that make al thinges, that alone ſtretch out the heauens, that eſtablish the earth, and none with me. † That make the ſignes of diuiners voide, and turne the ſouthſayers into furie. That turne the wiſe backward, and that make their knowlege foolish. † That rayſeth vp the word of his ſeruant, and accomplisheth the counſel of his meſſengers, which ſay In al this prophecie of the Church of Chriſt the prophet alludeth to the hiſtorie of Ieruſalem to ben deſtroyed by the Chal dees and reedified by permiſſion of Cyrus, & Darius in the times of Aggeus, & Zacharias. to Ieruſalem: Thou shalt be inhabited; & to the cities of Iuda: You shal be built, and I wil rayſe vp the deſertes therof. † Which ſay to the depth: Be thou deſolate, and thy riuers I wil drie vp. † Who ſay to Cyrus: Thou art my paſtour, and thou shalt accomplish al my wil. Who ſay to Ieruſalem: Thou shalt be built; and to the temple: Thou shalt be formed.
CHAP. XLV.
The 7. part. The deliuerie of the Iewes from Babylon by Cyrus king of Medes and Perſians, now alſo of Aſſirians. Cyrus, by Gods prouidence ouercoming Babylon, wil deliuer the Iewes from captiuitie. 4. Yet is reprehended becauſe he acknowledgeth not God. 8. Vpon which occaſion the prophet foresheweth the coming of Christ; 14. in figure of whom he addeth more of Cyrus: 18. and auoucheth that there is but one true God.
THVS ſayth the Lord to my Becauſe al kinges that reigned amōg the Iewes vvere annointed vvith oyle, Cyrus is called chriſt though he was not ordayned with this ceremony of annointing. chriſt Cyrus, whoſe right hand I haue taken, to ſubdew the Gentiles before his face, and to turne the backes of kinges, & to open the doores before him, and the gates shal not be shut. † I wil goe before thee, and wil humble the glorious of the earth: I wil breake the braſen gates, and wil burſt the iron barres. † And I wil geue thee hidden treaſures, & myſteries of ſecretes: that thou mayſt know that I am the Lord, which cal thy name, the God of Iſrael. † For my ſeruant Iacob, and Iſrael myne elect, and I haue called thee S. Ierom noteth here out of Ioſephus (l. 11. Antiq) that Cyrus finding his name long before prophe cied by Iſaias, became very beneuolous to the Ievves, louing them as the familiar ſeruants of God. by thy name: I haue reſembled thee, and2. Par.
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But though he knew and profeſſed one God, & no other (1. Eſd. 1.) yet he was not conuerted in al pointes of religion, neither ſerued God according to that general knowlege he had, and ſo knew not God rightly. thou haſt not knowen me. † I the Lord, & there is none els: beſide me there is no God: I girded thee, and thou haſt not knowen me: † that they which are from the riſing of the ſunne, and which are from the w
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ſt may know, that there is none beſide me. I the Lord, and there is none oher, † that forme light, and create darkneſſe, make peace, and create euil: I the Lord that doe al theſe thinges. † The prophet in the former prophecie contemplating Chriſt as in a figure novv eleuated more in ſpirite, prophecieth of Chriſt only, vvho built his Church vpon a ſure rock. Not of Cyrus, who being aduanced by God yet perfectly knevv not God v. 4. nor of Zorobabel vvho did not releaſe the people from captiuitie, but together with others, vvas releaſed, neither had the title of a king, but liued in ſubiection to other kinges. S. Ierom. in hunc locum.
Droppe dew ye heauens from aboue, and let the cloudes rayne the iuſt: be the earth opened, and bud forth a ſauiour: and let iuſtice ſpring vp withal: I the Lord haue created him. † Woe to him that gaineſayeth
Rom. 9. Iere. 18. his maker, a sheard of the earthen pottes: shal the clay ſay to him that fashioneth it: What makeſt thou, & thy worke is without handes? † Woe to him that ſayth to his father: Why doeſt thou beget? and to the woman: Why doeſt thou trauel? † Thus ſayth our Lord the holy one of Iſrael the maker therof: Aske me thinges to come: concerning my children and the worke of my handes command you me. † I made the earth: & man vpon the ſame I haue created: my handes ſtretched forth the heauens, and I haue commanded al their hoſt. † I haue rayſed him vp to iuſtice, & wil direct al his wayes: he shal build my citie, & diſmiſſe my captiuitie: not for price, nor for giftes, ſayth our Lord the God of hoſtes. † Thus ſayth our Lord: The labour of Aegypt, and the merchandiſe of Aethiopia, and of Sabaim the high men shal paſſe to thee, & shal be thine: they shal walke after thee, they shal goe bound with manicles: and they shal adore thee, and shal beſeche thee: Onlie in thee is God, and there is no God beſide thee. † Verely thou art God hidden, the God of Iſrael a ſauiour. † They are al confounded, and ashamed: the forgers of errours are gone together into confuſion. † Iſrael is ſaued in our Lord with eternal ſaluation: you shal not be confounded, and you shal not be ashamed
for euer and euer. † Becauſe thus ſayth our Lord that created the heauens, the verie God that formed the earth, and made it, the verie maker therof: he did not create it in vaine: to be inhabited he formed it. I the Lord, and there is none other. † I haue not ſpoken in ſecrete, in a darke place of the earth: I haue not ſayd to the ſeede of Iacob: Seeke me in vayne. I the Lord that ſpeake iuſtice, that declare right thinges. † Gather ye together, and come, and approch together ye that are ſaued of the Gentiles: they haue bene ignorant that lift vp the wood of their grauen worke, and aske of a God that ſaueth not. † Declare ye, and come, and conſult together: who hath made this to be heard from the begynning, from that time foretold this? Haue not I the Lord, and there is no God beſides but I? A iuſt God, and that ſaueth there is none beſide me. † Be conuerted to me, and you shal be ſaued al ye endes of the earth: becauſe I am God, and there is none other. † I haue ſworne by myſelf, the word of iuſtice shal procede out of my mouth, and shal not returne, becauſe euerie kneeRom.
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4. Phil. 2. shal be bowed to me, and euerie tongue shal ſweare. † Therfore in our Lord, shal he ſay, are my iuſtices and empire: they shal come to him, and al that reſiſt him, shal be confounded. † In our Lord shal al the ſeede of Iſrael be iuſtified and prayſed.
CHAP. XLVI. Bel, Nabo, and other idoles shal be deſtroyed, 3. Wherupon the Iewes are admonished to returne from ſinne, to Gods true ſeruice. 12. And ſaluation is promiſed by Christ.
BEL Bel or Belus, called alſo Saturnus, was of ſuch eſtimation, that they offered to him inſacrifice not only men that vvere taken captiues, but alſo their owne ſonnes. Nabo, otherwiſe called Da gon, vvas an eſpecial idol amongſt the Philiſtims. 1. Reg. 5. is broken, :: Nabo is deſtroyed: their idols are made to beaſtes and cattel, your burdens of heauie weight euen vnto wearines. † They haue melted away, and are broken together: they could not ſaue him that caried them, and their ſoule shal goe into captiuitie. † Heare me ô houſe of Iacob, al the remnant of the houſe of Iſrael, which are caried of my wombe, are borne vp of my matrice. † Euen vnto old age I am the ſame, and vnto hoare heares I wil carie: I haue made, and I wil beare: I wil carie, and wil ſaue. † Wherto haue you reſembled me, and made me equal, and compared me, and made me like? † You that contribute gold out of the bag, and weigh ſiluer with balance: hyring a goldſmith to make a god: and they fal downe and adore. † They beare him on
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their shoulders carying, and ſetting him in his place, & he shal ſtand, and shal not moue out of his place. Yea when they shal crie alſo vnto him, he shal not heare: from tribulation he shal not ſaue them. † Remember this, & be confounded: returne ye transgreſſors to the hart. † Remember the former world, becauſe I am God, and there is no God beſide, neither is there the like to me. † Which shew the laſt thing from the beginning, and from the begynning the thinges that as yet were not done, ſaying: My counſel shal ſtand, and al my wil shal be done: † Which cal Not Cyrus (ſaith S. Ierom) but Chriſt the Orient
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arre prophec ed by Balaam. Num. 24 whom the Sages came to adore from the Eaſt Mat. 2. a bird from the eaſt, and from a farre countrie, the man of mine owne wil, and I haue ſpoken, and wil bring it: I haue created, and wil doe it. † Heare me ye hard harted, which are far from iuſtice. † I haue made my iuſtice neere, it shal not be far of, & my ſaluation shal not tarie. I wil geue ſaluation in Sion, and my glorie to Iſrael.
CHAP. XLVII. The deſtruction of Babylon is further prophecied, for their pride, 8. arroganeie, 10. and ſorcerie.
COME downe, ſitte in the duſt Babylon not hitherto ouercome at laſt was brought to miſerie and deſtruction. ô Virgin daughter of Babylon, ſitte on the ground: there is no throne for the daughter of the Chaldees, becauſe thou shalt no more be called nice and tender. † Take a mil, and grinde meale: make bare thy turpitude, diſcouer the shoulder, vncouer the thighes, paſſe the riuers. † Thyne ignominie shal be diſcouered, and
Nahum. 3. thy reproch shal be ſeene: I wil take vengeance, and no man shal reſiſt me. † Our redemer, the Lord of hoſtes is his name the holie one of Iſrael. † Sitte holding thy peace, and enter into darkenes ô daughter of the Chaldees: becauſe thou shalt no more be called the ladie of kingdomes. † I was angrie agaynſt my people, I Gods people cōtaminating themſelues with ſinne, were ſuffered to fal into ignominious captiuitie; but God geueth them grace of repentance, & then ſeuerely punisheth their vnmerciful afflicters & pe
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ecuters. haue contaminated mine inheritance, and haue geuen them into thy hand: thou haſt not shewed mercies to them: vpon the ancient thou haſt made thy yoke exceding heauie. † And thou haſt ſayd: I wil be a ladie for euer: thou haſt not put theſe thinges vpon thy hart, neither haſt thou remembred thy later end. † And now heare theſe thinges thou that art delicate, and dwelleſt confidently, that ſayeſt in thy hart: I am, and there is none eles beſide me: IApoc.
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. shal not ſitte a widow, and I shal not know barrenneſſe.Inſea 51. † Theſe two thinges shal come to thee ſodenly in one day, barrenneſſe and widowhood. Al thinges are come vpon thee,
becauſe of the multitude of thy ſorceries, and for the vehement hardnes of thine inchanters. † And thou haſt confidence in thy malice, & haſt ſayd: There is none that ſeeth me. Thy wiſdome; and thy knowlege, this hath deceiued thee. And thou haſt ſayd in
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thy hart: I am, and beſide me there is none other. † Euil shal come vpon thee, and thou shalt not know the ryſing therof: and calamitie shal fal violently vpon thee, which thou canſt not expiate: miſerie shal come vpon thee ſodenly, which thou shalt not know. † Stand with thine inchanters, and with the multitude of thy ſorceries, in which thou haſt traueled from thy youth, if perhaps it may profite thee any thing, or if thou mayſt become ſtronger. † Thou haſt fayled in the multitude of thy counſels: let the aſtrologers of the heauen ſtand and ſaue thee, which did contemplate the ſtarres, and count the monethes, that by them they might tel thinges that shal come to thee. † Behold they are become as ſtuble, fire hath burnt them, they shal not deliuer their ſoule from the hand of the flame: there are no coles, wherwith they may be warmed, nor fire, that they may ſitte therat. † So are the thinges become vnto thee, in whatſoeuer thou haſt traueled: thy merchants from thy youth, euerie one hath erred in his owne way, there is none that can ſaue thee.
CHAP. XLVIII. The prophet inueigheth against the Iewes vaine boaſting of the name of Iſrael, not hauing true vertues. 3. Onlie God, not idoles, foresheweth thinges to come: 9. for his owne names ſake, conſerueth his people, 16. Inuiteth them to repent, and to be gratful for his benefites.
HEARE ye theſe thinges ô houſe of Iacob, which are called by the name of Iſrael, and are come out of By waters in the Hebrew phraſe, is here vnderſtood the fountaine, or ſpring, the prophet ſpeaking to thoſe that were of the tribe of Iuda. who eſpecially halenged the preeminences and bleſſings of Iſrael the Patriarch, but had not his vertues of fortitude, and internal fight of God, ſignified by the name Iſrael.
the waters of Iuda, which ſweare in the name of our Lord, & are mindful of the God of Iſrael not in truth, nor in iuſtice. † For they are called of the holie citie, and are eſtablished vpon the God of Iſrael: the Lord of hoſtes is his name. † The former thinges of old I haue declared, and they proceded out of my mouth, and I haue made them to be heard: ſodenly I haue wrought, and they came. † For I knew that thou art ſtubburne, and thy necke is an yron ſinew, and thy forehead of braſſe. † I foretold thee of old: before they came I told thee, leſt perhaps thou shouldeſt ſay: My idols haue done theſe
thinges, and my ſculptils, and moltens haue commanded theſe thinges. † See al the thinges which thou haſt heard: but haue you declared them? I haue made thee know new thinges of old, and the thinges are kept which thou knoweſt not: † now they are created, and not of old: and before the day, and thou heardeſt them not, leſt perhaps thou mighreſt ſay: Behold I knewe them. † Thou haſt neither heard, nor knowen, neither was thyne eare opened of old. For I know that tranſgreſſing thou wilt tranſgreſſe, and I haue called thee a tranſgreſſour from the wombe. †God ſpareth & conſerueth his people not for their merites but of his mercie, ſhevving his benignitie that they may repent if they vvil. For my names ſake I wil make my furie far of: and for my prayſe I wil bridle thee, that thou perish not. † Behold I haue fined thee, but not as ſiluer, I haue choſen thee in the fornace of pouertie. † For myſelf, for my ſelf wil I do it, that I be not blaſphemed: and I wil not geue my glorie to an other. † Heare me ô Iacob, and thou Iſrael whom I cal: I the ſame, I the firſt, & I the laſt. † My hand alſo hath founded the earth, and my right hand hath meaſured the heauens: I shal cal them, and they shal ſtand together. † Aſſemble ye together al you, and heare: which of them hath shewed theſe thinges? The Lord hath loued him, he wil do his wil in Babylon, and his arme in the Chaldees. † I, euen I haue ſpoken, and called him: I haue brought him, and his way is directed. † Come ye to me, and heare this: I haue not ſpoken in ſecrete from the begynning, from the time before it was done, I was there, and now the Lord God hath ſent me, and his ſpirite. † Thus ſayth our Lord thy redemer the holie one of Iſrael: I the Lord thy God that teach thee profitable thinges, that gouerne thee in the way that thou walkeſt. † I would thou hadſt attended to my commandments: thy peace had bene as a floud, and thy iuſtice as the waues of the ſea. † And thy ſeede had bene as the ſand, and the ſtocke of thy wombe as the grauel ſtones therof: his name had not perished, neither had it bene deſtroyed from before my face. † Come forth out of Babylon, flee from the Chaldees, shew it forth in the voice of exultation: make thisIere. 2
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. to be heard, and ſpeake it out euen to the endes of the earth. Say: Our Lord hath redemed his ſeruant Iacob. † They thirſted not in the deſert, when he brought them forth: waterExo. 17. out of the rocke he brought forth to them, and he cloue theNu. 20. rocke, and there flowed waters. † There isTheſe promiſes of reconciliation to God, and of peace perteine to the penitent not to the obſtinate in impietie. no peace to the impious, ſayth our Lord.
CHAP. XLIX.
The 8. part. Al nations ſhal be conuerted to Chriſt: ſome Iewes in the primitiue Church, and many nere the end of the world. Chriſt shal lead the Gentiles to ſaluation, euen of the ilandes and vttermoſt partes of the world. 10. By him the faithful shal receiue much grace, 14. and comforth. 18. The Church ſtil increaſing, 21. admiring herowne felicitie: 25. and the destruction of her enimies.
HEARE ye ilands, and attend ye peoplesThis word from afarre (& the like) doth conuince (ſaith S. Ierom) that the prophet ſpeaketh of al nations to be conuerted to Chriſt. And as this Prophet hath already ſpoken much of Chriſt and his Church, ſo hence forth more eſpecially he ſheweth him ſelfe rather an Euangeliſt, or an Apoſtle then only a Prophet. which S. Ierom teſtifieth of him. Epiſt. ad Paulin.
from a farre. The Lord hath called me from the wombe, from my mothers bellie he hath bene mindful of my name. † And he hath made my mouth as a sharpe ſword: in the shadow of his hand he hath protected me, & hath made me as a choſen arrow in his quiuer he hath hidden me. † And he ſayd to me: Thou art my ſeruant Iſrael, becauſe in thee wil I glorie. † And I ſayd: I haue laboured in vayne, without cauſe, and in vayne haue I ſpent my ſtrength: therfore my iudgement is with the Lord, and my worke with my God. † And now ſayth the Lord, that formed me from the wombe to be his ſeruant, that I may reduce Iacob vnto him, and Iſrael wil not be gathered together: and I am glorified in the eies of the Lord, and my God is made my ſtrength. † And he ſayd: It is a ſmal thing
Act. 13. that thou shouldeſt be my ſeruant to rayſe vp the tribes of Iacob, and to conuert the dregges of Iſrael. Behold, I haue geuen thee to be the light of the Gentiles, that thou mayſt be ſaluation euen to the fardeſt part of the earth. † Thus ſayth our Lord the redemer of Iſrael, the holie one therof, to the contemptible ſoule, to the nation that is abhorred, to the ſeruant of lordes: kinges shal ſee, & princes shal riſe, & adore for our Lords ſake, becauſe he is faythful, & for the holie one of Iſrael who hath choſen thee. † Thus ſayth our Lord: In
2. Cor. 6 time acceptable I haue heard thee, and in the day of ſaluation I haue holpen thee: and I haue kept thee, and geuen thee to be a couenant of the people, that thou mighteſt rayſe vp the land, and poſſeſſe the inheritances diſſipated: † that thou mighteſt ſay to them, that are bound: Come forth: & to them that are in darkneſſe: Be ye diſcouered. Vpon the wayes shal they feede, & their paſtures shal be in al plaines. † They shal not hunger, nor thirſt, & heate and ſunne shal not ſtrike them:Apoc. 7. becauſe he that is merciful to them, shal gouerne them, and al the fountaines of waters shal geue them drinke. † And I wil make al my mountaines to be a way, & my pathes shal be exalted. † Behold theſe shal come from farre, & behold they from
the North and the ſea, and theſe from the South countrie. † Ye heauens prayſe, and earth reioyce, ye mountaynes geue prayſe with iubilation▪ becauſe our Lord hath comforted his people, and wil haue mercie on his poore ones. † And The Church of the old teſtament lamenteth that ſhe ſemeth to be forſaken, in reſpect of the manie great benefites beſtowed on the Church of Chriſt. Sion ſayd: Our Lord hath forſaken me, & our Lord hath forgotten me. † Why, But God anſwereth that he can not, & wil not forget, nor forſake his Church which in dede is al one in the old and new teſtament, only differing in ſtate, and therfore that which he doth to her in the new teſtament, perteyneth to the whole Church in general of al times & al places. can a woman forget her infant, that she wil not haue pitie on the ſonne of her wombe? And if she should forget, yet wil not I forget thee. † Behold, I haue writen thee in my handes: thy walles are before myne eies alwayes. † Thy builders are come: they that deſtroy thee, and diſſipate thee shal goe out of thee. † Lift vp thine eies round about, and ſee▪ al
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. theſe are gathered together, they are come to thee: I liue, ſaith our Lord, for thou shalt be clothed with al theſe as with an ornament, and as a bride thou shalt put them about thee. † Becauſe thy deſerts, and thy ſolitarie places, and the land of thy ruine shal now be ſtraite by reaſon of the inhabitants, and they shal be chaſed far away that ſwalowed thee vp. † As yet shal the children of thy barrenneſſe ſay in thine eares: The place is ſtraite for me, make me ſpace to dwel. † And thou shalt ſay in thy hart: Who hath begot me theſe? I am barren & not bearing, ledde into tranſmigration, and captiue: and theſe who hath brought vp? I deſtitute and alone: & theſe where were they? † Thus ſayth our Lord God: Behold I wil lift vp my hand to the Gentiles, & to the peoples I wil exalt my ſigne. And shal carie thy ſonnes in their armes, and thy daughters vpon their shoulders. † And kinges shal be thy nourcing fathers, & queenes thy nources: with countenance caſt downe toward the ground they shal adore thee, & they shal licke vp the duſt of thy feete. And thou shalt know that I am the Lord, vpon whom they shal not be confounded that expect him. † Shal a praye be taken from the ſtrong? or can that which was caught of the mightie be ſaued? † Becauſe thus ſayth our Lord: Yea verely, euen the captiuitie shal be taken away from the ſtrong: and that which was taken by the mightie, shal be ſaued. But thoſe that haue iudged thee, wil I iudge, and thy children I wil ſaue. † And I wil feede thine enemies with their owne flesh: and as with new wine, ſo shal they be embrewed with their owne bloud: and al flesh shal know, that I am the Lord that ſaue thee, and thy redemer the mightie one of Iacob.
CHAP. L. The Sinagogue shal be diuorced for her iniquities. 4. Chriſt wil omite no ordinarie meanes, but for her ſake wil indure ignominious afflictions. 10. Al which she contemning shal perish.
THVS ſayth our Lord: What is this God diuorced not the Synagogue from him of hardnes of hart. bill of the diuorce of our mother, wherwith I haue diſmiſſed her? or who is Neither deliuered her for payment, as though he were in debt to anie creditor. my creditour, to whom I ſold you? Loe you are ſolde But her owne reuolt, and iniquities ſeparated her from Chriſt. for your wicked deedes, I haue diſmiſt your mother. † Becauſe I came, and there was not a man: I called, and there was none that would heare. Why, is myne hand abridged and made aIſa. 59. Num. 11. litle one, that I can not redeme? or is there no ſtrength in me to deliuer? Behold, in my rebuke I wil make the ſea deſert, I wil turne the floodes into drie land: the fishes shal rot without water, and shal dye for thirſt. † I wil clothe the heauens with darknes, and wil make ſackcloth their couering. † The Lord hath geuen me Skill of tongue how to ſpeake, & diſcretion when & where, was geuen to Iſaias, ch. 6. v. 6. Much more (ſaith S. Ierom) to Chriſte who ſpake in his life, was ſilent in his paſſion, and now ſpeaketh by his Apoſtles, and other paſtores. a learned tongue, that I may know to ſtay him vp that is wearie, with a word: he ſtirreth vp in the morning, in the morning he ſtirreth vp mine eare, that I may heare him as a maſter. † The Lord God hath opened mine eare, and I doe not gaynſay? I am not gone backward. † I haue
Mat. 26. geuen my bodie to the ſtrikers, & my cheekes to the pluckers: I haue not turned away my face from the rebukers & ſpitters. † The Lord God is mine helper, therfore am I not confounded: therfore haue I ſet my face, as a moſt hard rocke, and I know that I shal not be confounded. † He is neere that iuſtifieth me,
Rom. 8. who shal gayneſay me? let vs ſtand together▪ who is myne aduerſarie? let him come to me. † Behold the Lord God, my helper: who is he that shal condemne me? Loe they shal al be deſtroyed as a garment, the mothe shal eate them. † Which of you feareth our Lord, heareth the voice of his ſeruant, who hath walked in darkenes, and hath no light? let him hope in the name of our Lord, and leane vpon his God. † Loe al you doe kindle a fyre, are compaſſed with flames, walke in the light of your fyre, and in the flames which you haue kindled: of my hand is this done to you, you shal ſleepe in ſorrowes.
CHAP. LI. God encoregeth Sion to truſt in his promiſed comfort
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, by example of Abraham. 3. For the ſpiritual Sion, the Church of Chriſt, shal receiue much grace by his Euangelical law: 12. and her children shal not feare perſecution, nor be ouercome; 23. but her enemies shal faile.
HEARE me ye that folow that which is iuſt, and that ſeeke our Lord: attend to In the next verſe the rock & caue are explicated to ſignifie Abraham and Sara; who are propoſed for examples to be imitated, being ſo noble progenitors of the Iewes▪ S. Paul exhorteth his countrie men, and in them al Chriſtians the like in ſpiritual progenitors, that firſt plant Catholique Religion in anie place ſaying: Remember your Prelates vvhich haue ſpoken the vvord of God to you: Heb. 13. the rocke whence you are hewen out, & to the caue of the lake from the which you are cut out. † Attend to Abraham your father, and to Sara that bare you: becauſe I called him alone, and bleſſed him, & multiplied him. † Our Lord therfore wil comfort Sion, and wil comfort al the ruines therof: and he wil make her deſert as delicacies, and her wildernes as the garden of our Lord. Ioy and gladnes shal be found in it, geuing of thankes, and voice of prayſe. † Attend vnto me ô my people, and my tribe heare ye me: becauſe a law shal proceede from me, and my iudgement shal reſt to be a light of the peoples. † My iuſt one is nigh at hand, my ſauiour is gone forth, and mine armes shal iudge peoples: the ilands shal expect me, and shal patiently wayte for mine arme. † Lift vp your eies into heauen, and looke downe to the earth beneath: becauſe the heauens shal melt as ſmoke, and the earth shal be worne away as a garment, and like to theſe thinges shal the inhabitants therof perish: but my ſaluation shal be for euer, and my iuſtice shal not faile. † Heare me ye that know that which is iuſt, my people which
Pſal. 36. haue my law in their hart: feare ye not the reproch of men, and be not afrayd of their blaſphemies. † For as a garment, ſo shal the worme eate them: and as wool, ſo shal the moth deuoure them, but my ſaluation shal be for euer, and my iuſtice vnto generations of generations. † Ariſe, ariſe, put on ſtrength ô arme of our Lord: ariſe as in the old dayes, in the generations of worldes. As God deſtroyed Pharao the proud dragon in the ſea, which he dried vp for his people to paſſe; ſo he wil ouerthrow the diuel & deliuer captiues from ſinne & tyrannie. Haſt not thou ſtriken the proude, wounded the dragon? † Haſt not thou dried the ſea, the water
Exo. 14. of the vehement, which madeſt the depth of the ſea a way, that the deliuered might paſſe. † And now they that are redemed of our Lord, shal returne, and shal come into Sion prayſing, and ioy euerlaſting vpon their heades, they shal poſſeſſe ioy and gladnes, ſorrow and mourning shal flee away. † I, euen I my ſelf wil comfort you: who art thou that thou shouldeſt be afrayd of a mortal man, and of the ſonne of man, which as graſſe ſo shal wither? † And thou haſt forgotten our Lord thy maker, which ſtretched out the heauens, and founded the earth: and thou haſt bene afrayd continually al the day at the face of his furie, which afflicted thee, and had prepared to deſtroy: where is now the furie of the affliction? † He shal quickly come going to open, and he shal not kil
vnto vtter deſtruction, neither shal his bread faile. † But I am the Lord thy God which truble the ſea, and the waues therof doe ſwel, the Lord of hoſtes is my name. † I haue put my wordes in thy mouth, and in the shadow of my hand IIſa. 49. haue protected thee, that thou mighteſt plant the heauens, and found the earth: & mighteſt ſay to Sion: Thou art my people. † Be lifted vp, be lifted vp, ariſe Ieruſalem, which haſt drunken of the hand of our Lord the cuppe of his wrath: euen to the botome of the cuppe of drouſines haſt thou drunke, euen to the dregges. † There is none that can vphold her of al the children, that she hath borne: and there is none that taketh her by the hand of al the children, that she hath brought vp. † There are two thinges which haue happened to thee: who shal be ſorie for thee? Spoile & deſtruction ſhal happen by famine & ſword. Spoile, and deſtruction, and famine,Iſa. 47. and the ſword, who shal comfort thee? † Thy children are throwen forth, they haue ſlept in the head of alwayes, as the orix that is ſnared: ful of the indignation of our Lord, of the rebuke of thy God. † Therefore heare this poore little one, and drunken not of wine. † Thus ſayth thy dominatour our Lord, and thy God, who hath fought for his people: Behold I haue taken out of thy hand the cuppe of drouſines, the botome of the cuppe of mine indignation, thou shalt not adde to drinke it any more. † And I wil put it in their hand, that haue humbled thee, and haue ſayd to thy ſoule: Bow downe, that we may paſſe ouer: and thou haſt layd thy bodie as the ground, and as a way to them that paſſe ouer?
CHAP. LII. The prophet alluding to the deliuerie of Sion and Ieruſalem from Babylonical captiuitie, ſturreth vp the Church of Chriſt, to reioyce for the deliuerie from ſinne: 7. which Chriſts Apoſtles preached: 10. with great fruite in al nations.
ARISE, ariſe, put on thy ſtrength ô Sion, put on the garments of thy glorie ô Ieruſalem the citie of the holie one: becauſe the vncircumciſed, and vncleane shal adde no more to paſſe by thee. † Be shaken out of the duſt, ariſe, ſit vp Ieruſalem: looſe the bonds of thy necke ô captiue daughter of Sion. † Becauſe thus ſayth our Lord: You The Iewes had not wronged the Babylonians, neither had mankind ſinned againſt the diuel, but both had offended God were ſold for nought, and VVho of his bountie payde mans ranſom: which no other man was able to pay. without ſiluer you shal be redemed. † Becauſe thus ſayth our Lord God: My people went downe into Aegypt at the beginning to be a ſeiourner there: and AſſurGen. 46.
without any cauſe did oppreſſe them. † And now what haue I here, ſayth our Lord: becauſe my people is taken away for nought? Their rulers doe vniuſtly, ſayth our Lord▪ and continuallyRom. 2. Ezec.
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. al the day my name is blaſphemed. † For this cauſe shal my people know my name in that day: becauſe I myſelf that ſpake, loe am preſent. † How beautiful vpon the mountaines are the feete of him that euangelizeth & preacheth peace: of him that telleth good, preaching health, that ſayeth to Sion: Thy God shal reigne! † The voice of thy watchemen, they haue lifted vp their voice, they shal prayſe▪ together: becauſe eie to eie they shal ſee when our Lord shal conuert Sion. † Reioyce, & prayſe together ye deſerts of Ieruſalem: becauſe our Lord hath comforted his people: he hath redemed Ieruſalem. † Our Lord hath prepared his holie arme in the ſight of al the Gentiles: and al the endes of the earth shal ſee the ſaluation of our God. † Communication with infidels in ſpiritual thinges is in no caſe lawful. as S. Paul sheweth by this text. 2. Cor. 6. v. 17. Depart, depart, goe ye out from thence, touch not a polluted thing: goe out of the middes of her, be cleanſed ye that carie the veſſeles of our Lord. † Becauſe you shal not goe out in tumult, neither with flight shal you make haſt▪ for our Lord wil goe before you, and the God of Iſrael wil gather you together. † Behold my ſeruant shal vnderſtand, he shal be exalted, and shal be lifted vp, and shal be exceding high. † As manie haue bene aſtoined vpon thee, ſo shal his looke among men be inglorious, and his forme among the ſonnes of men. † He shal ſprinkle manie nations, kinges shal shut their mouthe vpon him: becauſe they to whom it was not told of him, haue ſene: and they that heard not haue beheld.
CHAP. LIII. Al wil not beleue Chriſts Goſpel to whom it shal be preached: 2. as the myſterie of his ignominious death for al mens ſinnes: 7. which he wil ſuffer most mekely: 10. for which his name shal be glorified in al places.
VVHO That manie hearing the truth preached do not beleue it, is by their obſtinate freewil, becauſe they do not obey the Goſpel. Ro. 10. v. 16. when their vnderſtanding directeth them that it is not diſagreable to reaſon. hath beleued our hearing? and the arme of our Lord to whom is it reueled? † And he shal come vp as a yong ſpring before him, and as a roote from a thirſtie ground: there is no beautie in him, nor comelineſſe: and we haue ſene him, and there was no ſightlines, and we were deſirous of him. † Deſpiſed, and moſt abiect of men, a man of ſorowes, and knowing infirmitie: and his looke as it were hid and deſpiſed, whereupon neither haue we eſtemed
him. † He ſurely hath borne our infirmities, and our ſorowes he hath caried: and we haue thought him as it were a leper, and ſtriken of God and humbled. † But he was wounded for our iniquities, he was broken for our ſinnes: the diſcipline of our peace vpon him, and with the waile of his ſtripe we are healed. † Al we haue ſtrayed as sheepe, euerie one hath declined into his owne way: and our Lord hath put vpon him the iniquitie of al vs. † He was offered becauſe him ſelf would, and opened not his mouth: as a sheepe to ſlaughter shal he be led, and as a lambe before his shearer, he shal be dumme, and shal not open his mouth: † from diſtreſſe, and from iudgement he was taken vp: who shal declare his generation? becauſe he is cut out of the land of the liuing: for the wickednes of my people haue I ſtriken him. † And he Our Sauiour died and was buried where the wicked were cōmonly puniſhed. shal geue the impious for his burial, and Yet was buried richly & honorably by Ioſeph of Aromathia & Nicodemus. the riche for his death: becauſe he hath not done iniquitie, neither was there guile in his mouth. † And our Lord would breake him in infirmitie: if he shal put away his ſoule for ſinne, he shal ſee ſeede of long age, and the wil of our Lord shal be directed in his hand. † For that his ſoule hath laboured, he shal ſee and be filled: in his knowlege the ſame my iuſt ſeruant shal iuſtifie manie, and he shal beare their iniquities. † Therefore wil I diſtribute vnto him verie manie, and he shal diuide the ſpoiles of the ſtrong, for that he hath deliuered his ſoule vnto death, and was reputed with the wicked: and he hath borne the ſinnes of manie, and hath prayed for the tranſgreſſours.
CHAP. LIIII. Gentiles who were barren, shal multiplie in the Church of Chriſt: 10. from which Gods mercie shal neuer be ſeparated.
PRAISE In the old teſtament Gentiles were barren bringing no fruite to God, but in the new teſtament they are fructful, & the Iewes are barren, til the later end of the world, when they alſo ſhal be fructful againe. ô barren woman which beareſt not: ſing prayſe,
Gal. 4. and make ioyful noyſe, which didſt not beare: becauſe manie are the children of the deſolate more then of her, that hath a husband, ſaith our Lord. † Enlarge the place of thy tent, and ſtretch out the skinnes of thy tabernacles, ſpare not: make long thy coardes, and faſten thy nailes. † For thou shalt penetrate to the right hand, and to the left: and thy ſeede shal inherite the Gentiles, and shal inhabite the deſolate cities. † Feare not, becauſe thou shalt not be confounded, nor blush: for thou shalt not be ashamed, becauſe thou shalt forget the confuſion of thy youth, and the reproch of thy widowhood
thou shalt remenber no more. † Becauſe he shal rule ouer thee that made thee, the Lord of hoſtes is his name: & thy redemer the holie one of Iſrael, shal be called the God of al the earth.Lut.
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. † For as a woman forſaken & mourning in ſpirit hath our Lord called thee, and as a wife caſt of from her youth, hath thy God ſayd: † For a moment, a litle while haue I forſaken thee, & in great mercies wil I gather thee. † In a moment of indignation haue I hid my face a litle while from thee, and in mercie euerlaſting haue I had mercie on thee, ſayd thy redeemer our Lord. † As in the daies of Noe is this thing to me, to whom
Gen. 9. I ſware, that I would no more bring in the waters of Noe vpon the earth: As it is aſſured that the world ſhal neuer be drowned againe with water: ſo it is, that the Church of Chriſt ſhal neuer be ſuppreſſed. ſo haue I ſworne not to be angrie with thee, and not to rebuke thee. † For An other aſſurance that moutaines & hilles ſhal rather be moued, yea ſome mountaines shal be remoued, but the Church shal be alwayes firme and perpetual. the mountaines shal be moued, and the little hilles shal tremble: but my mercie shal not depart from thee, and the couenant of my peace shal not be moued: ſayd our Lord thy miſeratour. † Poore litle one shaken with tempeſt, without al comfort, behold I wil lay thy ſtones in order, and wil found thee in ſapphires, † and I wil put the iaſper ſtone for thy munitions: and thy gates into grauen ſtones, and al thy borders into ſtones worthie to be deſired. † Al thy children taught of our Lord: & a multitude of peace
Ioan.
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. v. 45. to thy children. † And in iuſtice thou shalt be founded: depart far from calumnie becauſe thou shalt not feare: and from dread, becauſe it shal not approch to thee. † Behold, the borderer shal come, which was not with me, thy ſtranger ſometime, shal be ioyned to thee. † Behold, I haue created the ſmith that bloweth the coles in the fire, and bringeth forth a veſſel for his worke, & I created the killer to deſtroy. † Euerie veſſel, that is made agaynſt thee, shal not proſper: and euerie tongue reſiſting thee in iudgement, thou shalt iudge. † This is the inheritance of the ſeruants of our Lord, and their iuſtice with me, ſayth our Lord.
CHAP. LV. God promiſeth abundance of ſpiritual graces to the faithful, 4. that shal beleue in Chriſt of al nations: 7. and ſincerely ſerue him.
ALYE Grace is offered to al, but thoſe only are iuſtified, and replenished with more grace and ſpiritual giftes that cooperate, doing that which in them lieth, deſiring & thirſting iuſtice, for ſuch (ſaith our Sauiour) ſhal haue their fil. Mat. 5. v. 6. that thirſt come to the waters: and you that
Apo. 22. haue no ſiluer, make haſt, bye, & eate: come, bye without ſiluer, and without any exchange wine and milke. † Why beſtow you ſiluer not for bread, & your labour not for ſaciety? Hearing heare ye me, and eate that which is
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d, and your
ſoule shal be delighted in fatnes. † Incline your eare, & come to me: heare, and your ſoule shal liue, and I wil make an euerlaſting couenant with you, the faythful mercies of Dauid.Act. 13. † Behold I haue geuen him for a witnes to the peoples, for a prince and maſter to the Gentiles. † Behold thou shalt cal the nation, which thou knoweſt not: and the nations that knew not thee shal runne to thee, becauſe of the Lord thy God, and the holie one of Iſrael: becauſe he hath glorified thee. † Seeke ye our Lord whiles he may be found, inuocate him, whiles he is neere. † The beginning of Gods ſeruice is to forſake the way of wickednes. Let the impious forſake his way, and the vniuſt man his cogitations, and returne to our Lord, and he wil haue mercie on him, and to our God: becauſe he is bountiful to forgeue. † For my cogitations are not your cogitations: nor your wayes my wayes, ſayth our Lord. † The wayes of Gods ſeruice, and of ſeruing this world, are ſo oppoſite and contrarie, that it is vnpoſſible to walke in them both at once. No man can ſerue theſe two maſters, God and this world▪ we muſt therfore ſo vſe this world, that we may ſerue God, and inherite heauen. For as the heauens are exalted aboue the earth, ſo are my wayes exalted aboue your wayes, and my cogitations aboue your cogitations. † And as the showre cometh downe, and the ſnow from heauen, and returneth no more thither, but inebriateth the earth, and watereth it, and maketh it to ſpring, and geueth ſeede to the ſower, and bread to him that eateth: † ſo shal my word be, which shal proceede from my mouth: it shal not returne to me voyde, but it shal doe what thinges ſoeuer I would, and shal proſper in theſe thinges for which I ſent it. † Becauſe you shal goe forth in ioy, and in peace shal you be conducted, the mountaines and the litle hilles shal ſing prayſe before you, and al the wood of the countrie shal clap the hand. † For the shrubbe, shal come vp the firre tree, and for the nettle, shal grow the myrtle tree: and our Lord shal be named for an euerlaſting ſigne, that shal not be taken away.
CHAP. LVI. God inuiteth al men in thought and dede to kepe his law: 4. promiſeth bleſſing and reward to thoſe that profeſſe, and kepe perpetual chaſtitie. 9. and reproueth euil pastors.
THYS ſayth our Lord: Keepe ye Iudgement is a right reſolution to do Gods wil, and iuſtice is the perfect performance therof: as before is noted. cha. 32. iudgement, and doe
Sap. 1. iuſtice: becauſe my ſaluation is nere to come: and my iuſtice to be reueled. † Bleſſed is the man that doth this thing, and the ſonne of man that shal apprehend this: keping the Sabbath that he pollute it not, keping his handes that he doe no euil. † And let not the ſonne of the ſtranger, that cleaueth to our Lord, ſay: By ſeperation the Lord wil diuide
me from his people. † And “ let not the eunuch ſay: Behold I am a drie tree. Becauſe thus ſayth our Lord to the eunuches: They that shal kepe my Vnder the name of Sabbath is vnderſtood the obſeruation of al the law. Sabbathes, and Thoſe that of free election chooſe good thinges not commanded deſerue greater reward. shal chooſe the thinges that I would, and shal hold my couenant: † I wil geue vnto them in my houſe, and within my walles a place, and a name better then ſonnes and daughters: an euerlaſting name wil I geue them, which shal not perish. † And the children of the ſtranger that cleaue to the Lord, to worshipe him, & to loue his name, to be his ſeruants: euerie one that kepeth the Sabbath not to pollute it, and that holdeth my couenant. † I wil bring them into my holie mount, and wil make them ioyful in the houſe of my prayer: their holocauſtes, and their
Mat. 21. Mar. 11. Luc 19. victims shal pleaſe me vpon mine altar: becauſe my houſe shal be called the houſe of prayer to al peoples. † Sayth our Lord God that gathereth the diſperſed of Iſrael
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As yet wil I gather vnto it, the gathered together therof. † The prophet foreſeing in ſpirit the careles negligence of ſome paſtores, of iuſt zele & charitie, inueigheth againſt them: watning them of their greeuous puniſhment. Al ye beaſts of the fielde come to deuoure, al ye beaſtes of the foreſt. † His watchmen al blind haue bene ignorant: dume dogges not able to barke, ſeing vaine thinges, ſleeping and louing dreames. † And moſt inpudent dogges, they haue knowne no ſacie
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ie: the paſtors themſelues haue bene ignorant▪ of vnderſtanding:
Iere. 6. & 8. Sap. 2. al haue declined into their owne way, euerie one to his owne auarice, from the higheſt euen to the laſt. † Come, let vs take wine, and be filled with drunkennes, and it shal be as today, ſo alſo to morow, and much more.
ANNOTATIONS. CHAP. LVI.
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not the Eunuch ſay: I am a drie tree.] To be barren vvithout childrenIſſue of children was a bleſſing of the old Teſtament Virginitie is a greater bleſſing in the Church of Chriſt.
Exo. 2
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. Deut.
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. vvas ignominious amongſt the Iewes in the old teſtament, becauſe God hauing then choſen that only nation for his peculiar people, the conſeruation and increaſe of his Church depended much vpon their multiplication. But ſeing the Church of Chriſt in the nevv teſtament, ſhould be gathered, and conſiſt of al Nations: the Prophet here forſheweth, that Chriſtian Eunuches liuing virgins, or continent, ſhould not be ignoble or inglorious, but more glorious and haue a better name then (Gods other ſeruants) ſonnes and daughters: an euerlaſting name, vvhich shal not perish: becauſe keping Gods precepts (ſuch as vvas the Sabbath) they alſo of their free election, chooſe this ſtate of life to kepe perpetual chaſtitie, more then is commanded. Againſt vvhich plaine ſenſe of the text, Proteſtants oppoſe their ovvne gloſſes. Peter Martyr (li de calibatu & votis Monaſticis)Proteſtantes expoſitions of this place not true. ſaith God preferreth not Eunuches before others that kepe the lavv, but only before them that tranſgreſſe the lavv. VVhich commentarie is faultie in tvvo reſpectes. For God here calleth them not tranſgreſſors, but his ſonnes and daughters, before vvhom he preferreth holie Eunuches: neither ſpeaketh of ſuch as ſhal be excluded from good place or good name, but of ſuch as ſhal
enioy both; and ſayth theſe Eunuches ſhal haue a better place, & better name▪ that is, more renovvme, and greater revvard. Other Proteſtants expound this better name, to ſignifie, that ſuch Eunuches shal be called after (or according to) Gods
Bible 1603.
people, and be of the ſame religion: vvhich importeth no excellencie at al, in place or name, as the text expreſſeth: nay ſcarſe equalitie with other ſeruantes of God. Laſtly they adde (leſt perhaps this former ſenſe ſatisfie not the reader) yea vnder Chriſt (ſay they) the dignitie of the faithful, shal be greater then the Ievves vvere at that time. As though the compariſon made in this place, vvere to ſignifie the general difference betvven Gods ſeruants before and ſince Chriſt, and not particularly betvven Eunuches, and ſuch as haue children. Hovv much more meeteThe ancient fathers vnderſtand this prophecie of vowed chaſtitie. Preferring it before Mariage. therfore is it, to ſee and embrace the explications of the ancient holie Fathers? VVho vniformely vnderſtand & expound this prophecie, of ſuch as vovv perpetual chaſtitie in the Church of Chriſt, preferring that ſtate before Mariage? S. Baſil. (li. de virginitate) amongſt other reaſons and teſtimonies, bringeth this place in proofe of the excellencie of virginitie, that the revvard therof ſhal be, that for a humane name, God wil geue to virgins the name of immortal Angels, vvhich ſhal not faile, that they ſhal poſſeſſe a ſpecial place in heauen, not only the glorie of Angels, but an excellent dignitie amongſt Angels. S. Cyril of Alexandria in his commentaries vpon Iſaie: ſhevveth by this doctrine, that the revvardes of continencie are (eximia) excellent, and exceeding great; ſo that ſuch as be continent in bodie, do alſo kepe al Gods commandments. S. Ierom in his commentaries proueth that virginitie, or perpetual chaſtitie is a ſingular good vvorke of ſupererogation, not of precept but of Euangelical counſel, by the vvord elegerit, shal chooſe the thinges vvhich God vvould, rather then vvhich he condeſcending to mans vveakenes allovveth. Such an Eunuch (ſaith he) elegit quae Dominus voluit, vt plus offerat quam praeceptum eſt, hath choſen the thinges vvhich our Lord vvould, to offer more then is commanded. And ſuch an Eunuch (keping alſo Gods commandments) ſhal haue locum optimum, a chief good place in Gods houſe, vvhere be manie manſions, he ſhal be made a tovvre of our Lord, be placed in Sacerdotali gradu, Prieſtlie degree, & in ſtead of carnal chrildren ſhal haue manie ſpiritual children. Thus S. Ierom. The like vve might cite of Ipſi ſunt qui habent in c
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lo praemia
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aeteris preſtantiora. S. Ambroſe in exhort. ad Virg.
Gloriam prepriam excellentemque nec erit quid commune cum multis. S. Auguſtini, l
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de ſancta virginitate. c. 24. & 25. In aeternae manſione ſilijs preferuntur.
S. Gregorie. 3. p. Paſtorali▪ c. 29. &c. & others ſo expounding this prophecie.
CHAP. LVII. The prophet lamenteth that men regard not, when the iuſt dye; 3. reprehendeth thoſe that ſcorne the godlie; 5. and committe horrible idolatrie; 11. for getting God: 14. who vſeth al benignitie to recal them: 20. but they contemne him.
THE iuſt :: perisheth, and there is none that conſidereth in his hart, & men of mercie are Iuſt men dying ſeme to the vvicked to periſh. gathered away, becauſe there is none that vnderſtandeth; for But they are gathered to the happie ſociety of other bleſſed ſoules. :: And commonly God ſo taketh away the iuſt, when he wil puniſh the wicked people, that they may not in this world ſee the general calamitie of others. at the face of malice, is the iuſt gathered away. † Let peace come, let him reſt in his bed that hath walked in his direction. † But come you hither ye children of the witch, the ſeede of the aduouterer, and of the harlot. † Vpon whom haue you ieſted? vpon whom haue you opened your mouth awide, and thruſt out the
tongue? Are not you wicked children, a lying ſeede? † Which take comforte in the goddes vnder euerie thicke greenetree, immolating your litle ones in the torrents, vnder the high rockes? † In the partes of the torrent is thy part, this is thy lot: and thou haſt powred out libament to them, thou haſt offered ſacrifice. shal I not take indignation of theſe thinges? † Vpon an high and loftie mountaine thou haſt layd thy bed, and haſt gone vp thither to immolate hoſtes. † And behind the doore, and behind the poſt thou haſt ſer thy memorial: becauſe thou haſt diſcouered thyſelf neere me, and haſt receiued an aduouterer, thou haſt enlarged thy bed, and made a couenant with them: thou haſt loued their couche with open hand. † And thou haſt adorned thyſelf with royal oyntment, and haſt multiplied the gay payntings. Thou didſt ſend thy legates far of, & waſt humbled euen to hel. † In the multitude of thy way thou haſt laboured: thou ſaydſt not: I wil reſt: thou haſt found life of thine owne hand, therfore thou haſt not asked. † For whom, with careful reuerence, haſt thou feared, wheras thou haſt lied, & haſt not bene mindful of me, nor thought on me in thy hart? becauſe I am holding my peace, and as it were not ſeing, and thou haſt forgotten me. † I wil declare thy iuſtice, and thy workes shal not profite thee. † When thou shalt crie, let thy gathered together deliuer thee, and the winde shal take them al away, a ſoft blaſt shal beare them away: But he that hath confidence in me, shal inherite the land, and shal poſſeſſe my holie mount. † And I wil ſay: Make a way, geue paſſage, turne out of the path, take awayIſa. 62. 7. 10. ſtumbling blockes out of the way of my people. † Becauſe thus ſaith the High & eminent, that inhabiteth eternitie: and his name is holie, dwelling in the high, and holie place, and with a contrite & humble ſpirit: that he may reuiue the ſpirit of the humble, and reuine the hart of the contrite. † For I wil not contend for euer, neither wil I be wrath vnto the end: becauſe To the humble & contrite penitents God ſheweth al benignitie, and granteth vviſhed good thinges: as proſperous windes to ſea fa
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ring traue
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ers. & the like. the ſpitit ſhal proceede from my face, and breathinges I wil make. † For the iniquitie of his auarice I was angrie, and haue ſtriken him: I haue hid my face from thee, and haue taken indignation: and he hath gone wandering in the way of his owne hart. † I ſaw his wayes, and haue healed him, and reduced him, and haue reſtored conſolations vnto him, and to them that mourne for him. † I haue created the fruite of the lippes peace, peace to him, that is far of, and that
is nere, ſaid our Lord, and I haue healed him. † But the impious are as it were the raging ſea, which can not be quiet, and the waues therof ouerflowe vnto conculcation and myre. † Thoſe that perſiſt obſtinate can haue no remiſſion of ſinne. There is no peace to the impious, ſayth our Lord God.
Iſa. 46. v. 22.
CHAP. LVIII. God commandeth the Prophet, to crie vnto the ſinful people vehemently, and inceſſantly to kepe the law, not only in shew and pretence, but ſincerely, leauing their owne wils, and ſeeking Gods wil: 9. ſo they shal receiue their good deſires, and reward of wel doing.
CRIE, Many ſinners are ſo faſt a ſleepe in their wickednes, that they can not, or rather wil not heare ordinarie admonitions: to ſuch therfore Gods preachers muſt crie, and not ceaſe to crie, as with a loude trumpette exalt their voice, opportunely, importunely, with al patience, and longamitie, til they make the deaſe to heare, to beleue the truth, and the dūme to ſpeake, that is, to proſeſſe vertue in word & dede. Mar. 7. ceaſe not, as a trumpet exalt thy voice, and tel my people their wicked doinges, and the houſe of Iacob their ſinnes. † For me in deede they ſeeke from day to day, and they wil know my waies, as a nation that hath done iuſtice, and hath not ſorſaken the iudgement of their God: they aske of me the iudgements of iuſtice: they wil approch to God. † Why haue we faſted, and thou haſt not regarded: haue we humbled our ſoules, and thou haſt not knowen? Behold in the day of your faſt your owne wil is found, and you exact of al your detters. † Behold you faſt to debates and contentions, and ſtrike with the fiſt impiouſly. Doe not faſt as vntil this day, that your crie may be heard on high. † “ Is this ſuch a faſt, as I haue choſen: for a man by the day to afflictZach. 7. his ſoule? Is this it, to winde his head about like a circle, and to ſpread ſackcloth and ashes? wilt thou cal this a faſt, and a day acceptable to the Lord? † Is not this rather the faſt that I haue choſen? Diſſolue the bands of impietie, looſe the bundels that ouerlode, diſmiſſe them free that are broken, and breake in ſunder euerie burden. † Breake thy bread to the hungrie,
Ezec. 18.
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at. 25. and the needie, and herberles bring in into thy houſe: when thou shalt ſee the naked, couer him, and deſpiſe not thy flesh. † Then shal thy light breake forth as the morning, and thy health shal ſooner ariſe, & thy iuſtice shal goe before thy face, and the glorie of our Lord shal embrace thee. † Then shalt thou inuocate, and our Lord wil heare: thou shalt crie, and he wil ſay: Loe here I am. If thou wilt take away the cheine out of the middes of thee, and ceaſe :: to ſtretch out the finger, and to ſpeake that which profiteth not. † When thou shalt powre out thy ſoule to the hungrie, and shalt fil the afflicted ſoule, thy light shal ariſe vp in darkenes, and thy darkenes shal be as the noone day. † And our Lord wil geue thee reſt
alwayes, and wil fil thy ſoule with brightnes, and deliuer thy bones, and thou shalt be as a watered garden, and as a fountaine of waters, whoſe waters shal not fayle. † And the deſerts of the worlds shal be builded in thee: thou shalt rayſeIſa
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1. vp the fundations of generation and generation: and thou shalt be called the builder of the hedges, turning the pathes into reſt. † If thou turne away thy foote from the Sabbath, from doing thy wil in my holie day, and cal the Sabbath delicate, and the holie of our Lord glorious, and glorifie him, whiles thou doeſt not thine owne wayes, and thy wil be not found, to ſpeake a word: † Then shalt thou be delighted vpon the Lord, & I wil lift thee vp aboue the heightes of the earth, & wil feede thee with the inheritance of Iacob thy father. For the mouth of the Lord hath ſpoken.
ANNOTATIONS CHAP. LVIII.
5. Is this ſuch a faſt, as I haue choſen?] Faſting is ſo often & clerly commended in holie Scriptures, that Proteſtantes (though not greatly affected therto) confeſſeProteſtants de tract from the praiſe & profite of faſting. it to be a good thing of it ſelf, but in diuers reſpectes detract much from it: denying it to be an act of religion, but only of bodily mortification: neither doCultus. Des. Luc. 2. v. 37. al generally allow of preſcript times, nor of abſtinence from fleſh thoſe dayes, vvhich they thinke good to faſt: and thoſe vvhich do abſtaine from fleſh, ſay they do it not for religion, but for the ordinance of ciuil policie. For vvhich opinion they allege out of this, and other places (Iere. 14. v. 12. Zacha. 7. v 5.) that ſuch affliction is not the faſt, which God hath choſen. But if they vvould conſider the coherence of the text, they ſhould finde the contrarie. For albeit faſting alone vvithout amendment of euil maners, and vvithout other good vvorkes, doth not appeaze Gods vvrath, no
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is agreable to Gods vvil, yet being ioyned vvith contrition of hart, and ſincere pietie, doth then greatly pleaſe him. And therfore our Lord God here (ſayth S. Ierom) leſt he might ſeme to reproue faſting, vvhich himſelf had commanded, teacheth hovv it behoueth toLeuit 16. 33. faſt: Non enim querit Deus afflictionem ſolam, & humiliationem animae per iniuriam
This ſeripture reproueth not faſting, but admonisheth to faſt eſpecially from ſinne.
corporis, vt inſlar circulitorqueat corpus, & colla ſubmi
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tat, ac triſtis incedat: &c▪ Sed
Num. 29.
vt cum iſtis haec ſaciat quae ſequuntar. For God ſeeketh not onlie affliction, and humiliation of the
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oule by iniurie of the bodie; that one ſhould vvrith his bodie about like a circle, hold dovvne his neck, and goe penſiue, &c. But that vvith theſe thinges, he do thoſe vvhich folovv▪ to witte, Diſſolue the bandes of impietie, andv. 6. & 7. the reſt, as in the text. VVherupon this Doctor diſcourſeth at large, ſhevving that it profiteth not to carie an emptie bellie, and do thoſe thinges that diſpleaſe God. But faſting from meate, ſo that faſting from ſinne (by declining from euil, and doing good deedes) be ioyned vvithal: then (ſaith he) thy faſting vvil be acceptable: For then shal thy light breake forth as the morning, and thy health shal ſooner
v. 8
ariſe, and thy iuſtice shal goe before thy face, and the glorie of our Lord shal embrace thee. Further declaring the great profite therof by examples: that by faſting Daniel,Chriſts faſt an example of the 40. dayes faſt in Lent.
Dan 9. Ione. 3. 3 Reg. 19. Exo. 24. & 34. the man of deſires knew thinges to come: the N
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niuites pacified the vvrath of God Elias and Moyſes by fourtie dayes hunger were filled with the familiaritie of God: And our Lord him ſelf faſted ſo manie dayes in the vvildernes, vt nobis ſollennes ieiuniorum dies relinqueret, to leaue vnto vs the ſolemne dayes of faſtes.
CHAP. LIX. Sinnes do ſeparate men from God: 3. as manſlaughter, theift, and lying, with contempt of iudgement and iustice. 12. Men are otherwiſe iudged iust or vniuſt in the world, then in dede they are before God: 16. who ſeeth and iudgeth al rightly.
BEHOLD the hand of our Lord is not abridged that he can not ſaue, neither is his eare made heauie that it can notNum. 11. Iſa. 50. heare. † But No defect is in God spowre nor wil, that he deliuereth not the faithful from afflictions, but their ſinnes are the impedimen t;for vvhich he punisheth them, that they may repent, & then he wil deliuer them, v. 20. your iniquities haue deuided betwen you and your God, and your ſinnes haue hid his face from you that he would not heare. † For your handes are polluted with bloud and your fingeres with iniquitie: your lippes haue ſpoken lie, and your tongue ſpeaketh iniquitie. † There is none that doth inuocate iuſtice, neither is there any that iudgeth truly: but they truſt in thinges of nothing, and ſpeake vanities: they haue conceiued labour, and brought forth iniquitie. † They
Iob. 15. haue broken the egges of aſpes, and haue wouen the ſpiders webbes: he that shal eate of their egges, shal die: and that which is nourished, shal be hatched into a cockatrice. † Their webbes shal not be for clothing, neither shal they be couered with their workes: their workes are vnprofitable workes, and the worke of iniquitie is in their handes. † Their feete runne
Prou. 1. Rom. 7. to euil, & haſten to shede innocent bloud: their cogitations are vnprofitable cogitations: waſte and deſtruction are in their wayes. † They haue not knowen the way of peace, and there is no iudgement in their ſteppes: their pathes are become croked to them: euerie one that treadeth in them, knoweth not peace. † For this cauſe is iudgement far from vs, & iuſtice shal not apprehend vs. We expected light, and behold darkeneſſe: brightnes, & we haue walked in darkenes. † We haue groped as blind men, for the wal, and as without eies haue feeled: we haue ſtumbled at noone day as in darkenes, in darke places as the dead. † We al shal roare as beares, and as mourning doues we shal lament. We haue expected iudgement, and there is none: ſaluation, and it is far from vs. † For our iniquities are multiplied before thee, and our ſinnes haue anſwered to vs: becauſe our wicked doings are with vs, & our iniquities we haue knowen, † to ſinne and lie againſt our Lord: and we were turned away ſo that we went not after our God, that we ſpake calumnie and trangreſſion: we conceiued, and ſpake from the hart words of lying. † And iudgement was turned
backward, and iuſtice ſtood far of: becauſe truth hath fallen downe in the ſtreete, and equitie could not enter in. † And truth grew into obliuion: and he that departed from euil, lay open to the praye: and our Lord ſaw, and it appeared euil in his eies, becauſe there is no iudgement. † And he ſaw that there is not a man: and he was aſtoined, becauſe there is none to oppoſe himſelf: and No pure man being able to redeme, and deliuer mankind from captiuitie of ſinne, God became man to accompliſh this worke. his owne arme ſaued to himſelf, and his iuſtice it ſelf confirmed him. † He is clothed with iuſtice
Epheſ. 6. 1. Theſ. 5. as with a breſtplate, and is an helmet of ſaluation on his head: he is clothed with garments of reuenge, and is couered as with a mantel of zele. † As vnto reuenge, as it were vnto retribution of indignation to his aduerſaries, and recompence to his enemies: he wil repay the like to the ilandes. † And they of the Weſt, shal feare the name of our Lord: and they of the ryſing of the ſunne, his glorie: when he shal come as a violent ſtreame, which the ſpirit of our Lord driueth: † and there shal come a redemer to Sion, and to them, that returne fromRom.
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. iniquitie in Iacob, ſayth our Lord. † This is my couenant with them, ſayth our Lord: The Church hath ſtil the ſpirit of truth; and therfore can neuer erre. My ſpirit that is in thee, and my wordes that I haue put in thy mouth, shal not depart out of thy mouth, and out of the mouth of thy ſeede, and out of the mouth of thy ſeedes ſeede, ſayth our Lord, from this preſent and for euer.
CHAP. LX. In the Church of Christ shal shine the light of true faith, and ſincere charitie: 8. which shal be ſpredde in al nations, and continue al times: 15. replenished with manie ioyful graces: 18. and eternal glorie.
ARISE, God preuenting with his grace, euerie one muſt cooperate by gratfully accepting this benefite, and ſo diſpoſe him ſelf to iuſtification. be illuminated Ieruſalem: becauſe thy light is come, & the glorie of our Lord is riſen vpon thee. † Becauſe loe darkenes shal couer the earth, & a miſt the peoples: but Only thoſe that come into the Church receiue the light of true faith, al others are in darkenes. vpon thee shal our Lord ariſe, and his glorie shal be ſeene vpon thee. † And the Gentiles shal walke in thy light, and kinges in the brightnes of thy riſing. † Lift vp thine eies
Iſa. 49. round about, and ſee al theſe are gathered together, they are come to thee: thy ſonnes shal come from a farre, & thy daughters shal riſe from the ſide. † Then shalt thou ſee, & abound, and thy hart shal meruel and be enlarged, when the multitude of the ſea shal be conuerted to thee, the ſtrength of Gentiles shal come to thee. † The inundation of camels shal couer thee, This prophecie began to be fulfilled when the 3. Sages came on ſwift beaſtes to adore Chriſt, and offered giftes. Mat 2. the dromedaries of Madian and Epha: al of Saba shal
come, bringing gold and frakincenſe: and shewing forth prayſe to our Lord. † Al the cattel of Cedar shal be gathered together vnto thee, the rammes of Nabaioth shal miniſter to thee: they shal be offered vpon my placable altar, and I wil glorifie the houſe of my maieſtie. † Who are theſe, that flie as cloudes, and as doues to their windowes? † For, This is fulfilled in great Britanie, Ireland, & other ilandes, as Tertullian, Origen. & S. Beda proue againſt the Iewes: and S. Chryſoſtom againſt the Gentiles. the ilandes expect me, and the shippes of the ſea in the begynning, that I may bring thy ſonnes from a farre: their ſiluer, & their gold with them to the name of the Lord thy God, and to the holie one of Iſrael, becauſe he hath glorified thee. † And the children of ſtrangers shal build thy walles, and their kinges shal miniſter to thee: for in mine indignation haue I ſtricken thee, and in my reconciliation haue I had mercie vpon thee. † And
Apoc. 21.
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. 25. thy gates shal be open continually: day and night they shal not be shut, that This was accompliſhed when the Romane Emperours, and other Monarches and nations receiued the faith of Chriſt. the ſtrength of the Gentiles may be brought to thee, and their kinges may be brought. † For the nation and the kingdome that shal not ſerue thee, shal perish: and the Gentiles shal be waſted with deſolation. † S. Ierom compelled (as he ſaith) to leaue the hiſto rical ſenſe, becauſe it is not conuenient to ſay: the walles and ſundation of Ieruſalem were adorned with precious ſtones, and the temple which ſhould be moſt glorious, was made of wood expoundeth this place of excellēt men. The holie moſteloquent man Cyprian the Mar▪ tyr, and the confeſsor of our time Hilarius do they not ſeme to thee the high trees that haue built the Church of God?
The glorie of Libanus shal come to thee, the firretree, and boxetree, and pinetree together, to adorne the place of my ſanctification, and the place of my feete I wil glorifie. † And the children of them that humbled thee, shal come crouching to thee, and al that detracted from thee shal adore the ſteppes of thy feete, and shal cal thee the citie of the Lord, Sion of the holie one of Iſrael. † For that, thou waſt forſaken, and hated, and there was none that paſſed by thee, I wil make thee to be the pride of worldes, a
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oy vnto generation and generation: † and thou shalt ſucke the milke of the Gentiles, and thou shalt be nurced with the tette of kinges: and thou shalt know that I am the Lord that ſaue thee, and thy redemer the ſtrong one of Iacob. † For braſſe I wil bring gold, and for yron I wil bring ſiluer: and for wood braſſe, and for ſtones yron: and I wil make thy viſitation peace, and thine ouerſeers iuſtice. † Iniquitie shal no more be heard in thy land, waſte and deſtruction in thy borders, and ſaluation shal occupie thy walles,Apoc. 21. v. 23. and prayſe thy gates. † Thou shalt haue the ſunne no more to shine by day, neither shal the brightnes of the moone lighten thee: but the Lord shal be vnto thee for an euerlaſting light, and thy God for thy glorie. † Thy ſunne shal goe
Apoc. 22. v. 5. downe no more, and thy moone shal not be diminished: becauſe the Lord shal be vnto thee for an euerlaſting light, and
the daies of thy mourning shal be ended. † And thy people al iuſt, for euer shal inherite the land, the bud of my planting, the worke of mine hand to glorifie. † The leaſt shal be into a thouſand, and the litle one into a moſt ſtrong nation: I the Lord in the time therof wil ſodenly doe it.
CHAP. LXI. Chriſt announceth himſelf to be ſent from heauen to teach the truth, to heale and pardon the penitent, to comforte the deſolate, and ſtreingthen the weake. 4. whoſe Apoſtles shal conſtantly preach iustice in al the world. 10. And his Church shal reioyce.
THE ſpirit of the Lord vpon me, becauſe the Lord Our Sauiour was not, neither needed to be viſibly annoynted, as Aaron, Dauid, & others were; but inuiſibly by God, vvith oyle of gladnes, aboue al others. Pſ. 44. v. 8. vvith the Holie Ghoſt, and with powre Act. 10. v. 39. of vvhoſe fulnes al others receiue. Ioan. 1. v. 16. hath
Luc. 4. v. 18. annoynted me: to preach to the milde he ſent me, that I should heale the contrite of hart, and preach indulgence to the captiues, and deliuerance to them that are shut vp. † That I should preach the placable yeare to the Lord, and the day of vengeance of our God: that I might comfort al that mourne: † that I might appoint to the mourners of Sion, and geue them a crowne for ashes, the oyle of ioy for mourning, a mantel of prayſe for the ſpirit of ſorrowfulnes: and they shal be called in it the ſtrong of iuſtice, planting of the Lord to glorifie. † And they shal build the deſertes from the begynning of the world, and shal erect the old ruines; and shal repayre the deſolate cities, that were diſſipated in generation and generation † And aliens shal ſtand, and feede your cattel: and the children shal be your husbandmen, and dreſſers of the vines. † And you shal be called the prieſtes of the Lord: to you it shal be ſayd: The miniſters of our God: you shal eate the ſtrength of the Gentiles, and in their glorie you shal be proude. † For your It was a griefe and ſorow to the Apoſtles & firſt preachers of Chriſts Goſpel that both the Iewes departed from God, & Gentiles ſt
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l folowed idolatrie, but ſhortly after, manie were conuerted. double confuſion and shame, And preferred their owne happie lotte before al other Iewes & Gentiles. they shal prayſe their part: for this cauſe shal they receiue duble in their land, euerlaſting ioy shal be to them. † Becauſe I am the Lord that loue iudgement, & hate robberie in holocauſt: and I wil geue their worke in truth, and make a perpetual couenant with them. † And they shal know their ſeede in the Gentiles, and their bud in the middes of peoples; al that shal ſee them, shal know them, that theſe are the ſeede which the Lord hath bleſſed. † Reioycing I wil reioyce in our Lord, and my ſoule shal be ioyful in my God: becauſe he hath clothed me with the garments of ſaluation: and with the garment of iuſtice he hath compaſſed me, as a bridgrome decked with a
crowne, and as a bride adorned with her iewels. † For as the earth bringeth forth her ſpring, and as the garden shooteth forth his ſeede: ſo shal our Lord God make iuſtice to ſpring forth, and prayſe before al the Gentiles.
CHAP. LXII. The prophet auoucheth that he wil not ceaſe from preaching Chriſt, 4. to whom al nations shal be conuerted: 8. & whoſe Church shal continew for euer.
FOR Sion True preachers and paſtors ceaſe not from preaching the truth, for anie threates, terrour, or torment. But ſay with this prophet. For Sion (that is, for the good of the Church) I vvil not ceaſe &c & with S. Paul. The vvord of God is not tied. 2. Tim. 2. I wil not hold my peace, and for Ieruſalem, I wil not reſt, til her iuſt one come forth as brightnes, & her ſauiour be kindled as a lampe. † And the Gentiles shal ſee thy iuſt one, and al kinges thy noble one: and thou shalt be called by a new name, which the mouth of our Lord shal name. † And thou shalt be a crowne of glorie in the hand of our Lord, and the diademe of a kingdome in the hand of thy God. † Thou shalt no more be called, Forſaken: and thy land shal no more be called, Deſolate: But thou shalt be called, My wil in her, and thy land inhabited. becauſe it hath wel pleaſed our Lord in thee: and thy land shal be inhabited. † For the yong man shal dwel with the virgin, and thy children shal dwel in thee. And the bridgrome shal reioyce vpon the birde, & thy God shal reioyce vpon thee. † The Church of Chriſts is perpetually viſible in her watchmen the paſtors & gouerners therof. Vpon thy walles, Ieruſalem, I haue appointed watchemen, al the day, and al the night, for euer they shal not hold their peace. You that remember our Lord, hold not your peace, † and geue not ſilence to him, vntil he eſtablish, and vntil he make Ieruſalem the prayſe in the earth. † Our Lord hath ſworne by his right hand, and by the arme of his ſtrength: If I shal geue thy wheate any more to be meate for thine enemies: and if the ſtrange children shal drinke thy wine, wherein thou haſt laboured. † Becauſe they that shal gather it together, shal eate it, and shal prayſe the Lord: and they that carie it together, shal drinke it in my holie courtes. † Paſſe ye, paſſe ye through the gates, prepare a way for the people, make the iourney plaine, & picke vp the ſtones and lift vp the ſigne to the peoples. † Behold our Lord hath made heard in the ends of the earth, tel the daughter of Sion:Mat. 21. Zach. 9. Behold thy ſauiour cometh: behold his reward is with him, and his worke before him. † And they shal cal them. The holie people, the redemed of our Lord. But thou shalt be called: a citie Sought for, and not Forſaken.
CHAP. LXIII. Chriſt is deſcribed as a vistorious conquerour, aſcending into heauen with triumph, embrued with bloud. 7. For al whoſe benefites the Prophet rendreth thankes: 10. expoſtulating the peoples ingratitude, that prouoked God to wrath.
VVHO S. Dionyſe, H
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er
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r. caeleſt. c 7. ſuppoſeth this to be the quaeſtion of the hiegheſt order of Angels, admiring Chriſts beauty to be ſo excellent, not withſtanding that he is emb
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ewed with bloud aſcending from Edom (which ſignifieth terreſtrial) from Boſra (a vvalled citie ouerthrovven) that is, from Ieruſalem into heauen vvith triumph after a bloudie victorie. is this that cometh from Edom, with died garments from Boſra, this beautiful one in his robe, going in the multitude of his ſtrength. I, that ſpeake iuſtice, and am a defender to ſaue. † Why then is thy clothing
Apoc. 19. v. 13. red, and thy garments as theirs that treade in the wine preſſe? † I haue troden the preſſe alone, and of the Gentiles there is not a man with me: I haue troden them in my furie, and haue troden them downe in my wrath: and their bloud is ſprinkled vpon my garments, and I haue ſtayned al my rayment. † For the day of reuenge is in my hart, the yeare of my redemption is come. † I looked about, & there was no helper: I ſought, and there was none to ayde: and myne arme hath ſaued, and myne indignation itſelf hath holpen me. † And I haue troden downe the peoples in my furie, and haue inebriated them in mine indignation, and haue drawen their ſtrength downe to the ground. † I wil remember the mercies of our Lord, the prayſe of our Lord for al thinges, that our Lord hath rendred to vs, and for the multitude of the good thinges to the houſe of Iſrael, which he hath geuen them according to his iudulgence, and according to the multitude of his mercies. † And he ſayd: But yet is my people, children that denie not: and he is become their ſauiour. † In al their tribulation he was not trubled, and The Angel guardian of the Church, which ſtandeth before the face of God; Chriſt teſtifying that alſo the particular guardians do alwayes ſee the face of his Father. Mat. 18 the angel of his face ſaued them: in his loue, and in his indulgence he redemed them, and bare them, and lifted them vp al the daies of the world. † But they prouoked to wrath, and afflicted the ſpirit of his holie one: and he was turned to be their enemie, and he conquered them. † And he remembred the dayes of the world of Moyſes, and of hisExo. 14. people: where is he that brought them out of the ſea, with the paſtours of his flocke? Where is he that put in the middes of him the ſpirit of his holie one? † He that brought out Moyſes to the right hand by the arme of his maieſtie: that diuided the waters before them, that he might make to himſelf an euerlaſting name. † He that brought them out through the depthes, as an horſe in the deſert that ſtumbled not. † As
the beaſt that goeth downe in the plaine filde, the ſpirit of our Lord was their conductor: ſo didſt thou bring thy people that thou mighteſt make thee a name of glorie. † Attend from heauen, and looke from thy holie habitation, & of thy glorie:Deut. 26.
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a%, 2. where is thy zele, and thy ſtrength, the multitude of thy bowels, and of thy mercies? they haue held backe them ſelues toward me. † For thou art our father, and “ Abraham hath not knowen vs, and Iſrael hath bene ignorant of vs: thou ô Lord art our father, our redemer, from the begynning is thy name. †
God is neuer the cauſe of error or harnes of hart: but by indulgence not punishing, ſinners harden their ovvne hartes. ſo S. Ierom.
Why haſt thou made vs erre ô Lord from thy waies: haſt thou hardned our hart, that we feared not thee? Returne for thy ſeruants, the tribes of thine inheritance. † As nothing haue they poſſeſſed thy holie people: our enemies haue troden downe thy ſanctification. † We are become as in the begynning, when thou didſt not rule ouer vs, neither was thy name inuocated vpon vs.
ANNOTATIONS CHAP. LXIII.
16. Abraham hath not knovvne vs.] The faithful people conſidering theirThe Ievves ſuppoſed that for their ſinnes the Patriarches did not acknovvlege them for their children. Yet hoped that God of his mercie vvould releue them in diſtreſſe. ovvne great, frequent, & inueterate ſinnes, vvith the extreme calamities wherinto they vvere fallen for the ſame, ſuppoſed that their progenitor Abraham (vvhom God had particularly called out of his countrie) & Iacob (of vvhoſe tvvelue ſonnes the vvhole nation vvas propagated) did no longer acknowlege them for their children, becauſe they had ſo greuouſly offended God, & vvere not vvorthie of anie fauour. Al vvhich notwithſtanding, yet they hoped in Gods incomparable mercie, that his diuine goodnes, being Creator of al, who had elected them for his peculiar people, brought them out of Aegypt, and often deliuered them from ſundrie afflictions, vvould againe reduce them from capti
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itie, and as their merciful father, remitte their ſinnes, and releue their miſeries, though Abraham, Iacob, and other Patriarches had iuſtly reiected them as loſt children This being the proper literal ſenſe of this place, according to S. Ieroms, and other ancient Doctors explication, it maketh nothing at al for the old and new hereſie of Vigilantius, & Luther, denying that Sainctes in an other life do knovv vvhat is donne in this vvorld. For albeit the Patriarches in zele of iuſtice, did not acknovvlege their carnal poſteritie (becauſe of their great ſinnes) for their children: yet they knevv their ſtate, as S. AuguſtinHow the old patriarches knevv the ſtate of men in this vvorld. (li. de cura pro mortuis) interpreting this, and other places of holie Scripture,
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ap. 15. teacheth, partly by relation of ſuch as paſſed from hence to them; partly by holie Angels; and eſpecially by diuine inſpirations. As it is clere that AbrahamLuc. 16. knevv the ſtate of poore Lazarus, & of the rich glutton, deſcribing vvhat ech of them had deſerued, and conſequently receiued Much more both the old Patriarches, and al other Sainctes, in eternal glorie knovv
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h other, thoughSainctes in glorie ſee more cle
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ly then Prophets in this life. neuer ſene nor knovvne before in this vvorld. as S. Gregorie teacheth: li▪
4 c. 33. Dialogi. The glorified Sainctes ſee alſo in God that vvhich perteyneth to their clientes, that pray vnto them in earth, ſo farre as God doth ordaine, moreli. 22. c. 29. ciuit, clerly by light of glorie, then prophetes ſee by light of prophecie: as S. Auguſtin teacheth. But touching the maner he ſaith it exceeded the reach of his vnderſtanding,
hovv Martyrs do helpe thoſe, vvho, it is certaine, are holpen by them. So diſcourſingThat Sainctes know, & helpe mortal mens neceſſities is certaine: but the maner how, is obſcure.
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ura pro mort. c. 16. at large of the vncertaine maner, ſhevveth that there is no doubt at al of the thing it ſelfe, that Sainctes in heauen do knovv mortal mens neceſſities, hea
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e their prayers, and helpe them by their interceſſion and merites. vvhich he confirmeth alſo. li. 20. c. 21. cont. Fauſt. Tract. 8. in Ioan. Ser. 5. de Sanctis. Likevviſe. S. Ierom againſt Vigilan
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ius. S. Gregorie. li. 3. Epiſt. ep.
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0 li. 7. ep. 126. li. 9. ep. 38 and others in manie places.
CHAP. LXIIII. The Iewes in captiuitie pray to God for releaſe: 4. acknowleging his former great benefites, and their owne ſinnes, fleing now to his mercie.
VVOVLD God thou The good people, with Prieſtes and Prophetes of the old Teſtament moſt feruently deſired Chriſts comming. wouldeſt breake the heauens in ſunder, and wouldſt deſcend: at thy preſence the mountaines should melt away. † As the burning of fyre would they melt, the waters would burne with fyre, that thy name might be made knowen to thine enemies: at thy preſence the nations should be trubled. † When thou shalt doe meruelous thinges, we shal not ſuſtayne: thou art deſcended, and at thy preſence the mountaines are melted. † From the begynning of the world they haue not heard, nor receiued1. Cor.
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. with the eares: the eie hath not ſeene ô God beſide thee, what thinges thou haſt prepared for them that expect thee. † Thou haſt mette him that reioyceth, and doth iuſtice: in thy waies they shal remember thee: behold thou art angrie,
And, ſignifieth for, as Gen. 14 v. 18. And the Engliſh Bibles tranſlate for, in this place, though the Hebrew text hath va
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, that is, and. But vve vvith S. Ier
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m and other ancient Fathers folow the authentical Latin: which hath, e
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in this place, & enim in the other. and we haue ſinned: we haue bene alwayes in them, Likewiſe the ſame particle and ſignifieth yet, as if he had ſaid: yet vve
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al be ſaued.
and we shal be ſaued. † And al we are become as one vncleane, and al our iuſtices as the cloth of a menſtrued woman: and we haue al fallen as a leafe, and our iniquities as the winde haue taken vs away. † There is none that inuocateth thy name: that ryſeth vp, and holdeth thee: thou haſt hid thy face from vs, and haſt dashed vs in the hand of our iniquitie. † And now Lord thou art our father, and we clay: and thou art our maker, and al we the workes of thy handes. † Be not angrie ô Lord
Pſal. 78. ynough, and remember no more our iniquitie: loe regard, al we are thy people. † The citie of thy holie one is made deſert, Sion is made deſert, Ieruſalem is become deſolate. † The houſe of our ſanctification, and of our glorie, where our fathers prayſed thee, is turned into the burning of fyre, and al our thinges worthie to be deſired are turned into ruines. † Wil
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thou vpon theſe thinges conteyne thyſelf ô Lord, wilt thou hold thy peace, and afflict vs vehemently?
CHAP. LXV. The gentiles shal ſeeke and finde Chriſt, 2. Whom the Iewes wil perſecute, and shal be reiected, only a few reliques reſerued. 13. So the Church shal multiplie, and abound in graces.
THEY This can not be meant of the Ievves, but neceſſarily of the Gentiles. haue ſought me that before asked not, they haue found that ſought me not. I ſaid: Behold me, behold me,Rom. 10. to a Gentilitie that did not inuocate my name. † I haue ſpred fo
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th mine handes al the day to But this is euidently ſpoken of the Iewes: and ſo S. Paul teſtifieth of both theſe places. Ro. 10. v 20. 21. an incredulous people, which goeth in a way not good after their owne cogitations. † A people that prouoke me to anger before my face alwayes: that immolate in gardens, and ſacrifice vpon brickes. † That dwel in ſepulchers, and ſleepe in temples of idols: that eate ſwines flesh, and profane potage in their veſſels. † That ſay: Depart from me, approch not to me, becauſe thou art vncleane: theſe shal be ſmoke in my furie, a fyre burning al the day. † Behold it is written before me: I wil not hold my peace, but I wil render and repay into their boſome † your iniquities, and the iniquities of your fathers together, ſayth our Lord, that haue ſacrificed vpon the mountaines, and vpon the litle hilles haue reproched me, & I wil remeaſure their firſt worke in their boſome. † Thus ſaith our Lord: As if a berrie be found in a cluſter, and it be ſaid: Deſtroy it not, becauſe it is a bleſſing: ſo wil I doe for my ſeruants ſake, that I deſtroy not the whole. † And I wil bring forth ſeede out of Iacob, & out of Iuda a poſſeſſour of my mountaines: and mine elect shal inherite it, and my ſeruants shal inhabite there. † And the champaine countries shal be into foldes of flockes, and the valley of Achor for the couche of heardes, vnto my people that haue ſought after me. † And you, that haue forſaken the Lord, that haue forgotten my holie mount, that ſette a table to Fortune, and offer libaments vpon it. † I wil number you in the ſword, and you shal al fal by ſlaughter: becauſe I called, and you haueProu. 1. Iere. 7. not anſwered: I ſpake, and you haue not heard, and you did euil in mine eies: and you Nothing can be more plain lyvttered then is here the doctrine of mans freewil. haue choſen the thinges, that I would not. † Likevviſe of revvard & punishment of good and euil workes. For this cauſe thus ſayth our Lord God: Behold my ſeruants shal eate, and you shal be hungrie: behold, my ſeruants shal drinke, and you shal be thirſtie. † Behold my ſeruants shal reioyce, and you shal be confounded: behold my ſeruants shal prayſe for ioyfulnes of hart: and you shal crie for ſorow of hart, and for contrition of ſpirit you shal howle.
† And you shal leaue your name The name of Iewes ſhal be exectable. for an Othe of execration. othe to mine elect: and the Lord God shal kil thee, and wil cal his ſeruants by And Gods ſeruantes ſhal be called Chriſtians. an other name. † In which he that is bleſſed vpon the earth, shal be bleſſed in God amen: & he that ſweareth in the earth, shal ſweare by God amen: becauſe the former diſtreſſes are forgotten, and becauſe they are hid from myne eyes. † For behold
Apoc. 21. I create After the general Reſurrection the heauens and earth ſhal be altered in qualities, not in ſubſtance. new heauens, and a new earth: and the former thinges shal not be in memorie, and they shal not aſcend vpon the hart. † But you shal be glad and reioyce for euer in theſe thinges, which I create: becauſe loe I create Ieruſalem exultation, and the people therof ioy. † And I wil reioyce in Ieruſalem, and be glad in my people, and there shal no more be heard in it the voice of weeping, and the voice of crying. † There shal no more be a childe of daies, and an old man that shal not fil vp his dayes, becauſe the childe of an hundred yeares shal die, and the ſinner of an hundred yeares shal be accurſt. † And they shal build cities, and inhabite: and they shal plant vineyardes, and eate the fruites therof. † They shal not build, and an others shal dwel: they shal not plant, and an other shal eate: for according to the daies of the tree, shal be the dayes of my people, and they shal make old the workes of their handes. † Myne elect shal not labour in vayne nor ingender in conturbation: becauſe it is the ſeede of the bleſſed of the Lord, and their poſteritie with them. † And it shal be, before
Pſal. 31. they cal, I wil heare: as they are yet ſpeaking, I wil heare. † The wulfe and the lambe shal feede together, the lion and the oxe The greateſt and proudeſt Gentiles being conuerted to Chriſt, do humble themſelues to the ſimple maners of Chriſtians, to penance, faſting, praying, and al vvorkes of mortification. shal eate ſtraw: & to the ſerpent duſt shal be his bread: they shal not hurt, nor kil in al my holie mountaine, ſayth our Lord.
CHAP. LXVI. God who filleth heauen and earth, wil dwel in the hart of the humble. 3. For the ſinnes of the Iewes Ieruſalem shal be deſtroyed. 5. The faith of Chriſt shal be propagated by the preaching of the Apoſtles. 15. And Christ coming to iudge, 19. al shal receiue according to their deſertes.
THVS ſayth our Lord: “Heauen is my ſeate, and the
Act. 7. v. 49▪
earth my foote ſtoole: A prophecie that the Temple ſhal ceaſe: what is this houſe that you wil build to me? and what is this place of my reſt? † My hand hath made al theſe thinges, & al theſe thinges haue bene done, ſayth our Lord. But to whom shal I haue reſpect, but to the poore litle one, and the contrite of ſpirit, and him that trembleth at my wordes? † He that and ſacrifices of the old Teſtament ſhal become vnlawful. immolateth an oxe, is as he
that should ſtay a man: he that killeth a sheepe in ſacrifice, as he that should braine a dog: he that offereth oblation, as he that should offer ſwines bloud: he that remembreth frankincenſe, as he that should bleſſe an idol. Al theſe thinges haue they choſen in their wayes, and in their abominations their ſoule is delighted. † Wherfore I alſo wil chooſe their deluſions: and the thinges that they feared, I wil bring to them: becauſe I called, and there was none that would anſwer: I haue ſpoken,Prou.
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4. Iere. 7.
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. 13. and they heard not: and they haue done euil in mine eies, and haue choſen the thinges that I would not. † Heare the word of our Lord, ye that tremble at his word: your brethren that hate you, and reiect you for my name ſake, haue ſayd: Let the Lord be glorified, & we shal ſee in your ioy: but they shal be counfounded. † A voice of people from the citie, Ioſephus expoundeth this of the Angels voice vttered in the temple before the deſtruction, ſaying: Migremus hinc. Let vs depart from hence. S Ierome confirmeth the ſame by the wordes of the Pſalme. 54 I ſavv contradiction in the citie.
a voice from the temple, the voice of our Lord repaying retribution to his enemies. † Before she traueled, she brought forth, before her time came to be deliuered, she brought forth a man childe. † Who euer heard ſuch a thing? and who hath ſene the like to this? why, shal the earth trauel in one day? or shal a nation be brought forth together, becauſe Sion hath traueled, and brought forth her children? † Shal not I God geueth natural powre to al l
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uing creatures of generation: but himſelf bringe
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h forth children of his Church. that make others to bring forth children, my ſelf bring forth, ſaith the Lord? shal I, that geue generation to others, be barren, ſayth the Lord thy God? † Reioyce with Ieruſalem, and be ioyful in her al ye that loue her: be glad with her in gladnes al ye, that mourne vpon her, † that you may ſucke, and be filled of the breaſt of her conſolation: that you may milke, and flow with delightes in al maner of her glorie. † Becauſe thus ſaith our Lord: Behold I wil decline vpon her as it were a floud of peace, and as a torrent ouerflowing the glorie of the Gentiles, which you shal ſucke: at the breaſts you shal be caried, & vpon the knees they shal ſpeake you fayre. † As if the mother would ſpeake one fayre, ſo wil I comfort you, and in Ieruſalem you shal be comforted. † You shal ſee, and your hart shal reioyce, and your bones shal ſpring as an herbe, and the hand of our Lord shal be knowen to his ſeruants, and he shal be wrath with his enemies. † Becauſe loe our Lord Immediatly before Chriſt come to iudge, this whole world ſhal be deſtroyed by fire. wil come in fyre, and his chariotes as a whirlewind, to render his furie in indignation, and his rebuking in flame of fyre: † becauſe our Lord shal iudge in fyre, and in his ſword to al flesh, and the ſlaine of our Lord shal be multiplied, † they that were ſanctified, and
thought them ſelues cleane in the gardens behind the gate within, they that did eate ſwines flesh, and abomination and the mouſe: they shal be confounded, ſayth our Lord. † But I know their workes, and their cogitations: I come that I may gather together with al nations and tongues: and they shal come and shal ſee my glorie. † And I wil put Chriſt aſcending to his Father left the ſigne of Thau (Ezech 9.) the croſſe, vnto vs, or put it in our foreheades, that we may freely ſay: the light of thy countenance is ſigned vpon vs. S. Ierom. in hunc locum.
a ſigne in them and I wil ſend of them, that shal be ſaued, to the Gentiles into the ſea, into Afrike, and Lydia them that hold the arrow: into Italie, and Greece, to the ilandes farre of, to them that haue not heard of me, and haue not ſene my glorie. And they shal shew forth my glorie to the Gentiles: † and Men of al nations ſhalbe brought into the Church by the myniſtrie of particular Angels. S. Iero. ibid.
they shal bring al your brethren of al nations a gift to our Lord, vpon horſes, and in chariotes, & in horſe litters, & on mules, and in coches, to my holie mountaine Ieruſalem, ſayth our Lord, as if the children of Iſrael should bring in a gift in a cleane veſſel into the houſe of our Lord. † And “I wil take of them to be prieſtes, and leuites, ſayth our Lord. † Becauſe as new heauens,
Apoc. 21. and a new earth, which I make to ſtand before me, ſayth our Lord: ſo shal your ſede ſtand, and your name. † And there, shal be moneth after moneth, and ſabbath after ſabbath: General reſurrection of al men. al flesh shal come to adore before my face, ſayth our Lord. † And they shal goe out, and ſee the carcaſſes of the men,
Mar. 9. v. 44. that haue tranſgreſſed againſt me: their worme shal not die, and their fyre shal not be quenched: and they shal be euen vnto ſatietie of ſight to al flesh.
ANNOTATIONS. CHAP. LXVI.
1. Heauen is my ſeate.] Leſt anie ſhould interprete theſe prophetical promiſesAs God was ſerued more ſpecially in the temple, ſo he is now in Churches, but is in al places▪
See Act. 7. v. 48. (as the Ievves doe) only of the reſtauration, & reedification of Ieruſalem and the Temple, the Prophet here ſhevveth that albeit God ſanctified the temple, and granted manie benefites to thoſe that ſerued him therein, yet his proper ſeate is not in anie material temple or terreſtrial place, but in heauen. And therfore Temples and Churches are in deede ordayned for faithful people to ſerue him in, & to ſignifie, that as theſe places are more holie, then ordinarie houſes, ſo heauen is infinitely more glorious then anie earthlie palace: yet God is not conteyned in anie place, but exceedeth al. To which purpoſe S. Steuen (Act.7.) alleageth and vrgeth this place: and alſo S. Paul. Act 17. that God dvvelleth not, or is not concluded in temples, neither needeth them for his ovvne vſe, but is rightly ſerued in them, by thoſe that lift vp their mindes to him, as dwelling in heauen, & repleniſhing al places.Clergimen in the old law ſucceded by bloud, in the new by election.
21. I vvil take of them to be Prieſtes.] In the Lavv of Moyſes Prieſtes and Leuites vvere al of one Tribe, by ſucceſſion of natural kinred, nor by election; but the lavv being changed, neceſſarily alſo Prieſthood is changed. And Byſhopes, Prieſtes, Deacons, and other Clergie men, are taken, and ordained not by uerenes of bloud, but by election, according to their merites of vertues.
THE ARGVMENT OF THE BOOKES OF IEREMIE.
IEREMIE the ſonne of Helcias, Prieſt and Prophete, being ſanctified
The ſumme of Ieremies life.
in his mothers wombe, begane to prophecie as yet a childe, in Iuda; in the thirtenth yeare of the reigne of king Ioſias; continued the reſt of his time, which was nintene yeares more; and the eleuen yeares of Ioakim4. Reg. 23. 24.
(wherin are counted the three monethes of Ioachaz, and other three of Iechonias, otherwiſe called Ioachin) and eleuen yeares of Sedecias; in al fourtie one yeares; before he went into Aegypt. Where he alſo prophecied,
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ha. 44. v. 8.
and finally was ſtoned to death by the people, in the citie of Taphnis. His
He wrote two Bookes & one Epiſtle. The contents of his bookes.
whole worke conteyneth two diſtinct Bookes, beſides an Epiſtle, which foloweth after the Prophecie of Baruch. The former booke is called his Prophecie, the other his Lamentations. S. Ierom comprehendeth the ſumme of al briefly, ſaying: Ieremie connecteth a nuttie (or watching) rodde,Epiſt. ad Paulin. and a potte boyling hote, from the face of the north, the leopard ſpoyled of his coloures; and the fourefold Alphabet in diuers meeters. Signifiing, that God wil correct his people with a rodde, in his hote furie, from the north, to witte, by the king of Babylon, for their pertinacitie in ſundrie kindes of ſinnes. Al which the Prophet lamenteth with his doleful verſe of diuers meeter. The Prophecie may be diuided into fiue partes.
His propheci
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diuided into fiue partes.
Firſt he sheweth the conditions and qualities of himſelfe, with the maner
eb. 1.
of his miſſion: then Gods great clemencie in recalling the people from ſinne, denouncing dangers imminent for their obſtinacie: in the twelue firſt chapters. Secondly, in the eight chapters folowing by diuers Metaphorical, and
13.
other figuratiue deſcriptions, he declareth the ingratitude, & other ſinnes of the people, threatning punishment, for which they perſecute him. Thirdly,
21.
in other eight chapters, he reprehendeth the inhabitantes of Ieruſalem, eſpecially the King, euil Prieſtes, and falſeprophetes, ſome being already caried into captiuitie: for which free preaching, he is againe perſecuted. Fourtly
29.
in the next eleuen chapters, he mixteth conſolations & threates, eſpecially the deſtruction of Ieruſalem, captiuitie of king and people, and their releaſe after ſeuentie yeares. Fiftly in the other thirtene chapters, he prophecieth the deſtruction
40.
of the Iewes, that goe into Aegypt: and of ſundrie nations for their idolatrie, and for their crueltie againſt the Iewes. In euerie part interpoſeth manie prophecies of Chriſt, and his Church: beſides the myſtycal ſenſe included in the hiſtorical.
THE PROPHECIE OF IEREMIE.
CHAP. I. Ieremie prophecied in the times of Ioſias, Ioakim, and Sedecias Kinges of Iuda: 5. being ſanctified in his mothers wombe, is ſent in his tender age to prophecie, 11. the deſtruction of Ieruſalem. 17. God geuing him coregeThe firſt part. Gods clemencie inuiteth to repentance, & his iuſtice puniſheth obſtinate ſinners. againſt his perſecutors.
THE wordes of Ieremie the ſonne of 4. Reg. 22.
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. 8. Helcias, of the prieſtes that were in Anathoth, in the land of Beniamin. † The word of our Lord which was made to him in the daies of Ioſias the ſonne of Amon king of Iuda, in the thirteenth yeare of his kingdome. † And the word was made in the daies of Ioakim the ſonne of Ioſias king of Iuda, vnto the end of the eleuenth yeare of Sedecias the ſonne of Ioſias king of Iuda, He prophecied alſo inbaniſhment (ch. 44.) in Aegypt. euen vnto the tranſmigration of Ieruſalem▪ in the fifth moneth. † And the word of our Lord was made to me, ſaying: † Before I formed thee in the wombe, I knewe thee: and Ieremie had fiue ſpecial prerogatiues: He was ſanctified in his mothers wombe; a Prieſt▪ a Prophet; a perpetual virgin; & a Martyr. before thou cameſt forth of the matrice, I ſanctified thee, and a prophete in the Gentiles I gaue thee. † And I ſayd; A a a, ô Lord God: Behold, I can not ſpeake, becauſe I am a childe. † And our Lord ſaid vnto me: Say not: I am a childe: for to al thinges, to which I shal ſend thee, thou shalt goe: and al thinges whatſoeuer I shal command thee, thou shalt ſpeake. † Be not afraide of their face: becauſe I am with thee to deliuer thee, ſaith our Lord. † And our Lord put forth his hand, and touched my mouth: and our Lord ſaied to me: Beholde I haue geuen myIſa. 51. v. 16. & 59. v. 21. wordes in thy mouth: † Behold I haue appointed thee this day ouer He prophecied not only of the Iewes but alſo of the Gentiles. the Gentiles, and ouer kingdomes, that thou maiſt pluck vp, and deſtroy, and waſte, and diſſipate, and build, and plant. † And the word of our Lord was made to me, ſaying: What ſeeſt thou Ieremie? And I ſaid: I ſee a rodde or a nuttie rodde. watching. † And our Lord ſayed to me: wel haſt thou ſeene; becauſe I
God is watchful to performe his word: and a nuttie rodde (as the 70. tranſlate) that is, his Law is outwardlie hard, and bitter, like a nut ſhel, but ſweete & pleaſant, as the kernel, when the ſhel is broken S. Theodoret.
wil watch vpon my word to doe it. † And the word of our Lord was made to me the ſecond time, ſaying: What ſeeſt thou? And I ſaid: I ſee a pot boyling hote, and the face thereof from the face of the North. † And our Lord ſaied vnto me: From
the North shal euil be opened vpon al the inhabitantes of the land. † Becauſe loe I wil cal together al the kinredes of the kingdomes of the North, ſaith our Lord: and they shal come, and shal ſette euerie one his throne in the entring of the gates of Ieruſalem, and vpon al the walles therof round about, and vpon al the cities of Iuda. † And I wil ſpeake my iudgements with them, touching al the wickednes of them, that haue forſaken me, and haue offered to ſtrange goddes, and haue adored the worke of their owne handes. † Thou therefore girde thy loynes, and riſe, and ſpeake to them al thinges that I command thee. Be not afraied of their face: for I wil make thee not to feare their countenance. † For I haue geuen thee this day to be as a fenced citie, and as an yron pillar, and as a braſen walle ouer al the land of the kinges of Iuda, to the princes thereof, & to the prieſtes, and to the people of the land. † And they shal fight againſt thee, and shal God promiſed not peace in his life, but victorie in his death. not preuaile: becauſe I am with thee, ſaith our Lord, to deliuer thee.
CHAP. II. God expoſtulateth with the Iewes, 6. that they regard not his great benefites▪ 8. Some prieſtes, and (pretended) prophetes ſeruing falſe goddes, 23. and denying their fault, 25. are obſtinate in idolatrie: 36. for which they shal be confounded.
AND the word of our Lord was made to me, ſaying: † Goe, and crie in the eares of Ieruſalem, ſaying: Thus ſaith our Lord: I haue remembred thee, pitying God multiplied Iſrael in Aegypt, & deliuered, them from ſeruitude. thy youth, and the charitie of thy deſpouſing, when thou dideſt folow me in the deſert, in a land that is not ſowen. † Iſrael Not of anie deſert, but of Gods mere grace Iſrael was preferred before other nations. is holie to our Lord, the firſt fruites of his fruites: al they that doe deuoure it doe ſinne: euil shal come vpon them, ſaith our Lord. † Heare ye the word of our Lord ô houſe of Iacob, and al ye kinredes of the houſe of Iſrael: † thus ſaith our Lord: What iniquitie haue your fathers found in me, that they haue made themſelues far from me, and haue walked after vanitie, and are
Mi
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h. 6.
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become vaine? † And they haue not ſaid: Where is our Lord, that made vs come vp out of the land of Aegypt: that led vs through the defert, through a land inhabitable and without way, through a land of thirſt, & the image of death, through a land, wherein no man walked, nor anie man dwelt? † And I brought you into the land of Into a fruitful land. Carmel, that you might eate the fruite thereof, and the beſt thinges therof: and being entered
in, you haue contaminated my land, and made mine inheritance an abomination. † The prieſtes haue not ſaid: Where is our Lord? and they that held the law knew me not, and the paſtours haue tranſgreſſed againſt me, and the prophets haue prophecied in Baal, and haue folowed idoles. † Therefore wil I yet contend in iudgement with you, ſaith our Lord, and I wil plead with your children. † Paſſe ye to the iles of Cethim, and ſee: and ſend into Cedar, and conſider earneſtly: and ſee if there hath the like thing bene done. † If a nation hath changed their goddes, and ſurely they are not goddes: but my people hath changed their glorie into an idol. † Be aſtoined ô heauens vpon this, and ô gates thereof be ye deſolate exceedingly, ſaith our Lord. † For God commanding two thinges to flee from euil & to do good: the Iewes contrariwiſe left God and ſerued idols. two euils hath my people done, Me they haue forſaken the fountaine of liuing water, & haue digged to them ſelues ceſternes: broken ceſternes, that are not able to holde waters. † Why, is Iſrael a bondman, or a ſeruant borne in the houſe? why then is he become a praye? † The lions haue roared vpon him, and haue geuen their voice, they haue made his land a wildernes: his cities are burnt vp, & there is none to dwel in them. † The children alſo of Memphis, and Taphnes haue defloured thee, euen to the crowne of the head. † Is not this done to thee, becauſe thou dideſt forſake the Lord thy God at that time, when he led thee by the way? † And now what wilt thou in the way of Aegypt, to drinke the trubled water? And what haſt thou to doe with the way of the Aſſyrians, to drinke the waters of the riuer? † Thy malice shal reproue thee, and thine apoſtacie shal rebuke thee. Know thou, & ſee that it is an euil and a bitter thing for thee, to haue left the Lord thy God, and that my feare is not with thee, ſaith our Lord the God of hoſtes. † From the beginning thou haſt broken my yoke, thou haſt burſt my bonds, and thou ſaidſt: IIſa.
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. wil not ſerue. For on euerie litle high hil, and vnder euerie greene thicke tree thou waſt laied downe as an harlot. † But
Mat. 21. v. 33. I planted thee an elect vineyard, God created al thinges good, planted his Church in iuſtice and ſancti
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ie & no euil proceded from him. al true ſeede: how then art thou turned vnto me into that which is depraued, ô ſtrange vineyard? † If thou shalt wash thyſelf with nitre, and multiplie to thy ſelf the herbe borith, thou art ſpotted in thine iniquitie before me, ſaith our Lord God. † How ſayſt thou: I am not polluted, I haue not walked after Baalim? ſee thy wayes in the valley, know what thou haſt done: a ſwift courſer that rideth his wayes. † The wild Aſſe accuſtomed to the wildernes
in the deſire of his ſoule, hath drawen the winde of his loue: none ſhal turne her away: al that ſeeke her shal not faile: in her monethlie flowres they shal finde her. † Stay thy foote from nakednes, and thy throate from thirſt. And thou ſaideſt: I haue deſpayred, no, I wil not doe it: for I haue loued ſtrangers, and I wil walke after them. † As the theefe is confounded when he is taken, ſo is the houſe of Iſrael confounded, they and their kinges, the princes and prieſtes, and their prophetes, † ſaying to wood: Thou art my father: and to ſtone: Thou haſt begotten me: they haue turned the backe to me, &Iere. 32. v. 33. not the face: and in the time of their affliction they wil ſay: Ariſe, and deliuer vs. † Where are the goddes, whom thou haſt made to thee? let them ariſe and deliuer thee in the time of thine affliction: for according to the number of thy citiesIere. 11.
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. 13. were thy goddes ô Iuda. † What wil you contend with me in iudgement? you haue al forſaken me, ſaith our Lord. † Gods intention when he puniſheth, is to moue ſinners to repentance: afflicting them in this life, that they may eſcape eternal damnation. In vaine haue I ſtriken your children, they haue not receiued diſcipline: your ſworde hath deuoured your prophetes, as a waſting lion is your generation. † See yee the word of our Lord: why, am I become a wildernes to Iſrael, or a lateward ſpringing land? why then hath my people ſaid: We haue reuolted, we wil no more come to thee? † Wil a virgin forget her ornament, or a bride the ſtomacher of her breſt? but my people hath forgotten me innumerable daies. † Why doſt thou endeuour to shew thy way good to ſeeke loue, which moreouer alſo haſt taught thy malices to be thy wayes. † And in thy winges is found the bloud of the ſoules of the poore and innocentes? Not in diches haue I found them, but in al places, which before I haue mentioned. † And thou haſt ſaid: I am without ſinne and innocent: and therfore let thy furie be turned away from me. Beholde, I wil contend with thee in iudgement, becauſe thou haſt ſaid: I haue not ſinned. † How vile art thou become exceedingly, iterating thy wayes! and thou shalt be confounded of Aegypt, as thou art confounded of Aſſur. † For from hence alſo thou shalt goe, and thy handes shal be vpon thy head: becauſe the Lord hath deſtroyed thy confidence, and thou shalt haue nothing proſperous therein.
CHAP. III. I dolaters (and other ſinners) are inuited to repent, with promiſe of remiſſion: 6. but neither the kingdome of Iſrael, nor Iuda wil returne. 14 God ſtil calling; ſome Iewes, and manie Gentiles come to Chriſt.
IT IS commonly ſaid: If a man put away his wife, and she departing from him, marie an other man wil he returne to her anie more? shal not that woman be polluted, and contaminated? No idolat
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ie nor other ſinne whatſoeuer can be ſo great, but God wil remitte it, if the ſinner be penitent. but thou haſt committed fornication with manie louers: neuertheles returne vnto me, ſaith our Lord, and I wil receiue thee. † Lift vp thine eies direct: and ſee where thou haſt not bene polluted: thou dideſt ſitte in the waies, expecting them as a robber in the wildernes: and thou haſt polluted the land in thy fornications, and in thy malices. † For which thing the droppes of rayne were kept back, and there was no lateward shower: thou haddeſt an harlots forehead, thou wouldeſt not blush. † Therefore at the leaſt from henceforth cal me: thou art my father, the guide of my virginitie. † Why, wilt thou be angrie for euer, or wilt thou perſeuere vnto the end? Loe, thou haſt ſpoken, and haſt done euils, and haſt preuailed. † And our Lord ſaid to me in the daies of Ioſias the king: Haſt thou ſeene what thinges the reuolter The tenne tribes. Iſrael hath done? she hath gone of herſelf vpon euerie high mountaine, and vnder euerie thicke greene tree, and hath fornicated there. † And I ſaid, when she had done al theſe thinges: Returne to me, and she returned not. And The two tribes. Iuda her tranſgreſſing ſiſter ſaw, † becauſe the rebel Iſrael had plaied the harlot, I had put her away, and geuen her a bil of diuorce: and Iuda her tranſgreſſing ſiſter was not afrayd, but went and plaid the harlot alſo herſelf. † And with the facilitie of her fornication she contaminated the land, and plaid the harlot with ſtone and wood. † And in al theſe thinges Iuda her tranſgreſſing ſiſter hath not returned to me in her whole hart, but in falſehood, ſaith our Lord. † And our Lord ſaid to me: The rebellious Iſrael hath iuſtified her ſoule, The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Iſrael, but neither of them excuſable. in compariſon of the tranſgreſſour Iuda. † Goe, and crie theſe wordes againſt the North, and thou shalt ſay▪ Returne ô rebellious Iſrael, ſaith our Lord, and I wil not returne away my face from you: becauſe I am holie, ſaith our Lord, and I wil not be angrie for euer. † But yet know thou thine iniquitie, that thou haſt tranſgreſſed againſt the Lord thy God: and thou haſt diſperſed thy waies to ſtrangers vnder euerie thicke greene tree, and haſt not heard my voice, ſaith our Lord. † Returne ô ye reuolting children, ſaith our Lord: becauſe I am your husband: and I wil take you one of a citie, and two of a kinred, and wil bring you into Sion. † And I wil geue you paſtours according
to my hart, and they shal feede you with knowlege and doctrine. † And when you shal be multiplied, and increaſe in the land in thoſe daies, ſaith our Lord, they shal ſay no more: The Arke of the teſtament of our Lord: neither shal it aſcend vpon their hart, neither shal they be mindeful thereof, neither shal it be viſited, neither shal that be done anie more. † In that time Ieruſalem shal be called the throne of our Lord: and After the captiuitie manie
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evves returned to God, but eſpecially this prophecie is fulfilled in the Gentiles ſince Chriſt. al Gentiles shal be gathered together to it, in the name of our Lord into Ieruſalem, & they shal not walke after the peruerſitie of their moſt wicked hart. † In thoſe daies the houſe of Iuda shal goe to the houſe of Iſrael, and The kingdom of Iſrael being in captiuitie long before Iuda, at laſt they vvere releaſed al together. S. Theodoret in hunc locum.
they shal come together from the land of the North to the land, which I gaue to your fathers. † But I ſaid: How shal I make thee as children, and geue thee a land worthie to be deſired, the goodlie inheritance of the hoſtes of the Gentiles? And I ſaid: Thou shalt cal me father, & shalt not ceaſe to walke after me. † But as if a woman should contemne her louer, ſo hath the houſe of Iſrael contemned me, ſaith our Lord. † A voice was heard in the waies, weeping & howling of the children of Iſrael: becauſe they haue made their way vniuſt, they haue forgotten our Lord their God. † Returne ye reuolting children, and I wil heale your reuoltinges. Behold we come to thee: for thou art the Lord our God. † In verie deede the litle hilles were lyars, and the multitude of the mountaines: verily in the Lord our God is the ſaluation of Iſrael. † Confuſion hath eaten the labour of our fathers from our youth, thei
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flockes, and their heards, their ſonnes, and their daughters. † We shal ſleepe in our confuſion, and our ignominie shal couer vs, becauſe we haue ſinned to the Lord our God, we, and our fathers from our youth euen to this day: and we haue not heard the voice of the Lord our God.
CHAP. IIII. An admonition to ſincere repentance, and circumciſion of the hart: 5. with threates of grieuous punishment to thoſe, that perſist in ſinne. 19. Which the Prophet foreſeing lamenteth the vaſtation of the land. 27. yet mixt with conſolation, that it shal not be vtterly ruined.
IF thou wilt returne ô Iſrael, ſaith our Lord, returne to me: if thou wilt take away thy ſtumbling blockes from my face, thou shalt not be moued. † And thou shalt ſweare: An othe is an act of religion: & lavvful, ſo it be made by God almightie, not by falſe goddes; and vvith other three conditions; in truth not falſly in iudgement vvith due conſideration not rashly: and in iuſtice in matter that is iuſt, and of importance. Our Lord liueth, in truth, & in iudgement, and in iuſtice: and the
Gentiles shal bleſſe him, & shal praiſe him. † For thus ſaith our Lord to the man of Iuda, and to Ieruſalem: Make vnto youOſe
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0. new fallow ground, & ſow not vpon thornes: † be circumciſed to our Lord, and take away the prepuces of your hartes ye men of Iuda, and inhabitants of Ieruſalem: leſt perhapes mine indignation goe forth as fire, and be kindled, and there be none that can quench it: becauſe of the malice of your cogitations. † Declare ye in Iuda, and make it heard in Ieruſalem: ſpeake, and ſound with the trumpet in the land: crie ſtrongly, and ſay: Aſſemble yourſelues, and let vs enter into the fenced cities, † lift vp the ſigne in Sion. Take courege, ſtand not, becauſe I do bring euil from the North, ad great deſtruction. † The lyon is come vp out of his denne, and the robber of the Gentiles hath lifted vp himſelfe: he is come forth out of his place, that he may make thy land as a wildernes: thy cities shal be waſted, remayning without an inhabiter. † For this gird yourſelues with clothes of heare, mourne and howle: becauſe the wrath of the furie of our Lord is not turned away from vs. † And it shal be in that day, ſaith our Lord: The hart of the king shal perish, & the hart of the princes: and the prieſts shal be aſtonied, and the prophets shal be amaſed. † And I ſaid: Alas, alas, alas, ô Lord God, haſt thou then deceiued this people and Ieruſalem, ſaying: You shal haue peace: and behold the ſword hath come euen to the ſoule? † At that time it shal be ſaid to this people, & to Ieruſalem: A burning wind in the waies, that are in the deſert of the way of the daughter of my people, not to fanne, and to purge. † A ful ſpirit from theſe shal come to me: and now I wil ſpeake my iudgement with them. † Behold he shal come in a cloude, and his chariots as a tempeſt: his horſes are ſwifter then eagles: woe vnto vs, becauſe we are deſtroyed. † Wash thy hart from malice ô Ieruſalem, that thou maiſt be ſaued: how long shal hurtful cogitations abide in thee? † For a voice of one declaring from Dan, and notifying the idol from mount Ephraim. † Say ye to the Gentiles: loe it is heard in Ieruſalem, that there come keepers from a farre countrie, & ſound their voice vpon the cities of Iuda. † They are ſet vpon her round about, as the keepers of fildes: becauſe she hath prouoked me to wrath, ſaith our Lord. † Thy waies, and thy cogitations haue done theſe thinges to thee: this thy malice, becauſe it isSap. 1. bitter, becauſe it hath touched thy hart. † My bellie, my belly
aketh, the ſenſes of my hart are trubled in me, I wil not hold my peace, becauſe my ſoule hath heard the voice of the trumpet, the crie of battel. † Deſtruction is called vpon deſtruction and al the earth is waſted: my tentes are waſted quickly, ſodenly my skinnes. † How long shal I ſee one that fleeth away, shal I heare the voice of the trumpet? † Becauſe my foolish people haue not knowen me: they are vnwiſe children, and without witte: they are If they were in dede natural fooles they should be excuſed. wiſe to do euils, but to doe wel they haue not knowen. † I beheld the earth, and loe it was voide, and a thing of nothing: and the heauens, & there was no light in them. † I ſaw the mountaines, & loe they were moued: & al the little hilles were trubled. † I beheld, and there was not a man: and euerie ſoule of the a
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re was departed. † I looked, and behold Carmel made deſert: and al the cities therof were deſtroyed at the face of our Lord, and at the face of the wrath of his furie. † For thus ſaith our Lord: Al the land shal be deſolate,
Gods prouidence neuer ſuffereth the Church to be deſtroyed. but yet I wil not make a conſummation. † The earth shal mourne, and the heauens shal lament from aboue: becauſe I haue ſpoken, I haue purpoſed, and it hath not repented me, neither am I turned away from it. † At the voice of the horſeman, and the archer, al the citie is fled: they haue entred into high places, and haue climed the rocks: al the cities are forſaken, and there dwelleth not a man in them. † But thou being waſted, what wilt thou doe? when thou shalt clothe thy ſelfe in ſcarlet, when thou shalt be adorned with golden iewels, & shalt paint thine eies with ſtibike ſtone, thou shalt be trimmed in vaine: thy louers haue contemned thee, they wil ſeeke thy life. † For I haue heard the voice as of a traueling woman, anguishes as of a woman in labour of child. The voice of the daughter of Sion, amongſt them that dye, and ſtretch forth their handes: woe is me, becauſe my ſoule hath fainted for them that are ſlaine.
CHAP. V. Al ſortes of higher and lower degrees tranſgreſſe Gods law: 9. and shal be punished.
GOE round about the wayes of Ieruſalem, and looke, and conſider, and ſeeke in the ſtreetes therof, whether you can finde a man that doth iudgements, and ſecketh fidelitie: & I wil be propicious vnto him. † Yea if they ſay: Our Lord liueth Except al requiſite conditiōs be obſerued in an othe it is vnlavvful: as vvhen one ſvveareth by God almighty but vntruly, of rashly, or to do an vnlavvful thing, it is periurie. this alſo they wil ſweare falſely. † O Lord thyne eies
regard fidelitie: thou haſt ſtriken them, & they were not ſorie: thou haſt broken them, and they haue refuſed to receiue diſcipline: they haue hardned their faces more then the rocke, and they would not returne. † But I ſaid: Perhaps they are poore & foolish, not knowing the way of the Lord, the iudgement of their God. † I wil go therfore to the great men, & wil ſpeake to them: for they haue knowen the way of their Lord: & behold theſe altogether haue more broken the yoke, haue burſt the bondes. † Therefore hath By the lion the prophet ſemeth to vnderſtand Nabuchodonoſor. the lion out of the wood ſtriken them, By the vvulf Nabuzardan. the woolf in the euening hath waſted them, By the leopard Alexāder the great, or Antiochus Epiphanes. the leopard watching vpon their citties: euerie one of them that shal come forth, shal be taken, becauſe their preuarications are multiplied, their reuoltinges are ſtrengthned. † Wherupon can I be propicious to thee? thy children haue forſaken me, and ſweare by them, that are not goddes: I filled them, & they committed aduoutrie, and did riotouſly in the harlots houſe † They are become as amarous horſes, and ſtalions:
Ezec. 22. euerie one neyed at his neighbours wife: † VVhy, shal I not viſite vpon theſe thinges, ſaith our Lord? and on ſuch a nation shal not my ſoule take reuenge? † Scale the walles therof, and diſſipate them, but make not a conſummation: take away the branches therof, becauſe they are not the Lordes. † For by preuarication hath the houſe of Iſrael preuaricated againſt me, & the houſe of Iuda, ſaith our Lord. † They haue denied our Lord, and ſaied: It is not he: neither shal the euil come vpon vs: we shal not ſee ſword & famine. † The prophets haue ſpoken into the wind, & there was no anſwer in them: theſe things therfore shal happen to them. † Thus ſaith our Lord the God of hoſtes: Becauſe you haue ſpoken this word: behold, I geue my wordes in thy mouth as fire, & this people as ſtickes, and it shal deuoure them. † Behold I wil bring vpon you a nation from a far ô houſe of Iſrael, ſaith our Lord: a ſtrong nation, an ancient nation, a nation whoſe tongue thou shalt not know, nor vnderſtand what it ſpeaketh. † The quiuer thereof is as an open ſepulcher, they are al ſtrong. † And it shal eate thy corne, and thy bread: it shal deuoure thy ſonnes, and thy daughters: it shal eate thy flocke, & thy heards: it shal eate thy vineyard, and thy figge: & it shal deſtroy thy fenced cities, wherein thou haſt confidence, with the ſword. † But yet in thoſe daies, ſaith our Lord: I As before v. 10. & ch. 4. v. 27. wil not bring you into conſummation. † And if you shal ſay: Why hath the Lord our
God done al theſe thinges to vs? thou shalt ſay to them: As you haue forſaken me, and ſerued a ſtrange god in your owne land, ſo shal you ſerue ſtrange ones in a land not your owne. † Declare ye this to the houſe of Iacob, and make it heard in Iuda, ſaying: † Heare thou foolish people, that haſt no hart, which hauing eies, ſeeſt not: and eares, and heareſt not. † Me then wil you not feare, ſaith our Lord: and at my preſence wil ye not be ſorie? Who haue ſet the ſand a limitie for the ſea, an euerlaſting precept, that shal not paſſe, and they shal be moued, and shal not preuaile: and the waues therof shal ſwel, and shal not paſſe ouer it. † But to this people their hart is become incredulous and exaſperating, they are reuolted and departed. † And they haue not ſaid in their hart: Let vs feare the Lord our God, who geueth vs the timely and lateward rayne in due ſeaſon: who preſerueth the fulnes of the yearly harueſt vnto vs. † Your iniquities haue turned away theſe thinges, and your ſinnes haue ſtayed good from you. † Becauſe there are found impious men in my people, that lye in wate as foulers ſetting ſnares & trappes to take men. † As a net ful of birdes, ſo their houſes are ful of guile: therefore are they magnified, & enriched. † They are made groſſe and fatte: and haue tranſgreſſed my wordes moſt wickedly. The cauſe of the widowIſa. 1. Zach. 7. they haue not iudged; the cauſe of the pupil they haue not directed, and the iudgement of the poore they haue not iudged. † It is againſt Gods iuſt iudgement to omitte ſuch thinges vnpuniſhed. v. 9. & ch. 9. v. 9. Shal I not viſite vpon theſe thinges, ſaith our Lord? or vpon ſuch a nation shal not my ſoule take reuenge? † Aſtonishment and meruelous thinges are done in the land. † The prophets prophecied a lye, & the prieſts claped with their handes: and my people hath loued ſuch thinges: what shal be done therefore in the later end thereof?
CHAP. VI. Ieruſalem shal be deſtroyed for trangreſſing Gods law: 8. and contemning admonitions. 16. Yet God admonisheth againe the Iewes, and they contemning, 18. he calleth the Gentiles, and reiecteth the
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TAKE courege ye children of Beniamin in the middes of Ieruſalem, and in Thecua ſound with the trumpet, & ouer Bethacarem lift vp the ſtandart: becauſe there is euil ſeene from the North, and great deſtruction. † I haue reſembled the daughter of Sion to a beautiful & delicate woman. † To her shal Captaines are called paſtours, becauſe they feede and gouerne their ſoldiars. paſtours come, and their flockes: they
haue pitcht tents in her round about: euerie one shal feede them that are vnder his hand. † Sanctifie ye battel vpon her: ariſe, and let vs go vp in the midday: wo vnto vs, becauſe the day is declined, becauſe the shaddowes of the euening are waxen longer. † Ariſe, and let vs goe vp in the night, and deſtroy her houſes. † Becauſe thus ſaith the Lord of hoſtes: Hew downe her wood, caſt a trench about Ieruſalem: this is the citie of viſitation, al oppreſſion is in the middes thereof. † As a ceſterne maketh colde the water therof, ſo hath she made colde her malice: iniquitie and ſpoile shal be heard in her, infirmitie and plague alwaies before me. † Be thou taught Ieruſalem, leſt perhaps my ſoule depart from thee, leſt perhaps I make thee a deſert land not habitable. † Thus ſaith the Lord of hoſts: Euen to one cluſter shal they gather as in a vineyard the remaines of Iſrael, turne back thy hand, as the grapegatherer to the basket. † To whom shal I ſpeake? and whom shal I conteſt, that he may heare? behold, their eares are vncircumciſed, and they can not heare: behold the word of our Lord is become vnto them as a reproche: and they wil not receiue it. † Therefore am I ful of the furie of our Lord, I haue laboured ſuſtayning: power out vpon the litle one without, and vpon the counſel of the yong men together: for man with woman shal be taken, the ancient with him that is ful of daies. † And their houſes shal paſſe to others, their landes and wiues together: becauſe I wil extend my hand vpon the inhabitants of the land, ſaith our Lord. † For
Iſa. 56. from the leſſer euen to the greater, al ſtudie auarice: and from the prophets euen to the prieſt, al commit guile. † And they cured the deſtruction of the daughter of my people with ignominie, ſaying: Peace, peace: & there was not peace. † They were confounded, becauſe they did abomination: yea rather they were not confounded with confuſion, and they knew not how to blush, for the which thing, they shal fal among them that fal: in the time of their viſitation, they shal fal downe, ſaith our Lord. † Thus ſaith our Lord: Stand ye vpon the waies, and ſee, and aske of the old pathes, which is the good
Mat. II. way, and walke ye in it: and you shal find refreshing for your ſoules. And they ſaid: We wil not walke. † And I appointed watchmen ouer you. Heare yee the voice of the trumpet. And they ſaid: We wil not heare. † Af
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er al the Prophetes of the old teſtament▪ Chriſt himſelf, and laſtly his Apoſtles, called the levves, vvho ſtil contemning, the Gentils are called, & they heare, and obey▪
Mat. 10. v. 5. Act. 13 v. 46. Therefore heare ye, ô Gentiles, and thou congregation know, what
great thinges I wil doe to them. † Heare ô earth: Behold I wil bring euils vpon this people, the fruites of their cogitations: becauſe they haue not heard my wordes, and they haue caſt of my law. † To what purpoſe bring you me frankencenſe from Saba, and the ſweete ſmelling cane from a farreIſa 1. countrie? your holocauſtes are not acceptable, and your victimes haue not pleaſed me. † Therefore thus ſaith our Lord: Behold I wil bring ruine vpon this people, & the fathers with the children shal fal in them together, neighbour and neighbour, and they shal perish. † Thus ſaith our Lord: Behold there cometh a people from the land of the That is from Babylon which is northward from Ieruſalem. North, & a great nation shal ariſe vp from the endes of the earth. † It shal take arrow and shild: it is cruel, and wil haue no mercie. The voice thereof shal ſound as the ſea: & they shal mount vpon horſes, prepared as a man to battel, againſt thee ô daughter of Sion. † We haue heard the fame thereof, our handes are diſſolued: tribulation hath caught vs, ſorowes as a woman in trauel. † Goe not out to the fieldes and walke not in the way: becauſe the ſword of the enemie is feare round about. † Be girded with ſackcloth ô daughter of my people, & be ſprinkled with ashes: make thee a bitter lamentation as the mourning of the only begotten, becauſe the deſtroyer shal ſodenly come vpon vs. † I haue ſette thee a ſtrong prouer in my people: and thou shalt know, and proue their way. † Al theſe princes are declyning, walking deceitfully, braſſe and yron: they are al corrupted. † The bellowes haue failed, the lead is conſumed in the fire, the founder hath melted in vaine: for their malices are not conſumed. † Cal ye them reprobate ſiluer, becauſe our Lord hath reiected them.
CHAP. VII. God promiſeth to dwel with thoſe that walke right wayes: 8. otherwiſe the material temple wil not ſaue them: 16. neither the prayers of the prophet shal helpe them, perſiſting in their ſinnes: 21. nor ſacrifice, but obedience to Gods law.
THE word, that was made to Ieremie from our Lord, ſaying: † Stand in the gate of the houſe of the Lord, and preach there this word, and ſay: Heare ye the word of our Lord al Iuda, which goe in by theſe gates, to adore our Lord. † Thus ſaith the Lord of hoſtes the God of Iſrael: Make your wayes good, and your ſtudies: and I wil dwel with you in this
place. † Truſt not in wordes of lying, ſaying: The Ievves preſumed that God would neuer ſuffer his Temple to be deſtroied; they thought alſo that external ſacrifices vvithout internal repē
tance should take avvay the ſinnes; but for their impenitence they & their ſacrifices are reiected, and the temple deſtroied. The temple of our Lord, the temple of our Lord, it is the temple of our Lord. † For if you shal wel direct your waies, & your ſtudies: if you shal doe iudgement between a man and his neighbour, † to the ſtranger, & to the pupil, & to the widow shal do no oppreſſion, nor shede innocent bloud in this place, & walke not after ſtrange godds to your owne euil: † I wil dwel with you in this place: in the land, which I gaue to your fathers from the beginning and for euer. † Behold you truſt to your ſelues in wordes of lying: which shal not profite you: † to ſteale, to murder, to committe aduouterie, to ſweare falſely, to offer to Baalim, & to go after ſtrange godds, which you know not. † And you haue come, and ſtood before me in this houſe, in which my name is inuocated, and haue ſaid: We are deliuered becauſe we haue done al theſe abominations. † Why, is this
Mat.
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1. houſe then wherein my name is inuocated, in your eies become a denne of theeues? I, euen I am: I haue ſeene, ſaith our Lord. † Goe ye to It is true that God ſanctified the tabernacle in Silo, and aftervvards the temple in Ieruſalem, but if the people be not ſanctified, he is not
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ied to the place. my place in Silo, where my name
Ioſ. 18. Iud. 18. 1. Reg.
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. dwelt from the beginning: and ſee what I haue done to it for the malice of my people Iſrael: † and now, becauſe you haue done al theſe workes, ſaith our Lord: and I haue ſpoken to you early riſing, and ſpeaking, and you haue not heard: and I haue called you, and you haue not anſwered: † I wil doe to this
Iſa. 65. 1. Reg. 4. houſe, wherein my name is inuocated, and wherein you haue confidence: and to the place which I haue geuen you and your fathers, as I did to Silo. † And I wil caſt you away from my face, as I haue caſt away al your bretheren, The Kingdome of
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ene tribes. the whole ſeede of Ephraim. † Thou therefore pray not for this people, neither take vnto thee praiſe and prayer for them, and reſiſt me not: becauſe I wil not heare thee▪ † Seeſt thou not what theſe doe in the cities of Iuda, and in the ſtreete of Ieruſalem? † The children gather the ſtickes, & the fathers kindle the fire, and the wemen temper the dough to make cakes vnto the queene of heauen, & to offer libaments vnto ſtrange goddes, and to prouoke me to wrath. † Why doe they prouoke me to wrath, ſaith our Lord? and not themſelues to the confuſion of their owne countenance? † Therefore this ſaith our Lord God: Behold my furie, and my indignation is powred vpon this place, vpon men, and vpon beaſtes, and vpon the wood of the countrie, and vpon the fruites of the land, and it shal be kindled, and shal not be quenched. † Thus ſaith the Lord of
hoſtes the God of Iſrael; Adde your holocauſtes to your victims, and eate ye the flesh. † Becauſe I ſpake not with your fathers, & I God gaue his perfect law compriſed in the ten commandments: which alone being kept wil ſuffice: & aftervvardes added ceremonial precepts, to exerciſe the people in external ſacrifices of beaſtes and other corporal thinges to be offered to him ſelf, as wel to kepe them from idolatrie, as to leade them therby to internal vertues, and to ſignifie Myſteries of the new teſtament. As is noted. Leuit. 1. commanded them not in the day, that I brought them out of the land of Aegypt, touching the word of holocauſtes and victims. † But this word I commanded them, ſaying: Heare ye my voice, and I wil be your God, and you shal be my people: and walke ye in al the way, that I haue commanded you, that it may be wel with you. † And they heard not, nor inclined their eare: but haue gone in their pleaſures, and in the peruerſitie of their wicked hart: and haue bene made backward and not foreward, † from the day that their fathers came out of the land of Aegypt, euen to this day. And I haue ſent to you al my ſeruants the prophetes by day, riſing early, and ſending. † And they haue not heard me, nor inclined their eare: but they haue hardened their necke, and haue wrought worſe, then their fathers. † And thou ſhalt ſpeake vnto them al theſe wordes, & they wil not heare thee: & thou shalt cal them, and they wil not anſwere thee. † And thou shalt ſay to them: This is the nation which hath not heard the voice of the Lord their God, nor receiued diſcipline: faith is perished, and is taken away out of their mouth. † Powle thy heare, & caſt it away, and take lamentation on hiegh: becauſe our Lord hath caſt of, and hath left the generation of his furie, † becauſe the children of Iuda haue done euil in mine eies, ſaith our Lord. They haue put their ſtumbling blockes in the houſe, wherin my name is inuocated, that they might pollute it: † and they haue built the excelſes of Topheth, which is in the valley of the ſonne of Ennom, that they might burne their ſonnes, and their daughters with fire: which thinges I commanded not, nor thought in my hart. † Therfore loe the daies shal come, ſaith our Lord, & it shal no more be ſaid: Topheth, and the valley of the ſonne of Ennom: but the valley of
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laughter: and They shal burie in Topheth, becauſe there is no place. † And the carcaſſe of this people shal be for meats to the foules of the ayre, and to the beaſtes of the land, and there shal be none to driue them away. † And I wil make to
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. ceaſe out of the cities of Iuda, and out of the ſtreetes of Ieruſalem, the voice of ioy, and the voice of gladnes, the voice of the bridegroome, and the voice of the bride: for the land shal be in deſolation.
CHAP. VIII. The Babylonians ſpoyling Ieruſalem wil caſt the bones of Kinges, Prieſtes, Prophetes, and others out of their ſepulchres, and most cruelly afflict the liuing: 5. God ſo permitting, becauſe they would not repent, when the true Prophetes admonished them ſo to do. 18. Al which the prophet forſeing lamenteth.
AT THAT time, ſaith our Lord, Perſecuters ſpoile the ſhrines of kinges and other principal perſons of crueltie; & alſo of auarice if they be richly adorned. they wil caſt out the bones of the kinges of Iuda, and the bones of the princes thereof; and the bones of prieſts, and the bones of the Prophets, and the bones of them that inhabite Ieruſalem; out of their ſepulchers. † And they shal ſpread them abrode in the ſunne, and the moone, and al the hoſt of heauen, which they haue loued, and which they haue ſerued, and after which they haue walked, and which they haue ſought, and adored: they shal not be gathered, and they shal not be buried: they shal be as a dunghil vpon the face of the earth. † And they shal chooſe rather death then life, al that shal be remaining of this wicked kinred in al places, which are leaft, to the which I haue caſt them out, ſaith the Lord of hoſtes. † And thou shalt ſay to them: Thus ſaith our Lord: Shal not he that falleth riſe againe? and he that is turned away, shal he not turne againe? † Why then is this people in Ieruſalem turned away with a contentious reuolting? they haue apprehended lying, and would not returne. † I attended, and harkned: no man ſpeaketh that which is good, there is none that doth penance for his ſinne, ſaying: What haue I done? They are al turned to their owne courſe, as an horſe going with violence to battel. † The kite in the heauen hath knowen her time: the turtle, and the ſwalow, and the ſtorke haue obſerued the time of their coming: but my people haue not knowen the iudgement of the Lord. † How ſay you: We are wiſe, and the law of our Lord is with vs? In very deede the lying penne of the Scribes hath wrought lying. † The wiſe are confounded, they are terrified & taken: for they Thoſe that profeſſe knowlege of the law, & obſerue it not in workes, haue not true wiſdom. haue caſt away the word of our Lord, and there is no wiſedom in them. † Therefore wil I geue their wemen to ſtrangers, their fildes to inheritours: becauſe from the leaſt euen to the greateſt al folow auarice: from the prophet euen to the prieſt al make lies. † And they healed the deſtruction of the daughter of my people to ignominie, ſaying: Peace, peace, when there was not peace. † They are confounded,
becauſe they haue done abomination: yea rather they are not confounded with confuſion, and they haue not knowen how to blush: therefore shal they fal among them that fal, in the time of their viſitation they shal fal, ſaith our Lord. † Gathering I wil gather them together, ſaith our Lord, there is no grape in the vines, and there are no figges on the figtree, the leafe is fallen downe: and I haue geuen them the thinges that are paſſed. † Why doe we ſitte? come together and let vs enter into the fenced citie, and let vs be ſilent there: becauſe the Lord our God hath made vs to be ſilent, and hath geuen vs water of gaule for drinke: for we haue ſinned to our Lord. † We expected peace and there was no good: a time of medicine and behold feare. † From Dan was the ſnoring noyſe of his horſes heard, with the voice of the neyinges of his fighting horſes al the land was moued: and they came and deuoured the land, and the fulnes thereof: the citie and the inhabitants thereof. † For behold I wil ſend you As ſerpents can not be hindered by inchantments from hurting men, no more can the furious Chaldees be diſſwaded by anie ſpeach from killing, ſpoyling, and ranſaking the Iſraelites. ſerpents baſaliskes, for which there is no inchantment: and they shal bite you, ſaith our Lord. † My ſorow is aboue ſorow, my hart mourning within me. † Behold the voice of the daughter of my people from a farre countrie: Is not our Lord in Sion: or is not her king in her? Why then haue they prouoked me to wrath in their ſculptils, and in ſtrange vanities? † The harueſt is paſt, ſommer is ended: and we are not ſaued. † For the affliction of the daughter of my people I am afflicted, and made ſorowful, aſtonishment hath taken me. † Is there noe roſen in Galaad? or is there no phiſition there? Why then is not the wound of the daughter of my people cloſed?
CHAP. IX. The prophet lamenteth the future calamitie of the people, and their falſe dealing ech with others. 12. willing al to conſider that their wickednes is the cauſe of their miſerie, 17. and to mourne, 23. and returne to God: 25. Who otherwiſe wil punish both Gentiles, and Iewes not circumciſed in hart.
VVHO Not a few teares; but a fountaine, or riuer is ſcarſe ſufficient to lament the ſlaughter of wil geue water to my head, and to mine eies a fountaine of teares? and I wil weepe day & night for the ſlaine of the daughter of my people. † Who wil geue me in the wildernes an inne of wayfaring men, and I wil forſake my people, and depart from them? becauſe they are al adulterers, an aſſemblie of tranſgreſſors. † And they haue bent
their tongue, as a bowe of lying and not of truth: they haue taken courege in the land, becauſe they haue proceeded from euil to euil, and me they haue not knowen, ſaith our Lord. † Let euerie man take heede to himſelf of his neighbour, and in euerie brother of his, let him not haue affiance: becauſe euerie brother ſupplanting wil ſupplant, and euerie freind wil walke deceitfully. † And man shal ſcorne his brother, and they wil not ſpeake truth: for they haue taught their tongue to ſpeake lies: they haue laboured to doe vniuſtly. † Thine inhabitation is in the middes of deceipt: in deceipte they haue refuſed to know me, ſaith our Lord. † Therefore thus ſaith the Lord of hoſtes: Behold I wil melt, and wil trie them: for what els shal I doe at the face of the daughter of my people? † Their tongue is a wandring arrow, it hath ſpoken guile: in
Pſa. 27. his mouth he hath ſpoken peace with his freind, and ſecretly he layeth waite for him. † Shal I not viſite vpon theſe thinges, ſaith our Lord? or vpon ſuch a nation shal not my ſoule be reuenged? † Vpon the mountaines I wil take vp weeping and lamentation, & vpon the beautiful places of the deſert, mourning: becauſe they are burnt, for that there is not a man that paſſeth through: & they haue not heard the voice of the owner: from the foule of the ayre vnto the beaſtes they are gone away and departed. † And I wil make Ieruſalem to be heapes of ſand, and dennes of dragons: and I wil geue the cities of Iuda into deſolation, becauſe there is not an inhabiter. † Who is a wiſe man, that can vnderſtand this, and to whom the word of the mouth of our Lord may be made, that he may declare this, why the earth hath perished, and is burnt as a deſert, becauſe there is none that paſſeth through? † And our Lord ſaid: Becauſe they haue forſaken my law, which I gaue them, andAfter the deſtruction of Ieruſalem moſt of the people, eſpecially the richer ſort were caried into ca
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uitie; others were perſecuted til they were conſumed, that is, euen to death & deſtruction But not al the nation conſumed, for he prophecied the contrarie. ch. 4. v. 27. & ch. 5. v. 10. & 18 And after 70. yeares the reliques were releaſed, and returned into Iewrie, manie alſo remained ſtil there. As is euident in the bookes of Eſdras. haue not heard my voice, and haue not walked in it. † And they haue gone after the peruerſitie of their owne hart, and after Baalim, which they learned of their fathers. † Therfore thus ſaith the Lord of hoſtes the God of Iſrael: Behold I wil feede this people with worme wood, and geue them water of gaule to drinke. † And I wil diſperſe them in the Nations, which they and their fathers haue not knowen: and I wil ſend the ſword after them, :: til they be conſumed. † Thus ſaith the Lord of hoſts the God of Iſrael: Conſider and cal ye lamenting wemen, and let them come: & ſend to them that are wiſe, and let them make haſte; † let them haſten & take vp a lamentation
vpon vs: let our eies shede teares, & our eieliddes rune downe with waters. † Becauſe a voice of lamentation is heard from Sion; How are we waſted and confounded exceedingly? becauſe we haue left the land, becauſe our tabernacles are caſt downe. † Heare therefore ye wemen the word of our Lord: and let your eares take the word of his mouth: and teach your daughters lamentation: and euerie one her neighbour mourning: † becauſe death is come vp through our windowes, it is entred into our houſes, to deſtroy the children from without, the young men our of the ſtreetes. † Speake: Thus ſaith our Lord: and the carcaſſe of man shal fal as dung vpon the face of the countrie, and as a graſſe behind the backe of the mower, and there is none to gather it. † Thus ſaith our Lord: Let not the wiſeman glorie in his wiſedom, and let not the
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Cor.
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Cor. 10. ſtrong man glorie in his ſtrength, & let not the rich man glorie in his riches: † but he that glorieth, let him glorie in this, to vnderſtand & know me, becauſe I am the Lord that do mercie and iudgement, and iuſtice in the earth: for theſe thinges pleaſe me, ſaith our Lord. † Behold, the daies come, ſaith our Lord; and I wil viſite vpon euerie one, that hath the prepuce circumciſed, † vpon Theſe nations are alſo circumciſed in fleſh, but neither they no
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the Iewes are circumciſed in hart which argue
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h them of hypochrifie. Aegypt, and vpon Iuda, and vpon Edom, and vpon the children of Ammon, and vpon Moab, and vpon al that haue their heare powled, dwelling in the deſert: becauſe al nations haue the prepuce, but al the houſe of Iſrael are vncircumciſed in the hart.
CHAP. X. Influence of ſtarres, nor imagined powre of idols, is not to be feared: but God only. 6. whoſe Maieſtie is infinite, and idols haue no powre at al. 19. Ieruſalem lamenteth, 24. and prayeth God to pardon and protect his owne people.
HEARE ye the word, which our Lord hath ſpoken concerning you ô houſe of Iſrael. † Thus ſaith our Lord: According to the waies of the Gentils learne not: and Heathniſ
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idolaters thought the
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was diuine powre in the planetes, and other ſtarres. But the faithful know th
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they are the creatures of God, made for the benefite of men, not that men ſhould ſerue or feare th
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. of the fignes of heauen, which the heathen feare, be not afraid: † Becauſe the lawes of the people are vaine: becauſe the worke of the hand of the artificer hath cut a tree out of the foreſt with an axe. † with ſiluer and gold he hath decked it: with nailes and hammers he hath compacted it, that it fal not aſunder. † They are framed after the ſimulitude of a palme tree, and shal not ſpeake: being caried they shal be remoued,
becauſe Of other idols made of vvood, ſiluer, gold, and the like, it is more eaſie to ſee the vanitie. they are not able to go. Therefore feare them not, becauſe they can neither doe il nor wel. † There is not the like vnto thee ô Lord: thou art great, and great is thy name inMich. 7. ſtrength. † Who shal not feare thee ô king of Nations? For thine is the glorie: among al the wiſe of the Gentiles, & in al theirApoc. 15. kingdoms there is none like vnto thee. † They shal be proued altogether vnwiſe and foolish: the doctrine of their vanitie is wood. † Siluer wrapped vp is brought from Tharſis, and gold from Ophaz: the worke of the artificer, and the handes of the copperſmith: hyacinth and purple are their clothing: al theſe thinges are the worke of artificers. † But our Lord is the true God: he is the liuing God, and the King euerlaſting: at his indignation the earth shal be moued: & the Gentils shal not ſuſtaine his threatning. † Thus then you shal ſay to them: The goddes that made not heauen and earth, let them perish from of the earth, and from theſe places, that are vnder heauen. † He that maketh the earth in his ſtrength, prepareth the world in his wiſedom, and with his prudence ſtretcheth out the heauens. † At his voice he geueth a multitude of waters in the heauen, & lifteth vp the cloudes from the endes of thePſa. 134. earth: he maketh lightninges into rayne, and bringeth forth the winde out of his treaſures. † Euerie man is become a foole for knowlege, euery craftes man is confounded in the ſculptil: becauſe it is falſe that he hath melted, and there is no ſpirite in them. † They are vaine thinges, and a worke worthie to be laughed at: in the time of their viſitation they shal perish. † The portion of Iacob is not like to theſe: for it is he that formed al thinges: and Iſrael is the rodde of his inheritance: the Lord of hoſts is his name. † Gather thy confuſion out of the land, thou that dwelleſt in beſeige. † Becauſe thus ſaith our Lord: Behold I wil caſt forth farre of the inhabitans of the land at this time: & I wil afflict them, ſo that they may not be found, † Woe is me for my deſtruction, my plague is very ſore. But I ſaid: Truly this is myne infirmitie, and I wil beare it. † My tabernacle is waſted, al my cordes are broken in ſunder: my children are gone out from me, and are not: there is none to ſtretch out my tent anie more, & to ſet vp my courtaines. † Becauſe the paſtours haue done foolishly, and haue not ſought our Lord: therefore haue they not vnderſtood, and al their flocke is diſperſed. † Loe the voice of a bruit cometh, a great commotion from the land of the North: to make the
cities of Iuda a deſert, & an habitation of dragons. † I know Lord, that Man can not do anie good thing without Gods helpe, nor anie euil without his permiſſion neither of which deſtroyeth freewil▪ As in the preſent example Nabuchodonoſor could not afflict the Iewes but by Gods permiſion. mans way is not his owne: neither is it in a man to walke, and to direct his ſteppes. † Correct me ô Lord, but yet
Pſal. 6. in iudgement: and not in thy furie, leſt perhappes thou bring me to nothing. † Power out thine indignation vpon the Gentiles,
Pſal. 78. that haue not knowen thee, and vpon the prouinces, that haue not inuocated thy name: becauſe they haue eaten Iacob, and deuoured him, and conſumed him, and haue diſſipated his glorie.
CHAP. XI. The Prophet being commanded to preach the obſeruation of Gods couenant is not heard. 9. The people folovv their fathers example, adoring idols. 11. and shal therefore be ſeuerely punished, neither shal their idols, nor prayers of the iust profite them. 15. their malice against Chriſt is deſcribed 20. and the reuenge therof.
THE word that was made from our Lord to Ieremie, ſaying: † Heare ye the wordes of this couenant, and ſpeake to the men of Iuda, and to the inhabitants of Ieruſalem, † and thou shalt ſay to them: Thus ſaith our Lord the God of Iſrael: Curſed is the man that shal not heare the wordes of this couenant, † which I Not for the priuilegies of kinred (being the children of Abraham, Iſaac and Iacob) nor for ſuffering circumciſion nor for the reſt of the Sabbath, but for obedience (in keeping the couenant and precepts) our Lord is the God of Iſrael, and Iſrael his people S. Ierom.
commanded your fathers in the day, that I brought them out of the Land of Aegypt, out of the yron fornace, ſaying: Heare ye my voice, and doe al thinges, that I command you: and you shal be my people, and I wil be your God. † That I may raiſe vp the othe, which I ſware to your fathers, that I would geue them a land flowing with milke & hunnie, as is this day. And I anſwered, & ſaid: Amen Lord. † And our Lord ſaid to me: Crie aloude al theſe wordes in the cities of Iuda, and without Ieruſalem, ſaying: Heare ye the wordes of this couenant, and do them: † becauſe conteſting I did conteſt your fathers in the day, that I brought them out of the Land of Aegypt euen to this day: ariſing early I conteſted, and ſaid: Heare ye my voice: † and they heard not, nor inclined their eare: but went euerie one in the peruerſitie of his owne wicked hart: & I brought vpon them al the wordes of this couenant, which I commanded them to doe, and they did not. † And our Lord ſaid to me: Conſpiracie is found in the men of Iuda, and in the inhabitants of the men of Ieruſalem. † They are returned to the former iniquities of their fathers, which would not heare my wordes: and theſe therfore
haue gone after ſtrange goddes, to ſerue them: the houſe of Iſrael, and the houſe of Iuda hath made voide my couenant, which I made with their fathers. † For which thing thus ſaith our Lord: Behold I wil bring in euils vpon them, out of which they shal not be able to goeforth: and they shal crie to me, and I wil not heare them. † And the cities of Iuda, and the inhabitants of Ieruſalem shal goe, and crie to goddes, vnto whom they ſacrificed, and they shal not ſaue them in the time of their affliction. † For according to the number of thy cities were thy goddes ô Iuda: and according to the number of the waies of Ieruſalem thou didſt ſet altars of confuſion, altars to ſacrifice to Baalim. † Ch. 7. v. 16. ch▪ 14. v. 11. Thou therefore pray not for this people, and take not to thee praiſe and prayer for them: becauſe I wil no
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heare in the time of their crie vnto me, in the time of their affliction. † What is it that my beloued hath in my houſe done much wickednes? shal Fleſh offered in ſacrifice is hol
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e, but profiteth not thoſe that are obſtinate in ſinne. the holie flesh take away from thee thy malices: in which thou haſt boſted? † The Lord hath called thy name, a plentiful oliue tree, faire, fruiteful, beautiful: at the voice of a word, a great fire flamed vp in it, and the shrubbes thereof are burnt. † And the Lord of hoſtes that planted thee, hath ſpoken euil vpon thee: for the euils of the houſe of Iſrael, and of the houſe of Iuda, which they haue done to themſelues, to prouoke me, in offering to Baalim. † By conſent of al Churches (ſaith S. Ierom) this is ſpoken of Chriſt. But thou Lord haſt shewed me, and I haue knowen: thou haſt shewed me their ſtudies. † And I as a milde lambe, that is caried to a victim: and I VVho ſo bore himſelf, as if he had not knowen when the Iewes condemned him in their councel. For otherwiſe he knew, and foretold, that he ſhould be betrayed & crucified Mat. 20. v▪
18. 19 & ch. 26 v. 2. knew not that they deuiſed counſels againſt me, ſaying: Let vs caſt wood on his bread, and raſe him out of the land of the liuing, and let his name be mentioned no more. † But thou ô Lord of Sabaoth, which iudgeſt iuſtly, and proueſt the reynes and the hartes, let me ſee thy reuenge of them: for to thee I haue reueled my cauſe. † Therefore thus ſaith the Lord to the men of Anathoth, which ſeeke thy life, and ſay: Thou shalt not prophecie in the name of our Lord, and thou shalt not die in our handes. † Therefore thus ſaith the Lord of hoſtes: Behold I wil viſite vpon them: their yong men shal die by the ſword, their ſonnes and their daughters shal die in famine. † And there shal be
He ſpeaketh only of the wicked for ſtil ſome reliques remaine. Iſa. 10. Ier. 4. Ro. 9. no remaines of them: for I wil bring in euil vpon the men of Anathoth, the yeare of their viſitation.
CHAP. XII. It ſemeth ſtrange that the wicked proſper. 5. The Iewes heretofore afflicted by weaker enimies, shal be more oppreſſed by the Babylonians. 10. Euil paſtors shal be punished. 14. and forraine enimies deſtroyed.
THOV in deede ô Lord art iuſt, if I diſpute with thee, but yet I wil ſpeake iuſt thinges to thee: Prophetes, & other holie men, not ignorant nor doubtful of Gods prouidence, ſpeake ſometimes in the perſon of the weake, as deſirous to know why God ſuffereth the wicked to proſper in this world, and the godlie to be afflicted. Iob. 21. v. 7. Dauid Pſal. 72. v. 2. 3. Abacuc. 1. v. 3. Why doth theIob. 21. Abac. 1. way of the impious proſper: why is it wel with al that tranſgreſſe, and doe wickedly? † Thou haſt planted them, and they haue taken roote: they proſper and bring forth fruite: thou art nigh to their mouth, and farre from their reynes. † And thou Lord haſt knowen me, thou haſt ſene me, and proued my hart with thee: gather them together as a flocke to the victime, and S
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gregate. ſanctifie them in the day of ſlaughter. † How long shal the land mourne, and the herbe of euerie fielde be withered for malice of the inhabitants therein? Beaſt is conſumed, and foule: becauſe they haue ſaied: He shal not ſee our later endes. † If running with footemen thou haſt laboured: how canſt thou contend with horſes? And whereas in a land of peace thou haſt bene ſecure, what wilt thou doe in the pride of Iordan? † For euen thy bretheren, & the houſe of thy father, they alſo haue fought againſt thee, and haue cried after thee with ful voice: beleue them not when they shal ſpeake good thinges vnto thee. † I haue forſaken my houſe, I haue left mine inheritance: I haue geuen my beloued ſoule into the hand of her enemies. † Myne inheritance is become vnto me as a lion in the wood: it hath vttered a voice againſt me, therefore haue I hated it. † Why, is myne inheritance vnto me as a bird of diuers coulors? is it as a birde died through out? come, aſſemble yourſelues al ye beaſtes of the land, make haſte to deuoure. † Manie paſtours haue deſtroyed my vineyard, they haue troden downe my portion: they haue made my portion that was worthie to be deſired, into a deſert of deſolation. † They haue laied it into diſſipation, and it hath mourned vpon me. With deſolation is al the land made deſolate: becauſe there is none that conſidereth in the hart. † Vpon al the wayes of the deſert the waſters are come, becauſe the ſword of our Lord shal deuoure from one end of the land to the other end thereof: there is no peace to al flesh. † They haue ſowen wheate, and reaped thornes: they haue taken an inheritance, and it shal not profite them: you shal be ashamed of your fruites, for the wrath of the furie of our Lord. † Thus ſaith the Lord againſt al my moſt wicked neighbours:
After that the children are chaſticed, the rodde is to be burned. which touche the inheritance that I haue diſtributed to my people of Iſrael: Behold I wil plucke them out of their land, & the houſe of Iuda I wil plucke out of the middes
of them. † And when I shal haue plucked them out, I wil returne, and haue mercie on them: and wil bring them backe, euerie man to his inheritance, and euerie man into his land. † And it shal be: if being taught they wil learne the waies of my people, that they ſweare in my name: Our Lord liueth, as they haue taught my people to ſweare by Baal: they shal be built in the middes of my people. † But if they wil not heare, I wil plucke out that nation with plucking vp and with deſtruction, ſaith our Lord.The 2. part. The peoples ingratitude s
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ning againſt God, and perſecuring the Prophet.
CHAP. XIII. By a girdle firſt vſed and after leaft of, 8. is prefigured the reiection of the Iewes: 12. til Gods mercie recalleth them. 17. The Prophet lamenting their obſtinacie, 22. sheweth that their ſinne is the cauſe of their miſerie.
THVS ſaith our Lord to me: Goe, and get thee Prophecies vttered in factes haue more force to perſwade, then only wordes. And therfore the Prophetes by Gods commandment vſe both theſe wayes. Heb. 1. a girdle of linnen, and thou shalt put it about thy loynes, & shalt not put it into water. † And I got a girdle according to the word of our Lord, and put it about my loynes. † And the word of our Lord was made to me the ſecond time, ſaying: † Take the girdle, which thou haſt gotten, which is about thy loynes, and riſing goe to Euphrates, and hide it there in an hole of the rocke. † And I went, and hidde it in Euphrates, as our Lord had commanded me. † And it came to paſſe after manie daies, our Lord ſaid to me: Ariſe, goe to Euphrates: and take from thence the girdle, which I commanded thee that thou shouldſt hide it there. † And I went to Euphrates, and digged, and tooke the girdle out of the place, where I had hid it: and behold the girdle was rotten, ſo that it was fitte for noe vſe. † And the word of our Lord was made to me, ſaying: † Thus ſaith our Lord: ſo wil I make the pride of Iuda, & the great pride of Ieruſalem. † This moſt wicked people, which wil not heare my wordes, and walke in the peruerſitie of their hart: and haue gone after ſtrange goddes to ſerue them, and to adore them: & they shal be as this girdle, which is fitte for no vſe. † For as the girdle cleaueth to the loynes of a man, ſo haue I faſt ioyned to me al the houſe of Iſrael, and al the houſe of Iuda, ſaith our Lord: that they might be my people, and name, and prayſe, and glorie: and they heard not. † Thou shalt ſay therefore vnto them this word: Thus ſaith our Lord the God of Iſrael: An other prophetical ſimilitude to ſignifie that the Iewes ſhal be perplexe, not knowing what to do in extreme diſſtreſſe: as ſenſles men ouercome with much wine. Euerie bottle shal be filled with wine. And they shal ſay to thee: Why, are we ignorant that euerie bottle
shal be filled with wine? † And thou shalt ſay to them: Thus ſaith our Lord: Behold I wil fil al the inhabitants of this land, & the kinges that of the ſtocke of Dauid ſitte vpon his throne, and the prieſts, and the prophets, and al the inhabitants of Ieruſalem, with drunkennes. † And I wil diſperſe them euerie man from his brother, and the fathers and ſonnes together, ſaith our Lord: I wil not ſpare, and I wil not yelde: neither wil I haue mercie not to deſtroy them. † Heare ye, and geue eare. Be not eleuated, becauſe our Lord hath ſpoken. † Geue ye glorie to our Lord your God, before it waxe darke, and before your feete ſtumble at the darke mountaines: you shal looke for light, and he wil turne it into the shadow of death, and into darkenes. † But if you wil not heare this, in ſecret my ſoule shal weepe becauſe of the pride: weeping it shal weepe, and mine eie shal droppe teares, becauſe the flocke of
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am. 1. our Lord is taken. † Say to the king, and to her that ruleth: Be humbled, ſitte downe: becauſe the crowne of your glorie is come downe from your head. † The cities of the South are shut, and there is none that may open them: al Iuda is tranſported with a perfect tranſmigration. † Lift vp your eies, and ſee you, that come from the North: where is the flocke that is geuen thee, thy noble cattel? † what wilt thou ſay when he shal viſite thee? for thou haſt taught them againſt thee, and inſtructed them againſt thyne owne head: shal not ſorowes apprehend thee, as a woman in trauel? † And if thou shalt ſay in thy hart: Why are theſe thinges come vnto me? For the multitude of thine iniquitie, thy more shamelie partes are diſcouered, the ſoles of thy feete are polluted. † Cuſtome is as it were an other nature, hard to be altered: yet Gods grace raiſeth ſome inueterate ſinners to true repentance, but this is rare And of them ſelues without grace no ſinners can riſe nor repent. If the Aethiopian can change his skinne, or the leopard his ſpottes: you alſo can doe wel, when you haue learned euil. † And I wil ſcatter them as ſtubble, which is violently taken with the winde in the deſert. † This is thy lot, and portion of thy meaſure from me, ſaith our Lord, becauſe thou haſt forgotten me, and haſt truſted in lying. † Wherefore I haue alſo made bare thy thighes againſt thy face, and thine ignominie hath appeared, † thine adulteries, and thy neying the wickedneſſe of thy fornication: vpon the litle hilles in the field I haue ſeene thine abominations. Woe to thee Ieruſalem, thou wilt not be made cleane after me: how long yet?
CHAP. XIIII. Iurie shal be afflicted with drought and famine. 11. Neither shal the prophets prayer, nor their faſtes, nor ſacrifices auaile them. 14. Falſeprophetes shal perish with the ſeduced people. 17. Ieremie lamenting exhorteth them to repentance.
THE word of our Lord that was made to Ieremie concerning the wordes The Iewes ſuffered famine & thirſt by reaſon of drought, for their ſinnes, which alſo ſignifieth depriuation of God
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grace for their former wickednes. of the drought. † Iurie hath mourned, and the gates thereof are fallen downe, & are obſcured on the earth, and the crie of Ieruſalem is come vp. † The greater men haue ſent their inferiours to the water: they came to drawe, they found no water, they caried backe their veſſels emptie: they were confounded and afflicted, and couered their heades. † For the waſte of the land, becauſe there came no rayne vpon the earth, the husbandmen were confounded, they couered their heades. † For the hinde alſo brought forth in the field, and left it: becauſe there was no graſſe. † And the wild aſſes ſtood vpon the rockes, they drew winde as dragons, their eies failed, becauſe there was no graſſe. † If our iniquities haue anſwered vs: Lord do for thy names ſake, becauſe our reuoltinges are manie, to thee we haue ſinned. † O expectation of Iſrael, the ſauiour thereof in the time of tribulation: why wilt thou be as a ſeiourner in the land, and as a wayfaring man turning in to lodge? † Why wilt thou be as a wandring man, as the
As one that braggeth, and eſteemeth him ſelf ſtrong. ſtrong that can not ſaue? but thou ô Lord art in vs, and thy name is inuocated vpon vs, forſake vs not. † Thus ſaith our Lord to his people, which hath loued to moue their feete, and haue not reſted, and hath not pleaſed our Lord: Now wil he remember their iniquities, and viſite their ſinnes. † And our Lord ſaid to me: Pray not for this people to good. † When they shal faſt I wil not heare their prayers: and if they shal offer holocauſtes and victimes, I wil not receiue them: becauſe with ſword, and famine, and peſtilence I wil conſume them. † And I ſaid: A a a, ô Lord God Falſe prophetes ſeducing the people, can not excuſe them from ſinne. For when the blind leadeth the blind, both fal into the pitte. the Prophetes ſay to them: You shal not ſee the ſword, and there shal be no famine among you, but he wil geue you true peace in this place. † And our Lord ſaid to me: The prophetes prophecie falſely in my name: I ſent them not, and I commanded them not, neither haue I ſpoken vnto them: lying viſion, and deceitful diuination, guilfulnes, and the ſeduction of their owne hart they prophecie vnto you. † Therefore thus ſaith our Lord of the prophets, that prophecie in my name, whom I ſent
not, that ſay: There shal not be ſword, and famine in this land: In ſword and famine shal thoſe prophetes be conſumed. † And the peoples to whom they prophecie, shal be caſt forth in the waies of Ieruſalem through famine and ſword, and there shal be none to burie them; they and their wiues, their ſonnes and their daughters, and I wil power out their euil vpon them. † And thou shalt ſay this word vnto them: Let mine eies shede teares night and day, and not ceaſe, becauſeLam. 1. & 2. the Notwithſtanding there were very manie greuous ſinners, yet in reſpect of the iuſt the Church is a virgine. virgine daughter of my people, is afflicted with great affliction, with a verie ſore plague exceedingly. † If I shal goe out to the fieldes, loe the ſlaine with the ſword: and if I enter into the citie, loe the pyned away with famine. For the prophet and the prieſt are gone into a land which they knew not. † Why, caſting of haſt thou caſt away Iuda, or hath thy ſoule abhorred Sion? why then haſt thou ſtriken vs, ſo that there is no health? we haue expected peace, and there is no good: and a time of curing, and behold truble. † We haue knowen ô Lord our impieties, the iniquities of our fathers, becauſe we haue ſinned to thee. † Geue vs not into reproche for thy names ſake, neither make vs to haue the contumelie of the throne of thy glorie: remember, make not thy couenant with vs voide. † Why, are there among the ſculptils of the Gentiles that can raine? or can the heauens geue showers? art not thou the Lord our God, whom we haue expected? for thou haſt made al theſe thinges.
CHAP. XV. Though Moyſes and Samuel should pray for this people, yet God hath determined to punish them with plague, warre, famine, and captiuitie, 6. for their impenitencie. 10. The prophet lamenteth that for his preaching the people is become worſe, 15. and perſecuteth him. 19. but God promiſeth to deliuer and to reward him.
AND our Lord ſaid to me: “ If Moyſes and Samuel The Geneua Bible is corruptly tranſlated contrarie to the Hebrew and Greeke: Though Moyſes and Samuel ſtood before me.
shal ſtand before me, my ſoule is not toward this people: caſt them out from my face, and let them goe forth. † And if they shal ſay vnto thee: Whither shal we goe forth? thou shalt ſay to them: Thus ſaith our Lord: This Hebrew phraſe ſignifieth, that ſome ſhal dye by ſicknes, ſome by the ſword, ſome by famine, ſome ſhal be lead into captiuitie, as God hath feuerally ordayned. They that to death, to death,Zach. 11. and they that to ſword, to ſword: and they that to famine, to famine: and they that to captiuitie, to captiuitie. † And I wil viſite vpon them foure kindes, ſaith our Lord: The ſword to kil, and dogges to teare, & the foules of the ayre, and beaſts of
the earth to deuoure and to deſtroy. † And I wil geue them into rage to al the kingdomes of the earth: becauſe of Manaſſes4. Reg. 21. the ſonne of Ezechias the king of Iuda, for al thinges that he did in Ieruſalem. † For who shal haue pitie on thee Ieruſalem? or who shal be ſorie for thee? or who shal goe to pray for thy peace? † Thou haſt forſaken me, ſaith our Lord, thou haſt gone backward: and I wil ſtretch forth my hand vpon thee, and wil kil thee: I am wearie in praying thee. † And I wil ſcatter them with a fanne in the gates of the land: I haue ſlayne and deſtroyed my people, & yet they are not returned from their waies. † Their widowes are multiplied vnto me aboue the ſand of the ſea: I haue brought into them vpon the mother of the youngman a waſter at noone day: I haue caſt terrour ſudenly vpon the cities. † She is weakned that bare ſeuen, her ſoule hath fainted: the ſunne went downeAmos. 8. to her, when it was yet day: she is confounded, and ashamed: and the reſidue of them I wil geue vnto the ſword in the ſight of their enemies, ſaith our Lord. † Woe is me, my mother: why haſt thou borne me a man of brawling, a man of diſcord in al the earth? I haue not lent to vſurie, neither hath anie man lent vnto me to vſurie: al curſe me. † Our Lord ſaith: If thy remnant shal not be to good, if I haue not holpen thee in the time of affliction, and in the time of tribulation againſt the enemie. † Why, shal There can hardly be concord betwen potent kingdomes. yron be confederate with the yron from the North, and alſo The weaker is eaſily afflicted by the ſtronger. braſſe? † Thy riches and thy treaſures I wil geue into ſpoile for naught for al thy ſinnes, and in al thy borders. † And I wil bring thine enemies out of a land, which thou knoweſt not: becauſe a fire is kindled in my furie, it shal burne vpon you. † The Prophet fearing his ovvne vveaknes prayeth to be deliuered from perſecution. Thou knoweſt ô Lord, be mindful of me, and viſite me, and defend me from them, that perſecute me: doe not receiue me in Defer not to deliuer me. As Pſal. 12. v 2. 3 thy patience, know that I haue ſuſtayned reproch for thee. † Thy wordes were found, and I did eate them, and thy word was made to me a ioy & gladnes of my hart: becauſe thy name is inuocated vpon me ô Lord God of hoſtes. † I ſate not in the councel of ieſters, and I haue
Pſal. 1. & 2
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. gloried at the face of thy hand: I ſate alone, becauſe thou haſt filled me with threaning. † Why is my ſorow made perpetual, and my deſperate plague refuſeth to be cured? it is become vnto me as a lie of Vaine hopes. vnfaythful waters. † For this cauſe thus ſaith our Lord: If thou wilt be conuerted, I wil conuert thee, and thou shalt ſtand before my face: and if thou wilt ſeperate
the pretious thing from the vile, thou shalt be as my mouth: they shal be turned to thee, & The people shal yeld to the prophets admonition, not he to their peruerſitie. thou shalt not be turned to them. † And I wil geue thee vnto this people as a braſen wal, ſtrong: and they shal fight againſt thee, and shal not preuaile: becauſe I am with thee to ſaue thee, and to deliuer thee, ſaith our Lord. † And I wil deliuer thee out of the hand of the moſt wicked, and I wil redeeme thee out of the hand of ſtrong.
ANNOTATIONS. CHAP. XV.
1. If Moyſes and Samuel shal ſtand before me.] As before God reueled to thisNo prayers of others do aauaile for obſtinate & impenitent ſinners. prophet Ieremie, that the people ſhould aſſuredly be puniſhed, and therfore prohibited him (ch. 7. v. 16. ch. 11. v. 14▪ & ch. 14. v. 11.) that he ſhould not pray for them: ſo here he confirmeth the ſame determinate ſentence of their puniſhment, ſaying: If Moyſes and Samuel shal ſtand before me, my ſoule is not tovvards this people. That is, though not only Ieremie (a zelous holie prophet now liuing) but alſo Moyſes and Samuel (departed from this world long before) ſhal pray for this people, yet they ſhal not eſcape the deſigned puniſhment, for their great ſinnes. By neceſſarie conſequence of which confirmation, isSainctes after their death pray for men in this world. alſo proued, that Moyſes and Samuel, after their death, both could and did ſometimes pray for the ſame people. For otherwiſe the particular mention of theſe prophetes▪ were not to the purpoſe, if they neuer did, nor could pray for them. And wheras the Engliſh gloſſe (in the Geneua Bible) ſuppoſeth Gods meaning to be, that if there vvere anie man liuing moued vvith ſo great zele tovvards the people, as vvere theſe tvvo, yet he vvould not grant this requeſt, for as much as he had determined the contrarie, it is euident that Ieremie, Ezechiel, Daniel, andThis text is vnderſtood of Moyſes and Samuel them ſelues. ſome other prophetes then liuing, had alſo great zele, very like to the others, and therfore this text ſpeaketh not of others like vnto them; but as S. Ierom (in his commentaries, vpon this place) S. Chryſoſtom (ho. 1. in 1. Theſſ. 1.) and S. Gregorie (li. 9. Moral▪ c. 12.) vnderſtand it, of Moyſes and Samuel them ſelues, being in aſſured happie ſtate, where their former great zele and charitie were now greater, and more perfect then in this life.
CHAP. XVI. The prophet is forbid to marie, trubleſome times not ſuffering the cares of familie: 5. He muſt neither goe to places of feaſting, nor mourning, more dying then can be mourned or buried. 10. Al which is for their idolatrie. 15. but after captiuitie the people shal be releaſed. 16. And both Iewes and Gentiles conuerted to Christ.
AND the word of our Lord was made to me, ſaying: † Ieremie not only liued ſingle in the time of tribulation, but alſo rema
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ned a virgin al his li
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e. S. Ier
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m li▪
1. aduer Iouian. poſt medium.
Thou shalt not take a wife, and thou shalt not haue ſonnes, and daughters in this place. † Becauſe thus ſaith our Lord concerning ſonnes and daughters, that are begotten in this place, and concerning their mothers, which beare them: and concerning their fathers, of whoſe ſtocke they were
borne in this land: † by the deathes of diſeaſes they shal die: they shal not be mourned, and they shal not be buried, they shal be as a dunghil vpon the face of the earth: they shal be conſumed, both with ſword, and famine: and their carcaſſe shal be meate for the foules of the ayre, and beaſtes of the earth. † For thus ſaith our Lord: Enter not into the houſe of feaſting, neither goe thou to mourne, nor comfort them: becauſe I haue taken away my peace from this people, ſaith our Lord, mercie and commiſerations. † And great and litle shal die in this land: they shal not be buried nor mourned, and they shal not cut them ſelues, neither shal baldnes be made for them. † And they shal not breake bread among them to him that mourneth to comfort him vpon the dead: and they shal not geue them drinke of the cuppe to comfort them vpon their father and mother. † And enter not into the houſe of feaſting, to ſitte with them, and to eate and drinke: † becauſe thus ſaith our Lord of hoſtes the God of Iſrael: Behold I wil take away out of this place in your eies, and in your daies the voice of ioy, and the voice of gladnes, the voice of the bridegrome, and the voice of the bride. † And when thou shalt tel this people al theſe wordes, and they shal ſay to thee: Wherefore hath our Lord ſpoken vpon vs al this greate euil? what is our iniquitie? and what is our ſinne, that we haue ſinned to the Lord our God? † Thou shalt ſay to them: Becauſe your fathers haue forſaken me, ſaith our Lord: and gone after ſtrange goddes, and ſerued them, and adored them: and me they haue forſaken, & my law they haue not kept. † But After long expectation of amendment, & generation after generation adding more ſinnes, at laſt cometh great puniſhment. you alſo haue wrought worſe then your fathers: for behold euerie one walketh after the peruerſitie of his euil hart, that he heare me not. † And I wil caſt you forth out of this land, into a land, which you and your fathers knew not: and there you shal ſerue ſtrange goddes day and night, which shal not geue you anie reſt. † But againe after puniſhment God ſheweth his mercie. Therefore behold the daies come, ſaith our Lord, & it shal be ſaid no more: The Lord liueth, that brought forth the children of Iſrael out of the Land of Aegypt, † But, The Lord liueth, that brought the children of Iſrael out of the Land of the North, and out of al the landes to the which I did caſt them out: and I wil bring them againe into their land, which I gaue to their fathers. † Behold I wil ſend manie
The Apoſtles. fishers ſaith our Lord, & they shal fishe them: and after this I wil ſend them manie Other Apoſtolical men. hunters, & they shal hunt them from
euerie mountaine, and from euerie litle hil, and out of the caues Not only Chriſt is a rock, but he hath alſo geuen to his Apoſtle Peter to be called a rocke. In whoſe iudgements they that reſt are rightly ſayde to be tranſlated from the rocke. S. Iero. in hunc locum. of rockes. † Becauſe mine eies are vpon al their waies: they are not hid from my face, and their iniquitie hath not bene hid from mine eies. † And I wil repay firſt their duble iniquities, and their ſinnes: becauſe they haue contaminated my land with the carcaſſes of their idols, and with their abominations they haue filled mine inheritance. † O Lord my force, and my ſtrength, and my refuge in the day of tribulation: to thee the Gentiles ſhal come from the endes of the earth, and shal ſay: In very deede our fathers haue poſſeſſed lying, vanitie which hath not profited them. † Why, To make men is the worke of God, and therfore it is very abſurde, that a man can make goddes. S. Iero. ibidem.
shal a man make goddes vnto himſelf, and they are not goddes? † Therefore behold I wil shew them at this time, I wil shew them my hand, and my powre: and they shal know that my name is the Lord.
CHAP. XVII. For obſtinacie in ſinne the Iewes shal be ledde captiue. 5. He is curſed that trusteth in flesh: 7. and bl
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ſſed that trusteth in God. 9. Only God ſearcheth the hart, geuing to euerie one as they deſerue. 11. The prophet prayeth to be deliuered from his enemies: 19. preacheth obſeruation of the Law: 24. ſo they shal pr
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ſper, otherwiſe perish.
THE ſinne of Iuda is written with Theſe metaphorical termes ſignifie that their ſinnes were inueterated, and hard to be blotted out. yron penne in naile of Adamant, grauen vpon the bredth of their hart, and in the hornes of their altars. † When their children shal remember their altars, and their groues, and their trees with greene leaues in the high mountaines, † ſacrificing in the field: I wil geue thy ſtrength, and al thy treaſures into ſpoile, thine excelſes for ſinne in al thy coſtes. † And thou shalt be left alone of thine inheritance, which I gaue thee: and I wil make thee ſerue thine enemies in a land, which thou knoweſt not: becauſe thou haſt kindled a fire in my furie, it shal burne for euer. † Thus ſaith our Lord: Curſed be the man that truſteth
Chiefe and principal truſt muſt be in Gods helpe, not in mans ſtrength or policie. in man, & maketh flesh his arme, and his hart departethIſa. 30. from our Lord. † For he shal be as litle bushes in the deſert, and shal not ſee when good shal come: but he shal dwel in drynes in the deſert, in a land of ſaltnes, and not habitable. † Bleſſed be the man, that truſteth in our Lord, and our Lord shal be his confidence. † And he shal be as a tree that is planted
Pſal. 1. vpon the waters, that ſpreddeth his rootes towards moyſture: and it shal not feare when the heate cometh. And the
leafe thereof shal be greene, and in the time of drought it shal not be careful, neither shal it ceaſe at anie time to bring forth fruite. † The hart of man is peruerſe, and vnſearcheable, who shal know it? † I the Lord It is proper to God only by his owne powre to ſearch the hart of man and to know his ſecrete thoughts vvhich men, nor Angels can not naturally know; but holie Angels & glorified Sainctes do knovv the thoughtes of men by light of glorie vvhen mortal men pray vnto them; & prophetes know by light of prophecie, as Elizeus ſavv vvhen Giezi tooke bribes; and by ſpecial inſpiration, S. Peter knew the fraude of Ananias & Za phira. Act. 5. that ſearche the hart, and
Pſa. 7. v. 10. Apoc. 2. v. 23.
proue the reynes: which geue to euerie one according to his way, and according to the fruite of his inuentions. † The partrich hath nourished that which she brought not forth: he hath gathered riches, and not in iudgement: in the middes of his dayes he shal leaue them, and in his latter end he shal be a foole. † A throne of glorie of height from the beginning, the place of our ſanctification: † O Lord the expectation of Iſrael: al that forſake thee, shal be confounded: they that depart from thee, shal be written in the earth: becauſe they haue forſaken the vaine of liuing waters our Lord. † Heale me ô Lord, and I shal be healed: ſaue me, and I shal be ſaued: becauſe thou art my praiſe. † Behold they ſay to me: Where is the word of our Lord? let it come. † And I am not trubled, folowing thee the paſtour, and the day of man I haue not deſired, thou knoweſt. That which hath proceeded out of my lippes, hath bene right in thy ſight. † Be not thou a terrour vnto me, thou art mine hope in the day of affliction. † Let them be confounded that perſecute me, and let not me be confounded: let them be afrayd, and let not me be afrayd: bring vpon them the day of affliction, and with duble deſtruction, deſtroy them. † Thus ſaith our Lord to me: Goe, and ſtand in the gate of the children of the people, by which the kinges of Iuda come in, and goe out, and in al the gates of Ieruſalem: † and thou shalt ſay to them: Heare the word of our Lord ye kinges of Iuda, and al Iuda, and al the inhabitants of Ieruſalem, that enter in by theſe gates. † Thus ſaith our Lord: Take heede to your ſoules, and carie not burdens on By the ſabbath, as often els vvhere, is meant the obſeruation of al the lavv. the Sabbath day: neither bring them in by the gates of Ieruſalem. † And caſt not forth burdens out of your houſes on the Sabbath day, and al worke you shal not doe: ſanctifie the Sabbath day, as I commanded your fathers. † And they heard not, nor inclined their eare: but hardned their necke, that they would not heare me, and that they would not take diſcipline. † And it shal be: if you wil heare me, ſaith our Lord, that you bring not burdens in by the gates of this citie on the Sabbath day: and if you wil ſanctifie the Sabbath day, that you doe not al workes therein: † Such temporal rewardes vvere commonly promiſed in the old teſtament, but in the nevv is promiſed life euerlaſting, & eternal glorie. there shal enter in by the gates of this
citie kinges and princes, ſitting vpon the throne of Dauid, and mounting on chariotes and horſes, they and their princes, the men of Iuda, and the inhabiters of Ieruſalem: and this citie shal be inhabited for euer. † And they shal come from the cities of Iuda, and from round about Ieruſalem, and from the land of Beniamin, and from the champaine countries, & from the mountaines, and from the South, carying holocauſt, and victime, and ſacrifice, and frankincenſe, and they shal bring in oblation into the houſe of our Lord. † But if you wil not heare me, to ſanctifie the Sabbath day, & not to carie burden, and not to bring in by the gates of Ieruſalem on the Sabbath day: I wil kindle a fire in the gates thereof, and it shal deuoure the houſes of Ieruſalem, and it shal not be quenched.
CHAP. XVIII. As clay in the hand of a potter, ſo is Iſrael in Gods hand. 8. He pardoneth penitents, 10. and punisheth the obſtinate. 18. They conſpire against Ieremie, for which he denounceth miſeries hanging ouer them.
THE word that was made to Ieremie from our Lord, ſaying: † Ariſe and goe downe into the potters houſe, and there thou shalt heare my wordes. † And I went downe into the potters houſe, and behold he made a worke vpon the wheele. † And the veſſel was broken which he made of clay with his handes: and turning A potter can make a nevv veſſel of the ſame clay being misformed in caſting, ſo it be yet freſh, & moyſt; but God can alſo reforme man being hardned in hart, as if he made a new potte of an old one, broken into peeces or deformed. he made it an other veſſel, as it pleaſed in his eies to make it. † And the word of our Lord was made to me, ſaying: † Why, shal I not be able to doe vnto you, as this potter, ô houſe of Iſrael? Behold, ſaith our Lord,Iſa. 45. Rom. 9. as clay in the hand of the potter, ſo are you in my hand, ô houſe of Iſrael. † I wil ſodenly ſpeake againſt nation, and againſt kingdom, to roote out, and deſtroy, and waſt it. † If that nation shal repent them of their euil, againſt whom I haue ſpoken: I alſo wil repent me of the euil, that I haue thought to doe to it. † And I wil ſodenly ſpeake of nation and of kingdom, to build and plant it. † If it shal do euil in mine eies, that it heare not my voice: I wil repent me of the good that I haue ſpoken to do vnto it. † Now therefore tel the man of Iuda, and the inhabitantes of Ieruſalem, ſaying: Thus ſaith our Lord: Behold I forge euil againſt you, and deuiſe a deuice againſt you: let euerie man returne from his euil way, and direct ye your waies and your ſtudies. † Who ſaid: We are deſperate: for we wil goe after our cogitations, and we wil
do euerie one the peruerſitie of his euil hart. † Therefore thus ſaith our Lord: Aske the Nations: Who hath heard ſuch horrible thinges, as the virgine of Iſrael hath done exceedingly? † Why shal the ſnow of Libanus faile from the rocke of the field? or can the cold waters gushing forth and runing downe, be drawen out? † Becauſe my people hath forgotten me, ſacrificing in vaine, and ſtumbling in their waies, in the pathes of the world, that they might walke by them in a way not trodden: † that their land might be made into deſolation, and into an euerlaſting hiſſe: euerie one that shal paſſe by it, shal be aſtonied, and wagge his head. † As the burning winde wil I diſperſe them before the enemie: the backe, and not the face wil I shew them in the day of their perdition. † And they ſaid: Alluding to his owne perſecution the prophet here ſpeaketh expreſly of Chriſt, as S. Ierom ſheweth it verified when the Iewes crucified Chriſt, crying Crucifie him, crucifie him.
Come, and let vs finde deuiſes againſt Ieremie: for the law shal not perish from the prieſt, nor counſel from the wiſe, nor the word from the prophet: come, and let vs ſtrike him with the tongue, and let vs not attend to al his wordes. † Attend ô Lord vnto me, and heare the voice of mine aduerſaries. † Why, is euil rendred for good, becauſe they haue digged a pitte for my ſoule? Remember that I haue ſtood in the ſight, to ſpeake good for them, and to returne away their indignation from them. † Therefore geue their children into famine, and lead them into the handes of the ſword: let their wiues be made without children, & widowes: and let the husbands be killed by death: let their youngmen be pearced through with the ſword in battel. † Let a crie be heard out of their houſes, for thou shalt bring the robber vpon them ſodenly: becauſe they haue digged a pitte to take me, and haue hid ſnares for my feete. † But thou ô Lord knoweſt al their counſel againſt me vnto death: be not propicious to their iniquitie, & let not their ſinne be cleane put out from thy face: let them be made falling in thy ſight, in the time of thy furie deale with them.
CHAP. XIX. The prophet holding an earthen bottel in his hand, preacheth the deſtruction of Ieruſalem, 4. for their idolatrie: 10. and in ſigne therof breaketh the bottel in peeces: 11. denouncing that God wil ſo breake the people that contemne his word.
THVS ſaith our Lord: Goe, and VVordes & actions together inſtruct both by the eares & eyes, and ſo moue more effectually. as S. Ierom often noteth.
take a potters earthen bottel of the ancients of the people, and of the ancients
of the prieſts: † and goe forth to the valley of the ſonne of Ennom, which is by the enterie of the earthen gate: and there thou shalt preach the wordes, that I wil ſpeake to thee. † And thou shalt ſay: Heare the word of our Lord ye kinges of Iuda, and inhabitants of Ieruſalem: Thus ſaith the Lord of hoſtes, the God of Iſrael: Behold I wil bring in affliction vpon this place: ſo that euerie one, that shal heare it, his eares shal tingle: † becauſe they haue forſaken me, and haue made this place ſtrange: & they haue ſacrificed therein to ſtrange goddes, whō they, and their fathers, & the king of Iuda haue not knowen: and they haue filled this place with the bloud of innocents. † And they haue built the excelſes of Baalim, to burne their children with fire for holocauſt to Baalim: which I commanded not, nor haue ſpoken of, neither haue they aſcended into my hart. † Therefore behold the daies come, ſaith our Lord: and this place shal no more be called, Topheth, and the valley of the ſonne of Ennom, but the valley of ſlaughter. † And I wil diſſipate the counſel of Iuda and Ieruſalem in this place: and I wil ſubuerte them with the ſword in the ſight of their enemies, and in the hand of them that ſeeke their liues: and I wil geue their carcaſſes to be meate for the foules of the ayre, and for the beaſtes of the earth. † And▪ I wil make this citie into aſtonishment, and into hiſſing: euerie one that shal paſſe by it, shal be aſtonished, & shal hiſſe vpon al the plague therof. † And I wil feede them with the flesh of their ſonnes, and with the flesh of their daughters: and euerie one shal eate the flesh of his freind in the ſiege, and in the diſtreſſe, wherein their enemies shal include them, & they that ſeeke their liues. † And thou shalt breake the bottel in the ſight of the men, that shal goe with thee. † And thou shalt ſay to them: Thus ſaith the Lord of hoſtes: So wil I breake this people, and this citie, as the potters veſſel is broken, that can That which is vnpoſſible to men, is poſſible to God. Mat. 19. See Annot. ch. 18. v.
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no more be repaired: and they shal be buried in Topheth, becauſe there is no other place to burie in. † So wil I doe to this place, ſaith our Lord, and to the inhabitants thereof: and I wil make this citie as Topheth. † And the houſes of Ieruſalem, and the houſes of the kinges of Iuda shal be as the place of Topheth, vncleane: al houſes, in the toppes whereof they haue ſacrificed to al the hoſt of heauen, and haue offered libaments to ſtrange goddes. † And Ieremie came from Topheth, whither our Lord had ſent him to prophecie, and he ſtoode in the court
of the houſe of our Lord, and ſaid to al the people: † Thus ſaith the Lord of hoſtes, the God of Iſrael: Behol
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▪ I wil bring in vpon this citie, & vpon al the cities thereof al the euils that I haue ſpoken againſt it: becauſe they haue hardened their necke, that they would not heare my wordes.
CHAP. XX. Phaſſur a prieſt beateth the prophet, and putteth him in the ſtockes. He ſtil prophecieth their captiuitie in Babylon. 7. Lamenteth that he and his preaching is derided: 11. confideth in God: 14. and vttereth his afflicted minde.
AND Phaſſur the ſonne of Emmer prieſt, who was appointed prince in the houſe of our Lord, heard Ieremie prophecying theſe wordes. † And Phaſſur ſtroke Ieremie the prophet, and put him into the ſtockes, that was in the vpper gate of Beniamin, in the houſe of our Lord. † And when it was light on the morow, Phaſſur brought forth Ieremie out of the ſtockes. And Ieremie ſaid to him: Our Lord hath called thy name not Phaſſur ſignifieth multiplying principalitie, but his name was changed into Feare on euerie ſide, to ſignifie that he ſhould be terrified by many enimies. Phaſſur, but feare on euerie ſide. † Becauſe thus ſaith our Lord: Behold I wil geue thee into feare, thee and al thy freindes: and they shal fal by the ſword of their enemies, and thine eies shal ſee, and I wil geue al Iuda into the hand of the king of Babylon: & he shal tranſport them into Babylon, and shal ſtrike them with the ſword. † And I wil geue al the ſubſtance of this citie, and al the labour therof, & al the price, and al the treaſures of the kings of Iuda wil I geue into the hand of their enemies: and they shal ſpoile them, and take them away, and carie them into Babylon. † But thou Phaſſur, and al the inhabiters of thy houſe shal goe into captiuitie, and thou shalt come into Babylon, and there thou shalt die, and there shalt be buried, thou and al thy freindes, to whom thou haſt prophecied a lie. † Thou haſt ſeduced me ô Lord, and I am ſeduced: thou waſt ſtronger then I, and haſt preuailed: I am made a deriſion al the day, al doe ſcorne me. † Becauſe now long agoe I ſpeake, crying out iniquitie, and I often proclayme waſting: and the word of our Lord is made a reproch to me, and a deriſion al the day. † And I ſaid As Iob (ſaith S. Ierom) ſo this holie prophet in hyperbolical wordes ſhe weth his afflicted mind, ſignifying that which our Sauiour alſo affirmeth (Mat. 26.) It were better not to be then to be in miſerie; & as Iacob hauing liued in much trauel and affliction, calleth his dayes few and euil (Gen. 47.) Amos alſo (
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. 5.) ſaith: The day of our Lord (afflicting) is darknes, not light. Likewiſe S. Paul calleth this world wicked (Gal. 1) and the dayes euil. Epheſ. 5. I wil nor remember him, nor ſpeake anie more in his name: and there was made in my hart as a fire boyling, and shut vp in my bones: and I fainted, not ſuſtayning to beare it. † For I heard the contumelies of manie, & terrour on euerie ſide: perſecute
ye, and let vs perſecute him: of al the men, that were my peaceables, and garding my ſide: if by anie meanes he may be deceiued, and we preuaile againſt him, & be reuenged on him. † But our Lord is with me as a ſtrong warrier: therefore they that perſecute me shal fal, and shal be weake: they shal be confounded exceedingly, becauſe they haue not vnderſtood the euerlaſting reproch, which neuer shal be cleane put away. † And thou Lord of hoſtes, prouer of the iuſt, which ſeeſt the reynes and the hart: let me ſee I beſech thee thy reuenge of them: for to thee I haue reueled my cauſe. † Sing ye to our Lord, prayſe our Lord: becauſe he hath deliuered the ſoule of the poore out of the hand of the wicked. † :: Curſed
Iob. 3. be the day, wherein I was borne: the day in which my mother bare me, be it not bleſſed. † Curſed be the man that told my father, ſaying: There is a man child borne to thee: and as it were with ioy he reioyced him. † Let that man be as the cities are, which our Lord hath ſubuerted, and it hath not repented him: let him heare crying in the morning, and howling at noone time. † Who ſlew me not from the wombe, that my mother might be made my graue, and her wombe an euerlaſting conception. † Why came I out of the wombe, that I should ſee labour and ſorow, and my daies should be ſpent in confuſion?
CHAP. XXI.
The 3. part. Comminations to Ieruſalem, eſpecially to the King, euil prieſts, & falſe prophets: for which Ieremie is againe perſecuted. The prophet anſwereth the kinges meſſengers, that Ieruſalem shal be punished with plague, ſworde, famine, and captiuitie. 9. Thoſe shal eſcape beſt that yeld themſelues captiues: 11. exhorteth to correct their liues, leſt al be vtterly deſtroyed.
THE word that was made to Ieremie from our Lord,
This reuelation was made to Ieremie & vttered by him long after thoſe, which are in the former chapters: yea and after ſome of thoſe which are recorded in the chapters folowing. For he ſpeaketh here of the time when Nabuchodonoſor inuaded the countrie. when king Sedecias ſent Phaſſur the ſonne of Melchias vnto him, and Sophonias the ſonne of Maaſias prieſt, ſaying: † Aske our Lord for vs, becauſe Nabuchodonoſor the king of Babylon maketh battel againſt vs: if perhaps our Lord shal doe with vs according to al his meruelous workes, and he may retire backe from vs. † And Ieremie ſaid to them: Thus shal you ſay to Sedecias: † Thus ſaith our Lord the God of Iſrael: Behold I wil conuert the weapons of warre which are in your handes, and wherewith you fight againſt the king of Babylon, and the Chaldees, that beſiege you round about the walles: and I wil gather them together in the middes of
this citie. † And I wil vanquish you in ſtretched out hand, and in a ſtrong arme, and in furie, and in indignation, and in great wrath. † And wil ſtrike the inhabitants of this citie, men and beaſts shal dye with a greate peſtilence. † And after this ſaith our Lord: I wil geue Sedecias the king of Iuda, and his ſeruants, and his people, & they that are leaft in his citie from the peſtilence, and the ſword, and famine, into the hand of Nabuchodonoſor the king of Babylon, and into the hand of their enemies, and into the hand of them that ſeeke their life, and he wil ſtrike them in the edge of the ſword, and he wil not be moued, nor ſpare, nor haue mercie. † And to this people thou shalt ſay: Thus ſaith our Lord: Behold Gods grace is euer ready that ſinners may conuert if they vvil. I geue before you the way of life, and the way of death. † He that
Deut. 7. 11 30. shal dwel within this citie, shal dye with the ſword, and with famine, and peſtilence: but he that shal goe forth, and flee to the Chaldees, that beſiege you, shal liue, and his life shal be to him, as a ſpoile. † For I haue ſet my face vpon this citie to euil, and not to good, ſaith our Lord: it shal be geuen into the hand of the king of Babylon, & he shal burne it with fire. † And to the houſe of the king of Iuda, Heare ye the word of our Lord, † ô houſe of Dauid, thus ſaith our Lord: Iudge ye iudgement in the morning, & deliuer the oppreſſed by violence out of the hand of the oppreſſour: leſt perhaps mine indignation goe forth as fire, and be kindled, and there be none to quenche it, becauſe of the malice of your ſtudies. † Behold, I to thee inhabitreſſe of the firme & champaine valley ſaith our Lord: which ſay: Who shal ſtrike vs? and who shal enter into our houſes? † And I wil viſite vpon you according to the fruite of your ſtudies, ſaith our Lord: & I wil kindle a fire in the foreſt therof: and it shal deuoure al thinges round aboute it.
CHAP. XXII. The Prophet going to the palace admonisheth the king, and his officers to iudge and gouerne rightly: 5. threatning that otherwiſe they shal fal into calamitie: 10. prophecieth that Sellum shal not returne into Ieruſalem: 13. reprehendeth vniust builders; 18. that Ioakim shal dye and be buried ignominiouſly: 24. and I cchonias with his mother shal dye in the captiuitie of Babylon.
THVS ſaith our Lord: This was prophecied before that which is written in the chapter precedent; for the prophetes do not obſerue the order of hiſtorie. Goe downe into the houſe of the king of Iuda, and there thou shalt ſpeake this word, † and shalt ſay: Heare the word of our Lord ô king of Iuda,
which ſitteſt vpon the throne of Dauid: thou and thy ſeruantes, and thy people, which enter in by theſe gates. † Thus ſaith our Lord doe ye iudgement and iuſtice: and deliuer the oppreſſed by violence out of the hand of the oppreſſour: and the ſtranger, and pupil, and widow make not ſorowful, nor oppreſſe them vniuſtly: and the innocent bloud shede not in this place. † For if doeing you wil do this thing, there shal enter in by the gates of this houſe, kinges of the ſtocke of Dauid ſitting vpon his throne, and mounting vpon chariotes and horſes, they and their ſeruants, and their people. † But if you wil not heare theſe wordes: by my ſelf I haue ſworne, ſaith our Lord, that this houſe shal be into deſolation. † Becauſe thus ſaith our Lord vpon the houſe of the king of Iuda: By Galaad he ſignifieth the kinges palace. Galaad thou art vnto me the head of By Libanus Ieruſalem. Libanus: if I make thee not a wildernes, cities not habitable. † And I wil By ſanctifie ſegregate, ſeparate, or deſigne to this office. ſanctifie vpon thee a killing man and his weapons: and they shal cut downe thy choſen ceders, & shal caſt them headlong into the fire. † And manie nations shal paſſe by this citie: and euerie one shal ſay to his neighbour: Why hath the Lord doneDeut. 29. 3. Reg. 9. ſo to this great citie? † And they shal anſwer: Becauſe they haue forſaken the couenant of the Lord their God, and haue adored ſtrange goddes, and ſerued them. † Weepe not for the dead, neither mourne ye vpon him with weeping: Lament him that goeth forth, becauſe he shal returne no more, nor ſee the land of his natiuitie. † Becauſe thus ſaith our Lord to The fourth ſonne of Ioſias. 1. Par. 3. v. 15. Sellum the ſonne of Ioſias the king of Iuda, who To whom (as is probable) Nabuchodonoſor gaue the title of king, after the death of Sedecias. hath reigned for Ioſias his father, who is gone forth out of this place. He shal returne hither no more: † but in the place, to which I haue tranſported him, there shal he die, and he shal not ſee anie this land more. † Woe to him that buildeth his houſe in iniuſtice, and his chambers not in iudgement: his freind he wil oppreſſe without cauſe, and his hyre he wil not render him. † Who ſaith: I wil build me a broad houſe, and large chambers: who openeth to himſelf windowes, and maketh embowed ſielings of ceder, and painteth them with ruddle. † Why, shalt thou reigne, becauſe thou compareſt thyſelf to the ceder? why, did not thy father eate and drinke, and doe iudgement and iuſtice then when it was wel with him? † He iudged the cauſe of the poore and needie to his owne good, did he it not therefore becauſe he knew me, ſaith our Lord? † But thine eies and hart are to auarice, and to shede innocent
bloud, and to craftie oppreſſion, & to the courſe of euil worke. † Therefore thus ſaith our Lord to Ioakim the ſonne of Ioſias king of Iuda: They shal not mourne for him, Alas brother, and alas ſiſter: they shal not crie together to him, Alas Lord, and alas ô noble one. † With the burial of an aſſe shal he be buried, rotted and caſt forth without the gates of Ieruſalem. † Goe vp to Libanus & crie: and in Baſan geue thy voice, & crie to them that paſſe by, becauſe al thy louers are deſtroyed. † I ſpake to thee in thine abundance: & thou ſaidſt: I wil not heare: This is thy way from thy youth, becauſe thou heardeſt not my voice. † The winde shal feede al thy paſtores, & thy louers shal goe into captiuitie: and then shalt thou be confounded, and ashamed of al thy malice. † Thou that ſitteſt in Libanus, and makeſt thy neſte in the ceders, how haſt thou mourned together when ſorowes came to thee, as the ſorowes of a woman in trauel? † I liue, ſaith our Lord: that ifOtherwiſe called Ioachin the ſonne of Ioakim. 4. Reg. 24. v. 6. Iechonias the ſonne of Ioakim the king of Iuda shal be a ring on my right hand, thence wil I pluck him of. † And I wil geue thee into the hand of them that ſeeke thy life, and into the hand of them, whoſe face thou feareſt, and into the hand of Nabuchodonoſor king of Babylon, and into the hand of the Chaldees. † And I wil ſend thee, and thy mother that bare thee, into a ſtrange:: This Ioachin (or Iechonias) was reſtored to good eſtate, 4 Reg. 25. v. 27. but not to the dignitie or power of a king, neither Salathiel, Zorobabel, or others of his poſteritie til Chriſt. countrie, in the which you were not borne, and there you shal dye: † and into the land, wherto they lift vp their minde to returne thither: they shal not returne. † Why, is this man Iechonias an earthen and broken veſſel? is he a veſſel without al pleaſure? why are they caſt away, he and his ſeede are caſt forth into a land which they know not? † Earth, earth, earth, heare the word of our Lord. † Thus ſaith our Lord: Write this man barren, a man that in his daies shal not proſper: for neither shal there be a man of his ſeede, that shal ſitte vpon the throne of Dauid, and haue power anie more in Iuda.
CHAP. XXIII. God reproueth the euil gouerners, promiſing to reduce the reliques of the people from diſperſion; 4. to ſend good paſtors; and Christ the chiefe Pastor. 9. Falſeprophetes are threatned: 16. The people warned, not to heare them, preaching without miſſion, 27. againſt Gods wil, 33. and calling Gods word a burden.
VVOE to the paſtors, that deſtroy and teare the flockeEzec 13. & 34.
of my paſture, ſaith our Lord. † Therefore thus
ſaith our Lord the God of Iſrael to the paſtours, that feede my people: You haue ſcattered my flocke, and caſt them out, and haue not viſited them: Behold I wil viſite vpon you the malice of your ſtudies, ſaith our Lord. † And I wil gather together the remnant of my flocke out of al landes, into which I shal haue caſt them out: and I wil make them returne to their fieldes, and they shal increaſe and be multiplied. † And I wil raiſe vp paſtors ouer them, and they shal feede them: they shal feare no more, and they shal not dread: and none shal be to ſeeke of the number, ſaith our Lord. † Behold the daiesIſa. 4. 40. 45.
come, ſaith our Lord: & I wil rayſe vp to DauidChriſt who is iuſt of himſelf, who maketh others iuſt, and without whom no man can be iuſt. a iuſt branch: and he shal reigne a king, and shal be wiſe: and he shal doe iudgement and iuſtice in the earth. † In thoſe daies shal Iuda
Ezec. 34. Dan 9. Ioa. 1. v. 45.
be ſaued, and Iſrael shal dwel confidently: and this is the name that they shal cal him: The Lord our iuſt one. † For this cauſe behold the daies come, ſaith our Lord, and they shal ſay no more: Our Lord liueth, that brought forth the children of Iſrael out of the Land of Aegypt: † but: Our Lord liueth, thatDeut. 33.
hath brought forth, and brought hither the ſeede of the houſe of Iſrael from the Land of the North, and out of al the landes, to which I had caſt them out: & they shal dwel in their owne land. † To the prophets: My hart is broken in the middes of me, al my bones haue trembled: I am become as a drunken man, and as a man wette with wine, at the preſence of our Lord, and at the preſence of his holie wordes. † Becauſe the land is replenished with aduouterers, becauſe the land hath mourned by reaſon of malediction, the fieldes of the deſert are withered: and their courſe is become euil, & their ſtrength vnlike. † For the prophet and the prieſt are polluted: and in my houſe I haue found their euil, ſaith our Lord. † Therefore their way shal be as ſlipper ground in the darke: for they shal be driuen forth, and fal therein: for I wil bring euils vpon them, the yeare of their viſitation, ſaith our Lord. † And in the prophetes of Samaria I haue ſeene foolishnes: They prophecied in Baal, and deceiued my people Iſrael. † And in the prophetes of Ieruſalem I ſaw the ſimilitude of adulterers, and the way of lying: and they ſtrengthned the handes of the moſt wicked, that no man would returne from his malice: they are al become vnto me as Sodoma, and the inhabitants thereof as Gomorrha. † Therefore thus ſaith the Lord of hoſtes to the prophets: Behold I wil feede them with
wormewood, and wil geue them galle to drinke, for from the prophetes of Ieruſalem is pollution gone forth vpon al the land. † Thus ſaith the Lord of hoſtes: He are not the wordes of the prophets, that prophecie vnto you, and deceiue you: they ſpeake the viſion To truſt their owne iudgement, not beleuing the definitions of the Church, & relying euerie one vpon his priuate ſpirite is a manifeſt note of heretikes, falſe▪ prophetes or Apoſtataes. of their owne hart, not from the mouth of the Lord. † They ſay to them that blaſpheme me: Our Lord hath ſpoken: Peace shal be to you, and to euerie one that walketh in the peruerſitie of his owne hart, they haue ſaid: There shal no euil come vpon you. † For who hath bene preſent in the counſel of our Lord, and hath ſeene and heard his word? Who hath conſidered his word, and heard it? † Behold the whirlewind of the Lords indignation shal come forth, and a tempeſt breaking out: it shal come vpon the head of the impious. † The furie of the Lord shal not returne til he doe it, and vntil he accomplish the cogitation of his hart: in the later daies you shal vnderſtand his counſel. † I Miſſion of Paſtors & Prophetes was alvvayes ſo neceſſary in Gods Church, that whoſoeuer cō
meth without right miſſion is a falſe prophet, a woolfe & not a paſtor. ſent not the prophetes, and they ranne: I ſpake not to them, and they prophecied. † If they had ſtood in my counſel, and made my wordes knowen to my people, I had verely turned them from their euil way, and from their moſt wicked cogitations. † Am I God neere hand thinkeſt thou, ſaith our Lord? and not God farre of? † Shal a man be hid in ſecretes: and shal not I ſee him, ſaith our Lord? Why, doe not I fil heauen and earth, ſaith our Lord? † I haue heard what the prophets haue ſaid, prophecying in my name lies, and ſaying: I haue dreamed, I haue dreamed. † How long is this in the hart of the prophetes prophecying lies, and prophecying the ſeductions of their owne hart? † Who wil make my people to forget my name through their dreames, which euerie one telleth to his neighbour: as their fathers forgot my name for Baal. † The prophet that hath a dreame, let him tel the dreame: and he that hath my word, let him ſpeake my word truly: what hath the cha
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e to doe with the wheate, ſaith our Lord? † Why, are not my wordes as fire, ſaith our Lord: and as a hammer breaking a rocke? † Therefore behold I to the prophetes, ſaith our Lord: which ſteale my wordes euerie one from his neighbour. † Behold I to the prophetes, ſaith our Lord: which take their tongues, and ſay: Our Lord ſaith it. † Behold, I to the prophets dreaming lies, ſaith our Lord: which haue told thoſe thinges, and haue ſeduced my people in their lying, and in their Falſe prophetes may do falſe miracles, that is, ſtrange thinges to deceiue others: but can not worke true miracles. Becauſe therfore it is hard for vulgar people to iudge which are falſe miracles, the former note of right miſſion is a more ſecure marke to know true & falſe prophets. miracles: when I had not ſent them, nor commanded them, who
haue not profited this people, ſaith our Lord. † If therefore this people, or the prophet, or the prieſt shal aske thee, ſaying: What is the burden of our Lord? thou shalt ſay to them: We are the burden. for I wil caſt you forth, ſaith our Lord. † And the prophet, and the prieſt, and the people that ſaith: The burden of our Lord wil I viſite vpon that man, and vpon his houſe. † Thus shal you ſay euerie one to his brother, & neighbour: What hath our Lord anſwered? and what hath our Lord ſpoken? † And the burden of our Lord shal no more be mentioned: becauſe euerie mans burden shal be his owne word: & you haue peruerted the wordes of the liuing God, the Lord of hoſtes our God. † Thus shalt thou ſay to the prophet: What hath our Lord anſwered thee? and what hath our Lord ſpoken? † But if thou shalt ſay the burden of our Lord: for this, thus ſaith our Lord: Becauſe you haue ſaid this word: The burden of our Lord: and I haue ſent to you, ſaying: Say not: The burden of our Lord: † Therefore behold I wil take you away carying you, and wil forſake you, & the citie which I haue geuen to you, and to your fathers, from before my face. † And I wil geue you into euerlaſting reproch, and into eternal ignominie, which shal neuer be put away by obliuion.
CHAP. XXIIII. By a parable of good and euil figges, is ſignified, 5. the reduction of the penitent from captiuitie: 8. and the vexation of thoſe, that ſtayed in Ieruſalem, or fled into Aegypt.
OVR Lord shewed me: and behold two baskets ful of figges, ſet before the temple of our Lord: after that Nabuchodonoſor king of Babylon tranſported Iechonias the ſonne of Ioakim the king of Iuda, and his princes, and the crafteſman, and incloſer of Ieruſalem, and had brought them into Babylon. † One basket had very good figges: as the figges of the prime time are wont to be: and one basket had very naughtie figges, which could not be eaten, becauſe they were naught. † And our Lord ſaid to me: What ſeeſt thou Ieremie? And I ſaid: Figges: the good figges, Literally he prophecieth that king Ieconias and others caried in the firſt trāſmigration into Babylon ſhould be releaſed or exalted; and king Sedecias with his children & folovvers ſhould periſh: but myſtically he prophecieth that the good ſhal proſper & be high ly rewarded, & the wicked ſhal be miſerable and moſt ſeuerely puniſhed. exceeding good, and the naughtie figges, exceeding naught: which can not be eaten becauſe they are naught. † And the word of our Lord was made to me, ſaying: † Thus ſaith our Lord the God of Iſrael: As are theſe good figges: ſo wil I know the tranſmigration of Iuda, which I haue ſent forth out of this
place into the land of Chaldees, vnto good. † And I wil ſet mine eies vpon them to be pacified, & I wil bring them againe into this land: and I wil build them, and not deſtroy: and I wil plant them and not plucke them vp. † And I wil geue them an hart to know me, that I am the Lord: and they shal be my people, and I wil be their God: becauſe they shal returne to me in al their hart. † And as are the very naughtie figges, that can not be eaten, becauſe they are naught: thus ſaith our Lord, ſo wil I geue Sedecias the king of Iuda: and his princes, and the reſt of Ieruſalem, that haue remained in this citie, and that dwel in the Land of Aegypt. † And I wil geue them into vexation, and affliction, to al the kingdomes of the earth: into reproch, and to be a parable, and into a prouerbe, and into malediction in al places, to which I haue caſt them out. † And I wil ſend among them the ſword, famine, and peſtilence: til they be conſumed out of the land, which I gaue them, and their fathers.
CHAP. XXV. After the peoples contemning to heare Ieremie, and other Prophets, preaching three & twentie yeares, 8. he denounceth their aſſured captiuitie ſeuentie yeares in Babylon: 12. and then the ruine of their enemies. 15. Al which wrath of God, Ieremie forshsweth to the Iewes, 19. and Gentiles. 29. Which shal first happen to Gods proper people: 36. and ſo extend to al nations: 34. the principal gouerners bewayling their common miſerie.
THE word that was made to Ieremie concerning al the people of Iudain As is noted before (ch. 21.) theſe prophe cies are not written in order of the time when they were vttered. For this viſion perteyneth to Ioakim, who was father to Ieconias, and elder brother to Sedecias, of whom the for mer chapters make mentiō. the fourth yeare of Ioakim the ſonne of Ioſias king of Iuda (the ſame is the firſt yeare of Nabuchodonoſor king of Babylon.) † Which Ieremie the prophet ſpake to al the people of Iuda, and to al the inhabitants of Ieruſalem, ſaying: † From the thirteenth yeare of Ioſias, the ſonne of Amon king of Iuda vntil this day; this is the three & twentith yeare, the word of our Lord was made to me, and I haue ſpoken to you riſing in the night and ſpeaking, and you haue not heard. † And our Lord hath ſent al his ſeruants the prophets, ryſing early, and ſending and you haue not heard, not inclined your eares to heare † when he ſaid: Returne ye
4. Reg. 17. euerie one from his euil way, and from your moſt wicked cogitations: and you shal dwel in the land, which our
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ord hath geuen you, and your fathers from euerlaſting & for euermore. † And goe ye not after ſtrange goddes to ſerue them, & adore them: nor prouoke me to wrarh in the works of your handes,
and I wil not afflict you. † And you haue not heard me, ſaith our Lord, ſo that you prouoked me to anger in the workes of your handes, to your euil. † Therfore thus ſaith the Lord of hoſtes: For that you haue not heard my wordes: † behold I wil ſend, and take al the kinreds of the North, ſaith our Lord, and Nabuchodonoſor the king of Babylon This wicked king is called Gods ſeruant in that he was his inſtrument o
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miniſter to puniſh other ſinners. my ſeruant: and I wil bring them vpon this land, and vpon the inhabitants thereof, and vpon al the nations that are round about it: and I wil kil them, and make them into aſtonishment and hyſſing, and into euerlaſting deſolations. † And I wil deſtroy out of them the voice of ioy, and the voice of gladnes, the voice of the bridegroome, and the voice of the bride, the noiſe of the mil, and the light of the lampe. † And al this land shal be in
Dan. 9. 1. Eſd. 1. 3. Eſd. 1. deſolation, and into aſtonishment: and al theſe nations shal ſerue the king of Bebylon Theſe ſeuentie yeares begane in the eleuenth yeare of Sedecias. ſeuentie yeares. † And when the ſeuentie yeares shal be expired, I wil viſite vpon the king of Babylon, and vpon that nation, ſaith our Lord, their iniquitie, and vpon the land of Chaldees: and I wil make it into euerlaſting deſolations. † And I wil bring vpon that land al my wordes, that I haue ſpoken againſt it, al that is written in this booke, whatſoeuer Ieremie hath prophecied againſt al nations: † becauſe they haue ſerued them, whereas they were manie nations, & great kinges: and I wil repay them according to their workes, and according to the deedes of their handes. † Becauſe thus ſaith the Lord of hoſtes the God of Iſrael: Take This metaphor of a cuppe ſignifieth that Gods wrath is powred out to puniſh ſinners. As Pſa. 74. v. 9. Iſa. 51. v. 17. the cuppe of wine of this furie at my hand: & thou shalt drinke thereof to al nations, vnto the which I shal ſend thee. † And they shal drinke, and be trubled, and be madde at the face of the ſword, which I shal ſend among them. † And I tooke the cuppe at the hand of our Lord, and I dranke to al the nations, to which our Lord ſent me: † to Ieruſalem, and the cities of
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uda, and to the kinges thereof, & princes thereof: that I would geue them into deſolation, and into aſtonishment, and into hiſſing, and into malediction, as is this day. † To Pharao the king of Aegypt, and to his ſeruants, and his princes, & al his people, † and to al generally: to al the kinges of the land of Auſitis, and to al the kinges of the land of the Philiſthijms, and of Aſcalon, and of Gaza, and of Accaron, and to the remnant of Azotus, † and of Idumea, and of Moab, and to the children of Ammon. † And to al the kinges of Tyre, and to al the kinges of Sidon: and to the
kinges of the land of the iles, who are beyond the Sea. † And to Dedan, and Thema, and Buz, and to al The Iſmaelites, & Agarenes (otherwiſe called Sarazens) powled their heare to the eares, & left the loweſt part long; as now the Polonians & Hungarians vſe to be powled. that haue their heare powled. † And to al the kinges of Arabia, and to al the kinges of the Weſt, that dwel in the deſert. † And to al the kinges of Zambri, and to al the kinges of Elam, and to al the kinges of the Medes: † alſo to al the kinges of the North from neere and from a farre of: to euerie one againſt his brother: and to al the kingdomes of the earth, which are vpon the face thereof: and the king of Seſac shal drinke after them. † And thou shalt ſay to them: Thus ſaith the Lord of hoſtes the God of Iſrael: Drinke ye, and be drunken, & vomite: and fal, and riſe not, at the face of the ſword, which I shal ſend among you. † And when they shal not take the cuppe of thy hand to drinke, thou shalt ſay to them: Thus ſaith the Lord of hoſtes: Drinking you shal drinke: † becauſe loe in the citie, wherein my name is inuocated, wil I beginne to afflict,1. Pet. 4. and shal you be as innocent and ſcape free? you shal not ſcape free: for I cal the ſword vpon al the inhabitants of the earth, ſaith the Lord of hoſtes. † And thou shalt prophecie vnto them al theſe wordes, and shalt ſay to them: Our Lord fromIoel. 3. Amos. 1. on high shal roare, and from his holie habitation shal geue his voice: roaring he shal roare vpon his beautie: the crie as it were of them that As thoſe that labour in the vinepreſſeſing to encorege ech other, ſo in affliction it wil be neceſſarie to doe the like. tread grapes shal be ſung againſt al the inhabitants of the earth. † The ſound is come euen to the endes of the earth: becauſe there is iudgement to our Lord with the Nations: he entreth iudgement with al flesh, the impious I haue deliuered to the ſword, ſaith our Lord. † Thus ſaith the Lord of hoſtes: Behold, affliction shal go forth from nation to nation: & a great whirlewind shal goe forth from the endes of the earth. † And the ſlaine of our Lord shal be in that day from the one end of the earth euen to the other end thereof: they shal not be mourned, and they shal not be gathered vp, nor buried: as a dunghil shal they lie vpon the face of the earth. † Howle ye paſtoures, and crie: and ſprinkle your ſelues with ashes ye leaders of the flocke: becauſe your daies are accomplished, to be ſlaine: and your diſſipations, and you shal fal as precious veſſels. † And flight shal faile from the paſtours, and ſaluation from the principals of the flocke. † A voice of the crie of the paſtoures, and an bowling of the principals of the flocke: becauſe our Lord hath waſted their paſtures. † And the fieldes of peace haue bene ſilent at the
preſence of the wrath of the furie of our Lord. † He hath as a lyon forſaken his couert, becauſe their land is made into deſolation at the preſence of the wrath of Though God of his nature is moſt meke like to a doue, yet prouoked by ſinne he powreth out wrath▪
the doue, and at the preſence of the wrath of the furie of our Lord.
CHAP. XXVI. The prophet for preaching Gods commination, 7. is apprehended by the prieſtes, and falſe prophetes: 10. but deliuered from death by the ancientes of the people: 18. alleaging the examples of Michaeas, 20. and Vrias prophecying the ſame before.
IN THE beginning of the kingdom of Ioakim the ſonne of Ioſias king of Iuda, came this word from our Lord, ſaying: † Thus ſaith our Lord: Stand in the court of the houſe of our Lord, and thou shalt ſpeake to al the Men of the cities. cities of Iuda, out of the which they come, to adore in the houſe of our Lord, al the wordes which I haue commanded thee to ſpeake vnto them: withdraw not a word, † Gods cōm
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nations are conditional, if the people perſiſt in ſinne they shal be punished, as is threatned, but if they repent the punishment shal be mitigated. if perhaps they wil heare and be conuerted euerie one from his euil way: and it may repent me of the euil that I thinke to doe to them for the malice of their ſtudies. † And thou shalt ſay to them: Thus ſaith our Lord: If you wil not heare me to walke in my law, which I haue geuen you, † that you heare the wordes of my ſeruants the prophetes, which I ſent to you in the night riſing, and directing, and you heard not: † I wil geue this houſe as
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. Reg 4. Silo, and this citie I wil geue into malediction to al the nations of the earth. † And the prieſtes, and prophetes, and al the people heard Ieremie ſpeaking theſe wordes in the houſe of our Lord. † And when Ieremie had ended ſpeaking al thinges that our Lord had commanded him, to ſpeake vnto al the people: the prieſtes, and prophetes, and It is a moſt cōmon phraſe of holie Scripture to ſay, al, for moſt part.
al the people apprehended him, ſaying: Let him dye the death. † Why hath he prophecied in the name of our Lord, ſaying: This houſe shal be as Silo: and this citie shal be made deſolate, for that there is no inhabitant? And al the people was gathered together againſt Ieremie in the houſe of our Lord. † And the princes of Iuda heard theſe wordes: and they went vp from the kings houſe into the houſe of our Lord, and ſa
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e in the entrie of the new gate of the houſe of our Lord. † And the prieſtes and the prophetes ſpake to the princes, and to al the people, ſaying: The iudgement of death is to this man: becauſe he hath prophecied againſt this citie, as you haue heard with your
eares. † And Ieremie ſpake to al the princes, and to al the people, ſaying: Our Lord ſent me, that I should prophecie toCh. 25. 2. Par. 36. this houſe, & to this citie al the wordes that you haue heard. † Now therfore make your waies good, and your ſtudies, &
1. Eſd. 1. 3. Eſd. 1. heare the voice of our Lord your God: and our Lord wil repent him of the euil, that he hath ſpoken againſt you. † But I loe am in your handes: doe vnto me that which is good, and right in your eyes: † Howbeit know ye and vnderſtand that if you kil me, you shal betray innocent bloud againſt your ſelues, and againſt this citie, and the inhabitantes therof. For in truth our Lord ſent me to you, that I should ſpeake al theſe wordes in your eares. † And the princes, and Common people doe eaſily change their iudgement, ſometimes to the better, as here to ſaue the prophets life, ſometimes to worſe, as when they had receiued our Sauiour with ioy on palmeſunday, within few dayes after they cried: Crucifie him.
al the people ſaid to the prieſtes, and to the prophetes: There is no iudgement of death to this man: becauſe he hath ſpoken to vs in the name of the Lord our God. † Men therefore of the ancients of the land roſe vp: and they ſpake to al the aſſemblie of the people, ſaying: † Michaeas the Moraſthi was a prophet in the daies of Ezechias the king of Iuda, and he ſpake to al the people Iuda, ſaying: Thus ſaith the Lord of hoſtes: SionMich. 3. shal be plowed as a field, and Ieruſalem shal be as an heape of ſtones: and the mount of the houſe as the high places of woodes. † Did Ezechias the king of Iuda, and al Iuda, condemne him to death? Did they not feare our Lord, and beſeech the face of our Lord: and it repented our Lord of the euil, that he had ſpoken againſt them? Therefore we doe great euil againſt our ſelues. † There was alſo a man prophecying in the name of our Lord, Vrias the ſonne of Semei of Cariathiarim: and he prophecied againſt this citie, and againſt this land according to al the wordes of Ieremie. † And king Ioakim, and al his mighties, and his princes heard theſe wordes: & the king ſought to kil him. And Vrias heard, and was afraied, and fled and went into Aegypt. † And king Ioakim ſent men into Aegypt, Elnathan the ſonne of Achobor, and men with him into Aegypt. † And they brought Vrias out of Aegypt: and brought him to king Ioakim, and he ſtroke him with the ſword: and he caſt forth his carcaſſe in the ſepulchers of the baſe vulgar people. † Therefore the hand of Ahicam the ſonne of Saphan was with Ieremie, that he should not be deliuered into the handes of the people, and they kil him.
CHAP. XXVII. Ieremie putteth chaines about his owne necke, and then ſendeth them to ſundrie kinges, admonishing them, that they muſt either be ſubiect to the king of Babylon, 8. or perish by ſword, famine, and peſtilence. 14. Inueigheth againſt falſe prophetes preaching the contrarie. 16. and falſly affirming that the veſſels already taken away shal quickly be reſtored. 18. wheras in dede the reſt shal alſo be caried away, but al at last reſtored.
IN THE beginning of the kingdom of Ioakim, the ſonne of Ioſias king of Iuda, was this word made to Ieremie from our Lord, ſaying: † Thus ſaith our Lord to me: Make thee
Bandes and chaynes are apt ſignes of captiuitie, becauſe they are the very inſtruments wherwith captiues are bond. bandes, and chaynes: and thou shalt put them on thy necke. † And thou shalt ſend them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Sidon: by the hand of the meſſengers, that are come to Ieruſalem to Sedecias the king of Iuda. † And thou shalt command them that they ſpeake to their lordes: Thus ſaith the Lord of hoſtes the God of Iſrael: Thus shal you ſay to your lordes: † I made the earth, and men, and the beaſtes, that are vpon the face of the earth, in my great ſtrength, and in my ſtretched out arme: and I haue geuen it to him, that pleaſed in mine eies. † And now therefore I haue geuen al theſe landes into the hand of Nabuchodonoſor king of Babylon Hangmen, or executioners are Gods inſtruments, & his ſeruantes in puniſhing the wicked. my ſeruant: more ouer alſo the beaſtes of the field I haue geuen him, to ſerue him. † And al nations shal ſerue him, and his ſonne, and his ſonnes ſonne: til the time come of his land and of himſelf: and manie nations and great kinges shal ſerue him. † But the nation and kingdome that shal not ſerue Nabuchodonoſor king of Babylon: and who ſoeuer shal not bowe his necke vnder the yoke of the king of Babylon: I wil viſite vpon that nation with ſword, and with famine, and with peſtilence, ſaith our Lord: til I conſume them in his hand. † You therefore heare not your prophetes, and deuiners, and dreamers, and ſouthſayers, and ſorcerers, that ſay to you: You shal not ſerue the king of Babylon. † Becauſe they prophecie lies vnto you: that they may make you far from your countrie, and caſt youCh. 23. & 29. out, and you perish. † But the nation, that shal ſubmit their necke vnder the yoke of the king of Babylon, and shal ſerue him; the ſame wil I let alone in their owne land, ſaith our Lord: and they shal husband it, and dwel in it. † And to Sedecias the king of Iuda, I haue ſpoken according to al theſe
wordes, ſaying: Submitte your neckes vnder the yoke of the king of Babylon, & ſerue him, and his people, & you shal liue. † Why wil you dye, thou and thy people with the ſword, and famine, & the peſtilence, as the Lord hath ſpoken to the nation, that wil not ſerue the king of Babylon? † Heare not the wordes of the prophetes that ſay to you: You shal not ſerue the king of Babylon: becauſe they ſpeake a lie to you. † Becauſe
Ch. 14. I ſent them not, ſaith our Lord: & they prophecie in my name falſely: that they may caſt you out, & you perish, as wel you, as the prophetes that prophecie vnto you. † And to the prieſtes, and to this people I haue ſpoken, ſaying: Thus ſaith our Lord: Heare not the wordes of your prophetes, that prophecie to you, ſaying: Behold the veſſels of our Lord shal returne out of Babylon euen now quickly, for they prophecie a lie vnto you. † Therefore heare them not, but ſerue the king of Babylon, that you may liue. Why is this citie geuen into deſolation? † And It is ſo falſe that the treaſures caried away shal quickly be reſtored, that in dede more shal be caried away before the former be recouered. if they be prophetes, and the word of our Lord be in them: let them interpoſe themſelues before the Lord of hoſtes, that the veſſels which were leaft in the houſe of our Lord, and in the houſe of the king of Iuda, and in Ieruſalem, come not into Babylon. † Becauſe thus ſaith the Lord of hoſtes to the pillars, and to the ſea, and to the feete,4 Reg. 25. and to the reſt of the veſſels, that are remayning in this citie. † Which Nabuchodonoſor the king of Babylon, tooke not when he tranſported Ieconias the ſonne of Ioakim, the king4 Reg. 24. of Iuda, from Ieruſalem into Babylon, and al the great men of Iuda and Ieruſalem. † Becauſe thus ſaith the Lord of hoſtes the God of Iſrael to the veſſels, that are left in the houſe of our Lord, and in the houſe of the king of Iuda and Ieruſalem: † They shal be tranſported into Babylon, and there they shal
4. Reg. 25. be vntil the day of their viſitation, ſaith our Lord: and I wil cauſe them to be brought, and to be reſtored in this place.
CHAP. XXVIII. Hananias a falſe prophet auoucheth that within two yeares the holie veſſel and king I echonias with other captiues shal be reſtored. 5. I eremie prayeth that it may be ſo. 7. but prophecieth that it wil not ſo be. 10. The falſe prophet in confirmation of that he ſaith, breaketh I eremies chaine. 12. But I eremie againe prophecieth the contrarie. 16. & that Hananias shal dye the ſame yeare.
AND it came to paſſe in that yeare, in the beginning of the kingdom of Sedecias king of Iuda, in the Sedecias reigning eleuen yeares, the fourth yeare of his reigne may vvel be called in the beginning of his reigne. fourth
yeare, in the fifth moneth, Hananias the ſonne of Azur the prophet of Gabaon ſpake to me, in the houſe of our Lord before the prieſtes, and al the people, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael, I haue broken the yoke of the king of Babylon. † As yet two yeares of dayes, and I wil make al the veſſels of the houſe of our Lord to be brought backe into this place, which Nabuchodonoſor the king of Babylon tooke out of this place, and tranſported them into Babylon. † And Iechonias the ſonne of Iaokim the king of Iuda, and al the tranſmigration of Iuda, that are entered into Babylon, I wil make to returne to this place, ſaith our Lord: for I wil breake the yoke of the king of Babylon. † And Ieremie the prophet ſaid to Hananias the prophet in the preſence of the prieſtes, and in the preſence of al the people, that ſtoode in the houſe of our Lord: † And Ieremie the prophet ſaid: The prophet hearing a good thing falſly auouched wisheth it might be ſo, but left others be deceiued, warneth the people not to beleeue it, becauſe it is falſe and shal not happen as the falſe prophet affirmeth. Amen, Our Lord ſo doe: our Lord raiſe vp thy wordes, which thou haſt prophecied: that the veſſels may be brought againe into the houſe of our Lord, and al the tranſmigration out of Babylon to this place. † But yet heare this word, that I ſpeake in thine eares, and in the eares of al the people: † The prophets, that haue bene before me, and before thee from the beginning, and haue prophecied concerning manie countries, and concerning great kingedomes of warre, and of affliction, and of famine. † The prophet, that hath prophecied peace: when his word shal come to paſſe, the prophet shal be knowen, whom our Lord hath ſent in truth. † And Hananias the prophet tooke the chaine from the necke of Ieremie the prophet and brake it. † And Hananias ſpake in the ſight of al the people, ſaying: Thus ſaith our Lord: So wil I breake the yoke of Nabuchodonoſor the king of Babylon after two yeares of dayes from the necke of al nations. † And Ieremie the prophet went his way. And the word of our Lord was made to Ieremie, after that Hananias the prophet brake the chayne from the necke of Ieremie the prophet, ſaying: † Goe, and thou shalt tel Hananias: Thus ſaith our Lord: Thou haſt broken chaynes of wood, and thou shalt make for them chaynes of yron. † Becauſe thus ſaith the Lord of hoſtes the God of Iſrael: An yron yoke haue I put vpon the necke of al theſe Nations, to ſerue Nabuchodonoſor the king of Babylon, and they shal ſerue him: moreouer alſo the beaſtes of the earth I haue geuen him. † And Ieremie the prophet ſaid to Hananias
the prophet: Heare Hananias: Our Lord ſent thee not, & thou haſt made this people to truſt in a lie. † Therefore thus ſaith our Lord: Behold I wil ſend thee from of the face of the earth: this yeare shalt thou dye: for thou haſt ſpoken againſt our Lord. † And Hananias the prophet died in that yeare, the ſeuenth moneth.
CHAP. XXIX.
The 4. part. Conſolations and threates as the people ſhal deſerue, with the deſtruction of Ieruſalem, cap tiuitie of the king & people and their releaſe after 70. yeares Ieremie writeth to the captiues in Babylon, exhorting them to liue in peace, 8. and not harking to falſeprophetes. 10. For they muſt remaine there ſeuentie yeares, and then shal be deliuered. 16. And thoſe that remaine in Ieruſalem shal ſuffer ſword, famine, and peſtilence. 21. And Achab, Sedecias, 24. and Someias falſe prophetes, shal dye miſerably.
AND theſe are the wordes of Againſt the flatery of falſe prophetes affirming that the captiues ſhal ſhortly be reduced, Ieremie ſincerely writeth vnto them that they muſt remaine in Babylon a long time. the booke, which Ieremie the prophet ſent from Ieruſalem to the remnant of the ancientes of the tranſmigration, and to the prieſtes, and to the prophetes, and to al the people, which Nabuchodonoſor had tranſported from Ieruſalem into Babylon: † after that Iechonias the king was gone forth, and the queene, and the Eunuches, and the princes of Iuda, and of Ieruſalem, and the craftes man, and the incloſer our of Ieruſalem: † by the hand of Elaſa the ſonne of Saphan, and Gamarias the ſonne of Helcias, whom Sedecias the king of Iuda ſent to Nabuchodonoſor king of Babylon into Babylon, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael to al the tranſmigration, which I haue tranſported; from Ieruſalem into Babylon: † Build ye houſes, and inhabite them: and plant orchardes, and eate the fruite of them. † Take wiues, and beget ſonnes and daughters: & geue wiues to your ſonnes, & geue your daughters to husbands, & let them beare ſonnes and daughters: and be ye multiplied there, and be not few in number. † And ſeeke the peace of the citie, to which I haue tranſported you: & pray for it to our Lord: becauſe in the peace thereof there shal be peace to you. † For thus ſaith the Lord of hoſtes the God of Iſrael: Let not your prophetes, that are in the middes of you, andCh. 14. your diuiners ſeduce you: and attend not to your dreames, which you dreame: † becauſe they doe falſely prophecie to you in my name: and I ſent them not, ſaith our Lord. † Becauſe thus ſaith our Lord: When the ſeuentie yeares shal beginneCh. 25. 2. Par. 36. I. Eſd. 1. Dan. 9. to be expired in Babylon, I wil viſite you: and I wil raiſe vp vpon you my good word, to bring you againe to this place. † For I know the cogitations, that entend vpon you,
ſaith our Lord, cogitations of peace, and not of affliction, to geue you an end and patience. † And you shal inuocate me, and goe: and you shal pray me, and I wil heare you, † You shal ſeeke me, and shal finde: when you shal ſeeke me with al your hart. † And I wil be found of you, ſaith our Lord: and I wil bring backe your captiuitie, and I wil gather you out of3. Iſd. I. al nations, and from al places to the which I haue expelled you, ſaith our Lord: and I wil make you to returne from the place, to the which I haue tranſported you. † Becauſe you haue ſaid: The ſeduced people thought the falſe prophets had bene true prophetes of God. Our Lord hath raiſed vp prophetes to vs in Babylon: † for thus ſaith our Lord to the king, that ſitteth vpon the throne of Dauid, and to al the people the inhabiter of this citie, to your bretheren, that are not gone forth with vou into the tranſmigration. † Thus ſaith the Lord of hoſtes: Behold I wil ſend vpon them the ſword, and famine, and theCh. 24. peſtilence: & I wil make them as naughtie figges, that can not be eaten, becauſe they are very naught. † And I wil perſecute them with the ſword, & with famine, & with peſtilence: and I wil geue them into vexation to al the kingdomes of the earth: into Their miſerie ſhal be ſo great that it ſhal be as a prouerbe of them that wiſh euil to others, to ſay: The malediction of the Ievves fal vpon you, as is more clerly explicated. v. 22. malediction, & into aſtonishment, and into hyſſing, & into reproch to al the Nations, to which I haue caſt them out: † becauſe they haue not heard my wordes, ſaith our Lord: which I ſent to them by my ſeruantes the prophetes in the night ryſing, and ſending: and you heard not, ſaith our Lord. † You therefore heare the word of our Lord al ye the tranſmigration, which I haue ſent out from Ieruſalem into Babylon. † Thus ſaith the Lord of hoſtes the God of Iſrael to Achab the ſonne of Colias, and to Sedecias the ſonne of Maaſias, which prophecie vnto you in my name falſely: Behold I wil deliuer them into the handes of Nabuchodonoſor the king of Babylon: and he shal ſtrike them in your eies. † And of them a malediction shal be taken vp by al the tranſmigration of Iuda, that is in Babylon, ſaying: Our Lord make thee as Sedecias, and as Achab, whom the king of Babylon fryed in the fire: † for that they haue done follie in Iſrael, and committed adulterie with their freindes wiues, and haue ſpoken the word in my name falſely, which I commanded them not: I am the iudge and the witnes, ſaith our Lord. † And to Semeias the Nehelamite thou shalt ſay: † Thus ſaith the Lord of hoſtes, the God of Iſrael: For that thou haſt ſent in thy name bookes to al the people, that is in Ieruſalem, and to
Sophonias the ſonne of Maaſias, the prieſt, & to al the prieſtes, ſaying: † Our Lord hath made thee prieſt for Ioiada the prieſt, that thou shouldeſt be ruler in the houſe of our Lord, vpon euerie man rauing and prophecying, to put him into the ſtockes, and into priſon. † And now why haſt thou nor rebuked Ieremie the Anathothite, which prophecieth vnto you? † Becauſe vpon this he hath ſent into Babylon to vs, ſaying: It is long: build ye houſes, and inhabite them: and plant gardens, and eate the fruities of them. † Sophonias therefore the prieſt reade this booke in the eares of Ieremie the propher. † And the word of our Lord was made to Ieremie, ſaying: † Send to al the tranſmigration, ſaying: Thus ſaith the Lord to Semeias the Nehelamite: Becauſe Semeias hath prophecied to you, and I ſent him not: and hath made you to truſt in a lie: † Therefore thus ſaith our Lord: Behold I wil viſite vpon Semeias the Nehelamite, and vpon his ſeede: there shal not be vnto him a man ſitting in the middes of this people, and he shal not ſee the good, that I wil doe to my people, ſaith our Lord: becauſe he hath ſpoken preuarication againſt our Lord.
CHAP. XXX. The prophet is commanded to write the ſame which he preacheth: 4. first penſiue thinges, 8. Then ioyful. 9. Eſpecially in the new Testament, when God wil raiſe Dauid (towitte Chriſt) 16. Who shal deſtroy al enemies. 19, And whoſe Church shal be great, glorious, and perpetual.
THIS is the word, that was made to Ieremie from our Lord, ſaying: † Thus ſaith our Lord the God of Iſrael, ſaying: Write vnto thee al the wordes that I haue ſpoken to thee, in a booke. † For behold the daies come, ſaith our Lord: and I wil conuert the conuerſion of my people It is probable by this, & Ch. 31. Ezec. 33. & other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes, returned alſo from captiuitie whoſe chiefe citie was Samaria. Iſrael and Iuda, ſaith our Lord: and I wil make them returne to the land, which I gaue their fathers, and they shal poſſeſſe it. † And theſe are the wordes, that our Lord hath ſpoken to Iſrael and to Iuda: † Becauſe thus ſaith our Lord: We haue heard a voice of terrour: there is feare and no peace. † Demand, and ſee if a man beare childe? wherefore then haue I ſeene euerie mans hand vpon his loyne, as a woman that is in trauel, and al faces are turned into the iaundice? † Alas, becauſe that is a great
Iod. 1. Amos. 5. Sopho. 1. day, neither is there the like to it: and it is the time of tribulation to Iacob, and he shal be ſaued out of it. † And it shal
be in that day, ſaith the Lord of hoſtes: I wil breake his yoke from of thy necke, and wil breake his bandes: and ſtrangers shal no more rule ouer him: † but they shal ſerue our Lord their God, and Dauid their king, whom I wil raiſe vp to them. † Thou therefore my ſeruant Iacob feare not, ſaith our Lord, neither be thou afrayd Iſrael: becauſe loe I wil ſaue thee out of a farre countrie, and thy ſeede out of the land of their captiuitie: and Iacob shal returne, and be at reſt, & flow with al good thinges, and there shal be none whom he may feare: † becauſe I am with thee, ſaith our Lord, to ſaue thee: for I wil make Only the true Church is perpetually conſetued without interruption; al other nations, kingdomes, & cōgregations do change and are conſumed. a conſumation in al the Nations, in which I haue diſperſed thee: but thee I wil not make into conſummation: but I wil chaſtice thee in iudgement, that thou maiſt not ſeme to thy ſelfe innocent. † Becauſe thus ſaith our Lord: Thy wound is vncurable, thy ſtripe is very ſore. † There is none to iudge thy iudgement to binde it vp: there is no proſite of medicines for thee. † Al thy louers haue forgoten thee, and wil not ſeeke thee: for with the ſtroke of an enemie I haue ſtriken thee with cruel chaſtiſment: for the multitude of thine iniquitie, thy ſinnes are hardened. † What crieſt thou vpon thine affliction? thy ſorow is vncurable: for the multitude of thine iniquitie, and for thine hardned ſinnes I haue done theſe thinges to thee. † Therefore al that eate thee, shal be deuoured: and al thine enemies shal be led into captiuitie: and they that waſte thee, shal be waſted, and al thy ſpoilers wil I geue to the ſpoile. † For I wil cloſe vp thy wound, and wil heale thee of thy woundes, ſaith our Lord. Becauſe they haue called thee, ô Sion, an out caſt: This is she, that had none to ſeeke after her. † Thus ſaith our Lord: Behold I After ſeuentie yeares captiuitie the temple ſhal be reedified, but more fully & more perfectly this prophecie is fulfilled in Chriſt and his Apoſtles, when the citie was built in a hiegh place, the citie which can not be hidde, ſette in a mountaine. wil conuert the conuerſion of the tabernacles of Iacob, and wil haue pitie on his houſes, and the citie shal be built in her high place, and the temple shal be founded according to the order thereof. † And out of them shal come forth praiſe, and the voice of them that play: and I wil multiplie them, and they shal not be diminished: and I wil glorifie them, & they shal not be leſſened. † And his children shal be as from the beginning, and his aſſemblie shal be permanent before me: and I wil viſite againſt al that afflict him. † And Chriſt of the iſſue of Iacob. his duke shal be of himſelf: and the prince shal be brought forth from the middes of him: and I wil bring him VVho according to his diuinitie is the Sonne of God as he ſayth of himſelfe. Ioan. 14. I am in the Father and the Father in me.
nere, and he shal come to me. For who is this, that applieth his hart to approch vnto me, ſaith our
Lord? † And you ſhal be my people: and I wil be your God. † Behold, the whirle wind of our Lord, the furie going forth, the ſtorme violently falling, it ſhal light vpon the head of the impious. † Our Lord wil not turne away the wrath of indignation, til he haue done and accomplished the cogitation of his hart: in the latter daies you shal vnderſtand theſe thinges.
CHAP. XXXI. God wil reduce Iſrael from captiuitie, 4. and geue them abundance of al thinges: 9. after their tribulation. 15. Rachel (The afflicted Church) shal ceaſe from mourning: 18. confeſſing that she is iuſtly chaſtiſed. 20. Christ a perfect man shal be conteyned in his mothers wombe, 26. He riſing from ſlepe (death) wil build his Church. 31. with a new couenant: 36. that it shal be large, and perpetual.
AT THAT time, ſaith our Lord: I wil be the God of
Together with the two tribes manie alſo of the tenne tribes were reduced from captiuitie. And when Chriſt came into this world they were more readie to receiue him, then the other two tribes. Mat. 13 Mar. 6: Luc. 4. Ioan. 4. al the kindredes of Iſrael, and they shal be my people. † Thus ſaith our Lord: The people that remayned from the ſword, found grace in the deſert: Iſrael shal goe to his reſt. † Our Lord hath appeared to me of long time. And in euerlaſting charitie haue I loued thee, therefore haue I drawen thee, taking compaſſion. † And I wil build thee againe, and thou shalt be builded ô virgin Iſrael: thou shalt yet be adorned with thy timbrels, & shal goe forth in the quyre of them that play. † Thou shalt yet plant vinyards in the mountaines of Samaria: the planters shal plant, and til the time come, they shal not make vintage: † becauſe there shal be a day, wherein the
Iſa. 2.
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ich. 4. Zach.
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. watchmen on mount Ephraim shal crie: Ariſe, and let vs goe vp vnto Sion to the Lord our God. † Becauſe thus ſaith our Lord: Reioyce in gladnes ô Iacob, and neye againſt the head of the Gentiles: ſound ye, and ſing, and ſay: Saue ô Lord thy people the remnant of Iſrael. † Behold I wil bring them out of the land of the North, and wil gather them from the endes of the earth: among whom shal be the blinde and the lame, the woman with childe, and she that beareth childe together, a great companie of them that returne hither. † They shal come in weepeing: and in mercie I wil reduce them: and I wil bring them through the torrents of waters in a right way, and they shal not ſtumble in it: becauſe I am become a father to Iſrael, and God wil alſo
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evv his mercie to the tene tribes (ſignified by Ephraim) as a father loueth his firſt begotten. Ephraim is my firſtbegotten. † Heare the word of our Lord ye Nations, & shew forth in the ilands, that are farre of, and ſay: He that diſperſed Iſrael, wil gather
him: and he wil keepe him as the paſtour his flocke. † For our Lord hath redeemed Iacob, and he wil deliuer him out of the hand of the mightier. † And they shal come, and shal praiſe in mount Sion: and they shal runne together to the good thinges of our Lord for the corne, and wine, and oile, and the increaſe of cattel and heardes, and their ſoule shal be as a watered garden, & they shal be hungrie no more. † Then shal the virgin reioyce in the quyre, the youngmen and old men together: and I wil turne their mourning into ioy, and wil comfort them, and make them ioyful from their ſorow. † And I wil replenish the ſoule of the prieſtes with fatnes: and my people shal be filled with my good thinges, ſaith our Lord. † Thus ſaith our Lord: A voice of lamentation is heard on high of the mourning, and weeping of By Rachel the mother of Ioſeph & Beniamin, are ſignified al the vvemen of both kingdomes (Iſrael & Iuda) mourning the miſeries of the captiuitie. And particularly of the mothers lamenting the ſlaughter of their children nere Bethlehem. Mat. 2. Rachel weeping for her children, and refuſing to be comforted for them, becauſeMat. 2, they are not. † Thus ſaith our Lord: Let thy voice ceaſe from weeping, and thine eies from teares: becauſe there is a reward for thy worke, ſaith our Lord: and they shal returne out of the land of the enemie. † And there is hope to thy laſt endes, ſaith our Lord: and the children shal returne to their borders. † Hearing I heard Ephraim going into trāſmigration: Thou haſt chaſtiſed me, and I am taught, as a young bullocke not tamed. Gods grace is the principal cauſe of iuſtification. Conuert me, and Mans cooperation by freewil is the ſecō
darie cauſe. I shal be conuerted: becauſe thou art the Lord my God. † For after thou didſt conuert me I did penance: and after thou didſt shew vnto me, I ſtroke my thigh: I am confounded, and ashamed, becauſe I haue ſuſtayned the reproch of my youth. † Certes Ephraim is an honorable ſonne to me, certes a delicate childe: becauſe ſince I ſpake of him, as yet wil I remember him. Therefore are my bowels trubled vpon him: pitying I wil pitie him, ſaith our Lord. † Sette thee a watch tower, make vnto thee bitternes: direct thy hart into the right way, wherein thou haſt walked: returne ô virgin Iſrael, returne to theſe thy cities. † How long wilt thou be diſſolute in deliciouſnes ô wandring daughter? becauſe our Lord hath created a new thing vpon the earth: A WOMAN SHAL COMPASSE Chriſt in his mothers wombe in ſtature an infant: but in al perfection a man. A MAN. † Thus ſaith the Lord of hoſtes the God of Iſrael: As yet shal they ſay this word in the land of Iuda, and in the cities thereof, when I shal conuert their captiuitie: Our Lord bleſſe thee the beauty of iuſtice, the holie mountaine. † and Iudas and al his cities shal dwel in it together: the husbandmen and they that driue
the flockes. † Becauſe I haue inebriated the wearie ſoule: and euerie hungrie ſoule I haue filled. † Therefore I was raiſed vp as out of a ſleepe, and I ſaw, and my ſleepe was ſweete to me. † Behold the daies come, ſaith our Lord: and I wil ſow the houſe of Iſrael and the houſe of Iuda with God promiſed the Iewes multiplication of men. the ſeede of men, and with the ſeede And of catle which were a principal riches, as appeareth by the word, pecunia deriued of pecus.
of beaſtes. † And as I haue watched vpon them, to plucke vp, and deface, and diſſipate, & deſtroy, and afflict: ſo wil I watch ouer them, to build, and to plant them, ſaith our Lord. † In thoſe daies they shal ſay no more: The fathers did eate the bitter grape, and the teeth of the children are ſet on edge. † But euerie one shal dye in his owne iniquitie: euerie man that shal eate the ſowre grape, his teeth shal be on edge. † Behold the daies shal come, ſaith our Lord: and I wil make a new couenant with the houſe of Iſrael and the houſe of Iuda: † not according to the couenant, which I made with their fathers in the day that I tooke their hand, to bring them out of the Land of Aegypt: the couenāt which they made voide, and I had the dominion of them, ſaith our Lord. † But this shal be the couenant, that I wil make with the houſe of Iſrael: after thoſe daies ſaith our Lord: I wil geue my law in their bowels, and in their hart I wil write it: and I wil be their God, and they shal be my people. † And a man shal no more teach his neighbour, and a man his brother, ſaying:Iſa. 54 Know our Lord: for al shal know me from the leaſt of them euen to the greateſt, ſaith our Lord: becauſe I wil be propiciousIoa. 6. to their iniquitie, and their ſinne I wil remember no more. † Thus ſaith our Lord, that geueth the ſunne for the light of the day, the order of the moone and of the ſtarres, for the light of the night: that trubleth the ſea, and the waues thereof doe ſound, the Lord of hoſtes is his name. † If theſe lawes shal faile before me, ſaith our Lord: thee alſo The ſeede of Iſrael remaineth foreuer; not in the incredulous Iewes (ſaith S. Ierom) but in thoſe which with the Apoſtles, & by the Apoſtles beleue in Chriſt. the ſeede of Iſrael shal faile, that it be not a nation before me for euer. † Thus ſaith our Lord: If the heauens aboue shal be able to be meaſured, and the foundations of the earth beneth to be ſearched out: I alſo wil caſt away al the ſeede of Iſrael, for al thinges, that they haue done, ſaith our Lord. † Behold the daies come, ſaith our Lord: and the citie shal be built to our Lord from the tower of Hananeel euen to the gate of the corner. † And the rule of the meaſure shal goe out farder in his ſight vpon the litle hil Gareb: and it shal compaſſe Goatha, † and al the valley of carcaſſes, and of ashes, and al the countrie of
death, euen to the torrent of Cedron, and to the corner of the Eaſt gate of horſes, the Holie of our Lord: shal not be plucked vp, and it shal no more be deſtroyed for euer.
CHAP. XXXII. Nabuchodonoſor beſieging Ieruſalem, Ieremie in priſon 7. byeth by Gods commandment a field of his coſin. 17. Prayeth for the whole nation, reciting Gods former benefites, 26. Prophecieth their captiuitie in Babylon, 30. for their idolatrie: 36. and deliuerie from thence, 40. With a new couenant to ſerue God ſincerely.
THE word that was made to Ieremie from our Lord VVhen the citie was beſie ged, and Ieremie in priſon prophecied that it ſhould be taken, and ſubdued by the enimies; yet he bought landes, to ſignifie that in time they ſhould be deliuered from captiuitie. in the tenth yeare of Sedecias the king of Iuda: the ſame is the eightenth yeare of Nabuchodonoſor. † Then the armie of the king of Babylon beſieged Ieruſalem: and Ieremie the prophet was shut vp in the court of the priſon, that was in the houſe of the king of Iuda. † For Sedecias the king of Iuda had shut him vp, ſaying: Why doeſt thou prophecie, ſaying: Thus ſaith our Lord: Behold I wil geue this citie into the hand of the king of Babylon, and he shal take it? † And Sedecias the king of Iuda shal not eſcape out of the hand of the Chaldees: but he shal be deliuered into the handes of the king of Babylon: and he shal ſpeake with him mouth to mouth, and Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes, & thence caried him blind to Babylon. 4. Reg. 25. and ſo coming to that citie he could not ſee it. Ezech. 12. v. 13. his eies shal ſee his eies. † And he shal leade Sedecias into Babylon: and he shal be there til I viſite him, ſaith our Lord. But if you wil fight againſt the Chaldees, you shal haue nothing proſperous. † And Ieremie ſaid: The word of our Lord was made to me, ſaying: † Behold, Hanameel the ſonne of Sellum thy coſin shal come to thee, ſaying: Bye vnto the my field, which is in Anathoth: for it apperteyneth to thee by kinred to bye it. † And Hanameel myne vncles ſonne came vnto me according to the word of our Lord to the enterie of the priſon, and ſaid to me: Poſſeſſe my field, which is in Anathoth in the land of Beniamin: becauſe the inheritance perteineth to thee, and thou art nere of kinne to poſſeſſe it. And I vnderſtood that it was the word of our Lord. † And I bought the field of Hanameel myne vncles ſonne, which is in Anathoth: and I weyed him the ſiluer, ſeuen ſtaters, and ten peeces of ſiluer. † And I wrote it in a booke, and ſigned it, and tooke witneſſes: & I weighed the ſiluer in balance. † And I tooke the booke of the poſſeſſion ſigned, and the ſtipulations, and the thinges ratified, and the ſignes on the out ſide.
† And I gaue the booke of the poſſeſſion to Baruch the ſonne of Neri the ſonne of Maaſias in the ſight of Hanameel my coſin, and in the ſight of the witneſſes, that were written in the booke of the purchaſe, & in the ſight of al the Iewes, that ſate in the court of the priſon. † And I commanded Baruch before them, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael: Take theſe bookes, this booke of the purchaſe ſigned, and this booke, that is open: and put them in an earthen veſſel, that they may continew manie daies. † For thus ſaith the Lord of hoſtes, the God of Iſrael: Yet shal houſes, and fieldes, and vineyardes be poſſeſſed in this land. † And I prayed to our Lord, after that I deliuered the booke of the poſſeſſion to Buruch the ſonne of Neri, ſaying: † Alas, alas, alas, ô Lord God: behold thou haſt made heauen and earth in thy great ſtrength, and in thy ſtretched out arme: no word shal be hard to thee: † Which doeſt mercie on thouſandes, and rendreſt
Exo 3
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. the iniquitie of the fathers into the boſome of their children after them. ô Moſt ſtrong, great, & mightie, the Lord of hoſtes is thy name. † Great in counſel, and incomprehenſible in cogitation: whoſe eies are open vpon al the waies of the children of Adam, to render vnto euerie one according to his waies, and according to the fruite of his inuentions. † Which haſt put ſignes and wonders in the land of Aegypt euen vntil this day, and in Iſrael, and in men, and haſt made thee a name as is this day. † And thou dideſt bring forth thy people Iſrael out of the Land of Aegypt, in ſignes, and in wonders, and in a ſtrong hand, and in a ſtretched out arme, and in great terrour. † And thou gaueſt them this land, which thou ſwareſt to their fathers, that thou wouldſt geue them a land flowing with milke and honie. † And they entered in, and poſſeſſed it: and they obeyed not thy voice, and in thy law they walked not: al that thou didſt command them to doe, they did not: and al theſe euils are befallen them. † Behold munitions are built againſt the citie, that it may be taken: and the citie is geuen into the handes of the Chaldees, which fight againſt it, at By the force of the ſword, famine, & peſtilence, as Pſa. 59. v. 6. that they flee from the face of the bovv.
the preſence of the ſword, and of famine, and of peſtilence: and what thinges ſoeuer thou haſt ſpoken, are come to paſſe, as thy ſelf ſeeſt. † And ſayſt thou to me ô Lord God: Bye the field for ſiluer, and take witneſſes, whereas the citie is geuen into the handes of the Chaldees? † And the word of our Lord was made to Ieremie, ſaying: † Behold I am the Lord the God of
al fleſh: shal anie word be hard for me? † Therefore thus ſaith our Lord: Behold I wil deliuer this citie into the handes of the Chaldees, and into the handes of the king of Babylon, and they shal take it. † And the Chaldees shal come fighting againſt this citie, and shal ſet in on fire, and burne it, and the houſes, in whoſe toppes they did ſacrifice to Baal, and offered libaments to ſtrange goddes to prouoke me vnto wrath. † For the children of Iſrael, and the children of Iuda were continually doeing euil in myne eies VVhen they were in the vvildernes newly deliuered from Aegypt, they committed manie hainous crimes: in murmuring ſchiſme, idolatrie, and other carnal & ſpiritual ſinnes. from their youth: the children of Iſrael which euen vntil this preſent exaſperate me in the worke of their handes, ſaith our Lord. † Becauſe in furie and in myne indignation this citie is made to me, from the day that they builded it, vntil this day, wherein it shal be taken out of my ſight. † For the malice of the children of Iſrael, and of the children of Iuda, which they haue done prouoking me to wrath, they and their kinges, their princes, and their prieſtes, and their prophets, the men of Iuda and the inhabitants of Ieruſalem. † And they haue turned the backes to me, and not the faces: when I taught them early, and inſtructed them, and they would not heare that they might take diſcipline.Pſal. 35. 1. Reg. 21. † And they haue ſet their idols in the houſe, wherein my name is inuocated, that they might pollute it. † And they haue built the excelſes of Baal, which are in the valley of the ſonne of Ennom, that they might conſecrate their ſonnes and their daughters to Moloch: which I commanded them not, neither hath it aſcended into my hart, that they should doe this abomination, and bring Iuda into ſinne. † And now for theſe thinges, thus ſaith our Lord the God of Iſrael to this citie, whereof you ſay that it is deliuered into the handes of the king of Babylon in ſword, and in famine, & in peſtilence. † Behold Leſt anie ſhould thinke that by Gods iuſt and ſeuere puniſhment, or by anie reuolting from his ſeruice the Church might be vtterly deſtroyed, he ſtil promiſeth mercie towards the reliques of his people, that they ſhal neuer al fayle, but continew til the Redemer of mankind Chriſt ſhal come. And much leſſe ſhal Chriſts Church euer faile after his coming. I wil gather them together out of al landes, to which I haue caſt them out in my furie, and in my wrath, and in my great indignation: and I wil bring them againe into this place, and wil make them dwel confidently. † And they shal be my people, and I wil be their God. † And I wil geue them one hart, and one way, that they may feare me al daies: and it may be wel with them, and with their children after them. † And I wil make an euerlaſting couenant with them: and wil not ceaſe to doe them good: and I wil geue my feare in their hart, that they reuolt not from me. † And I wil reioyce vpon them, when I shal doe them good: and I wil plant them
in this land in truth in my whole hart and in al my ſoule. † Becauſe thus ſaith our Lord: As I haue brought vpon this people al this great euil: ſo wil I bring vpon them al the good, that I ſpeake to them. † And the fieldes shal be poſſeſſed in this land: whereof you ſay that it is deſolate, becauſe there is remayning no man nor beaſt, and it is geuen into the handes of the Chaldees. † The fieldes shal be bought for money, and shal be written in a booke, and the ſigne shal be ſtamped on, and a witnes shal be taken, in the land of Beniamin, and round about Ieruſalem, in the cities of Iuda, and in the cities on the mountaines, and in the champaine cities, and in the cities that are toward the South: becauſe I wil conuert their captiuitie, ſaith our Lord.
CHAP. XXXIII. God promiſeth remiſſion of ſinnes: 10. reduction from captiuitie, & manie other benefites. 14. He wil geue iudgement and iuſtice in Dauid (Chriſt) whoſe throne (the Church) 19. shal be glorious. 24. and permanent.
AND the word of our Lord was made to Ieremie Beſides manie other reuelations, this prophet had two viſions in priſon, in confirmation that God would conſerue his people and Church for euer, notwithſtanding their manifold great ſinnes & great affliction and deſtruction of manie for the ſame. the ſecond time, when as yet he was shut vp in the court of the priſon, ſaying: † Thus ſaith our Lord that wil doe, and wil forme it, and prepare it, the Lord is his name. † Crie vnto me, and I wil heare thee: and I wil tel thee great thinges, and and firme thinges which thou knoweſt not. † Becauſe thus ſaith our Lord the God of Iſrael to the houſes of this citie, and to the houſes of king of Iuda, which are deſtroyed, and to the munitions, and to the ſword † of them that come to fight with the Chaldees, and to fil them with the carcaſſes of the men, whom I haue ſtriken in my furie, and in myne indignation, hiding my face from this citie becauſe of al their malice. † Behold I wil bring to them a ſcarre and health, and wil cure them: and I wil reuele vnto them the prayer of peace and truth. † And I wil conuert the conuerſion of Iuda, & the conuerſion of Ieruſalem: & wil build them as from the beginning. † And I wil cleanſe them from al their iniquitie, wherein they haue ſinned to me: & I wil be propicious to al their iniquities, wherein they haue ſinned to me, & deſpiſed me. † And it shal be to me a name, & a ioy, and a praiſe, and an exultation to al the nations of the earth, that shal heare al the good thinges, which I wil doe to them: and they shal feare, and be trubled in al the good thinges, & in al the peace, that I wil make to them.
† Thus ſaith our Lord: Yet there shal be heard in this place, (which you ſay is deſolate, becauſe there is neither man nor beaſt: in the cities of Iuda, and without Ieruſalem, which are deſolate without man, and without inhabiter, and without beaſt) † the voice of ioy and the voice of gladnes, the voice of the bridegroome and the voice of the bride, the voice of them that ſay: Confeſſe ye to the Lord of hoſtes, becauſe our Lord is good, becauſe his mercie is for euer: and of them that carie vowes into the houſe of our Lord. For I wil bring backe the conuerſion of the land as from the beginning, ſaith our Lord. † Thus ſaith the Lord of hoſtes: Yet there shal be in this deſolate place without man, and without beaſt, and in al the cities thereof, an habitation of paſtours of the reſting flockes. † In the cities on the mountaines, and in the champaine cities, and in the cities that are toward the South: and in the land of Beniamin, and round about Ieruſalem, and in the cities of Iuda there shal yet paſſe flockes, at the hand of him that numbreth them, ſaith our Lord. † Behold the daies shal come, ſaith our Lord, and An euident prophecie and promiſe of Chriſt. I wil raiſe vp the good word,Iere. 23. v. 5. that I haue ſpoken to the houſe of Iſrael, and to the houſe of Iuda. † In thoſe daies, and in that time, I wil make Borne of the ſeede of Dauid. the ſpring of iuſtice to bud forth vnto Dauid: and he shal doe iudgement and iuſtice in the earth. † In thoſe daies shal Iuda be ſaued, and Ieruſalem shal dwel confidently: & this is the name, that they shal cal him; The Lord of our iuſt one. † Becauſe thus ſaith our Lord: Dauids progenie ſhal continew vnto Chriſt: whoſe kingdom, vvhich is his Church, ſhal haue no end. Luc. 1. v. 33 Pſal. 88. v. 30. There shal not faile of Dauid a man, to ſitte vpon the throne of the houſe of Iſrael. † And of the Prieſtes and Leuites there shal not faile from before my face a man, to offer S Hypolitus and al ancient Fathers teach that the holie Euchariſt is the cōplement of al ſacrifices of the old Teſtament. holocauſtes, and to burne ſacrifice, and to kil victimes al daies. † And the word of our Lord was made to Ieremie, ſaying: † Thus ſaith our Lord: If my couenant with the day can be made voide, and my couenant with the night, that there be not day and night in their time: † alſo my couenant may be made voide with Dauid my ſeruant, that there be not of him a ſonne to reigne in his throne, and Leuites and Prieſtes my miniſters. † Euen as the ſtarres of heauen can not be numbred, and the ſand of the ſea be meaſured: ſo wil I multiplie the ſeede of Dauid my ſeruant, and the Leuites my miniſters. † And the word of our Lord was made to Ieremie, ſaying: † Haſt thou not ſeene what this people hath ſpoken, ſaying: The Gods moſt ſpecial prouidence bleſſed the families of Dauid and Aaron aboue al other kinreds. two kinreds, which our Lord had choſen, are caſt of:
and they haue deſpiſed my people, becauſe it is no more a Nation before them? † Thus ſaith our Lord: If I haue not ſet my couenant betwen day and night, and lawes to heauen and earth: † ſurely I wil alſo caſt of the ſeede of Iacob, and of Dauid my ſeruant, that I take not of his ſeede princes of the ſeede of Abraham, Iſaac, and Iacob. For I wil bring backe their conuerſion, and wil haue mercie on them.
CHAP. XXXIIII. King Sedecias shal fal into the handes of Nabuchodonoſor, and Ieruſalem shal be burned: 8. becauſe he hath broken the couenant, of releaſing Iewes from bondage, 14. in the ſeuenth yeare; and contrarie to particular promiſe of obſeruing that law.
THE word that was made to Ieremie from our Lord, when Nabuchodonoſor the king of Babylon, and al his armie, and al the kingdoms of the earth that were vnder the power of his hand, & al the peoples made warre againſt Ieruſalem & againſt al the cities thereof, ſaying: † Thus ſaith our Lord the God of Iſrael: Goe, & ſpeake to Sedecias the king of Iuda: & thou shalt ſay to him: Thus ſaith our Lord: Behold I wil deliuer this citie into the handes of the king of Babylon, & he shal burne it with fire. † And thou shalt not eſcape out of his hand: but by taking thou shalt be taken, & thoushalt be deliuered into his hand: and See ch. 32. v. 4. & 4. Reg. 25. v. 7. thine eies shal ſee the eyes of the king of Babylon, and his mouth shal ſpeake with thy mouth, and thou shalt enter into Babylon. † But yet heare the word of our Lord ô Sedecias king of Iuda: Thus ſaith our Lord to thee: Thou shalt not dye by the ſword, † but thou shalt dye in peace, and according to the burninges of thy fathers the former kinges that haue bene before thee, ſo shal they burne thee: and, Alas Lord, shal they mourne for thee: becauſe I haue ſpoken the word, ſaith our Lord. † And Ieremie the prophet ſpake al theſe wordes to Sedecias the king of Iuda in Ieruſalem. † And the armie of the king of Babylon fought againſt Ieruſalem, and againſt al the cities of Iuda, that were remayning, againſt Lachis, and againſt Azecha: for theſe remained of the cities of Iuda, fenſed cities. † The word that was made to Ieremie from our Lord, after that king Sedecias made a couenant with al the people in Ieruſalem, proclayming: † That euerie one should diſmiſſe his ſeruant, & euerie one his handmayd▪ the Hebrew man and the Hebrew woman
free: and that they should not haue dominion ouer them, that is, on a Iewe and his brother. † Al the princes therefore heard, and al the people which, had made the couenant, that euerie man should diſmiſſe his ſeruant, and euerie man his handmaide free, and should no more haue dominion ouer them: they heard therefore, and diſmiſſed them. † And Recidiuation into ſinnes after remiſſion, offendeth God more then the former ſinnes, as ou
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Sauiour teacheth by a parable. Ma. 18. they turned afterwards: and drew their ſeruants and their handmaids back againe, whom they had diſmiſt free, and brought them into ſubiection as men ſeruants, and wemen ſeruantes. † And the word of our Lord was made to Ieremie from our Lord, ſaying: † Thus ſaith our Lord the God of Iſrael: I made a couenant with your fathers in the day, that I brought them out of the Land of Aegypt, from the houſe of bondage, ſaying: † When ſeuen yeares shal be accomplished, let euerie man diſmiſſe hisExo. 21. brother an Hebrew, that was ſold to him, and he shal ſerueDeut. 15. thee ſix yeares: and thou shalt diſmiſſe him free from thee: and your fathers haue not heard me, nor inclined their eare. † And you were conuerted this day, & did that which is right in myne eies, that you proclaymed libertie euerie one to his freind: and you made a couenant in my ſight, in the houſe, wherein my name is inuocated vpon it. † And you are returned, and haue defiled my name: and you haue brought backe againe euerie man his ſeruant, and euerie man his handmayde, whom you had diſmiſt to be free, and of their owne iuriſdiction: and you haue brought them into ſubiection to be your ſeruants and handmaydes. † Therefore thus ſaith our Lord: You haue not heard me, to proclaime libertie euerie man to his brother, and euerie one to his freind: behold I proclaime vnto you libertie, ſaith our Lord, to the ſword, to the peſtilence, and to famine: and I wil geue you into commotion to al the kingdoms of the earth. † And I wil geue the men, that tranſgreſſe my couenant, and haue not obſerued the wordes of the couenant, wherevnto they conſented in my ſight, the calfe which they did cut into two partes, and paſſed betwen the diuiſions thereof. † The princes of Iuda and the princes of Ieruſalem, the eunuches, and the prieſtes, and al the people of the land that paſſed betwene the diuiſions of the calfe. † And I wil geue them into the handes of their enemies, and into the handes of them that ſeeke their life: & their carcaſſe shal be for meate to the foules of the ayre, and to the beaſtes of the earth. † And Sedecias the king of Iuda, and his princes
I wil geue into the handes of their enemies, & into the handes of them that ſeeke their liues, and into the handes of the armies of the king of Babylon, which are retired from you. † Behold I God was not the cauſe of the Babylonians crueltie, but permitted and directed the ſame to puniſh the Iewes. command, ſaith our Lord, and I wil bring them againe into this citie, and they shal fight againſt it, and take it, and burne it with fire: and the cities of Iuda I wil geue into deſolation, becauſe there is not an inhabiter.
CHAP. XXXV. By example of the Rechabites voluntarily keeping their fathers rule, 12. God expoſtulateth with the people that kepe not his praeceptes; 17. denouncing that they shal be punished, and the Rechabites rewarded.
THE word, that was made to Ieremie from our Lord in the dayes Here againe it appeareth that the prophet obſerueth not the order of time in vvriting his viſions. For the thing here recorded happened before the prophecies mentioned in the former chapters. of Ioakim the ſonne of Ioſias the king of Iuda, ſaying: † Goe to “ the houſe of the Rechabites: and ſpeake to them, & thou shalt bring them into the houſe of our Lord, into one chamber of the treaſuries, and thou shalt geue them wine to drinke. † And I tooke Iezonias the ſonne of Ieremias the ſonne of Habſamias, and his bretheren, and al his ſonnes, and the whole houſe of the Rechabites. † And I brought them into the houſe of our Lord, to the treaſure houſe of the ſonnes of Hanan, the ſonne of Iegedelias the man of God, which was by the treaſure houſe of the princes, aboue the treaſure of Maaſias the ſonne of Sellum, who was keeper of the entrie. † And I ſet before the ſonnes of the houſe of the Rechabites goblets ful of wine, and cuppes: and I ſaid to them: Drinke ye wine. † Who anſwered: We wil not drinke wine: becauſe This Ionadab vvas a man of powre & eſtimation, very familiar vvith Iehu king of Iſrael. 4. Reg. 10. v. 15 Ionadab the ſonne of Rechab, our father, commanded vs, ſaying: You shal not drinke wine, you and your children for euer. † And you shal not build houſe, and you shal not ſow ſeede, and you shal not plant vineyardes, nor haue anie: but you shal dwel in tabernacles al your daies, that you may liue manie daies vpon the face of the land, wherin you are The Rechabites deſcended not of Iſrael, but of Iethro a Madianite, Moyſes father in lavv: as both Hebrevv & L
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on. ſtrangers. † We therefore haue obeyed the voice of Ionadab the ſonne of Rechab, our father, in al thinges that he commanded vs: ſo that we dranke not anie wine al our daies: we and our wiues, our ſonnes & our daughters. † And we builded not houſes to inhabite, and vineyard, and filde, and ſeede we haue not had: † but we haue dwelt in tabarnacles, and haue bene obedient according to al thinges, that Ionadab our father commanded vs. † But when Nabuchodonoſor the
king of Babylon was come vp to our Land, we ſaid: In caſe of neceſſitie they entered into the city, otherwiſe remained in tentes. Come, and let vs goe into Ieruſalem from the face of the hoſt of the Chaldees, and from the face of the hoſt of Syria: and we haue taried in Ieruſalem. † And the word of our Lord was made to Ieremie, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael: Goe, & ſay to the men of Iuda, and to the inhabitants of Ieruſalem: Why wil you not receiue diſcipline, to obey my wordes, ſaith our Lord? † Seing theſe religious Rechabites obſerued obediently the rule of their father & founder, in vvorkes of ſupererogation, othervviſe not commanded: much more al are bound to kepe Gods commandments. The wordes of Ionadab the ſonne of Rechab haue preuailed, which he commanded his ſonnes not to drincke wine: and they haue not drunke vntil this day, becauſe they haue obeyed the commandment of their father: but I haue ſpoken to you, early ryſing and ſpeakeing, and you haue not obeyed me. † And I haue ſent to you al my ſeruants the prophetes, riſing early, and ſending and ſaying:Iere. 18. v. 11. & 25. v. 5. Returne ye euerie one from his moſt wicked way, and make your ſtudies good: and folow not ſtrange goddes, nor worship them, and you shal dwel in the land, which I gaue you and your fathers: and you haue not inclined your eare, nor heard me. † The children therefore of Ionadab the ſonne of Rechab haue firmely kept the precept of their father, which he commanded them: but this people hath not obeyed me. † Therefore thus ſaith the Lord of hoſtes, the God of Iſrael: Behold, I wil bring vpon Iuda, and vpon al the inhabitants of Ieruſalem al the affliction, which I haue ſpoken againſt them, becauſe I haue ſpoken to them, and they haue not heard: I haue called them, and they haue not anſwered me. † But to the houſe of the Rechabites Ieremie ſaid: Thus ſaith the Lord of hoſtes the God of Iſrael: For that you haue obeyed the commandment of Ionadab your father, and haue kept al his commandments, and haue done al thinges, that he commanded you: † Therefore thus ſaith the Lord of hoſtes the God of Iſrael: There shal not want a man of the ſtocke of Ionadab the ſonne of Rechab, ſtanding in my ſight al daies.
ANNOTATIONS. CHAP. XXXV.
1. The houſe of Rechabites.] VVe haue here (according to the ſtate of GodsReligious Orders in the old Teſtament. Church in the old Teſtament) a cleare example of religious life, by profeſſing and performing good workes of ſupererogation, not commanded by God, but piouſly inſtituted by a holie man called Ionadab. VVhich, not only himſelf, and his proper children, but alſo their poſteritie manie ages after him, voluntarily obſerued by a preſcript Rule: Not to builde houſes, nor dwel in anie (but in tentes) not to ſow ſeede, nor to plant, nor haue vinyardes, nor to drinke
wine. A like rule but not the ſame in al pointes, was preſcribed by God himſelfThe rule of Rechabites differed from the Nazareites & children of the Propheces. They were figures of more perfect orders in the Church of Chriſt. (Num 6) for ſuch as would voluntarily embrace it. And Elias and Elizens with then diſciples obſerued an other forme of religious life: as appeareth, 4. Reg. 1. 2. &c. Al which vvere figures of more perfect Religious Orders in the Church of Chriſt, conſiſting in three eſſential vowes, of voluntarie Pouertie, Chaſtitie, and Obedience: not commanded but commended, and for the better attayning to perfection counſeled by our Sauiour; vvherof they are called Euangelical Counſels, obſerved by the Apoſtles, leauing al their worldlie ſubſtance, and al deſire of hauing anie proper poſſeſſions: ſuch alſo as had wiues leauing them, the reſt no
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marying; & al renouncing their owne willes, ſubiected the ſame to Chriſts wil; folovving him. VVhoſe example others imitating, this holie maner ofMat. 19. v. 12. 21. life hath ſtil continued in the Church, as is euident by the Eccleſiaſtical hiſtories euen from the Apoſtles time But al obſerued not the ſame particular rules, norDiuers kindes of Religious Orders.
Luc 18. v. 22. were called by the ſame titles. For as in the time of Moyſes law, ſome were called Nazareites; ſome the Children of the Prophetes; and ſome Rechabites, after the name of their founders father Rechab, a renowmed godlie man: ſo now ſome are called Eremites, ſome Monkes, ſome Freares, and ſome Religious Clerkes. And of ech of theſe kindes, diuers ſortes are diſtinguiſhed by varietie of rules, habites, ſpecial functions, and titles either of their firſt Inſtitutors, or of the Inſtitutes themſelues, or of the places, or other occaſions. As Carmelites, Auguſtines (as wel Monkes, as Canons Regular) Benedictins, Bernardins, Carthuſians, Dominicans, Fra
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es, Theatines, Capuchines,Varieties of Religious Orders make no difference in Catholique Religion. But do much adorne the whole Church. and the like. As alſo manie diſtinct Orders of Nunnes. But none of them al differ from the reſt, nor from other Catholique Chriſtians in pointes of faith: nor make anie Sectes of Religion, as Heretikes ridiculouſly obiect. For al beleue and confeſſe the ſelf ſame Catholique Faith, in al the Articles therof; al vſe and acknowlege the ſame, and no other holie Sacraments; and al are vnited in one vniuerſal Church; vnder one viſible Head: Euerie Order good and holie in their profeſſion; & al together excellently a
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ing the whole bodiePſal. 44. v. 11. 1
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. with ſacred ſemelie varieties, make the ſame vniuerſal Church more glorious.
CHAP. XXXVI. Ieremie in priſon ſendeth Baruch by Gods commandment, to read a booke of comminations before the people: 7. exhorting them to repent: 9. which being read in a porch of the Temple, 11. Micheas reporteth it to the Nobles in the court, 14. whither Baruch being called readeth the ſame before them: 20. they informe the king: 21. who hearing part therof, cauſeth the booke to be burned: 26. and commandeth to apprehend Baruch, and Ieremie. 27. The booke is write againe by them with addition of more.
AND it came to paſſe in the fourth yeare of Ioakim, the ſonne of Ioſias king of Iuda: this word was made to Ieremie from our Lord, ſaying: † Take Beſides preaching, which the euil diſpoſed did either not duly regard, or quickly forget, God commanded that his wil ſhould alſo be written, for a perpetual admonition, if they would read it, or heare it redde, and for a teſtimonie againſt them, and a warning to others. a volume of a booke and thou shalt write in it al the wordes, that I haue ſpoken to thee againſt Iſrael and Iuda, & againſt al Nations ſince the day that I ſpake to thee, from the daies of Ioſias euen to this day. † If perhaps the houſe of Iuda hearing al the euils, that I meane to doe vnto them, let euerie man returne from his moſt
wicked way: and I wil be propicious to their iniquitie, and to their ſinne. † Ieremie therefore called Baruch the ſonne of Nerias: and Baruch wrote from the mouth of Ieremie al the wordes of our Lord, which he ſpake to him, in the volume of the booke. † And Ieremie commanded Baruch, ſaying: I am He was not now in priſon; for (v. 19.) certaine noble men of the court aduiſed both Baruch and him to hide themſelues; but kept himſelf cloſe in ſome ſecret place; as moſt Prieſtes do now in England, that they may better exerciſe their function, then if they were in the perſecutors handes. shut vp, neither am I able to goe into the houſe of our Lord. † Goe thou in therefore, and read out of the volume, wherein thou haſt written from my mouth the wordes of our Lord, in the hearing of al the people in the houſe of our Lord on the faſting day: moreouer alſo in the hearing of al Iuda, which come out of their cities, thou shalt read it to them: † if perhaps their prayer may fal in the ſight of our Lord, and euerie one returne from his moſt wicked way: becauſe great is the furie & indignation, which our Lord hath ſpoken againſt this people. † And Baruch the ſonne of Nerias did according to al thinges, that Ieremie the prophet had commanded him, reading out of the volume the wordes of our Lord in the houſe of our Lord. † And it came to paſſe in the fifth yeare of Ioakim the ſonne of Ioſias the king of Iuda, in the ninth moneth: they proclaymed a faſt in the ſight of our Lord to al the people in Ieruſalem, and to al the multitude, that was flocked together out of the cities of Iuda in Ieruſalem. † And Baruch redde out of the wordes of Ieremie in the houſe of our Lord, in the treaſurie of Gamarias the ſonne of Saphan the ſcribe, in the higher court, in the entrie of the new gate of the houſe of our Lord, al the people hearing it. † And when Micheas the ſonne of Gamarias the ſonne of Saphan had heard al the wordes of our Lord out of the booke: † he went downe into the kings houſe to the treaſurie of the ſcribe: and behold al the princes ſate there, Eliſama the ſcribe, and Dalaias the ſonne of Semeias, and Elnathan the ſonne of Achobor: and Gamarias the ſonne of Saphan, & Sedecias the ſonne of Hananias, and al the princes. † And Micheas told them al the wordes that he had heard Baruch reading out of the volume in the eares of the people. † Al the princes therefore ſent to Baruch, Iudi the ſonne of Nathanias, the ſonne of Selemias, the ſonne of Chuſi, ſaying: Take in thy hand the volume, out of which thou haſt redde in the hearing of the people, and come. Baruch therefore the ſonne of Nerias tooke the volume in his hand, and came to them. † And they ſaid to him: Sitte, & reade theſe thinges in our eares. And Baruch redde in
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eares. † Therefore when they had heard al the wordes, they were aſtonied euerie one toward his neighbour, and they ſayd to Baruch: We muſt tel the king al theſe wordes. † And they asked him, ſaying: Tel vs how dideſt thou write al theſe wordes from his mouth. † And Baruch ſayd to them: From his mouth he ſpake as it were reading vnto me al theſe wordes: and I wrote in a volume with inke. † And the princes ſayd to Baruch: Goe, and be hidde thou and Ieremie, and let no man know where you are. † And they went to the king into the court: moreouer they layde vp the volume in the treaſurie of Eliſama the ſcribe: and they tolde al the wordes in the hearing of the king. † And the king ſent Iudi, that he should take the volume: who taking it out of the treaſurie of Eliſama the ſcribe, redde it, the king hearing, and al the princes, that ſtood about the king. † And the king ſate in the winter houſe in the ninth moneth: and there was an hearth ſet before him ful of burning coles. † And when Iudi had redde three or foure pages, The ſecretarie cut out the leaues and burnt them by the kings commandment: as appeareth. v. 25. &c.
he cut it with the penknife of a ſcribe: and he caſt it into the fire, that was vpon the hearth, til al the volume was conſumed with the fyre, that was on the hearth. † And the king and al his ſeruants, that heard al theſe wordes, did not feare, nor rent their garments. † But yet Elnathan, and Dalaias, and Gamarias gayneſaid the king, not to burne the booke: and he heard them not. † And the king commanded Ieremiel the ſonne of Amelech, and Saraias the ſonne of Ezriel, and Selemias the ſonne of Abdeel, that they should apprehend Baruch the ſcribe, and Ieremie the Prophet: but God did not tranſlate them to an other place, but they hyding themſelues by Gods direction, the ſearchers could not finde them. our Lord hid them. † And the word of our Lord was made to Ieremie the Prophet, after that the king had burnt the volume and the wordes, that Baruch had written from the mouth of Ieremie, ſaying: † Againe take an other volume: and write in it al the former wordes, that were in the firſt volume, which Ioakim the king of Iuda hath burnt. † And to Ioakim the king of Iuda thou shalt ſay: Thus ſaith our Lord: Thou haſt burnt that volume, ſaying: Why haſt thou written in it telling: The king of Babylon wil come in haſt, and wil waſte this land: and he wil make man and beaſt, to ceaſe out of it? † Therefore thus ſaith our Lord againſt Ioakim the king of Iuda: His ſonne Iechonias reigned but three monethes: which is counted as no reigne. Theodoret.
There shal not be of him toCh. 22. v. 19. ſitte vpon the throne of Dauid: and his carcaſſe shal be caſt forth to the heate by day, and to the froſt by night. † And I wil
viſite againſt him, and againſt his ſeede, and againſt his ſeruantsNor anie of his iſſue in wordlie glorie, as their predeceſſors had reigned▪
S. Tho. p. 3. q. 3
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a. 2. ad. 3. their iniquities, and I wil bring vpon them, and vpon the inhabitants of Ieruſalem, and vpon the men of Iuda al the euil, that I haue ſpoken to them: and they haue not heard. † And Ieremie tooke an other volume, and gaue it to Baruch the ſonne of Nerias the ſcribe: who wrote in it from the mouth of Ieremie al the wordes of the booke, which Ioakim the king of Iuda had burnt with fire: and there were added moreouer manie moe wordes, then had bene before.
CHAP. XXXVII. Sedecias appointed by the king of Babylon to reigne in Iuda, requesteth Ieremias prayers. 4. The Chaldees beſieging Ieruſalem, and hearing that the Aegyptians come againſt them, part away. 5. But Ieremie prophecieth that they wil returne, and burne Ieruſalem. 10. For which he is impriſoned. 16. After manie dayes the king examineth him of his prophecie, who ſtil affirming the ſame, 20. is kept in the entrie of the priſon.
AND king Sedecias the ſonne of Ioſias reigned for
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Reg. 24. 2 Para. 36.
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Eſd. 1. Iechonias the ſonne of Ioakim: whom Nabuchodonoſor the king of Babylon made king in the Land of Iuda. † And he obeyed not, he and his ſeruants, and the people of the land the wordes of our Lord, that he ſpake in the hand of Ieremie the prophet. † And king Sedecias ſent Iuchal the ſonne of Selemias, and Sophonias the ſonne of Maaſias prieſt to Ieremie the prophet, ſaying: As Herod dealt afterwards with S. Iohn Baptiſt: ſo this king eſtemed, reuerenced, and feared Ieremie, and yet perſecuted him. Pray the Lord our God for vs. † And Ieremie walked freely in the middes of the people: for they had not caſt him into ward in priſon. Therefore the armie of Pharao came out of Aegypt: and the Chaldees that beſieged Ieruſalem, hearing ſuch tydinges, retyred from Ieruſalem. † And the word of our Lord was made to Ieremie the prophet, ſaying: † Thus ſaith our Lord the God of Iſrael: Thus shal you ſay to the king of Iuda, which ſent you to demand of me: Behold the armie of Pharao, which is come forth to helpe you, shal returne into his land into Aegypt. † And the Chaldees shal returne, and make warre againſt this citie, and take it, and burne it with fire. † Thus ſaith our Lord: Deceiue not your ſoules, ſaying: The Chaldees going shal goe away, and retyre from vs, becauſe they shal not goe away. † But if you shal ſtrike al the hoſt of the Chaldees, that fight againſt you, and there be left of them ſome wounded: euerie one shal riſe vp out of his tent, and shal burne this
citie with fire. † Therefore when the armie of the Chaldees was retyred from Ieruſalem, becauſe of Pharaos armie. † Ieremie went out of Ieruſalem to goe into the land of Beniamin, and to diuide poſſeſſion there in the ſight of the citizens. † And when he was come to the gate of Beniamin, there was there the keeper of the gate by courſe, one named Ierias, the ſonne of Selemias, the ſonne of Hananias: and he apprehended Ieremie the prophet, ſaying: It is an old deuiſe of perſecuters to pretend falſe cauſes againſt the innocent; ſo Iulian the Apoſtata charged Criſtian Catholiques, with treaſon and ſedition. Hist. tripart. li. 6. c. 27. ſo did alſo the Arrians, Vandals, & other heretikes againſt Catholiques. as Raffinus and Victor teſtifie.
Thou fleeſt to the Chaldees. † And Ieremie anſwered: It is not ſo, I flee not to the Chaldees. And he heard him not: but tooke Ieremie, and brought him to the princes. † For which thing the princes being angrie againſt Ieremie, they beate him, and caſt him into the priſon that was in the houſe of Ionathan the ſcribe: for he was chiefe ouer the priſon. † Ieremie therefore went into the houſe of the lake, and into the dungeon: and Ieremie ſate there manie daies. † But Sedecias the king ſending tooke him: and demanded of him in his houſe ſecretly, and ſaid: Thinkeſt thou the word is from our Lord? And Ieremie ſaid: It is. And he ſaid: Thou shalt be deliuered into the handes of the king of Babylon. † And Ieremie ſaid to king Sedecias, what haue I ſinned againſt thee, and thy ſeruants, and thy people, that thou haſt caſt me into the priſon houſe? † Where are your prophetes that did prophecie to you, and ſaid: The king of Babylon shal not come vpon you and vpon this land? † Now therefore heare I beſeech thee my Lord king: let my petition be auailable in thy ſight: and ſend me not back into the houſe of Ionathan the ſcribe, leſt I dye there. † King Sedecias therefore commanded that Ieremie should be committed in the entrie of the priſon: and there should be geuen him a peece of bread euerie day, beſide brothe, til al the bread were ſpent out of the citie: and Ieremie remayned in the entrie of the priſon.
CHAP. XXXVIII. The nobles being offended with Ieremies preaching, ſolicite to haue him ſlaine: 5. the king putting him in their handes, they caſt him into a dyrtie dongeon, 7. from whence at the instance of Abdemelech an Aethiopian, he is drawen forth, 14. and hauing licence to ſpeake, he aduiſeth the king to yeld himſelf to the Chaldees, ſo he and the citie shal be ſafe: 18. otherwiſe shal be taken captiue, 24. which the king commandeth him to kepe ſecrete.
AND Saphatias the ſonne of Mathan, and Gedelias the ſonne of Phaſſur, and Iuchal the ſonne of Selemias, and Phaſſur the ſonne of Melchias heard the wordes, that Ieremie ſpake to al the people, ſaying: † Thus ſaith our Lord: Whoſoeuer shal remaine in this citie, shal dye byIere▪ 2
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. 9. ſworde, and famine, and peſtilence: but he that shal flee to the Chaldees, shal liue, and his life shal be ſafe and The Hebrew phraſe life shal beliuing, and, liuing he shal liue, ſignifieth that he ſhal liue moſt ſecurely. Myſtically this ſaftie in voluntarie baniſhment ſignifieth, that voluntarie temporal penance ſaueth from eternal damnation. liuing. † Thus ſaith our Lord: By deliuering this citie shal be deliuered into the hand of the armie of the king of Babylon, and he shal take it. † And the princes ſaid to the king: We deſire thee that this man may be put to death: for of purpoſe he weakneth the handes of the men of warre, that are remayning in this citie, and the handes of the people, ſpeaking to them according to theſe wordes: for this man ſeeketh not peace to this people, but euil. † And king Sedecias ſaid: Behold he is in your handes: for it is not lawful for the king to denie you anie thing. † They therefore tooke Ieremie, and caſt him into the lake of Melchias the ſonne of Amelech, which was in the entrie of the priſon: and they let downe Ieremie by ropes into the lake, wherein there was no water, but myre. Ieremie therefore ſunke downe into the myre. † But God euer moueth ſome to pittie the innocent afflicted, til at laſt he geueth them acrowne of glorie for their conſtant patience. Abdemelech the Aethiopian an eunuch, that was in the kings houſe, heard that they had caſt Ieremie into the lake: moreouer the king ſate in the gate of Beniamin. And Abdemelech went out of the kings houſe, and ſpake to the king, ſaying: † My Lord king, theſe men haue done al thinges naughtely, whatſoeuer they haue done againſt Ieremie the prophet, caſting him into the lake, that he may dye for famine, for there is no more bread in the citie. † The king therefore commanded Abdemelech the Aethiopian, ſaying: Take with thee from hence thirtie men, and lift vp Ieremie the prophete out of the lake, before he dye. † Abdemelech therefore taking the men with him, entred into the kings houſe, that was vnder the celler: and he tooke thence old ragges, and old thinges that were rotten: and he let them downe to Ieremie into the lake by cordes. † And Abdemelech the Aethiopian ſaid to Ieremie: Put the old ragges, and theſe rent and rotten thinges vnder the cubite of thine armes, and vpon the ropes: Ieremie therefore did ſo. † And they drew out Ieremie with the cordes, and brought him forth out of the lake. And Ieremie remayned in the
entrie of the priſon. † And king Sedecias ſent; and tooke to him Ieremie the prophet to the third dore, that was in the houſe of our Lord: and the king ſaid to Ieremie: I aſke thee a word, hide not anie thing from me. † And Ieremie ſaid to Sedecias: If I shal tel thee, wilt thou not kil me? and if I geue thee counſel, thou wilt not heare me. † King Sedecias therefore ſware to Ieremie ſecretly, ſaying: Our Lord liueth, that made vs this ſoule, if I kil thee, and if I deliuer thee into the handes of theſe men, that ſeeke thy life. † And Ieremie ſaide to Sedecias: Thus ſaith the Lord of hoſtes the God of Iſrael: Prophecies are not only certaine when a thing is abſolutly affirmed, but alſo when they are conditional, as this was, and the euent ſhould haue bene accordingly if the king had folowed the prophets aduiſe, though by not going the contrarie captiuitie, and much miſerie happened to the king and people. If going forth thou wilt goe out to the princes of the king of Babylon, thy ſoule shal liue, and this citie shal not be burnt with fire: and thou shalt be ſafe, and thine houſe. † But if thou wilt not goe out to the princes of the king of Babylon, this citie shal be deliuered into the handes of the Chaldees, and they shal burne it with fire: and thou shalt not eſcape out of their hand. † And king Sedecias ſaid to Ieremie: I am careful becauſe of the Iewes, that are fled to the Chaldees: leſt perhaps I be deliuered into their handes, and they mocke me. † But Ieremie anſwered: They shal not deliuer thee, heare I beſeeche thee the word of our Lord, which I ſpeake to thee, and it shal be wel with thee, and thy ſoul
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shal liue. † But if thou wilt not goe forth: this is the word, which our Lord hath shewed me: † Behold al the wemen, that are remayning in the houſe of the king of Iuda, shal be brought out to the princes of the king of Babylon: and they shal ſay: Thy peaceable men haue ſeduced thee, and haue preuailed againſt thee, they haue drowned thy feete in the myre, and in a ſliperie place, and are reuolted from thee. † And al thy wiues, and thy ſonnes shal be brought out to the Chaldees, and thou shalt not eſcape their handes, but thou4. Reg. 25 shalt be taken in the hand of the king of Babylon: and he shal burne this citie with fire. † Sedecias therefore ſaid to Ieremie: Let none know theſe wordes, and thou shalt not dye. † But if the princes shal heare, that I haue ſpoken with thee: and shal come to thee, and ſay to thee: Tel vs what haſt thou ſpoken with the king, conceale not from vs, and we wil not kil thee. † Thou shalt ſay to them: I did proſtrate my prayers before the king, that he would not command me to be caried backe into the houſe of Ionathan, & there dye. † Al the princes therefore came to Ieremie, and asked him; and he ſpake to
them according to al the wordes, that the king had commanded him, and they left him: for nothing had bene heard. But Ieremie remained in the entrie of the priſon, vntil the day, that Ieruſalem was taken: and it came to paſle that Ieruſalem was taken.
CHAP. XXXIX. Ieruſalem after two yeares ſiege is taken by the Chaldees: 4. king Sedecias with others, fleing by a poſterne gate, is taken, brought to the king of Babylon, al his ſonnes are ſlaine, his eyes put out, and ſo led into Babylon. 8. The kinges palace and the towne houſe are burned; the walles of the citie deſtroyed, the people caried captiue, only the pooreſt left to til the ground. 11. Ieremias is deliuered. 15. And Abdemelech is ſaued from danger.
IN THE ninth yeare of Sedecias the king of Iuda, the
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Reg. 25. Iere 52. tenth moneth, came Nabuchodonoſor king of Babylon, and al his armie to Ieruſalem, and they beſieged it. † And in the eleuenth yeare of Sedecias, the fourth moneth, the ninth of the moneth the citie was opened. † And al the princes of the king of Babylon went in, and Poſſeſſion of one gate gaue ſufficient entrance to the whole armie; whereupon the king and his chiefe nobles fled by a poſterne gate. ſate in the midle gate: Neregal, Sereſer, Semegarnabu, Sarſachim, Rabſares, Neregel, Serezer, Rebmag, and al the reſt of the princes of the king of Babylon. † And when Sedecias the king of Iuda, and al the men of warre had ſeene them, they fled: and they went forth in the night out of the citie by the way of the kinges garden, and by the gate, that was betwen the two walles, and they went out to the way of the deſert. † But the hoſt of the Chaldees purſued them: and they tooke Sedecias in the field of the deſert of Iericho, and being taken they brought him to Nabuchodonoſor king of Babylon into Reblatha, which is in the Land of Emath: and he ſpake vnto him He expoſtulated, & iuſtly reproued Sedecias for rebelling breaking his othe, ſhewing ingratitude, for ſo much as Nabu chodonoſor had made him king, & repoſed cōfidence in him. iudgements. † And the king of Babylon killed the ſonnes of Sedecias in Reblatha, before his eies: and the king of Babylon killed al the nobles of Iuda. † The eies alſo of Sedecias he plucked out: and bound him with fetters, to be led into Babylon. † The kinges houſe alſo, and the houſe of the common people the Chaldees burnt with fire, and they ouerthrew the wal of Ieruſalem. † And the remnant of the people, that remayned in the citie, and the fugitiues that were fled to him, and the reſt of the people that remained, Nabuzardan the prince of the ſoldiars tranſported into Babylon. † And the poore people,
that had nothing at al, Nabuzardan the maſter of the ſoldiars let alone in the land of Iuda, and he gaue them vineyards, and ceſternes in that day. † But Nabuchodonoſor the king of Babylon had commanded Nabuzardan the prince of the ſoldiars concerning Ieremie, ſaying: † Take him, and ſet thine eies vpon him, and doe him no euil: but as he wil ſo doe to him. † Nabuzardan therefore the prince of the warfare ſent; and Nabuſezban alſo, and Rabſares, and Negerel, & Sereſer, and Rebmag, and al the nobles of the king of Babylon, † ſent, and tooke Ieremie out of the entrie of the priſon, and deliuered him to Godolias the ſonne of Ahicam the ſonne of Saphan, that he might enter into the houſe, & dwel among the people. † But to Ieremie the word of our Lord was made, when he was shut vp in the entrie of the priſon, ſaying: Goe, and tel Abdemelech the Aethiopian, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael: Behold I wil bring my wordes vpon this citie vnto euil, and not vnto good: and they shal be in thy ſight in that day. † And I wil deliuer thee in that day, ſaith our Lord: and thou shalt not be deliuered into the handes of the men, whom thou feareſt: † but deliuering I wil deliuer thee, and thou shalt not fal by the ſword: but thy life shal be to thee vnto ſaluation, becauſe thou haſt had confidence in me, ſaith our Lord.
CHAP. XL.
The fifth part. Ieremie prophecieth the deſtruction of the Iewes going into Aegypt; and of ſundrie nations for their idolattie, and crueltie. Ieremie being permitted to goe whither he wil, 6. repayreth to Godolias, gouernour of the countrie. 7. To whom alſo manie Iewes come from ſundrie places. 13. Godolias warned of danger, doth not beleue it.
THE word that was made to Ieremie from our Lord, after that he was diſmiſt of Nabuſardan maſter of the warre from Rama, when he tooke him bound with cheynes in the middes of al, that went in tranſmigration of Ieruſalem and Iuda, and were led into Babylon. † The prince therefore of the warre taking Ieremie, ſaid to him: This heathen prince ſeing the Iewes afflicted for their ſinnes, confeſſeth the iuſtice of God, not ſparing to puniſh his owne elected people. The Lord thy God hath ſpoken this euil vpon this place, † and hath brought it: and the Lord hath done as he hath ſpoken: becauſe you haue ſinned to the Lord, and haue not heard his voice, & this word is fallen to you. † Now then behold I haue looſed thee this day from the cheynes, that are on thy handes: if it pleaſe thee to come with me into Babylon, come: and I wil ſet myne eies vpon thee: but if it pleaſe thee not to come with me into Babylon,
tarrie: behold al the land is in thy ſight, that which thou shalt chooſe, and whither it shal pleaſe thee to goe, thither goe. † And come not with me: but dwel with Godolias the ſonne of Ahicam, the ſonne of Saphan, whom the king of Babylon hath appointed chiefe ouer the cities of Iuda: dwel therefore with him in the cities of Iuda: dwel therefore with him in the middes of the people: or whither ſoeuer it shal pleaſe thee to goe, goe. The Maſter of the warre gaue him victuals alſo, and giftes, and diſmiſſed him. † And Ieremie came to Godolias the ſonne of Ahicam into Maſphath: and dwelt with him in the middes of the people, that was left in the land. † And when al the princes of the armie, that were diſperſed through the countries, they and their companions, had heard, that the king of Babylon had made Godolias the ſonne of Ahicam gouernour of the countrie, and that he had committed vnto him men, & wemen, and children, & thoſe of the poore of the land, that had not bene tranſported into Babylon. † Then came to Godolias, into Maſphath both Iſmahel the ſonne of Nathanias, and Iohanan, and Ionathan, the ſonnes of Caree, and Sareas the ſonne of Thanehumeth, and the children of Ophi, that were of Netophathie, and Iezonias the ſonne of Maachati, they and their men. † And Godolias the ſonne of Ahicam the ſonne of Saphan ſware to4. Reg. 25. them, and to their companions, ſaying: Feare not to ſerue the Chaldees: dwel in the land, and ſerue the king of Babylon, and it shal be wel with you. † Behold I dwel in Maſphath, that I may anſwere Being chiefe gouernour he promiſeth according to his place to defend the people, to anſwer for them, and to be their agent, and procurator in whatſoeuer the Chaldees ſhould command, or require of them. the commandment of the Chaldees, that are ſent to vs: but you gather ye vintage, and harueſt, and oile, and lay it vp in your veſſels, and abide in your cities which you hold. † Yea and al the Iewes, that were in Moab, and among the children of Ammon, and in Idumea, and in al the countries, when it was heard that the king of Babylon had left a remnant in Iewrie, and that he dad made Godolias the ſonne of Ahicam the ſonne of Saphan ruler ouer them: † al the Iewes, I ſay, returned out of al places, to which they had fled, and they came into the land of Iuda to Godolias into Maſphath: and they gathered wine, and harueſt exceeding much. † But Iohanan the ſonne of Caree, and al the princes of the hoſt, that had bene diſperſed in the countries, came to Godolias into Maſphath. † And they ſaid to him: Know that Baalis the king of the children of Ammon hath ſent
Iſmahel the ſonne of Nathanias to kil thee. And Godolias the ſonne of Ahicam beleued them not. † But Iohanan the ſonne of Caree, ſpake to Godolias apart in Maſphath, ſaying: I wil goe, and ſtrike Iſmahel the ſonne of Nathanias no man knowing it: leſt he kil thee, and al the Iewes be diſperſed, that are gathered vnto thee, and the remnant of Iuda perish. † And Godolias the ſonne of Ahicam ſaid to Iohanan the ſonne of Caree: Doe not This thing. this word: for thou ſpeakeſt falſe of Iſmahel.
CHAP. XLI. Godolias with other Iewes and ſome Chaldees are ſlaine by Iſmael, ſent from the king of Moabites: 8▪ tenne are ranſomed for their riches, 11. Iohanan taking armes to reuenge the ſlaughter, Iſmael flyeth away, deliuering thoſe whom he held captiues: 17. and they prepare to flee into Aegypt.
AND it came to paſſe in the ſeuenth moneth, came Iſmahel
4. Reg. 25. the ſonne of Nathanias, the ſonne of Eliſama of the kings bloud, and the nobles of the king, and ten men with him, to Godolias the ſonne of Ahicam into Maſphath: and Such cruel tragedies are commonly atchiued by falſhood & treacherie, pretending freindſhipe, & intending miſchief. they did eate bread there together in Maſphath. † And Iſmahel the ſonne of Nathanias aroſe, and the ten men, that were with him, & they ſtroke Godolias the ſonne of Ahicam the ſonne of Saphan with the ſword, and ſlew him, whom the king of Babylon had made ruler ouer the land. † Al the Iewes alſo that were with Godolias in Maſphath, and the Chaldees that were found there, and the men of warre did Iſmahel ſtrike. † And the ſecond day after he had killed Godolias, no man yet knowing it, † there came men from Sichem, and from Silo, and from Samaria eightie men: their beard shauen, and their garments rent, and il fauoured: and they had gifts, and frankincenſe in their hand, to offer in the houſe of our Lord. † Iſmahel therefore the ſonne of Nathanias going forth to meete them out of Maſphath, went going Not ſincerely weping, but hypocritically fea
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ing to lament the deſtruction of the Temple, & Citie. and weeping: and when he had met them, he ſaid to them: Come to Godolias the ſonne of Ahicam. † Who when they were come to the middes of the citie, Iſmahel the ſonne of Nathanias ſlew them about the middes of the lake, he and the men that were with him. † But ten men were found among them, that ſaid to Iſmahel: Kil vs not: becauſe we haue treaſures in the field, of wheate, and barlie, and oile, and honie. And Auarice tameth crueltie when nothing els can. he ceaſſed, and ſlew not them with their bretheren. † And the lake into the which Iſmahel threw al the carcaſſes of the men
whom he ſtroke for Godolias, is the ſame It ſemeth that Aſa made this lake when he built Maſpha. 3▪
R
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g. 15. v. 22. that king Aſa made, for Baaſa the king of Iſrael: the ſame did Iſmahel the ſonne of Nathanias fil with them that were ſlaine. † And Iſmahel led away captiue al the remnant of the people, that were in Maſphath: the kings daughters, and al the people, that remained in Maſphath: whom Nabuzardan the prince of the warre had commended to Godolias the ſonne of Ahi
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am. And Iſmahel the ſonne of Nathanias tooke them, and he went away, to paſſe vnto the children of Ammon. † This Iohanan and his felowes roſe vp againſt Iſmahel, leſt otherwiſe they might haue bene iudged to haue bene of the ſame conſpiracie againſt Godolias, being fugitiues as Iſmael was. But Iohanan the ſonne of Caree, & al the princes of the men of warre, that were with him, heard al the euil that Iſmahel the ſonne of Nathanias had done. † And taking al the men, they went forth to make battel againſt Iſmahel the ſonne of Nathanias, and they found him at the manie waters, that are in Gabaon. † And when al the people that was with Iſmahel, had ſeene Iohanan the ſonne of Caree, and al the princes of the men of warre, that were with him, they reioyced. † And al the people, whom Iſmael had taken, returned into Maſphath: and returning they went to Iohanan the ſonne of Car
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▪ † But Iſmahel the ſonne of Nathanias fled with eight men, from the face of Iohanan, and went to the children of Ammon. † Iohanan therefore the ſonne of Caree, and al the princes of the men of warre, that were with him, tooke al the remnant of the common people, which they had brought back from Iſmahel the ſonne of Nathanias out of Maſphath, after that he had ſtrooke Godolias the ſonne of Ahicam: ſtrong men for battel, and wemen, and children, & eunuches, which he had brought back from Gabaon. † And they went, and ſate ſeiourning in Chamaam, which is beſide Bethlehem: that they might goe forward, and enter into Aegypt † from the face of the Chaldees: for they feared them, becauſe Iſmahel the ſonne of Nathanias had ſtrooken Godolias the ſonne of Ahicam, whom the king of Babylon had made ruler in the land of Iuda.
CHAP. XLII. Ieremie praying and conſulting God, 7. anſwereth that al thoſe which remaine in Ieruſalem shal be ſafe: 13. but thoſe that goe into Aegypt shalperish.
AND This conſultation was piouſly begune ſeeking to know Gods wil by his prophet: but the ſame people erred greuouſly in not folowing his direction, as he forſaw they would not▪ v. 21 And he further recordeth that they rebelliouſly oppoſed againſt him. ch. 43. v. 2. there came al the Princes of the men of warre, and Iohanan the ſonne of Caree, and Iezonias the ſonne of Oſaias, and the reſt of the common people from litle vnto
great: † And they ſaid to Ieremie the prophet: Let our prayer fal in thy ſight: and pray for vs to the Lord thy God for al this remnant, becauſe we are left few of manie, as thine eies doe behold vs. † And let our Lord thy God tel vs the way, by which we may goe, and the the thing. word that we muſt doe. † And Ieremie the prophet ſaid to them: I haue heard: behold I pray to our Lord your God according to your wordes: euerie word whatſoeuer he shal anſwer me, I wil tel you: neither wil I conceale from you anie thing. † And they ſaid to Ieremie: Be our Lord witnes betwen vs of truth and faith, if we doe not according to euerie word, for the which our Lord, thy God shal ſend thee to vs. † Whether it be VVhether it ſeme to bring proſperitie or aduerſitie. good, or euil, we wil obey the voice of the Lord our God, to whom we ſend thee: that it may be wel with vs, when we shal heare the voice of the Lord our God. † And when ten dayes were accomplished, the word of our Lord was made to Ieremie. † And he called Iohanan the ſonne of Caree, and al the princes of the men of warre, that were with him, and the whole people from litle to great. † And he ſaid to them: Thus ſaith our Lord the God of Iſrael, to whom you ſent me, that I should proſtrate your prayers in his ſight: † If reſting you wil abide in this land, I wil build you, and not deſtroy you; I wil plant, and not plucke you vp: for now I am pacified vpon the euil that I haue done to you. † Feare not at the face of the king of Babylon, of whom you being feareful are afraid: feare him not, ſaith our Lord: becauſe I am with you, to ſaue you, and to deliuer you out of his hand. † And I wil geue you mercies, and wil haue mercie vpon you, and wil make you dwel in your owne land. † But if you shal ſay: We wil not dwel in this land, neither wil we heare the voice of the Lord our God, † ſaying: No, not ſo, but we wil goe forward to the Land of Aegypt: where we shal not ſee warre, and not heare the ſound of the trumpet, and shal not ſuſteyne famine: and there we wil dwel. † For this now heare the word of our Lord ye remnant of Iuda: Thus ſaith the Lord of hoſtes, the God of Iſrael: If you shal ſet your face to goe into Aegypt, and shal enter to inhabite there: † the ſword which you feare, shal there take you in the Land of Aegypt: and the famine, for the which you are careful, shal cleeue to you in Aegypt, and there you shal dye. † And al the men, that shal ſet their face to goe into Aegypt, to dwel there, shal dye by the ſword, and by famine, and by
peſtilence: none of them shal remaine, nor eſcape from the face of the euil, that I wil bring vpon them. † Becauſe thus ſaith the Lord of hoſtes, the God of Iſrael: As my furie is powred our, and mine indignation vpon the inhabitants of Ieruſalem: ſo shal mine indignation be powred out vpon you, when you shal be entered into Aegypt, and you shal be into An othe of execration. as Iſa. 65. v. 15. an othe, and into aſtonishment, and into a curſe, and into reproch: and you shal no more ſee this place. † The word of our Lord is vpon you ô remnant of Iuda: Enter not into Aegypt: knowing you shal know that I haue adiured you this day, † becauſe you haue deceiued your ſoules: for you ſent me to the Lord our God, ſaying: Pray for vs to the Lord our God, and according to al thinges whatſoeuer the Lord our God shal ſay to thee, ſo tel vs, and we wil doe. † And I haue told you this day, and It was a dul le fault, in that they neither obeyed God ſpeaking by his prophet, not ſtood to their owne promiſe. v. 5. you haue not heard the voice of the Lord your God concerning al thinges, for which he hath ſent me to you. † Now therefore knowing you shal know that by ſword, and famine, and peſtilence you shal dye in the place, to which you would enter for to dwel there.
CHAP. XLIII. The reliques of the Iewes, againſt Ieremies admonitions, goe into Aegypt, 6. carying Ieremie and Baruch with them. 8. where Ieremie prophecieth that the king of Babylon shal ſpoyle that land, 12. and their idoles.
AND it came to paſſe, when Ieremie had finished ſpeaking to the people al the wordes of the Lord their God, for which our Lord their God had ſent him to them, al theſe wordes: † Azarias the ſonne of Oſaias ſaid: and Iohanan the ſonne of Caree, and al the proude men, ſaying to Ieremie: Sinful people are eaſily changed to worſe and worſe from their good motions. For this inſolent calumniation is farre from their promiſe, ch. 42. v. 5. & 6. Thou ſpeakeſt a lie: the Lord our God ſent thee not, ſaying: Goe not into Aegypt, to dwel there. † But Baruch the ſonne of Nerias doth prouoke thee againſt vs, that he may deliuer vs into the handes of the Chaldees, that he may kil vs, and make vs to be tranſported into Babylon. † And Iohanan the ſonne of Caree, and al the princes of the men of warre, and the whole people, heard not the voice of our Lord, to abide in the Land of Iuda. † But Iohanan the ſonne of Caree, and al the princes of the men of warre taking al the remnant of Iuda, that were returned out of al nations, to which they had before bene diſperſed, to dwel in the Land of Iuda: † men, and wemen, and children, & the kinges daughters, and euerie
ſoule, which Nabuzardan the prince of the warre had left with Godolias the ſonne of Ahicam, the ſonne of Saphan, and Ieremie the prophet, and Baruch the ſonne of Nerias. † And they went into the Land of Aegypt, becauſe they obeyed not the voice of our Lord: and they came as farre as Taphnis. † And the word of our Lord was made to The obſtinate people forced alſo Ieremie and Baruch to goe vvith them. into Aegypt. Ieremie in Taphnis, ſaying: † Vvhere both by wordes and other ſignes he prophecieth that the king of Babylon wil build his palace in the chief citie of Aegypt, and in ſigne therof layeth great ſtones as the fundation of the ſame. As els where he prophecied by factes. ch. 19. v. 10 c. 27. v. 2. c. 32 v. 7. Take thee greate ſtones in thy hand, and thou shalt hide them in the caue, that is vnder the bricke wal in the gate of Pharaoes houſe in Taphnis: in the ſight of the men of Iuda. † And thou shalt ſay to them: Thus ſaith the Lord of hoſtes the God Iſrael: Behold I wil ſend, and take to me Nabuchodonoſor the king of Babylon my ſeruant: and I wil ſet his throne ouer theſe ſtones, which I haue hid, and he shal ſet his throne vpon them. † And coming he shal ſtrike the Land of Aegypt: thoſe that into death, into death: and thoſe that into captiuitie, into captiuitie: and thoſe that into the ſword, into the ſword. † And he shal kindle a fire in the temples of the goddes of Aegypt, and shal burne the ſame, and he shal lead them captiue: and he shal be clothed with the Land of Aegypt, as a paſtoris clothed with his cloke: & he shal goe out from thence in peace. † And he shal breake the ſtatuees of the houſe of the Sunne, that are in the Land of Aegypt: and the temples of the goddes of Aegypt he shal burne with fire.
CHAP. XLIIII. The Iewes admonished by Ieremie to leaue their idolatrie, 15. obſtinatly anſwer, that they wil perſiſt therin. 20. wherupon he prophecieth their deſtruction; 28. few eſcaping that returne into Ieruſalem. 29. And that the king of Aegypt shal alſo fal into his enimies handes.
THE word, that was made to Ieremie, to al the Iewes, that dwelt in the Land of Aegypt, dwelling in Magdal, and in Taphnis, and in Memphis, & in the Land of Phatures, ſaying: † Thus ſaith the Lord of hoſtes the God of Iſrael: It is a very couenient motiue, & ought to be effectual vnto ſinful natio
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s to ſee their neighboures fallen into Hereſie, Tur
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iſme or Paganiſme, for their obſtinacie in other ſinnes. You haue ſene al this euil, that I haue brought vpon Ieruſalem, and vpon al the cities of Iuda: and behold they are deſolate this day, and there is not an inhabiter in them: † for the malice, which they haue done, to prouoke me to wrath, & to goe and ſacrifice, and worſhipe falſe goddes, which both they, & you, and your fathers knew not. † And I haue ſent to you al my ſeruantes the prophetes, in the night ryſing, & ſending and ſaying: Doe not the word of this manner of abomination, which I hated. † And
they heard not, nor inclined their eare to returne from their euils, and not to ſacrifice to ſtrange goddes. † And myne indignation and my furie is powred out, & it is kindled in the cities of Iuda, & in the ſtreetes of Ieruſalem: & they are turned into deſolation and waſte according to this day. † And now thus ſaith the Lord of hoſtes the God of Iſrael: Why doe you this great euil againſt your owne ſoules, that there ſhould dye of you man and woman, child and ſuckling out of the middes of Iuda, and nothing be left remayning vnto you: † prouoking me in the workes of your handes, in ſacrificing to ſtrange goddes in the Land of Aegypt, into which you are entred to inhabite there: and that you should perish, and be a malediction, and a reproch to al the nations of the earth? † Why, haue you forgotten the euils of your fathers, and the euils of the kinges of Iuda, and the euils of the wiues, and your euils, and the euiles of your wiues, that they haue done in the Land of Iuda, and in the countries of Ieruſalem? † They are not clenſed euen to this day: and they haue not feared, and they haue not walked in the lawe of the Lord, and in my precepts, which I haue geuen before you and your fathers. † Therefore thus ſaith the Lord of hoſtes the God of Iſrael: BeholdAmos▪ 9. I wil ſet my face vpon you to euil: and I wil deſtroy al Iuda. † And I wil take the remnant of Iuda, which haue ſet their face to goe into the Land of Aegypt, and to dwel there: and they shal be al conſumed in the Land of Aegypt: they shal fal by the ſword, and by famine: and they shal be conſumed Not al abſolutely, but the greateſt part and wel nere al: for ſome ſhal flee from thence. v 14. & 28. from the leaſt euen to the greateſt, by the ſword, and by famineCh. 42. v 18. shal they dye: and they shal be for an othe, and for a miracle, and into malediction, and into reproch. † And I wil viſite the inhabitants of the Land of Aegypt, as I haue viſited vpon Ieruſalem in ſword, and famine, and peſtilence. † And there ſhal be none that shal eſcape, and be remayning of the remnant of the Iewes, that goe to ſeiourne in the Land of Aegypt: & that shal returne into the Land of Iuda, to the which they eleuate their ſoules, for to returne and dwel there: there shal none returne but they that shal flee. † But al the men that knew that their wiues ſacrificied to ſtrange goddes: and al the wemen of whom there ſtood a great multitude, and al the people of the inhabitants in the Land of Aegypt in Phatures, anſwered Ieremie, ſaying: † The word, which thou haſt ſpoken to vs in the name of our Lord, we wil not heare of
thee: † but doing we wil doe euerie word, that shal procede out of our owne mouth, to ſacrifice vnto They reputed the moone as queene, and the ſunne as king of the ſtarres: more peculiarly men did ſacrifice to the ſunne, and wemen to the moone, but ſo that al did cooperate in both. For the children gathered stickes the fathers kindled the fire, and the vvemen tempered the dough, and made cakes vnto the queene of heauen. ch. 7. v. 18. 4. Reg. 23. v. 5. the queene of heauen, and to offer libaments vnto her, as we and our fathers haue done, our kinges, & our princes in the cities of Iuda, and in the ſtretes of Ieruſalem, and we were filled with bread, and it was wel with vs, and we ſaw no euil. † But from that time, ſince we ceaſſed to ſacrifice to the queene of heauen, and to offer libaments vnto her, we lacke al thinges, & we are conſumed with ſword, and famine. † And if we ſacrifice to the queene of heauen, and offer libamentes to her: why, haue we without our husbandes made her cakes to worshipe her, and to offer libamentes to her? † And Ieremie ſaid to al the people againſt the men, and againſt the wemen, and againſt al the people, that had anſwered him the word, ſaying: † Why, the ſacrifice that you haue ſacrificed in the cities of Iuda, and in the ſtreetes of Ieruſalem, you and your fathers, your kinges, and your princes, and the people of the land, is not our Lord mindful of them, and hath it not aſcended vpon his hart? † And our Lord would beare no longer for the malice of your ſtudies, and for the abominations, which you haue done, and your land is brought into deſolation, and into aſtonishment, and into malediction, for that there is not an inhabiter, as is this day. † Becauſe you haue ſacrificed to idols, and haue ſinned to our Lord: and haue not heard the voice of our Lord, and haue not walked in his law, and in his precepts, and in his teſtimonies: therefore are theſe euils fallen to you, as is this day. † And Ieremie ſaid to al the people, and to al the wemen: Heare you the word of our Lord al Iuda, which are in the Land of Aegypt: † Thus ſaith the Lord of hoſtes the God of Iſrael, ſaying: You, and your wiues haue ſpoken with your mouth, and haue accomplished with your handes, ſaying: Let vs performe our vowes which we haue vowed, to ſacrifice to the queene of heauen, and to offer libaments to her: you haue fulfilled your vowes, and haue done them in worke. † Therefore heare ye the word of our Lord al Iuda, which dwel in the Land of Aegypt: Behold I haue ſworne by my great name, ſaith our Lord: that my name shal no more be called by the mouth of euerie man of Iuda, ſaying: Our Lord God liueth in al the Land of Aegypt. † Behold I wil watch vpon them to euil, and not to good: and al the men of Iuda that are in the Land of Aegypt, shal be conſumed, with
ſword, and famine, til they be vtterly conſumed. † And they that shal eſcape the ſword, shal returne out of the Land of Aegypt into the Land of Iuda a few men: and al the remnant of Iuda that goe into the Land of Aegypt, to dwel there, shal know, whoſe word is accomplished, mine, or theirs. † And this shal be a ſigne for you, ſaith our Lord, that I viſite vpon you in this place: that you may know that my wordes shal be accomplished in deede againſt you to euil. † Thus ſaith our Lord: Behold I wil deliuer Pharao Ephree the king of Aegypt into the hand of his enemies, and into the hand of them that ſeeke his life: as I haue deliuered Sedecias the king of Iuda into the hand of Nabuchodonoſor the king of Babylon his enemie, and that ſeeketh his life.
CHAP. XLV. Ieremie reprehendeth Baruch for lamenting in affliction.
THE word, that Ieremie ſpake to Baruch the ſonne of Nerias, when he had written theſe wordes in a booke, from the mouth of Ieremie, in the fourth yeare of Ioakim the ſonne of Ioſias king of Iuda, ſaying: † Thus ſaith our Lord the God of Iſrael to thee Baruch: † Thou haſt ſaid: Woe is me wretch, becauſe our Lord hath added Baruch ſeing the people much afflicted and vnderſtanding by Ieremies prophecie, that they ſhould yet be more puniſhed, lamented the ſame. ſorow to my ſorow: I haue laboured in my mourning, and haue not found reſt. † Thus ſaith our Lord: Thus shalt thou ſay to him: Behold, them whom I haue builded, I doe deſtroy: and whom I haue planted, I doe pluck vp, and al this land. † And doeſt thou ſeeke to thy ſelf great thinges? Seeke not: for behold I wil bring euil vpon al flesh, ſaith our Lord: and I wil geue God granted not his prayer for the people but for himſelf only. thee thy life into ſafetie in al places, whither ſoeuer thou shalt goe.
CHAP. XLVI. Ieremie prophecieth that the king of Babylon shal inuade Aegypt, 13. and waſte the cites and land: 25. which shal againe be repayred. 27. And the reliques of the Iewes shal be deliuered from ſundrie places of captiuitie.
THE word of our Lord that was made to Ieremie the prophet againſt As partly before ſo more eſpecially in the chapters folowing the prophet foreſheweth the puniſhment of diuers gentils which were the chiefeſt enimies to the Iewes. the Gentiles, † to Aegypt againſt the armie of Pharao Nechao the king of Aegypt, which was beſide the riuer Euphrates in Charcamis, whom Nabuchodonoſor the king of Babylon ſtroke, in the fourth yeare of Ioakim the ſonne of Ioſias king of Iuda. † Prepare ye shild, and buckler, and goe forth to battel. † Yoke horſes, & mount ye horſemen:
ſtand in helmets, furbish the ſpeares, put on coates of maile. † What then? It is the common maner of Prophetes to ſpeake in the pretertence of thinges to come for the infallible certaintie therof. I ſaw them feareful, and turning their backes, their valiants ſlaine: they fled in haſt, neither looked they backe: terrour on enerie ſide, ſaith our Lord. † Let not the ſwift flee, nor the ſtrong thincke that he is ſafe: Toward the North by the riuer Euphrates they were ouercome, and fel downe. † Who is this that riſeth vp as a floud: and as it were of riuers, ſo his ſtreames doe ſwel? † Aegypt riſeth vp like a floud, and the waues thereof shal be moued as riuers, and shal ſay: Ryſing vp I wil couer the earth: I wil deſtroy citie, and the inhabitants thereof. † Get ye vp on horſes, & in chariots, and let the valiants come forth, Aethiopia, and the Lybians holding the shilde, and the Lydeans taking, and shooting arrowes. † And that day of our Lord the God of hoſtes, is a day of reuenge, that they may take vengeance of his enemies: the ſword shal deuoure, and be filled, & shal be drunken with their bloud: for the victime of our Lord the God of hoſtes is in the Land of the North by the riuer Euphrates. † Goe vp into Galaad, and take reſine Aegypt accounted itſelf inuincible and ſo the prophet ironiouſly calleth it the virgin daughter, as in this whole paſſage he ſpeaketh by the ſame figure ironia, willing them to doe thoſe thinges which ſhould nothing helpe nor profite them, as appea reth by the next wordes: Thou doeſt in vaine multiplie medicines. or remedies, and v. 5. 10. 16. ô virgin the daughter of Aegypt: thou doeſt in vaine multiplie medicines, there shal not be health to thee. † The Gentiles haue heard thine ignominie, and thine howling hath filled the earth: becauſe the ſtrong hath ſtumbled againſt the ſtrong, and both are fallen together. † The word that our Lord ſpake to Ieremie the prophet, concerning this that Nabuchodonoſor king of Babylon should come and, ſtrike the Land of Aegypt: † Tel Aegypt, and make it heard in Magdal, and let it ſound in Memphis, and in Taphnis: Say ye: Stand, and prepare thy ſelf: becauſe the ſword shal deuoure thoſe thinges, that be round about thee. † Why is thy valiant become rotten? he ſtood not: becauſe our Lord hath ouerthrowen him. † He hath multiplied them that fal, and man hath fallen againſt his neighbour, and they ſhal ſay: Ariſe, and let vs returne to our people, and to the Land of our natiuitie, from the face of the ſword of as
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h. 25. v. 38. the doue. † Cal ye the name of Pharao the king of Aegypt, Tumult, Time hath brought it. † I liue (ſaith the king, the Lord of hoſtes is his name) that as Thabor in the mountaines, and as Carmel in the ſea, he shal come. † Make ye veſſels of tranſmigration ô daughter inhabitant of Aegypt: becauſe Memphis shal be in deſolation, and shal be forſaken, and shal be inhabitable. † Aegypt a trimme and beautiful heyfer: a pricker from the
North, shal come to her. † Her hyrelings alſo that conuerſed in the middes of her, as fatted calues are turned, and are fled together, neither could they ſtand: becauſe the day of their flaughter came vpon them, the time of their viſitation. † Her voice shal ſound as if it were of braſſe, becauſe they shal haſten with an armie, and with axes they shal come to her, as it were cutting trees. † They haue cut downe her foreſt, ſaith our Lord, which can not be counted: they are multiplied aboue locuſtes, and are without number. † The daughter of Aegypt is confounded, & deliuered into the hand of the people of the North. † The Lord of hoſtes the God of Iſrael hath ſaid: Behold I wil viſite vpon the tumult of Alexandria, and vpon Pharao, and vpon Aegypt, and vpon her goddes, and vpon her kinges, and vpon Pharao, and vpon them that truſt in him. † And I wil geue them into the hand of them that ſeeke their life, and into the hand of Nabuchodonoſor king of Babylon, and into the hand of his ſeruants: and after theſe thinges it shal be inhabited as in the daies of old, ſaith our Lord. † And Seing God wil reduce the Aegyptians from captiuitie, much leſſe nede the Iſraelites to feare Gods promiſe, that he wil reſtore them being his owne peculiar people. thou my ſeruant Iacob feare not, and be not
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a 43. & 44. Iere 30. thou afraid Iſrael: becauſe loe I wil ſaue thee from a farre, and thy ſeede out of the land of thy captiuitie: and Iacob shal returne, and reſt, and proſper: and there shal be none to terrifie him. † And thou my ſeruant Iacob feare not, ſaith our Lord: becauſe I am with thee, becauſe I wil conſume al the nations, to the which I haue caſt thee out: but thee I wil not conſume, but I wil chaſten thee in iudgement, neither wil I ſpare thee as innocent.
CHAP. XLVII. The deſolation of the Philiſtims, Tyre, Sidon, Gaza, and Aſcalon is prophecied.
THE word of our Lord that was made to Ieremie the prophet againſt the Paleſthines, before Pharao ſtrokeIſa. 14. & 21. Gaza: † Thus ſaith our Lord: Behold there come vp waters from Babylon which is northward from Paleſtina. the North, and they shal be as
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torrent ouerflowing, and they shal couer the earth, and the fulnes thereof, the citie and the inhabitantes thereof: men shal crie, and al the inhabitantes of the land shal howle † at the noiſe of the pompe of the armour, and of his men of warre, at the commotion of his chariots, and the multitude of his wheeles. The fathers haue not reſpected the children, being of diſſolute handes, † for the
coming of the day, wherein al the Philiſthims shal be waſted, and Tyre, and Sidon shal be deſtroyed with al the reſt of their aydes. For our Lord hath ſpoyled the Paleſthines, the remnant of the ile of Cappadocia. † Baldnes is come vpon Gaza. Aſcalon hath held her peace, and the remnant of her valley, how long shalt thou be hewed? † O ſword of our Lord how long wilt thou not be quiet? Get thee into thy ſcabbard, be cooled, and be ſtil. † How shal it be quiet when our Lord hath commanded it againſt Aſcalon, and againſt the countries thereof by the ſea ſide, and there hath made appointment with it?
CHAP. XLVIII. A prophecie of the vaſtation of Moab, 29. for their pride: 47. but their capliuitie shal at laſt be releaſed.
TO Moab thus ſaith the Lord of hoſtes the God of Iſrael:
Iſa. 15. & 16. Woe vpon Nabo a chief citie of Moab (as alſo Medaba, Iſa. 15.) and Cariathaim▪ Heſebon, Oronaim; and the reſt, v. 18▪
&c. ſhal be deſtroyed. Nabo, becauſe it is waſted, and confounded: Cariathaim is taken: the ſtrong one is confounded, and hath trembled. † There is no more reioycing in Moab: againſt Heſebon they haue thought euil. Come, and let vs deſtroy it from being a nation. therefore shalt thou in ſilence hold thy peace, and the ſword shal folow thee. † The voice of a crie from Oronaim: waſte, and great deſtruction. † Moab is deſtroyed: proclaime a crie to her children. † For by the aſcent of Luith shal the mourner goe vp in weeping: becauſe in the deſcent of Oronaim the enemies haue heard the howling of deſtruction: † Flee, ſaue your liues: and you shal be as heath
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in the deſert. † For that thou haſt had confidence in thy munitions, and in thy treaſures, thou alſo shalt be taken: and A great idol of the Moabites. Num 21. v. 29. 3. Reg. 11. v. 7 33 & 44. Reg. 23. v. 13. ſhal be ouerthrowne; to ſhew the vanitie in truſting to falſe goddes. Chamos shal goe into tranſmigration, his prieſts, and his princes together. † And the ſpoyler shal come to euerie citie, and no citie shal be ſaued: and the valleys shal perish, and the champaine countries shal be deſtroyed: becauſe our Lord hath ſaid: † Geue ye the floure to Moab, becauſe florishing it shal goe out: and her cities shal be deſolate, & inhabitable. † Curſed be he that doeth the worke of our Lord fraudulently: and curſed that ſtayeth his ſword from bloud. † Moab hath bene fruitful from his youth, and hath reſted in his dregges: neither hath he bene powred out of veſſel into veſſel, and hath not gone into tranſmigration: therefore hath his taſte remained in him, and his ſauour is not changed. † Therefore behold the
daies come, ſaith our Lord: and I wil ſend vnto him thoſe that shal order and diſpoſe of his pottes, and they shal ouerthrow him, and shal emptie his veſſels, and dash their pottes one againſt an other. † And Moab shal be ashamed of Chamos, as the houſe The kingdom of the tenne tribes truſted as vainly in their calf ſette vp by Ieroboam in Bethel. 3. Reg. 12. of Iſrael was ashamed of Bethel, wherein it had confidence. † How ſay ye: We are valiant, and ſtrong men to fight? † Moab is waſted, & her cities they haue caſt downe: and her choſen yongmen are gone downe into ſlaughter: ſaith the king, the Lord of hoſtes is his name. † The deſtruction of Moab is nigh to come: the euil thereof shal come exceeding ſwiftly. † Comfort him al ye that are round about him, and al you that know his name, ſay: How is the ſtrong rod broken, the glorious ſtaffe? † Come downe from thy glorie, and ſit in drought ô habitation of the daughter of Dibon: becauſe the waſter of Moab shal come vp to thee, he shal deſtroy thy munitions. † Stand in the way, and looke ô habitation of Aroer: aske of him that fleeth: and ſay to him that hath eſcaped: What is chanced? † Moab is confounded, becauſe he is ouercome: howle ye, and crie, declare in Arnon, that Moab is waſted. † And iudgement is come to the champaine countrie: vpon Helon, and vpon Iaſa, and vpon Mephaath, † and vpon Dibon, and vpon Nabo, & vpon the houſe of Deblathaim, † and vpon Cariathaim, and vpon Bethgamul, and vpon Bethmaon, †. and vpon Carioth, and vpon Boſra: and vpon al the cities of the Land of Moab, that are far, and neere. † The horne of Moab is cut of, and his arme is broken, ſaith our Lord. † Make him drunken, becauſe he is erected againſt our Lord: and Moab shal wring his hand in his vomiting, and him ſelf alſo shal be in deriſion. † For Moabites deſcending from Lot, Abrahams nephew derided their kinred in miſeries, and are therfore more ſeuerely puniſhed. Iſrael hath bene in deriſion vnto thee: as though thou hadſt found him amongſt theeues: for thy wordes therefore, which thou haſt ſpoken againſt him, thou shalt be led captiue. † Leaue the cities, and dwel in the rocke ye inhabitants of Moab, and be ye as a doue making her neſt in the higheſt mouth of the hole. † We haue heard the pride of Moab, he is proude excedingly: his haughtines, and arrogancie, and pride, and loftines of his hart. † I know, ſaith our Lord, his boſting: and that the ſtrength thereof is not according to it, neither hath it endeuoured to doe according to that which it was able. † Therefore wil I waile vpon Moab, and to al Moab wil I crie, to the men Men that bragge of more ſtrength then they haue, are reſembled to an earthen wall, v. 36. of the earthen wal that lament. † Of the mourning of Iazer I wil weepe
to thee ô vineyard of Sabama: thy branches haue paſſed ouer the ſea, they are come euen to the ſea of Iaſer: the ſpoiler hath violently entered vpon thine harueſt, and thy vintage. † Ioy and gladnes is taken away out of Carmel, and out of the
Iſa. 16. Land of Moab, and the wine out of the preſſes▪ I haue taken away: the treader of the grapeshal not ſing the accuſtomed cheereful note. † From the crie of Heſebon vnto Eleale, and Iaſa, they haue geuen their voice: from Segor to Oronaim, an heyfer of three yeares old: the waters alſo of Nemrim shal be verie il. † And I wil take away from Moab, faith our Lord, him that offereth in the excelſes, and that ſacrificeth to his goddes. † Therefore shal my hart ſound to Moab as a shaulme: and my hart shal geue the ſound of shaulmes to the men of the earthen wal: becauſe he hath done more then he could, therefore haue they perished. † For euerie head
Iſa 15. Ezech. 7.
Amongſt the Iewes and others in thoſe partes, cutting of their heare was a ſigne of mourning, but with the Romanes contrariewiſe mourners ſuffered their heare grow long. Cicero Orat. pro Pub-Seſtio, & pro On. Plancio.
baldnes, and euerie beard shal be shauen: in al handes binding together, and vpon euerie backe cloth of heare. † Vpon al the houſe toppes of Moab, and in the ſtreetes thereof al mourning: becauſe I haue broken Moab as an vnprofitable veſſel, ſaith our Lord. † How is it ouercome, and they haue howled? How hath Moab caſt downe the necke, and is confounded? And Moab shal be in deriſion, and for an example to al round about him. † Thus ſaith our Lord: Behold he shal flee as an eagle, & shal ſtretch forth his winges to Moab. † Carioth is taken, and munitions are wonne: and the hart of the valiants of Moab in that day, shal be as the hart of a woman in trauel. † And Moab shal ceaſe to be a people: becauſe he hath gloried againſt our Lord. † Feare, and pitte, and ſnare vpon thee ô inhabiter of Moab, ſaith our Lord. † He that shal flee from the face of feare, shal fal into the pitte: andIſa. 34. he that shal come vp out of the pitte, shal be taken in the ſnare: for I wil bring vpon Moab the yeare of their viſitation, ſaith our Lord. † They ſtoode in the shadow of Heſebon that
Num. 21 fled from the ſnare: becauſe there came a fire out of Heſebon, and a flame out of the middes of Sehon, and it hath deuoured part of Moab, and the toppe of the children of rumult. † Woe to thee Moab, thou haſt perished ô people of Chamos: becauſe thy ſonnes are taken, and thy daughters into captiuitie.† And I wil conuert the captiuirie of Moab Al Nations shal be conuerted to the Church of Chriſt. For other conuerſion of Moab, Ammon, Aelam, or the like, is not recorded in holie ſcripture, nor other hiſtorie. in the laſt daies, ſaith our Lord. Hitherto the iudgements of Moab.
CHAP. XLIX. The like vaſtation of Ammon (6. who shal be againe restored.) 7. deſtruction of Idumea: 27. of the Syrians, 28. Agarenes, 34. and Aelamites: 39. whoſe captiuitie shal at laſt be releaſed.
TO THE children of Ammon. Thus ſaith our Lord: why, VVhen the tenne tribes were caried into captiuitie, the Ammo
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ites poſſeſſed the inheritance of Gad by intruſion as next neighboures, and of their kinred, as though al the Iſraelires had bene vtterly deſtroyed. hath Iſrael no children? or hath he not an heire? why then hath And therfore God expoſtulateth this iniurie and abſurditie, that the people of Melchom, the idol of the Ammonites (4. Reg. 23.) ſhould inuade the inheritance of his owne people. Melchom by inheritance poſſeſſed Gad: and his people dwelt in his cities? † Therefore behold the daies come ſaith our Lord: and I wil make the noiſe of battel to be heard vpon Rabbath the children of Ammon, and it shal be deſtroyed into an heape, and her daughters shal be burnt with fire, and Iſrael shal poſſeſſe his poſſeſſoures, ſaith our Lord. † Howle Heſebon, becauſe Hai is waſted. Crie ye daughters of Rabbath, gird your ſelues with clothes of heare: mourne and goe about by the hedges: becauſe Melchom shal be led into tranſmigration, his prieſts, and his princes together. † What glorieſt thou in the valleis? thy valley hath flowed away ô delicate daughter, which didſt truſt in thy treaſures, and ſaidſt: Who shal come to me? † Behold I wil bring tertour vpon thee, ſaith our Lord the God of hoſtes, from al that are round about thee: and you shal be diſperſed euerie one from an others ſight, neither shal there be anie to gather together them that flee. † And after theſe thinges I wil make the captiues of the children of Ammon to returne, ſaith our Lord. † To Idumaea. Thus ſaith the Lord of hoſtes: The Idumeans were worldly wiſe, but became fooliſh in the way of ſerning God. Why is wiſedom no more in Theman? Counſel is perished from the children: their wiſedom is become vnprofitable. † Flee and turne your backes, goe downe into the gulfe ye inhabitantes of Dedan: becauſe I haue brought the perdition of Eſau vpon him, the time of his viſitation. † If the grape gatherers had come vpon thee, they had not left a cluſter: if theeues in the night, they had taken that should ſuffice them. † But I haue diſcouered Eſau, I haue reuealed his ſecrets, and he can not be concealed: his ſeede is waſted, and his bretheren, and his neighbours, and he shal not be. † Leaue thy pupilles: I wil make them liue: and thy widowes shal hope in me. † For thus ſaith our Lord: Behold they whoſe iudgement was not to drinke the cuppe, drinking shal drinke: and shalt thou be left as innocent? thou shalt not be innocent, but drinking thou shalt drinke. † Becauſe I haue ſworne by my ſelf, ſaith our
Lord, that Boſra shal be into deſolation, and into reproch, and into a deſert, and into malediction: and al her citics shal be into euerlaſting deſolations. † I haue heard a bruite from our
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v. 1. Lord, and a legate is ſent to the Nations: Gather your ſelues together, and come againſt her, and let vs riſe vp into battel. † For behold I haue made thee a litle one in the Gentiles, contemptible among men. † Thine arrogancie hath deceiued thee, and the pride of thy hart: which dwelleſt in the caues of the rocke, and endeuoureſt to apprehend the height of the hil. when thou shalt exalt thy neſt as an eagle, thence wil I bringAbd. v. 4. thee downe, ſaith our Lord. † And Idumea shal be deſolate: euerie one that shal paſſe by it, shal be As exceſſiue merueling at ſtrange and vnexpected euents, maketh men to be aſtonied: ſo if the ſame do pleaſe them, they hiſſe therat, ſignifiying contempt. Termes often vſed by this prophet.
aſtonied, and shal hiſſe vpon al the plagues thereof. † As Sodome is ouerthrowen and
Gen. 19. Iere. 50. Gomorrha, and her neighbours ſaith our Lord: there shal not a man dwel there, and there shal no ſonne of man inhabite it. † Behold as a lion he shal come vp from the pride of Iordan, to the ſtrong beautifulnes: becauſe I wil make him runne ſodenly to her: and who shal be a choſen one whom I may appoint ouer her? for who is like to me? and who shal abide me? and who is this paſtour that can reſiſt my countenance?Iob. 41. † Therefore heare ye the counſel of our Lord, which he hath taken concerning Edom: and his cogitations, which he hath thought concerning the inhabitants of Theman: If the litle ones of the flocke shal not caſt them downe, if they shal not deſtroy their habitation with them. † At the voice of their ruine the earth is moued: the crie of their voice is heard in the Red ſea. † Behold he shal come vp as an eagle, and flie out: and he shal ſpred his winges ouer Boſra: and the hart of the ſtrong of Idumea shal be in that day, as the hart of a woman in trauel † This prophecie perteineth to Syria, whereof Damaſcus is the chief citie. Iſa. 7. v. 8. To Damaſcus. Emath is confounded and Arphad: becauſe they haue heard a verie il bruite, they are trubled in the ſea: for carefulnes it could not be quiet. † Damaſcus is vndone, she is turned into flight, ttembling hath apprehended her: anguish and ſorowes haue held her as a woman in trauel. † How haue they forſaken the laudable citie, the citie of ioy! † Therefore shal her yongmen fal in her ſtreetes: and al the men of warre shal be ſilent in that day, ſaith the Lord of hoſtes. † And I wil kindle a fire in the wal of Damaſcus, and it shal deuour the walles of Benadad. † Cedar was one of Iſmaels ſonnes, and A
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or the chief citie of the Agarens, to whom this prophecie perteineth. To Cedar, and to the kingdoms of Aſor, which Nabuchodonoſor the king of Babylon hath ſtrooken. Thus ſaith our Lord: Ariſe,
and goe ye vp to Cedar, and waſte the children of the Eaſt. † They shal take their tabernacles, and their flockes: their cortines, and al their veſſels, and their camels they shal take to them: and they shal cal vpon them feare round about. † Flee yee, get away ſpedely, ſit in deepe pitts you that inhabite Aſor, ſaith our Lord: for Nabuchodonoſor the king of Babylon hath taken counſel againſt you, & hath deuiſed deuiſes againſt you. † Ariſe, and goe vp to the nation that is quiet, and that dwelleth confidently, ſaith our Lord, they haue neither doores, nor barres: they dwel alone. † And their camels shal be into ſpoile, and the multitude of beaſts for a praye: and I wil diſperſe them into euerie winde, which haue their heare powled: and from euerie confine of theirs, I wil bring deſtruction vpon them, ſaith our Lord. † And Aſor shal be for an habitation of dragons, deſolate for euer: there shal no man tarie there, nor ſonne of man inhabite it. † The word of our Lord that was made to Ieremie the prophet againſt The Aelamites inhabiting in a part of Perſia, did aſſiſt the Chaldees againſt the Iewes, and therfore were puniſhed. Aelam, in he beginning of the kingdom of Sedecias king of Iuda, ſaying: † Thus ſaith the Lord of hoſtes: Behold I wil breake the bow of Aelam, & their chife ſtrength. † And I wil bring vpon Aelam the foure windes from the foure coſtes of heauen: and I wil ſcatter them into al theſe windes: & there shal not be a nation, to which the fugitiues of Aelam shal not come. † And I wil make Aelam to feare before his enemies, and in the ſight of them that ſeeke their life: and I wil bring euil vpon them, the wrath of my furie, ſaith our Lord: and I wil ſend the ſword after them, til I conſume them. † And I wil ſet my throne in Aelam, and deſtroy kinges and princes from thence, ſaith our Lord. † This and the like prophecies, are vnderſtood of the conuerſion of the Gentiles to Chriſt: begune to be fulfilled, when the Holie Ghoſt deſcended. Act 2 v. 7. But in the laſt daies I wil cauſe the captiues of Aelam to returne, ſaith our Lord.
CHAP. L. Babylon which afflicteth the Iſraelites in captiuitie, 4. after their reduction into their countrie, 8. shal be vtterly destroyed.
THE word that our Lotd hath ſpoken Babylonians and other Chaldees the greateſt enimies of the Iewes were at laſt ouerthrowne by the Medes and Perſians. of Babylon, and
Iſa. 13. & 21. the Land of the Chaldees in the hand of Ieremie the prophete. † Declare among the Gentiles, and make it heard, lift vp a ſigne: proclame and conceale it not: ſay; Babylon is taken, Bel and Merodoch greateſt idols of the Chaldees could neither ſaue their
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s nor them ſelues. Bel is confounded, Merodach is ouercome, their ſculptiles are confounded, their idoles are ouercome. † Becauſe a nation is come vp againſt them from the North,
which shal bring her Land into deſolation: and there shal be none to dwel therein, from man euen to beaſt, and they are remoued, and gone away. † In thoſe daies, and in that time, ſaith our Lord, the children of Iſrael ſhal come, they and the children of Iuda together: walking and The Iewes Returning from captiuirie wept for ioy; as Ioſeph did ſeing his bretheren. Gen. 42. 43. & 45. weeping they ſhal haſten, and shal ſeeke the Lord their God. † Into Sion they shal aske the way, their faces hitherward. They shal come, and shal be ioyned to our Lord by an euerlaſting couenant, which shal by no obliuion be abolished. † My people is become a loſt flock, their paſtours haue ſeduced them, and haue made them wander in the mountaynes: they haue paſſed from mountayne to hil, they haue frogotten their couch. † Al that found them, haue eaten them: and their enemies ſaid: We haue not ſinned: becauſe they haue ſinned to the Lord the beautie of Iuſtice, and to the Lord the expectation of their fathers. † Depart out of the middes of Babylon, and goe forth out of the land of the Chaldees: and be ye as kiddes before the flocke. † Becauſe
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oe I rayſe vp, and wil bring into Babylon an aſſemblie of great nations from the land of The Medes and Perſians dwelling on the North to Babylon ouerthrew al Chaldea. the North: and they shal be prepared againſt her, and thereby she shal be taken: his arrow as a valiant mans that is a killer, shal nor returne voide. † And Chaldea shal be for a praye: al that waſte it shal be filled, ſaith our Lord. † Becauſe you reioyce, and ſpeake great thinges, ſpoyling mine inheritance: becauſe you are powred out as calues vpon the graſſe, and you haue belowed as bulles. † Your The whole countrie of Chaldea is made a praye to the ſpoylers. Mother is confounded exceedingly, and made euen with the duſt she that bare you: behold she shal be the laſt among the Gentiles, deſolate, without acceſſe, and drie. † Of the wrath of our Lord it shal not be inhabited, but shal be brought wholly into deſolation: euerie one that shal paſſe by Babylon, shal be aſtonied, and shal hiſſe vpon al the plagues thereof. † Be prepared againſt Babylon round about al ye that bend bow; ouerthrow her, ſpare not arrowes: becauſe she hath ſinned to our Lord. † Crie againſt her, she hath geuen the hand euerie where, her foundations are fallen, her walles are deſtroyed, becauſe it is the vengeance of our Lord. Take vengeance of her: as she hath done, ſo doe to her. † Deſtroy the ſower ou
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of Babylon, and him that holdeth the ſickle in the harueſt time: at the face of the ſword of the God reſembled to a doue in meeknes, is ſeuere when he punisheth enormious ſinners, ch. 25. v 38 & 46. v. 16. Or, the king of Babylon is reſembled to a doue for his ſwiftnes. doue euerie man shal returne to his people, and euerie one shal ſlee to his owne land. † Iſrael is a flock diſperſed,
lyons haue caſt him out: firſt the king The Aſſirians ledde the tenne tribes into captiuitie. 4. Reg. 18. and the Chaldees the two tribes. 4. Reg. 25. of Aſſur did eate him: laſt this Nabuchodonoſor the king of Babylon hath ſpoyled his bones † Therefore thus ſaith the Lord of hoſtes the God of Iſrael: Behold I wil viſite the king of Babylon and his land, as I haue viſited the king of Aſſur: † and I wil bring Iſrael againe to his habitation: and Carmel shal be fed, and Baſan, and in mount Ephraim, and Galaad his ſoule shal be filled. In thoſe daies, and in that time, ſaith our Lord, the iniquitie of Iſrael shal be ſought, and it shal not be: and the ſinne of Iuda, and it shal not be found: becauſe I wil be propicious to them, whom I shal leaue. † Aſcend vpon the land of them that rule, and viſite vpon the inhabitants thereof, deſtroy, and kil the thinges that are behind them, ſaith our Lord: and doe according to al thinges that I haue commanded thee. † A voice of battel in the land, and great deſtruction. How is the hammer of the whole earth broken, and deſtroyed? how is Babylon turned into a deſert among the nations? † I haue ſnared thee, and thou art taken Babylon, and thou kneweſt it not: thou art found & apprehended, becauſe thou haſt prouoked our Lord. † Our Lord hath opened his treaſure, and brought forth the veſſels of his wrath: becauſe the Lord the God of hoſtes hath a worke in the land of the Chaldees. † Come ye vnto her from the vttermoſt borders, open that they may goe forth that shal tread her downe: take the ſtones out of the way, and bring it into heapes, and kil her: neither let there be anie thing left. Deſtroy al her valiants, let them deſcend into ſlaughter: woe vnto them, becauſe their day is come, the time of their viſitation. † A voice of them that flee, and of them, that haue eſcaped out of the land of Babylon: to tel in Sion the reuenge of the Lord our God, the reuenge of his temple. † Declare ye againſt Babylon to verie manie, to al that bend bow: ſtand together againſt her round about, and let none eſcape: repay her according to her worke: according to al thinges, that she hath done, doe ye to her: becauſe she is erected againſt our Lord, againſt the holie one of Iſrael. † Therefore shal her yongmen fal in her ſtreetes: and al her men of warre shal hold their peace in that day, ſaith our Lord. † Behold I to thee thou prowd one, ſaith our Lord the God of hoſtes: becauſe thy day is come, the time of thy viſitation. † And the prowd shal fal, and tumble downe, and there shal be none to raiſe him vp: and I wil kindle a fire in his cities, and it shal deuoure al
thinges round about him. † Thus ſaith the Lord of hoſtes:
Al the Iewes of both kingdomes being holden captiues in ſtrong handes. The children of Iſrael, and the children of Iuda fuſteyne calumnie together: al that haue taken them, hold them, they wil not let them goe. † Their VVere redemed by a ſtronger arme, by God him ſelf. ſtrong redeemer, the Lord of hoſtes is his name, in iudgement wil defend their cauſe, to terrifie the land, and to ſtirre vp the inhabitantes of Babylon. † The ſword to the Chaldees, ſaith our Lord, and to the inhabitants of Babylon, and to her princes, and to her wiſe men. † The ſword to her diuiners, who ſhal be foolish: the ſword to her valiants, who shal be afraid. † The ſword to his horſes, and to his chariots, and to al the common people, that is in the middes of her: and they shal be as wemen: the ſword to her treaſures, which shal be ſpoyled. † There shal be drought vpon her waters, and they shal be dryed vp: becauſe it is a land of ſculptiles, and they glorie in monſtrous thinges. † Therefore shal the dragons dwel with the foolish murderers: and the oſtriches shal dwel in it: and it shal no more be inhabited for euer, neither shal it be built euen to generation and generation. † As our Lord ouerthrew Sodom and Gomorrha, and the neighbours thereof, ſaith ourGen. 19. Lord: there shal no man dwel there, and ſonne of man shal not inhabite it. † Behold a people cometh from the North, and a great nation, and manie kinges shal riſe from the endes of the earth. † They shal take bow and shield: they are cruel and vnmerciful: their voice shal ſound as the ſea, and they shal mount vpon horſes: as a man prepared to battel againſt thee ô daughter of Babylon. † The king of Babylon hath heard the fame of them, and his handes are diſſolued: anguish hath caught him, ſorow as a woman in trauel. † Behold As the king of Babylon like a lion deſtroyed and deuoured others: ſo at laſt others deſtroyed him, and al his forces, cōming ſodenly vpon him. as a lion he shal come vp As when
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ſwelling ouerfloweth the land. from the pride of Iordan to the ſtrong beautifulnes: becauſe I wil make him runne ſodenly to her: and who shal be a choſen one, whom I may appoint ouer her? For who is like to me? and who shal abide me? and who is thisIob. 4
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. paſtour, that can reſiſt my countenance? † Therefore heare ye the counſel of our Lord, which he hath conceiued in his minde againſt Babylon: and his cogitations, which he hath thought vpon the land of the Chaldees: Vnles the litle ones of the flockes shal plucke them downe, vnles their habitation shal be deſtroyed with them. † At the voice of the captiuitie
Apoc. 16. of Babylon the earth is moued, and the crie is heard amongſt the Nations.
CHAP. LI. More miſories shal fal vpon Babylon (11. by the Medes) with deſtruction of her idoles.
THVS ſaith our Lord: In al this chapter the prophet amplifieth the ſame he writte in the chapter precedent of the vtter deſtruction of Babylon. Behold I wil raiſe vpon Babylon and vpon the inhabitants thereof, which haue lifted vp their hart againſt me, as it were a peſtilent winde. † And I wil ſend vpon Babylon
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anners, and they shal fanne it, and shal deſtroy her land: becauſe they are come vpon her on euerie ſide in the day of her affliction. † Let not him that bendeth bend his bow, and let not him goe vp that is in a coate of male. a brigandin, ſpare not her young men, kil al her hoſt. † And the ſlaine shal fal in the land of the Chaldees, and the wounded in the countries thereof. † Becauſe Iſrael and Iuda haue not bene left as a widow of their God the Lord of hoſtes: but their land hath bene replenished with ſinne from the holie one of Iſrael. † Flee ye out of the middes of Babylon, and let
2. Cor. 6. euerie one ſaue his owne life, hold not your peace vpon her iniquitie: becauſe it is the time of reuenge from our Lord, he wil requite her the like. † Babylon is a golden cuppe in the hand of our Lord, inebriating al the earth: of her wine haue the Nations drunke, and therefore they are in commotion. † Babylon is fallen ſodenly, and is deſtroyed: howle ye vpon
Iſa. 21. Apoc. 14. her, take reſine for her ſorow, if perhaps she may be healed. † We haue cured Babylon, and she is not healed: let vs forſake her, & let vs goe euerie man to his owne land: becauſe her iudgement hath reached euen to the heauens, & is lifted vp vnto the clowdes. † Our Lord hath brought forth our iuſtices: come, and let vs tel in Sion the worke of the Lord our God. † Make sharpe the arrowes, fil the quiuers: our Lord hath rayſed vp the ſpirite of the kinges of the Medes: and againſt Babylon his minde is to deſtroy it, becauſe it is the reuenge of our Lord, the reuenge of his temple. † Vpon the walles of Babylon lift vp the enſigne, increaſe the watch▪ ſet vp watchemen, prepare embushments: becauſe our Lord hath meant, and hath done what ſoeuer he ſpake againſt the inhabitants of Babylon. † Thou that dwelleſt vpon manie waters, rich in treaſures: thine end is come with in a foote of thy cutting of. † The Lord of hoſtes hath ſworne by his ſoule: that I wil replenish
Amos. 6. thee with men as it were with the locuſt, and vpon thee shal the merie shoute be ſong. † He that made the earth
in his ſtrength, hath prepared the world in his wiſedom, and with his prudence ſtretched out the heauens. † He geuing a voice, the waters are multiplied in heauen: who lifteth vp the clowdes from the extreme part of the earth, lightenings he hath turned into rayne: and he hath brought forth the winde out of his treaſures. † Euerie man is become a foole by knowlege: euerie mettal caſter is confounded in his ſculptil, becauſe his caſting is counterfet, neither is there ſpirite in them. † They are vaine workes, and worthie to be laughed at, in the time of their viſitation they shal perish. † The portion of Iacob is not as theſe thinges: becauſe he that made al thinges he it is, and Iſrael is the ſcepter of his inheritance: the Lord of hoſtes is his name. † Thou doeſt knocke together the veſſels of warre for me, and I wil knock together in thee the Gentiles, and I wil deſtroy in thee kingdomes: † And I wil breake in thee the horſe, and his rider: and I wil knock together in thee the chariot, and the rider thereof. † And I wil knocke together in thee man and woman, and I wil knocke together in thee the old man and the child, and I wil knock together in thee the young man and the virgin: † and I wil knocke together in thee the paſtour and his flocke, and I wil knocke together in thee the husbandman and his draweing cattle, and I wil knocke together in thee dukes and magiſtrates. † And I wil render to Babylon, and to al the inhabitants of Chaldee al their euil, that they haue done in Sion, before your eyes, ſaith our Lord. † Behold I to thee thou peſtiferous mountaine, ſaith our Lord, which corrupteſt the whole earth: and I wil ſtreatch out my hand vpon thee, and wil roll thee out of the rockes, and wil geue thee to be a mountayne of burning. † And they shal not take of thee a ſtone for the corner, and a ſtone for foundations, but thou shalt be deſtroyed for euer, ſaith our Lord. † Lift ye vp an enſigne in the land: ſound with the trumpet among the Gentiles: Cal together al nations by publique proclamation to fight againſt Babylon. ſanctifie the Gentiles vpon her: declare againſt her to the kinges of Ararat, Menni, and Aſcenez: number Taphſar againſt her, bring the horſe as the ſtinging locuſt. † Sanctifie the Gentiles againſt her, the kings of Media, the dukes thereof, and al the Magiſtrates thereof, & al the land of his dominion. † And the land shal be in a commotion, and shal be trubled: becauſe the cogitation of our Lord shal awake againſt Babylon, to lay the Land of Babylon deſert and inhabitable. † The
valiants of Babylon haue ceaſed from battel, they haue dwelt in holdes: their ſtrength is deuoured, and they are become as wemen: her tabernacles are burnt, her barres are broken. † A runner shal come to meete the runner, and meſſenger to meete meſſenger: to tel the king of Babylon that his citie is taken from one end to the other: † and the fordes are taken before hand, and the fennes be burnt with fire, and the men of warre be trubled. † Becauſe thus ſaith the Lord of hoſtes, the God of Iſrael: The daughter of Babylon is as a barne floore, the time of her threshing: yet a litle, and the time of her reaping shal come. † Sion in behalfe of al the Iewes, ſheweth that the Chaldees are iuſtly plaged, for their crueltie againſt Gods people. Nabuchodoſor the king of Babylon hath eaten me, he hath deuoured me: he hath made me as an emptie veſſel: he hath ſwallowed me vp as a dragon, he hath filled his bellie with my tendernes, and hath caſt me out. † Iniquitie againſt me, and my flesh vpon Babylon, ſaith the habitation of Sion: and my bloud vpon the inhabitantes of Chaldee, ſaith Ieruſalem. † Therefore thus ſaith our Lord: Behold I wil iudge thy cauſe, and wil reuenge thy vengeance, and I wil make her ſea deſolate, and wil drie vp her vayne. † And Babylon shal be into heapes, the habitation of dragons, aſtonishment, and hiſſing, becauſe there is not an inhabiter. † They shal roare together as lions, they shal shake the manes as the whelpes of lions. † In their heate I wil ſet their drinke: and I wil make them drunke, that they may be drouſie, and ſleepe an euerlaſting ſleepe, & not ariſe, ſaith our Lord. † I wil leade them as lambes to be a victime, and as rammes with kiddes. † How is Seſach taken, and the noble one of al the earth apprehended? How is Babylon become an aſtonishment among the Gentiles? † The ſea is come vp ouer Babylon: she is couered with the multitude of the waues thereof. † Her cities are become an aſtonishment: a land inhabitable and deſolate, a land wherein none can dwel, nor ſonne of man may paſſe by it. † And I wil viſite vpon Bel in Babylon, and I wil caſt out of his mouth that which he had ſwallowed: and the Gentiles shal no more runne together vnto him, for the wall alſo of Babylon shal fal. † Goe out of the middes of her my people: that euerie one may ſaue his life from the wrath of the furie of our Lord. † And leſt perhaps your hartes faint, and ye feare the bruite, that shal be heard in the land: and there shal come a bruite in the yeare, and after this yeare a bruite: and iniquitie in the land, and ruler vpon ruler. † Therefore
behold the daies come, and I wil viſite vpon the ſculptiles of Babylon: and al her land shal be confounded and al her ſlaine shal fal in the middes of her. † And the heauens and the earth shal prayſe vpon Babylon, and al thinges that are in them: becauſe ſpoylers shal come to her from the North, ſaith our Lord. † And as Babylon cauſed that there should fal ſlaine in Iſrael: ſo of Babylon there shal fal ſlaine in the whole land. † You that haue eſcaped the ſword, come, ſtand not: remember our Lord a farre of, and let Ieruſalem aſcend vpon your hart. † We are confounded, becauſe we haue heard reproch: ignominie hath couered our faces: becauſe ſtrangers are come vpon the ſanctification of the houſe of our Lord. † Therefore behold the daies come, ſaith our Lord: and I wil viſite vpon her ſculptiles, and in al her land the wounded shal roare. † If Babylon shal aſcend vp into heauen, and ſtablish her ſtrength on high: from me there shal come waſters of her, ſaith our Lord. † A voice of crving from Babylon, and great deſtruction from the Land of the Chaldees: † becauſe our Lord hath waſted Babylon▪ and deſtroyed out of it the great voice: and their waues shal ſound as manie waters: their voice hath geuen a ſound. † Becauſe the ſpoyler is come vpon her, that is, vpon Babylon, and her valiants are apprehended, and their bow is weakened: becauſe the ſtrong reuenger our Lord rendring wil repay. † And I wil inebriate her princes, and her wiſe men, and her dukes, and her magiſtrates, and her valiants: and they shal ſleepe an euerlaſting ſleepe, and shal not awake, ſaith the king, the Lord of hoſtes is his name. † Thus ſaith the Lord of hoſtes: That moſt brode wal of Babylon by vndermyning shal be vndermined, and her high gates shal be burnt with fire, and the labours of the peoples shal come to nothing, and of the nations shal be into the fire, and shal perish. † The word that Ieremie the prophete commanded Saraias the ſonne of Nerias, the ſonne of Maaſias, when he went with Sedecias the king into Babylon, in the fourth yeare of his kingdome: and Saraias was This Saraias was a principal Leuite, to whom it perteyned to read and publiſh the wordes and writinges of prophetes. the prince of prophecie. † And Ieremie wrote al the euil, that was to come vpon Babylon in one booke: al theſe wordes, that are written againſt Babylon. † And Ieremie ſaid to Saraias: When thou shalt come into Babylon, and shalt ſee, and shalt reade al theſe wordes, † thou shalt ſay: Lord thou haſt ſpoken againſt this place to deſtroy it: that there be none to inhabite it from
man euen vnto beaſt, and that it be a perpetual wilderneſſe. † And when thou shalt haue finished reading this booke, thou shalt tye a ſtone to it, and shalt throw it into the middes of Euphrates: † and thou shalt ſay: So shal Babylon be drowned, & she shal not riſe vp from the face of the affliction, that I wil bring vpon her, and she shal be diſſolued. Thus much Ieremie prophecied againſt Babylon. Hitherto the wordes of Ieremie.
CHAP. LII. A Recapitulation of the taking of Ieruſalem after two yeares ſiege. 7. king Sedecias taken in flight, 10. his children ſlaine before his eyes, with other nobles, 11. his eyes put out, and ſo lead into Babylon, 12. the Temple, the Palace, and other houſes burnt, the people caried into captiuitie (15. few excepted to til the land) 17. the two braſen pillars, lauatorie, and al the treaſure taken away. 24. Al the captiues at diuers times foure thouſand ſix hundred. 31. Finally king Ioachin is exalted in the court.
A Child of one and twentie yeares was Sedecias when he
This whole hiſtorie is written more largely in the two laſt chapters of the fourth booke of kinges▪ and in the laſt of Paralip pomenon. began to reigne: and eleuen yeares he reigned in Ieruſalem: and the name of his mother was Amital, the daughter of Ieremie of Lobna. † And he did euil in the eyes of our Lord, according to al thinges that Ioakim had done. † Becauſe the furie of our Lord was againſt Ieruſalem, and againſt Iuda, til he caſt them away from his face: and Sedecias reuolted from the king of Babylon. † And it came to paſſe in the ninth yeare of his reigne, in the tenth moneth, the tenth of the moneth, came Nabuchodonoſor the king of Babylon, him ſelf and al his armie againſt Ieruſalem, and they beſieged it, and built againſt it munitions round about. † And the citie was beſieged vntil the eleuenth yeare of king Sedecias. † And in the fourth moneth, the ninth of the moneth, a famine poſſeſſed the citie: and there were no victuals for the people of the land. † And a breache was made into the citie, and al the men of warre fled, and went out of the citie in the night by the way of the gate that is betwen the two walles, & leadeth to the kinges garden (the Chaldees beſieging the citie round about) and they departed by the way, that leadeth into the wildernes. † But the armie of the Chaldees purſued the king: and they apprehended Sedecias in the deſert, which is beſide Iericho: and al his trayne fled ſcattering from him. † And when they had taken the king, they brought him to the king of Babylon into Reblatha, which is in the land of Emath: and
to him iudgements. † And the king of Babylon killed the ſonnes of Sedecias before his eies: yea and al the princes of Iuda he ſlew in Reblatha. † And he plucked out the eies of Sedecias, and bound him with fetters, and the king of Babylon brought him into Babylon: and he put him in the priſon houſe euen to the day of his death. † And in the fifth moneth, the tenth of the moneth, the ſame is the ninetenth yeare of Nabuchodonoſor the king of Babylon: came Nabuzardan the prince of the warfare, who ſtood before the king of Babylon in Ieruſalem. † And he burnt the houſe of our Lord, and the kings houſe, and al the houſes of Ieruſalem, and euerie great houſe he burnt with fire. † And al the hoſt of the Chaldees that was with the prince of the warfare, deſtroyed al the wall of Ieruſalem round about. † But of the poore of the people, and of the reſt of the vulgar ſorte, which remayned in the citie, and of the fugitiues, that were fled to the king of Babylon, and the reſt of the multitude: Nabuzardan the prince of the warfare tranſported. † But of the poore of the land Nabuzardan the prince of the warfare left ſome to be dreſſers of vineyards, and husbandmen. † The braſen pillers alſo, that were in the houſe of our Lord, and the feete, and the ſea of braſſe, that was in the houſe of our Lord, the Chaldees brake: and they tooke al the braſſe of them into Babylon. † And the kettles, and the fleshhookes, and the pſalteries, and the phials, and the litle mortars, and al the braſen veſſels, that had bene in the miniſtrie, they tooke: † and the water pottes, and the cenſars, and the pitchers, and the baſins, and the candleſtickes, and the mortars, & the gobblets: as manie as of gold, of gold: and as manie as of ſiluer, of ſiluer, did the prince of the warfare take: † and two pillars, and one ſea, & twelue oxen of braſſe, that were vnder the feete, which3. Reg. 7. king Salomon had made in the houſe of our Lord: there was no weight of the braſſe of al theſe veſſels. † And concerning the pillars, there were eightene cubits of height in one pillar: and a corde of twelue cubits did compaſſe it about: moreouer the thicknes thereof, of foure fingers, and within it was holow. † And the litle heads of braſſe vpon both: the height of one litle head, of fiue cubits: and the litle nettes, and the pomegranates vpon the crowne round about, al of braſſe. Likewiſe of the ſecond piller, and the pomegranates. † And there were nintie ſix pomegranates hanging downe: and al the
pomegranates an hundred, were compaſſed with litle nettes. † And the maſter of the warefare tooke Saraias the chiefe prieſt, and Sophonias the ſecond prieſt: and the three kepers of the entrie. † And of the citie he tooke one eunuch, that was chiefe ouer the men of warre: and ſeuen men of them, that ſaw the kings face, that were found in the citie: and a ſcribe the captayne of the ſouldiars, who tryed the yong ſouldiars: and three ſcore of the people of the land, that were found in the middes of the citie. † And Nabuzardan the prince of the warfare tooke them, and he brought them to the king of Babylon into Reblatha. † And the king of Babylon ſtroke them: and he killed them in Reblatha in the land of Emath: and Iuda was tranſported from his land. † This is the people, which Nabuchodonoſor tranſported: In the ſeuenth yeare, Iewes three thouſand and twentie three. † In the eightenth yeare of Nabuchodonoſor from Ieruſalem ſoules eight hundred thirtie two. † In the three and twentith yeare of Nabuchodonoſor, Nabuzardan the prince of the warefare tranſported of the Iewes ſeuen hundred fourtie fiue ſoules. al the ſoules therfore were foure thouſand ſix hundred. † And it came to paſſe in the ſeuen and thirtith yeare of the tranſmigration of Ioachin the king of Iuda, the twelfth moneth, the fiue and twentith of the moneth, Euilmerodach the king of Babylon lifted vp in the very yeare of his reigne, the head of Ioachin the king of Iuda, and he brought him out of the priſon houſe. † And he ſpake with him good thinges, and he ſette his throne aboue the thrones of the kinges, that were after himſelf in Babylon. † And he changed his priſon garments, and he did eate bread before him alwaies al the daies of his life. † And his allowance of meate, a continual prouiſion of meate was geuen him by the king of Babylon, euerie day a certaine, euen vnto the day of his death, al the daies of his life.
THE ARGVMENT OF IEREMIES LAMENTATIONS.
THESE Lamentations, in Greeke called Threni, and by theIt is probable that the Lamentations were written before his other prophecies. Hebrew Rabhins intituled Cinoth, were written by Ieremie before the greateſt part of his o
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her prophecies (as ſemeth moſt probable to S. Ierom)2▪ Paral. 35. v. 25. and were firſt ſongue at the death of Ioſias king of Iuda. Againe when king Sedecias with manie others were taken captiues, manie alſo ſlaine, and the Temple and citie of Ieruſalem deſtroyed. But moſt eſpecially he prophecieth the Iewes miſerable eſtate, and iuſt cauſe of Lamentation after Chriſts coming, and their reiecting him. And therfore his Church ſingeth the ſame in the Aniuerſarie, or Commemoration of his Paſſion and Death; and moſt piouſly inuiteth al ſinners, both Iewes and Gentiles, to returne vnto Chriſt our Redemer, ſaying: Ieruſalem, IERVSALEM conuertere ad Dominum
Doleful ſpeaches are commonly vttered without connexion of ſentences.
Deum tuum. In this litle booke the diligent reader wil eaſely obſerue manie doleful patheticalſpeaches, powred out from a penſiue hart, as in great calamities it commonly happeneth, with litle connexion of ſentences; but otherwiſe foure whole chapters are very artificially compiled in verſe; not by number of times, with meaſure of long and short ſyllables, as the Grekes and Latines vſe, but after the Hebrew maner, obſeruing numberTheſe Lamentations are artificially compoſed. And beſides the hiſtorical ſenſe contene hidden myſteries. of ſyllables, and beginning euerie verſe, with a diſtinct letter, from the first to the laſt in order, with ſome ſmal varietie, of the Hebrew Alphabet. Doubtles with great myſteries, as S. Ierom iudgeth, and therfore explicateth the ſignifications, and certains connexions, of the two and twentie Hebrew letters: as we haue noted vpon the 118. Pſalme: but aboue the capacitie of our vnderſtanding. In the laſt chapter the Prophet omitting the obſeruation of Initial letters, in twentie two verſes prayeth lamentably; as the whole people shal pray in captiuitie.
THE THRENES, that is to ſay, THE LAMENTATIONS OF IEREMIE THE PROPHET.Theſe wordes are not Ieremies, but added by the 70. or other Interpreter, as a Preface to his Lamentations.
And it came to paſſe, after that Iſrael was brought into captiuitie, and Ieruſalem was deſolate, Ieremie the prophete ſate weeping, and he mourned with this lamentation vpon Ieruſalem, and with a penſiue mind ſighing, and wayling he ſayd:
CHAP. I.
The miſerable change in Ieruſalem made the beholders aſtonied.
HOW doeth the citie ful of people, ſitte ſolitarie: how Aliph. is the ladie of the Gentiles become as a widow: the princeſſe of prouinces is made tributarie?
Weeping she hath wept in the night, and her teares are on Beth. her cheekes: there is none to comfort her of al her deare ones: al her freindes haue deſpiſed her, and are become her enimies.
Iudas is Some Iewes ſeing their bretheren ledde captiues into Babylon, went into Aegypt, but there alſo were in miſerie. gone into tranſmigration becauſe of affliction, Ghimel. and the multitude of bondage: she hath dwelt among the Gentiles, neither hath she found reſt: al her perſecuters haue apprehended her within the ſtraites.
The waies of Sion mourne, becauſe there are none that Daleth. come to the ſolemnitie: al her gates are deſtroyed: her prieſtes ſighing: her virgins lothſome, and herſelf is oppreſſed with bitternes.
Her aduerſaries are made It is a deſolate miſerie when enimies obtaine dominion. in the head, her enemies are enriched: He. becauſe our Lord hath ſpoken vpon her for the multitude of her iniquities: her litle ones are led into captiuitie, before the face of the afflicter.
And from the daughter of Sion al her beautie is departed:
•
au. her princes are become as Fleing from place to place to ſeeke relife▪
rammes not fynding paſtures: and they are gone without ſtrength before the face of the purſewer.
Ieruſalem hath remembred the dayes of her affliction, and Zain. preuarication of al her thinges worthie to be deſyred, which she had from the daies of old, when her people fel in the enimies hand, and there was no helper: the enemies haue ſene her, and haue ſcorned her ſabbathes.
Ieruſalem hath ſinned a ſinne, therfore is she made vnſtable: Heth. al that did glorifie her, haue deſpiſed her, becauſe they haue ſene her ignominie: but she ſighing is turned backward.
Her Idolatrie which is ſpiritual adultrie. filthines is on her feete, neither hath she remembred Teth. her end: she is pulled downe excedingly, not hauing a comforter: ſee ô Lord mine affliction, becauſe the enemie is exalted.
The enimie hath thruſt his hand to al her thinges worthie Iod. to be deſyred: becauſe she hath ſene the Gentiles enter into her ſanctuarie, of whom thou gaueſt commandment that they should not enter into thy church.
Al her people ſighing, and ſeeking bread: they haue geuen Caph. al precious thinges for meate to refresh the ſoule, ſee ô Lord and conſider, becauſe I am become vyle.
O al ye that paſſe by the way, attend, and ſee if there be Lamed. ſorow like to my ſorow: becauſe he hath made Firſt Nabuchodonoſor tooke away much treaſure 4 Reg 24 afterwards his capitaine Nabuzardan ſpoyled al 4 Reg. 25. vintage of me, as our Lord hath ſpoken in the day of the wrath of his furie.
From on high he hath caſt a fyre in my bones, and hath Mem. taught me: he hath ſpred a net for my feete, he hath turned me backward: he hath made me deſolate, al the day conſumed with ſorow.
The yoke of mine iniquities hath watched: they are folded Nun. together in his hand, and put vpon my necke: my ſtrength is weakened: our Lord hath geuen me into the hand, from which I can not riſe.
Our Lord hath taken away al my magnifical ones out of Samech. the middes of me: he hath called a time againſt me, to deſtroy mine elect: our Lord hath troden the winepreſſe to the virgin the daughter of Iuda.
Therfore am I weeping, and mine eye shedding teares: Ai
•
. becauſe a comforter is made far from me, conuerting my ſoule: my children are become deſolate becauſe the enemie hath preuayled.
Sion hath ſpred forth her handes, there is none to comfort Phe. her: our Lord hath commanded againſt Iacob, round about him are his enemies: Ieruſalem is become as a woman polluted with menſtrous floores among them.
Our Lord is iuſt, becauſe I haue prouoked his mouth to Sade. wrath: heare I beſeech al ye peoples, and ſee my ſorow: my virgins, and my pong men are gone into captiuitie.
I haue called Aegypt wherin the Iewes truſted to ſinde ayde, could not, or at leaſt, did not helpe them Iere 2. v. 18. & 37. v. 4. & 6.
my freindes, they haue deceiued me: my Coph: prieſtes and my ancientes are conſumed in the citie: becauſe they haue ſought meat for themſelues, to refresh their ſoule.
See ô Lord that I am in tribulation, my bellie is trubled: my Res. hart is ouerturned in myſelf, becauſe I am ful of bitternes: the ſword killeth abrode, and at home it is At home i
•
famine. lyke death.
They haue heard that I doe ſigh, and there is none to comfort Sin. me: al mine enimies haue heard mine euil, they haue reioyced, becauſe thou haſt done it: thou haſt brought a day of conſolation, and they shal be made lyke to me.
Let al their euil enter in before thee: and vintage them, as Tha
•
. thou haſt vintaged me for al mine iniquities: for my ſighings are manie, and my hart is ſorowful.
CHAP. II.
HOW Puniſhment permitted by God is truly aſcribed to him as his fact. hath our Lord in his furie couered the daughter Aleph. of Sion with darknes: caſt forth the noble one of Iſrael from heauen to the earth, and hath not remembred the footeſtoole of his feete in the day of his furie.
Our Lord hath caſt downe headlong, and hath not ſpared, al Beth. the beautiful thinges of Iacob: he hath deſtroyed in his furie the munitions of the virgin of Iuda, and caſt it downe to the ground: he hath polluted the kingdom, and the princes therof.
He hath broken Streingth and forces are called hornes, ſo euerie horne ſignifieth al their ſtrength. euerie horne of Iſrael in the wrath of G
•
imel. furie: he hath turned away his right hand backward from the face of the enemie: and he hath kinled in Iacob as it were the
•
yre of a flame deuouring round about.
He hath bent his bow as an enemie, he hath faſtned his right Daleth. hand as an aduerſarie: and he hath killed al, that was fayre to behold in the tabernacle of the daughter of Sion, he hath powred out his indignation as fyre.
Our Lord is become as an enemie: he hath caſt downe Iſrael H
•
. headlong, he hath caſt downe headlong al her walles: he hath deſtroyed the munitions therof, and hath replenished in the daughter of Iuda the humbled man and humbled woman.
And he hath deſtroyed his tent as a garden, he hath throwen Van. downe his tabernacle: our Lord hath brought feſtiuitie and ſabbath in Sion to obliuion: and king and prieſt into reproch, and into the indignation of his furie.
Our Lord hath reiected, he Suffered his Sanctuarie to be polluted. hath curſed his ſanctification: Zain. he hath deliuered the walles of the towers therof into the hand of the enemie: they haue made a noyſe in the houſe of our Lord, as in a ſolemne day.
Our Lord hath meant to deſtroy the wal of the daughter of
••
th. Sion: he hath ſtreched out his corde, and hath not turned away his hand from deſtruction: and the forewal hath mourned, and the wal is deſtroyed together.
Her gates are faſtned in the ground: he hath deſtroyed, and Te
••
. broken ber barres: her king and her princes in the Gentiles: there is no law, and her prophets haue not found viſion from our Lord.
The ancients of the daughter of Sion haue ſitten on the Iod. ground, they haue held their peace: they haue ſprinkled their heades with duſt, they are girded with heare clothes, the virgins of Ieruſalem haue caſt downe their heades to the ground.
Myne eies haue fayled for teares, my bowels are trubled: Caph. my liuer is powred out on the earth, for the deſtruction of the daughter of my people, when the litle one, and the ſucking faynted in the ſtreetes of the towne.
They ſayd to their mothers: Where is wheate and wyne? Lamed. when they faynted as the wounded in the ſtreets of the citie: when they yelded vp the ghoſtes in the boſome of their mothers.
Wherto shal I compare thee? or wherto shal I liken thee Me
•
. ô daughter of Ieruſalem: wherto shal I make thee equal, and comfort thee ô virgin daughter of Sion? For great is thy deſtruction As the ſea exceedeth al other waters, ſo the affliction of Ieruſalem ſurpaſſeth other afflictions, which is ſpoken by hyperbole, to ſignifie the grenouſnes therof. as the ſea: who shal heale thee?
Thy prophetes haue ſene falſe and foolish thinges for thee: Nu
•
. neither haue they opened thyne iniquitie, to prouoke thee to penance, but they haue ſene falſe burdens and banishements for thee.
Al that paſſed by the way haue clapped their handes vpon Samech. thee: they haue hiſſed, and moued their head vpon the daughter of Ieruſalem, ſaying: Is this the citie of perfect beautie, the ioy of al the earth?
Al thyne enemies haue opened their mouth vpon thee: they Phe. haue hiſſed, and gnashed with the teeth, and haue ſayd: We wil deuour: Loe this is the day, which we expected: we haue found it, we haue ſene it.
Our Lord hath done the thinges that he meant, he hath Ai
•
. accomplished his word, which he commanded from the dayes of old: he hath deſtroyed, and hath not ſpared, and he hath made the enemie ioyful ouer thee, and hath exalted the horne of thine aduerſaries.
Their hart hath cryed to our Lord vpon the walles of the Sade. daughter of Sion: Shede teares as a torrent by day, and night: geue no reſt to thyſelf, neither let the aple of thyne eye ceaſe.
Ariſe, prayſe in the night in the beginning of the watches: Coph. powre out thy hart as waters before the ſight of our Lord: lift vp thy handes to him for the life of thy litle ones, which haue fainted for famine in the head of al high wayes.
See ô Lord, and conſider whom thou haſt vintaged thus: Res.
This happened before in Samaria. 4. Reg 6 and in the ſiege of Ieruſalem, by Titus and Veſ paſian. Ioſeph. lib 7. & 8. de bello Iudaico.
ſhal wemen then eate their owne fruite, litle ones of the meaſure of a ſpanne? is the prieſt, and the prophet ſlaine in the ſanctuarie of our Lord?
The childe and the old man lay on the ground without: my Si
•
. virgins and my yongmen are fallen by the ſword: thou haſt killed in the day of thy furie: thou haſt ſtrooken, More ſeuerely then thou art accuſtomed. neither haſt thou had mercie.
Thou haſt called as it were to a ſolemne day, thoſe that Tha
•
. should terrifie me round about, and there was none in the day of the furie of our Lord, that eſcaped and was left: whom I brought vp, & nourished, mine enemie hath conſumed them.
CHAP. III.
I THE man Ieremie him ſelf felt his part of this affliction. that ſee my pouertie in the rod of his indignation. Aleph.
He hath led me, and brought me into darknes and not into Aleph. light.
Only againſt me he hath turned and hath conuerted his Aleph. hand al the day.
He hath made my skinne old and my flesh, he hath broken Beth. my bones.
He hath built round about me, and he hath compaſed me Beth. with Ieruſalem was ranſaked by Nabuchodonoſor. gaul, and and worſe by Nabuzardan. labour.
In darke places he hath placed me as the euerlaſting dead. Beth.
He hath built round about againſt me, that I goe not forth: Ghimel. he hath aggrauated my fetters.
Yea and when I shal crie, and aske, he hath excluded my Ghimel. prayer.
He hath shut vp my wayes with ſquare ſtones, he hath Ghimel. ſubuerted my pathes.
He is become vnto me a beare lying in waite: a lyon in Dalei
••
ſecret places.
He hath ſubuerted my pathes, and hath broken me, he hath Daleth. made me deſolate.
He hath bent his bow, and ſet me as a marke for the arrow. Daleth.
He hath shot in my reines the daughters of his quiuer. He.
I am made a deriſion to al my people, their ſongue al He. the day.
He hath replenished me with bitternes, he hath inebriated He. me with wormwood.
And he He deſcribeth his greuous paines, as if his teeth were broken one by one. hath broken my teeth by number, he hath fed Va
•
▪
me with ashes.
And my ſoule is repelled from peace, I haue forgotten good Va
•
. thinges.
And I ſayd: Mine end is The end of my life is come. perished, and mine hope from Va
•
. our Lord.
Remember my pouertie, and tranſgreſſion, the wormwood, Zain. and the gual.
Remembring I wil be mindful, and my ſoule shal languish Zain: in me.
Recording this thing in my hart, therfore wil I hope. Zain.
The mercies of our Lord that we are not conſumed: becauſe Heth. his commiſerations haue not fayled.
Gods mercies are euerie day renewed. New in the morning, great is thy fidelite. Heth.
Our Lord is my portion, ſayd my ſoule: therfore wil I expect Heth. him.
Our Lord is good to them that hope in him, to the ſoule Teth. that ſeeketh him.
It is good to waite with ſilence for the ſaluation VVhich God wil geue. of God. Teth.
It is good for a man, when he beareth the yoke from his Teth. youth.
He shal ſit ſolitarie, and hold his peace: becauſe he hath Iod. lifted himſelfe aboue himſelf.
He shal put his mouth in the duſt, if perhaps there be hope. Iod.
He Eſpecially vnderſtood of Chriſt. Mat. 26. shal geue the cheeke to him that ſtriketh him, he Iod. shal be filled with reproches.
Becauſe our Lord wil not reiect for euer. Caph.
Becauſe if he hath reiected, he wil alſo haue mercie, according Caph. to the multitude of his merciés.
For he hath not humbled God puniſheth his ſeruantes not to hur
•
them but for their good. from his hart, and caſt of the Caph. children of men.
To ſtamp vnder his fete al the priſoners of the earth. Lamed.
To auert the iudgement of a man before the face of the Lamed. Higheſt.
To peruert a man in his iudgement, :: our Lord hath not Lamed. knowne.
Who is this, that hath commanded it to be done, our Lord Mem. not commanding it?
Out of the mouth of the Higheſt, there ſhal not procede Mem. neither euil thinges, The ſpeach of ſuch as denie Gods prouidence. nor good.
What hath the liuing man murmured, man for his ſinnes? Mem.
Let vs ſearch our wayes, & ſeeke, and returne to our Lord. Nun.
Let vs lift vp our hartes with our handes to our Lord into Nun. the heauens.
We haue done wickedly, and prouoked to wrath: therfore Nun. thou art inexorable.
Thou haſt couered in furie, and haſt ſtrooken vs: thou haſt Samech. killed, and not ſpared.
Thou haſt ſette a cloude before thee, that prayer may not Samech. paſſe.
Thou haſt made me to be rooted out, and abiect in the Samech. middes of the peoples.
Al the enemies haue opened their mouth vpon vs. Phe.
Preaching of falſe prophets hath brought theſe euils vpon vs▪
Prophecie is made vnto vs, feare, and ſnare, and deſtruction. Phe.
Myne eye hath shed ſtreames of waters, in the deſtruction Phe. of the daughter of my people.
Myne eye is afflicted, neither hath it bene quiet, becauſe Ain. there was no reſt:
Til our Lord regarded and looked from the heauens. Ain.
Mine eye hath ſpoyled my ſoule for al the daughters of my Ain. citie.
Myne enemies in hunting haue caught me as a birde, without Sade. cauſe.
My life is fallen into the lake, and they haue layd a ſtone Sade. vpon me.
The waters haue flowed ouer my head: I ſayd: I am Sade. vndone.
I haue inuocated thy name ô Lord from the loweſt lake. Coph.
Thou haſt heard my voice: turne not away thine eare from Coph. my ſobbings, and cries.
Thou didſt approch in the day, when I inuocated thee: thou Coph. haſt ſayd: Feare not.
Thou haſt iudged ô Lord the cauſe of my ſoule, redemer of Res. my life.
Thou haſt ſeene ô Lord their iniquitie againſt me: Iudge thou that which they haue iudged vniuſtly. iudge Res. my iudgement.
Thou haſt ſeene al their furie, al their cogitations againſt Res. me.
Thou haſt heard their reproch ô Lord, al their cogitations Sin. againſt me.
The lippes of them that riſe vp againſt me; and their cogitations Sin. againſt me al the day.
See their ſitting downe, and their ryſing vp, I am their Sin. pſalme.
Thou ſhalt render them a recompence ô Lord, according Tha
•
▪
to the workes of their handes.
Thou shalt geue them Geue them the paine of hartie ſorow: a shild of hart VVherwith thou afflicteſt the wicked. thy labour. Tha
•
▪
Thou shalt perſecute in furie, and shalt deſtroy them from Tha
•
▪
vnder the heauens ô Lord.
CHAP. IIII.
HOW is VVheras the Temple before gli
•
tered with gold, now there appeared burnt ſmokie walles, & pittiful ruines. the gold darkned, the beſt colour changed, the Al
•
p
••
▪
ſtones of the ſanctuarie diſperſed in the head of al ſtreetes?
The noble children of Sion, & they that were clothed with Beth▪
the principal gold: how are they reputed as earthen veſſels, the worke of the potters handes?
Yea euen Lamia hath a face like a woman, a body as other bru
•••
h beaſtes, is cruel to others, yet kind to her owne broode: but w
•
men of Ieruſalem in extreme diſſtreſſe were cruel to their owne children the lamiaes haue opened their breaſt, they haue G
•
im
••
▪
geuen ſucke to their yong, the daughter of my people is cruel, as as the oſtrich forſaking her egges. the oſtrich in the deſert.
The tongue of the ſuckling hath clouen to the roofe of his Dal
•
th. mouth for thirſt: the litle ones haue asked bread, and there was none that brake it vnto them.
They that fed vol
•
ptuouſly, haue dyed in the wayes: they H
•
. that were brought vp in ſcarlet, haue imbraced the dung.
And the iniquitie of the daughter of my people is become Va
•
▪
greater then the ſinne of Sodom: which was ouerthrowen in a moment, and handes tooke nothing in her.
Her Nazareites whiter then ſnow, purer then milke, Z
•••
.
•
u
•
dier then the old yuorie, fayrer then the ſapphire.
Their face is made blacker then coales, and they are One could not know an other, though they were acquanted before. not
••••
. knowne in the ſtreetes: their skinne hath clouen to their bones, it is withered, and is made as wood.
It was better with them that were ſlaine with the ſword,
••••
. then with them that were killed by famine: becauſe theſe pyned away conſumed by the barrennes of the countrie▪
The handes of VVemen being by nature pitiful, were cruel to their owne children pitiful wemen haue ſodden their owne Io
•
. children: they were made their meate In the ſiege of Ieruſalem. in the deſtruction of In Hebrew phraſe cities are called the daughters of the countrie. the daughter of my people.
Our Lord hath accomplished his furie, he hath powred out Caph. the wrath of his indignation: and he hath kindled a fyre in: Sion, and it hath deuoured the fundations therof.
The kinges of the earth, and al the inhabitants of the world Lamed. did not beleue, that the aduerſarie and the enemie should enter in by the gates of Ieruſalem.
For the ſinnes of her Falſe prophetes were called by the name of prophetes, as they ſemed in the world to be. prophets, and the iniquities of her
••
m. prieſtes, which haue shed the bloud of iuſt men in the middes of her.
The blind wandered in the ſtreetes, they were polluted with Nun. bloud: and when they could not, they held their skirtes.
Depart ye polluted, they cryed to them: depart, get ye Sa
•
ech. hence, touch not: for they brawled, & were moued: they ſaid among the Gentiles: He wil adde no more to dwel among thē.
The face of our Lord hath diuided them, he wil not adde Phe. to reſpect them: they haue not reuerenced the faces of the prieſts, neither had they pitie on the ancients.
Whiles we yet ſtood, our eyes fayled towards our vaine Ain. helpe, when we looked attentiue to a nation, that was not able to ſaue.
Our ſteppes ſlipped in the way of our ſtreetes, our end Sade. draweth nere: our dayes are accomplished, becauſe our end is come.
Our perſecuters were ſwifter then the eagles of the heauen: Coph▪
vpon the mountaines they purſued vs, in the deſert they lay in waite againſt vs.
The ſpirit of our mouth This perteineth either to king Ioſias
•••
ne by the Ae
••
p
•
i
•
ns. 2. Par. 35 or to Sedecias taken by the Chaldees. Myſtically of Chriſt our Sauiour. I
•
. 53. v. 5.
•
. Aug. li. 18. c▪
33
〈…〉
.
Chriſt our Lord is taken in our Res. ſinnes: to whom we haue ſaid: In thy shadow shal we liue among the Gentiles.
Reioyce, and be glad ô daughter of Edom, which dwelleſt in Sin. the Land of Hus: to thee alſo shal the cuppe come, thou shalt be made drunken, and naked.
Thine iniquitie is accomplished ô daughter of Sion, he wil Th
••
▪
adde no more to tranſport thee: he hath viſited thine iniquitie ô daughter of Edom, he hath diſcouered thy ſinnes.
CHAP. V. The The prophet foreſeing in ſpirite their future ſtate as if it had bene presēt, prayed in the ſame maner, as the whole people ſhould pray when they were in ſuch calamitie. prayer of Ieremie the Prophet.
REmember ô Lord what is fallen to vs: behold, and regard our reproch. † Our inheritance is turned to aliens: our houſes to ſtrangers. † We are made Manie were orphanes with out fathers, & al were depriued of their king who was as a father of al the people. pupils without father: our mothers are as it were widowes. † Our water we haue drunke for money: our wood we haue bought for a price. † We were led by our neckes, no reſt was geuen to the wearie. † We VVe haue put ourſelues to worke and trauel in ſtrange countries to gette bread to eate. haue geuen our hand to Aegypt, and to the Aſſyrians, that we might be filled with bread. † Our fathers haue ſinned, and they are not: & we haue borne their iniquities. † Seruantes haue ruled ouer vs: there was none that would redeme vs out of their hand. † In peril of our liues did we fetch vs bread,
in danger of thy ſvvord. at the face of the ſword in the deſert. † Our skinne was burnt as an ouen, by reaſon of the tempeſts of famine. † They humbled the wemen in Sion, and the virgins in the cities of Iuda. † The princes were hanged vp by the hand: they did not reuerence the faces of the ancients. † Yongmen they abuſed They were made to grind
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ille: vnchaſtly: and the children fel And beaten with ſtaues. in wood. † The ancients decayed out of the gates: the yongmen out of the quier of the ſingers. † The ioy of our hart hath fayled, our quyre is turned into mourning. † The They loſt the glorie of a kingdom, and were ſubiect to ſtrange and barbarous nations. crowne of our head is fallen: wo to vs, becauſe we haue ſinned. † Therfore is our hart made ſorowful, therfore are our eyes darkned. † For mount Sion, becauſe it is perished, foxes haue walked on it. † But thou ô Lord shalt remaine for euer, thy throne in generation and to generation. † Why wilt thou for euer be forgetful of vs? wilt thou forſake vs in length of daies? † As Iere 31. v. 18. and S. Auguſtin li, de Gratia. & lib. arb. c. 2. 4. &c.
Conuert vs ô Lord to thee, and we shal be conuerted: renew our dayes, as from the beginning. † But reiecting thou haſt reiected vs, Hauing ſo ſeuerly puniſhed vs, we beſeech thee now to ceaſe from more. thou art angrie againſt vs excedingly.
THE ARGVMENT OF BARVCHS PROPHECIE.
MANIE ancient Fathers ſuppoſed this Prophecie to be Ieremies: though none doubted but Baruch his ſcribe was the writerThis prophecie is ſuppoſed by many to be Ieremies. therof. So S. Xiſtus Epiſt. ad omnes fideles. S. Ireneus, li. 5. c. 35. S. Clement of Alexandria, li. 1. c. 10. & li. 2. c. 3. Pedag. S. Cyprian, li. 2. c. 5. & 6. contra Iudaeos. Euſebius Coeſarienſis, li. de Propheticorum libor. appellationibus, Cap. de Ieromia. & li. 6. c. 19. Demonſt. Euangel. Lactantius, li. 4. c. 13. Diuin. Inſtit. The firſt Councel of Nice, li. 2. fol. 105. & 109. S. Hilarie, li. 5. de Trinit. ſub finem. S. Cyril of Ieruſalem, Catecheſi. 4. & 11. & de Concurſu Domini. S. Baſil. li. 4. cont. Eunomium. S. Ambroſe, li. de fide. c. 7. cont. Arianos. li. de Paenit. c. 8. & li. 3. Examer. c. 14. S. Gregorie Nazianzen, Orat. 49. deſide. & Epist. 2. ad Cled
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nium. S. Epiphanius, cont. Nazaraeos. & cont. Ebionaeos. S. Chryſoſtom, Ser. de Trinit. & aduerſ. Gentiles. S. Auguſtin, li. 18. c. 33. de Ciuit. & Queſt. Ʋet. & Noui Teſtat. q. 102. S. Proſper. par. 2. c. 9. & p. 3. c. 3. de promiſſ. & predict. S. Theodoretus, Dialogo. 1. Eraniſtes. (who alſo writeth Comentaries vpon this booke, as vpon diuine Scripture) c. 2. v. 9. Theſe and others alleage this Prophecie, as Ieremies.By others accounted Baruchs. Some alſo vnder the name of Baruch. As Origen, li. 2. c. 3. Periarch. S. Cyril of Alexandria, li. 10. in Iulianum, S. Gregorie Nyſſen, Orat. 1. de pauperibus amandis. S. Athanaſius, Orat. 2. cont. Arianos. Though in his Synopſi he mentioneth not Baruch, yet he, as alſo S. Auguſtin, l. 2. c. 8. Doct. Chriſt. S. Gelacius, diſt. 15. and others in their Catalogues of Canonical Scriptures, comprehend this booke vnder the name of Ieremie. But whether Baruch was the immediate Auctor vnder God, or the writer therofBy al holden to be Canonical Scripture. as of an other mans Prophecie (as the Euangelistes writte the wordes of Chriſt, and others, in the Goſpels, and in the Actes of the Apoſtles) alwayes it is certaine, the Holie Ghoſt directed him, that he could not erre in writing it. And the ancient Fathers, and Councels euer accepted this booke as Diuine Scripture. The Councel alſo of Laodicea, in the laſt Canon, expreſly nameth Baruch, Lamentations, and Ieremies Epistle. And lastly The Councels of Florence, de Vnione Armenorum; and of Trent. Seſſ. 4. expreſly define that Baruch is Canonical Scripture. In the GrekeVVhy S. Ierom vrgeth it not againſt the Iewes. The contents. this booke is placed before the Lamentations. which S. Ierom not finding in Hebrew, nor in the Canon of the Iewes, vrgeth it not againſt them. Yet teſtifieth that he found it in the vulgate Latin Edition, and that it conteineth
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manie thinges of Chriſt, and the later times. According to the historical ſenſe, the auctor in fiue chapters exhorteth the Iewes to repentance, and patience, prophecying that they should be brought into more diſtreſſe and captiuitie, then as yet they were; but should afterwards be releaſed. The ſixt chapter is Ieremies Epistle.
THE PROPHECIE OF BARVCH.
CHAP. I. The Iewes in Babylon hauing heard Baruchs booke redde, 6. ſend the ſame, with money to Ieruſalem, 10. requeſting their bretheren there to offer ſacrifice, and to pray for the king and prince of Babylon; and for them, 15. acknowleging their manifold ſinnes.
AND theſe be the wordes of the booke, that Baruch the ſonne of Nerias, the ſonne of Maaſias, the ſonne of Sedecias, the ſonne of Sedei, the ſonne of Helcias wrote in Babylon, † in the fifth yeare, in the ſeuenth day of the moneth, at The whole time of taking Ieru alem indured eleuen yeares before it was burned. In the fifth yeare of which ſpace this boke was written For as yet there were Prieſtes in Ieruſalem: v. 7. ſome holie veſſels, v. 8. the Altar, v 10▪ and the temple, v. 1
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. the time that the Chaldees tooke Ieruſalem, and burnt it with fyre. † And Baruch redde the wordes of this booke vnto the eares of Iechonias the ſonne of Ioakim king of Iuda, and to the eares of al the people comming to the booke, † and to the eares of the mightie, the ſonnes of the kinges, and to the eares of the ancients, and to the eares of the people, from the leaſt euen to the greateſt of them, that dwelt in Babylon, by the riuer Sodi. † Who hearing it wept, and faſted, and prayed in the ſight of our Lord. † And they gathered money, according as euerie mans hand was able, † and they ſent into Ieruſalem to Ioakim the ſonne of Helcias, the ſonne of Salom, prieſt, and to the prieſts, and to al the people, that were found with him in Ieruſalem. † When he tooke the veſſels of the temple of our Lord, which had bene taken away out of the temple, to returne them into the Land of Iuda the tenth day of the moneth Siuan, the ſiluer veſſels, which Sedecias the ſonne of Ioſias the king of Iuda made, † after that Nabuchodonoſor king of Babylon had taken Iechonias, and the princes, and al the mightie, and the people of the land from Ieruſalem, and brought them bound into Babylon. † And they ſaid: Behold we haue ſent you money, with the which bye ye holocauſts, and frankincenſe, and make or, manah ſacrifice. manna, and offer for ſinne at the altar of the Lord our God † and pray ye for the life of Nabuchodonoſor the king of Babylon, and for the life of Balthaſar his ſonne, that their dayes may be as the dayes of heauen vpon the earth: † and that our Lord geue vs ſtrength, and illuminate our
eyes, that we may liue vnder the shadow of Nabuchodonoſor the king of Babylon, and vnder the shadow of Balthaſar his ſonne, and Seing it was Gods wil they ſhould be in captiuity, they deſired rather to be vnder the Chaldees then anie other foreine nation. may ſerue them manie dayes, and may find grace in their ſight. † And for our ſelues pray ye to the Lord our God: becauſe we haue ſinned to the Lord our God, and his furie is not turned away from vs euen to this day. † And read ye this booke, which we haue ſent to you to be recited in the temple of our Lord, in a ſolemne day, and in a day couenient. † And you shal ſay: To the Lord our God iuſtice: but to vs confuſion of our face: as is this day to al Iuda, and them that dwel in Ieruſalem, † to our kinges, and to our princes, and to our prieſts, and to our prophetes, and to our fathers. † We haue ſinned before the Lord our God, and beleued him not, hauing diffidence in him: † and we would not be made ſubiect to him, and we haue not heard the voice of the Lord our God, to walke in his commandments, which he hath geuen vs. † From the day, that he brought our fathers out of the Land of Aegypt, euen to this day, we would not be brought to beleue the Lord our God: and * diſſipated we reuolted, thatcorrupted in iudgement. we might not heare his voice. † And manie euils and maledictions haue clouen to vs, which our Lord appoynted to Moyſes his ſeruant: who brought our fathers out of the Land of Aegypt, to geue vs a land flowing with milke and honie, as at this preſent day. † And we haue not heard the voice of the Lord our God according to al the wordes of the prophets, which he hath ſent to vs: † and we haue gone away euerie man into the ſenſe of our malignant hart, to ſerue ſtrange goddes, doing euils before the eyes of the Lord our God.
CHAP. II. The ſame captiues further confeſſe, that their calamities are iuſtly comen vpon them for their iniquities, 11. and therfore lamentably pray for Gods mercie, as he promiſed by Moyſes to penitents.
FOR the which thing the Lord our God hath eſtablished his word, that he ſpake to vs, and to our iudges, that haue iudged Iſrael, and to our kinges, and to our princes, and to al Iſrael and Iuda: † that our Lord might bring vpon vs great euils, which were not done vnder the heauen, as haue bene done in Ieruſalem, according to the thinges that are written in the law of Moyſes: † that a man That this happened in the ſiege of Ieruſalem, is noted before
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nent. 2. v. 20.
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, ch.
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. v. 10. should eate the flesh of his ſonne, and the fleſh of his daughter. † And he hath geuen
them vnder the hand of al the kinges, that are round about vs into reproch, and into deſolation among al peoples, into which our Lord hath diſperſed vs. † And we are made vnderneath,
Deut. 28. v. 43. and not aboue: becauſe we haue ſinned to the Lord our God, in not obeying his voice. † To the Lord our God iuſtice: but to vs, and to our fathers confuſion of face, as is this day. † Becauſe our Lord hath ſpoken vpon vs al theſe euils, that are come vpon vs: † and we haue not beſought the face of the Lord our God, to returne euerie one of vs from our moſt wicked waies. † And our Lord hath watched in euils, and hath brought them vpon vs: becauſe our Lord is iuſt in al his workes, which he hath commanded vs: † and we haue not heard his voice to walke in the precepts of our Lord, which he hath geuen before our face. † And now ô Lord God of Iſrael, which brought out thy people out of the Land of Aegypt in a ſtrong hand, and in ſignes, and in wonders, and in thy great ſtrength, and in a mightie arme, and madeſt thee a name as is this day: † we haue ſinned, we haue done impiouſly, we haue dealt vniuſtly ô Lord our God, in al thy Gods commandments are commonly called iuſtices (Pſa. 118.) and manie other places becauſe by obſeruing or not obſeruing the commandments men are made iuſt, or vniuſt. iuſtices. † Let thy wrath be turned away from vs: becauſe we are left a few among the nations, where thou haſt diſperſed vs. † Heare ô Lord our prayers, and our petitions, and bring vs our for thine owne ſake: and grant vs to fynde grace before their face, that haue led vs away: † that al the earth may know that thou art the Lord our God, and that thy name is inuocated vpon Iſrael, and vpon his ſtocke. † Looke ô Lord from thy holie houſe vpon vs, and incline thine eare, and heare vs. † Open thine eies, & ſee: becauſe the dead that are in hel, whoſe ſpirite is taken from their bowels, shal not geue honour and iuſtification to our Lord: † but the ſoule, that is ſorowful for the greatnes of euil, and goeth crooked, and weake, and the eyes fayling, and the hungrie ſoule geueth glorie and iuſtice to thee their Lord. † For not according to the iuſtices of our fathers doe we powre out prayers, and aske mercie before thy ſight ô Lord our God: † but becauſe thou
Iere. 2. v. 8. haſt ſent thy wrath, and thy furie vpon vs, as thou haſt ſpoken by the hande of thy ſeruants the prophets, ſaying: † Thus ſayth our Lord: Bowe downe your shoulder, & your necke, and doe workes for the king of Babylon: and you shal ſitte in the land, which I haue geuen to your fathers. † But if you wil not heare the voice of the Lord your God, to worke for
the king of Babylon: I wil make you to faile out of the cities of Iuda, and from without Ieruſalem, † and I wil take from you the voice of mirth, and the voice of ioy, and the voice of the bridegrome, and the voice of the bride, and al the land shal be without foote ſteppe that inhabite it. † And they heard not thy voice, to worke for the king of Babylon: and thou haſt eſtablished thy wordes, which thou ſpakeſt by the handes of thy ſeruants the prophets, that the bones of our kinges, and of our fathers should be tranſported out of their place: † and behold they are caſt forth in the heare of the ſunne, and in the froſt of the night: and they are dead in verie ſore paines, in:: The tempi
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was not as yet deſtroyed but the prophet ſpeaketh of it, as he ſaw it ſhould come to paſſe. famine, and by ſword, and by caſting forth. † And haſt made the temple, in which thy name was there inuocated, as it is this day, for the iniquitie of the houſe of Iſrael, and of the houſe of Iuda. † And thou haſt done in vs ô Lord our God according to al thy goodnes, and according to al that thy great compaſſion: † as thou ſpakeſt by the hand of thy ſeruant Moyſes, in the day, that thou didſt command him to write thy law beforeDeut. 28. v. 62. the children of Iſrael, † ſaying: If you wil not heare my voice, this great multitude ſhal be turned into a verie litle one among the Gentiles, whither I wil diſperſe them: † becauſe
&. 32. v. 20. I know that the people wil not heare me. for it is a people of a ſtiffe necke: and they shal be conuerted to their hart in the land of their captiuitie: † and they shal knowe that I am the Lord their God: and I wil geue them a hart, and they shal vnderſtand: and eares, and they shal heare. † And they shal praiſe me in the land of their captiuitie, and shal be mindful of my name. † And they shal turne away them ſelues from their hard backe, and from their malignant workes: becauſe they shal remember the way of their fathers, that ſinned againſt me. † And I wil recal them backe into the land, which I ſware to their fathers, Abraham, Iſaac, and Iacob, and they shal haue the dominion therof: and I wil multiplie them, and they shal not be leſned. † And I wil eſtablish vnto them The law of Moyſes ceaſed after Chriſt, but Chriſts law continueth to the end of the world. an
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. 31. v. 3
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. &c. other teſtament euerlaſting, that I be their God, and they shal be my people: and I wil no more moue my people, the children of Iſrael from the land, that I haue geuen them.
CHAP. III. VVith further confeſſion of their ſinnes, 8. they acknowledge their iust captiuitie: 12. becauſe they haue left true wiſdome: 16. which was geuen
to their fathers: 23. not to rich men, or mightie giants, 29. but to thoſe that ſerue God. 34. whom the ſtarres obey. 36. with a cleare prophecie of Christ.
AND now ô Lord omnipotent, God of Iſrael, the ſoule in diſtreſſes, & the penſiue ſpirite cryeth to thee: † heare Lord, and haue mercie, becauſe thou art a merciful God, and haue mercie vpon vs: becauſe we haue ſinned before thee. † Becauſe thou ſitteſt for euer, and shal we perish euerlaſtingly? † O Lord omnipotent, God of Iſrael, heare now the prayer of Men in ſinnes & miſerie are as if they were dead (v. 11.) yet by Gods mercie may receiue new grace of ſpiritual life. the dead of Iſrael, and of their children, that haue ſinned before thee, and haue not heard the voice of the Lord their God, and euils haue ſtoocke faſt to vs. † Remember not the iniquities of our fathers, but remember thy hand, and thy name in this time: † becauſe thou art the Lord our God, and we wil praiſe thee ô Lord: † becauſe for this end thou haſt geuen thy feare in our hartes, and that we may inuocate thy name, and may praiſe thee in our captiuitie, becauſe we are conuerted from the iniquitie of our fathers, which haue ſinned before thee. † And behold we are in our captiuitie, this day, wherby thou haſt diſperſed vs into reproch, and into malediction, and into ſinne, according to al the iniquities of our fathers, which haue reuolted from thee ô Lord our God. † The Church readeth this prophecie as other diuine Scriptures in the Eues of Eaſter, and Pentecoſt; according to the moſt ancient Romane vſe.
Heare Iſrael the commandments of life: harken with your eares, that you may know prudence. † What is the matter Iſrael that thou art in the land of the enemies? † Thou art waxen old in a ſtrange land, thou art defiled with the dead: thou art reputed with them that goe downe into hel. † Thou haſt forſaken the fountaine of wiſdom: † for if thou hadſt walked in the way of God, thou hadſt verely dwelt in peace euerlaſting. † Learne where wiſedom is, where ſtrength is, where vnderſtanding is: that thou mayſt know withal where is the long continuance of life and liuing, where the light of the eyes, and peace is. † Who hath found the place therof? and who hath entered into the treaſures therof? † Where are the princes of the Gentiles, and they that rule ouer the beaſts, that are vpon the earth? † that play with the birdes of the heauen, † that treaſure vp ſiluer, and gold, wherin men haue confidence, and is there no end of their getting? which fashion ſiluer & are careful, Shal they not finde the fruite of their workes? neither is there invention of their workes? † They are deſtroyed, and are gone downe to hel, and others are riſen vp in their place. † Yong
men ſaw the light, and dwelt vpon the earth: but the way of diſcipline they knew not, † neither vnderſtood they the pathes therof, neither haue their children receiued it, it is made farre from their face. † It hath not bene heard in the Land of Chanaan, neither hath it bene ſeene in Theman. † The children of Agar alſo, that ſeke out the prudence, that is of the earth, marchants of Merrhe, and of Theman, and
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abulatores, thoſe that did frame, or explicate moral examples, for inſtruction of maners, were worthely eſtemed in al ages not ſuch as ſeaned falſe, and ridiculous goddes, with their filthie & wicked actes, of which S. Auguſtine writeth againſt Varro. l 6. c. 5, 6. & 7. deciuit
fablers, and ſearchers of prudence and vnderſtanding: but the way of wiſedom they haue not knowne, neither haue they remembrēd the pathes therof. † O Iſrael how great is the houſe of God, and how great is the place of his poſſeſſion! † It is great, and hath no end: high and vnmeſurable. † There were the Giants thoſe renowned, that were from the beginning, of big ſtature, expert in warre? † It is vnpoſſible to finde true wiſdom without Gods grace, and by his grace it is eaſily
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ound. Deut. 30. v. 1
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. Mat. 11. v. 30. 1. Ioa. 5. v. 3.
Theſe did not our Lord chooſe, neither found they the way of diſcipline: therfore did they perish. † And becauſe they had not wiſedom, they perished through their follie. † Who hath aſcended into heauen, and taken her, and brought her downe from the clowdes? † Who hath paſſed ouer the ſea, and found her, and brought her aboue choſen gold? † There is none that can know her waies, nor that can ſearch out her pathes: † but he that knoweth al thinges, knoweth her, & hath found her out by his prudence: he that prepared the earth in time euerlaſting, and replenished it with cattel, and fourefooted beaſtes: † he that ſendeth forth light, and it goeth: and hath called it, and it obeyeth him with trembling. † And the ſtarres haue geuen light in their watches, and reioyced: † they were called, and they ſaid: here we are: and they haue shined to him with cheerfulnes, that made them. † By this text moſt of the Fathers cited in the argument of this booke proue Chriſt to be God againſt Ievves Paganes, and Heretikes. This is out God, and there shal none other be eſtemed againſt him. † He found out al the way of diſcipline, and deliuered it to Iacob his ſeruant, and to Iſrael his beloued. † After theſe thinges he was ſene vpon the earth, and was conuerſant with men.
CHAP. IIII. Gods people neglecting his grace offered to them, more then to other nations, 6. are ſeuerely punished, 15. by captiuitie: 18. but are reſerued 22. and repenting shal be releaſed: 31. and their enimies deſtroyed.
THIS is VViſdom wherof he ſpake in the former chapter (v. 12.) is the lavv and commandment of God. the booke of the commandments of God, and the law, that is for euer: al that hold it, shal come to life: but they that haue forſaken it, into death. † Returne
Iacob, and take hold of it, walke by the way to the brightnes of it, againſt the light therof. † Deliuer not thy glorie to an other, & dignitie to a ſtrange nation. † We are bleſſed ô Iſrael: becauſe the thinges that pleaſe God, are manifeſt to vs. † Be of good comfort ô people of God, memorable Iſrael: † you are ſold to the Gentiles, not into perdition: but for that in anger you prouoked God to wrath, you are deliuered to the aduerſaries. † For you haue exaſperated him, that made you, the eternal God, immolating to diuels, and not to God. † For you haue forgotten God, who hath nourished you, and your nource Ieruſalem you haue made ſorowful. † For she ſaw the wrath comming from God to you, and she ſayd: Heare ye confines of Sion, for God hath brought me great mourning: † For I haue ſene the captiuitie of my people, and of my ſonnes, and daughters, which the euerlaſting hath brought vpon them. † For I nourished them with ioyfulnes: but I haue left them with weeping and mourning. † Let no man reiovce ouer me a widow, and deſolate: I am forſaken of manie for the ſinnes of my children, becauſe they haue declined from the law of God. † And his iuſtices they haue not knowne, nor walked by the wayes of Gods commandments, neither haue they entered by the pathes of his truth and iuſtice. † Let the borderers of Sion come, and remember the captiuitie of my ſonnes & daughters, which the euerlaſting hath brought vpon them. † For he hath brought vpon them a nation from a farre, a wicked nation, and of an other
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8. v. 49. Iere.
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. v. 15. tongue: † which haue not reuerenced the ancient, nor pitied the children, & haue led away the beloued of the widow, and made the ſole woman deſolate of children. † But Ieruſalem exhorteth her children to patience in their iuſt puniſhment, aſſuring them of Gods mercie and relaxation. as for me what can I helpe you? † For he that hath brought the euils vpon you, he wil deliuer you out of the handes of your enemies. † walke children, walke: for I am left alone. † I haue put of the ſtole of peace, and I haue put vpon me the ſackcloth of prayer, and I wil crie to the Higheſt in my dayes. † Be of good comfort my children. crie to our Lord, and he wil deliuer you out of the hand of the princes your enemies. † For I haue hoped in the euerlaſting for your ſaluation: & ioy is come to me from the holie one vpon the mercie, which shal come to you from our euerlaſting ſauiour. † For I ſent you forth with mourning and weeping: but our Lord wil bring you backe to me with ioy and gladnes for euer.
† For as the neighbours of Sion haue ſeene your captiuitie from God: ſo shal they ſee alſo with celeritie your ſaluation from God, which shal come vpon you with great honour, and euerlaſting brightnes. † Children patiently ſuſtaine the wrath, which is come vpon you: for thyne enemie hath perſecuted thee, but thou shalt quickly ſee his deſtruction: and thou shalt get vp vpon his necke. † My delicate ones haue walked rough waies, for they are led as a flocke taken violently of the enemies. † Be of good comfort children, and crie out to our Lord: for there shal be remembrance of you with him, that hath led you away. † For as your minde hath bene to ſtray from God: ten tymes ſo much shal you returning againe ſeeke him. † For he that hath brought the euils vpon you, he againe wil bring vnto you euerlaſting ioy with your ſaluation. † Be of good comfort Ieruſalem: for he exhorteth thee, that named thee. † The wicked afflicters shal perish, that haue vexed thee: & they that haue reioyced in thy ruine, shal be punished. † The cities which thy children haue ſerued, shal be punished: and she that receiued thy children. † For as she hath reioyced in thy ruine, and bene glad at thy fal: ſo shal she be made ſorowful in her owne deſolation. † And the reioycing of her multitude shal be cut of, & her gladnes shal be turned to mourning. † For fyre shal come vpon her from the euerlaſting in long during dayes, and she shal be inhabited of diuels a great time. † Looke about ô Ieruſalem toward the Eaſt, and ſee the ioy that commeth to thee from God. † For behold thy children come, whom thou haſt let goe diſperſed, they come gathered together from the Eaſt euen to the Weſt, in the word of the holie one reioycing to the honor of God.
CHAP. V. A conſola
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orie prophecie to Ieruſalem, that her children shal be reduced with ioy from captiuitie.
PVT of Ieruſalem the robe of mourning, and of thy vexation: and put on the beautie, and honor of that euerlaſting glorie, which thou haſt of God. † God wil cloath thee with the dublet Mercie is here called iuſtice in reſpect of Gods promiſe, for although
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promiſe vvas of his only mercie, yet the performance procedeth alſo from his iuſtice. of iuſtice, and wil put vpon thy head the mitre of euerlaſting honour. † For God wil show his brightnes in thee, which is vnder the heauen. † For thy name shal be named of God to thee for euer: The peace of iuſtice, and honor of pietie. † Ariſe Ieruſalem, and ſtand on high: and looke
about toward the Eaſt, and ſee thy children gathered together from the ryſing of the ſunne to the going downe, in the word of the holie reioycing at the memorie of God. † For they went out from thee on foote led by the enimies: but our Lord wil bring them to the exalted into honour as children of the kingdom. † For God hath apoynted to humble euerie high mountaine, and euerlaſting rockes, and to fil vp valleis to be equal with the earth: that Iſrael may walke diligently to the honour of God. † And the woods alſo, and euerie tree of ſweetnes haue ouershadowed Iſrael by the commandment of God. † For God wil bring Iſrael with ioyfulnes in the light of his maieſtie, with mercie, and iuſtice, which is of him.
CHAP. VI. Ieremie by his epiſtle forwarneth the Iewes, that they shal be captiues in Babylon: and after ſeuentie yeares shal be releaſed: 3. exhorting them, al that time to auoid idolatrie: 7. largely shewing the vanitie of idols.
A COPIE of the Epiſtle that Ieremie ſent to them that were Ieremie writte this Epiſtle before the common people were in Babylon, but Baruch redde it vnto them in Babylon, and ſo it was ſent back to the reſt, which were yet in Ieruſalem. to be led away captiues into Babylon, by the king of Babylon, to tel them according to that which was commanded him of God.
† For the ſinnes that you haue ſinned before God, you shal
Iere 1
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. v. 8. 9. &c. be led away captiue into Babylon by Nabuchodonoſor the king of Babylon. † Being entered therfore into Babylon, you shal be there manie yeares, and long times euen vnto
Tenne, being the firſtarticle number, ſignifieth a general number; and ſo ſeuen generations ſignifie ſeuen times tenne, that is, ſeuentie yeares. Sometimes ſeuen
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ſignific a generalitie, becauſe this whole world is counted by ſeuen dayes: ſometimes. 100. ſignifie the ſame; as Gen. 15. v 16. 400. yeares are called four generations. ſeuen generations: and after this I wil bring you forth from thenceIſa 44. with peace. † But now you shal ſee in Babylon goddes of gold, and of ſiluer, and of ſtone, and of wood to be caried vpon shoulders, shewing feare to the Gentiles. † Beware therfore leſt you alſo be like to the doing of ſtrangers, and you be afrayd, and feare take you in them. † Seeing therfore the multitude adoring behind, and before, ſay you in your hartes: Thou ougheſt to be adored ô Lord. † For mine c Angel is with you: and my ſelfe d wil aske account of your ſoules. † For their tongue polished by the crafteſman, them ſelues alſo layd ouer with gold, and ſiluer are falſe thinges, and they can not ſpeake. † And as to a virgin that loueth ornaments: ſo taking gold their goddes are forged. † Their goddes certes haue golden crownes vpon their heades: wherof the prieſtes ſecretely conuey away from them gold, and ſiluer, and beſtow it on them ſelues. † Yea and they geue therof to ſtrumpettes,
and they decke whores: and againe when they receiue it of the harlots, they decke their goddes. † But theſe are not deliuered from the ruſt, and the moth. † And theſe being couered with a purple garment, they wype their face for the duſt of the houſe, which is very much among them. † And he hath a ſcepter as a man, as a iudge of the countrie, that killeth him not that offendeth againſt him. † He hath alſo in his hand a ſword, and an axe, but him ſelfe he deliuereth not from the ſword, and from robbers, wherby be it knowne to you that they are not goddes. † Therfore feare them not. For as a mans
c The Angel which guided this people coming out of Aegypt. Exo. 12. 33. protected them alſo in Babylon. veſſel being broken is made vnprofitable: ſuch alſo are their goddes: † they being placed in the houſe, their eies are ful of duſt by the feete of them that goe in. † And as vpon one, that hath offended the king, the gates be shut round about, or as the dead brought to the graue, ſo doe the prieſtes gard the doores with shuttings, and lockes, leſt they be ſpoyled of theeues. † They light candles to them, and that manie, of the
d The innumerable abſurdities in forging and adoring falſe goddes here recited by the prophet ſhew how fooliſh & ſenſles they are, that ſerue idols, or anie images for goddes. which they can ſee none: but they are as beames in the houſe. † And they ſay that the ſerpents which are of the earth, gnaw out their hartes, whiles they eate them and their garment, and they feele not. † Their faces are blacke with the ſmoke, that is made in the houſe. † The owles, and the ſwallowes flye vpon their bodie, and vpon their head, and the birdes alſo, the cattes in like manner. † Wherby you may knowe that they are not goddes. Therfore feare them not. † The gold alſo which they haue, is for bewtie, vnles a man wype of the ruſt, they shal not shine: for neither when they were moulten, did they feele. † With Idolaters imagining that ſenſles idols had diuiue powre, fooliſhly eſtemed them of great value, & price. al price are they bought, whereas there
Iſ. 46. v.
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. is no breath in them. † As being without feete they are caried vpon shoulders, shewing their baſenes to men. Be they confounded alſo that worship them. † Therfore if they fal to the ground, they riſe not vp of them ſelues, nor if a man ſet him vpright, shal he ſtand by him ſelf, but as to dead men their giftes shal be ſet before them. † Their prieſtes ſel their ſacrifices, and abuſe them: likwiſe alſo their wiues plucking from them, impert nothing, neither to the ſicke, nor to the begger. † Of their ſacrifices wemen in childbed, and in flowers doe touche: knowing therfore by theſe thinges that they are not goddes, feare them not. † For whence are they called goddes? Becauſe we men offer to the goddes of ſiluer, and gold, and wood: † And prieſtes ſitte in their houſes, hauing their garments
rent, and their heades, & beard shauen, whoſe heades be bare. † And they were crying before their goddes, as at the ſupper of the dead. † The prieſts take away their garments, and they cloath their wiues & their children. † Neither if they ſuffer anie euil, nor if anie good of anie man, are they able to recompence it: neither can they make a king, nor take him away: † In like maner they can neither geue riches, nor requyre euil. If a man vow a vow vnto them, and performe it not; neither this doe they require. † They deliuer not a man from death, nor ſaue the weake from the mightier. † The blind man they reſtore not to his ſight: they shal not deliuer a man out of neceſſitie. † They shal not pitie the widow, nor doe good to the fatherleſſe. † Like vnto the ſtones of the mountaine are their goddes, of wood, and of ſtone, and of gold, and of ſiluer. & they that worship them, shal be confounded: † How then is it to be ſuppoſed, or to be ſayd, that they are goddes? † Moreouer the Ch
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dees themſelues not honoring them: who when they heare that the dumme can not ſpeake, they offer it to Bel, requeſting of him, that it may ſpeake. † As though they could feele that haue no motion: and they when they shal vnderſtand, wil leaue them: for their goddes them ſelues haue no ſenſe. † And wemen compaſſed with cordes, ſit in the waies, burning the bones of oliues. † And when one of them being drawen of ſome paſſenger shal lie with him, she vpbraydeth her neighbour, that she is not counted worthie, as her ſelf, neither is her cord broken. † But al thinges that are done about them. are falſe, how is it then to be thought, or to be ſayd, that they be goddes? And they are made by crafteſmen, & by goldſmithes. They shal be nothing els, but that which the prieſtes wil haue them to be. † For the artificers themſelues, that make them, are of no long time. Why, can thoſe thinges then that are made by them, be goddes? † But they haue left forged things & reproch, to them that shal come after. † For when battel commeth vpon them, and euils: the prieſtes deuiſe with them ſelues, where they may hide them ſelues with them. † How then may they be thought, that they are goddes, which neither deliuer them ſelues from battel, nor ſaue them ſelues from euils? † For ſeing they be of wood, & layd ouer with gold, and with ſiluer, it shal be knowne afterwards that they are falſe thinges, of al the Gentiles, and kinges: Which are manifeſt that they are
no goddes, but the workes of mens handes, and no worke of God is with them. † Whence then is it knowne, that they are not goddes, but the workes of mens handes, & no worke of God is in them? † A king to the countrie they raiſe not vp, neither shal they geue rayne to men. † Iudgement alſo they shal not decerne, neither shal they deliuer countries from iniurie: becauſe they can not do nothing, as choughes betwen the heauen and the earth. † For when fire shal fal into the houſe of the woodden, and ſiluer, and golden goddes, their prieſtes in dede shal flee, and be deliuered: but themſelues as beames shal be burnt in the middes. † And king and battel they shal not reſiſt. How is it then to be ſuppoſed, or to be receiued that they are goddes? † Not from theeues, nor from robbers shal the goddes of wood, and of ſtone, and layd ouer with gold, and with ſiluer deliuer them ſelues, ſtronger then which are the wicked men. † The gold, and ſiluer, and the garment where with they are couered, they shal take from them, and shal depart, neither shal they helpe themſelues. Therfore it is better to be a king shewing his ſtrength: or a profitable veſſel in the houſe, wherin he wil glorie that poſſeſſeth it: or a doore in the houſe, which kepeth the thinges that are therin, then falſe goddes. † The ſunne certes, and the moone, and the ſtarres wheras they are bright, and ſent forth for profitable vſes, obey. † Likewiſe alſo the lightning, when it shal appeare is perſpicuous: and the winde alſo bloweth the ſelf ſame in euerie countrie. † And the clowdes, which when God shal command to walke throughout the whole world, they doe that which is commanded them. † The fyre alſo being ſent from aboue to conſume mountaines, and woodes, doeth that which is commanded it. But theſe neither in shapes, nor in vertues are like to one of them. † Wherfore neither is it to be thought, nor to be ſaid, that they be goddes: wheras they can neither iudge iudgment, nor doe anie thing for men. † Knowing therfore that they are not goddes, then feare them not. † For neither shal they curſe, kinges, nor bleſſe them. † Signes alſo in the heauen to the Gentiles they shew not, neither shal they shine as the ſunne, nor geue light as the moone. † Beaſtes are better then they, which can flie vnder the roofe, and profite themſelues. † By no meanes therfore is it manifeſt vnto vs, that they are goddes: for which cauſe feare them not. † For as in a garden of cucumbers a ſcarcrow
keepeth nothing, ſo are their goddes of wood, and of ſiluer, and layd ouer with gold. † After the ſame ſorte alſo in a garden the white thorne, vpon the which euerie bird ſirteth. In like manner alſo their goddes of wood, and layd ouer with gold, and with ſiluer, are like to a dead bodie caſt forth in the darke. † By the purple alſo and the murex colour layde vpon them, which fadeth, you ſhal know that they are not goddes. At the laſt alſo they are conſumed, and shal be a reproch in the countrie. † Better is therfore the iuſt man, that hath not Idols: for he shal be farre from reproches.
THE ARGVMENT OF EZECHIELS PROPHECIE.
EZECHIEL a Prieſt, and a Prophet, and at laſt a
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, asMartyrol 10. Apri. 1. Maij.
Ezechiel and Ieremie like in manie reſpectes, prophecied for moſt part the ſame thinges. likewiſe Ieremie was, nere of the ſame age, prophecied for the moſt part the ſame thinges; but Ieremie beganne to prophecie a childe; in Ieruſalem, and finally in Aegypt: Ezechiel when he was about thirtie yeares old, in Babylon, where he was in captiuitie with King lechonias and others. The
4. Reg.
44.
beginning and end of his Prophecie are ſo obſcure, that amongſt
Ep. ad
the Hebrewes (ſaith S. Ierom) none may reade theſe partes, nor
Paulin.
the beginning of Geneſis, before the age of thirtie yeares. The three firſt chapters conteyne a wonderful viſion, wherin the Prophet ſaw GodCh. 1.
The contents diuided into fine partes. as ſitting in a glorious throne, resting as it were vpon foure liuing creatures, drawing ſtrangely foure wheeles. Secondly, in one and twentie chapters folowing he prophecieth the deſtruction of Ieruſalem and the Temple, with the captiuitie of the people for their enormous ſinnes. Thirdly in eleuen more chapters, he prophecieth the like of diuers other nations. Fourtly, in foure other chapters, he foresheweth the reduction of the Iewes from captiuitie, but more eſpecially the Redemption of mankinde by Chriſt, and the glorious ſtate of his Church. Finally, in the other nine chapters, he deſcribeth, but meruelous obſcurely, his laſt viſion of the reſtauration of the Temple, Sacrifices, Prieſtes, and other religious thinges perteyning therto; but principally concerning the Church of Chriſt, both militant and triumphant.
THE PROPHECIE OF EZECHIEL.
CHAP. I.
The firſt part. The prophets firſt viſion, & miſſion to preach. By the riuer of Chobar nere Babylon, Ezechiel ſeeth in viſion a tempeſtious whirlewinde, 5. and ſtrange shapes, 10. of a man, a lion, an oxe, and an eagle: 15. of foure wheeles, 22. and of a man ſitting gloriouſly on a throne in the firmament.
AND The coniunction, And, being the firſt word, either ioyneth the context to the title, or (as S: Gregorie expoundeth it) the exterior wordes vttered to the interior reueled to the prophet in ſpirit. IT came to paſſe in Either the thirtith yeare of his age; or the 30. ſince the captiuitie was prophecied, in the reigne of Ioſias. 4. Reg. 22. v. 18. the thirtith yeare, in the fourth, in the fifth if the moneth, when I was in the middes of the captiues beſide the riuer Chobar, the heauens were opened, and I ſaw the viſions of God. † In the fifth of the moneth, the ſame is the fifth yeare of the tranſmigration of king Ioachin, † the word of our Lord was made to Ezechiel the ſonne of Buzi prieſt in the land of the Chaldees, by the riuer Chobar: and there the hand of our Lord was made vpon him. † And I ſaw, and behold a whirlewinde came from the North: and a great clowde, & a fire inuoluing, and brightnes round about it: & out of the middes therof as it were the forme of amber, that is, out of the middes of the fire: † and out of the middes therof the ſimilitude of ſoure * liuing creatures: and this was
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animahum. their look: the ſimilitude of a man in them. † There were four faces to one, and foure winges to one. † Their feete ſtreight feete, and the ſole of their foote as the ſole of a calues foote, and ſparkes as the forme of glowing bra
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† And the handes of a man vnder their winges in foure partes
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ey had faces, and winges by the foure partes. † And the winges of them were ioyned one to an other. They They turned not about (v. 12.) but hauing faces on euery ſide were readie to goe euerie way. returned not when they went: but euerie one went before his face. † And the ſimilitude of their countenance: the face of a man, and the face of a lyon on the right hand of them foure: and the face of an oxe, on the lefe hand of them foure: and the face of an eagle ouer them foure. † And their faces, and their winges were ſtreched out aboue: two winges of euerie one were ioyned, and two couered their bodies: † and euerie one of them walked before his face: where the force of the ſpirite was,
thither they went: neither did they returne when they went: neither did they returne when they walked. † And the ſimilitude of the liuing creatures, their looke as it were of coales of burning fire, & as it were the reſemblance of lampes. This was the viſion running in the middes of the liuing creatures, brightnes of fire, and from the fire lightening going forth. † And the liuing creatures went, and returned after the ſimilitude of gliſtering lightning. † And when I beheld the liuing creatures, there appeared one wheele vpon the earth by the liuing creatures, hauing foure faces. † And the shape of the wheeles, and the worke of them, as it were apparence of the ſea: and one ſimilitude of them foure▪ and their apparence and worke, as if it were S. Gregorie expounding this viſion of the foure Euangeliſtes, or of the whole new Teſtaments teacheth that the old & new Teſtaments are each in the other; both teaching the ſame thinges in diuers maners. ho. 6. in Ezech.
a wheele in the middes of a wheele. † By their foure partes going they went: and they returned not when they walked. † There was a ſtature alſo to the wheeles, and height, and a fearful forme: and the whole
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was ful of eies round about them foure. † And when the liuing creatures walked, the wheeles alſo walked together by them: and when the liuing creatures were lifted vp from the earth, the wheeles alſo were lifted vp together. † Whitherſoeuer the ſpirit went, thither the ſpirit going, the wheeles alſo were lifted vp withal, folowing it: for the ſpirit of life was in the wheeles. † With them going they went, and with them ſtanding they ſtood, and with them lifted vp from the earth, the wheeles alſo were lifted vp together, folowing them: becauſe the ſpirit of life was in the wheeles. † And a ſimilitude ouer the heades of the liuing creatures of the firmament, as it were the ſight of chriſtal dreadful, and ſtreched out ouer their heades aboue. † And vnder the firmament the winges of them ſtreight one toward an other, euerie one with two winges couered his bodie, and the other was couered in like maner. † And I heard the ſound of the winges, as it were the ſound of manie waters, as it were the ſound of the high God, when they walked, it was as the voice of multitude, as the ſound of a campe, and when they ſtood, their winges were let downe. † For when a voice was made aboue the firmament, that was ouer their head, they ſtood, and let downe their winges. † And In this chapter the prophet deſcriheth foure partes of a viſion which he ſaw at one time: of a whirlewinde
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4. of foure liuing creatures▪
v 5▪ of foure vvheeles v 15. & of a man ſitting in a throne in the firmament v 16. For vnderſtanding of al which, lerned large commentaries do hardly ſuffice aboue the firmament, that hung ouer their head, as it were the forme of the ſapphire ſtone the ſimilitude of a throne, and vpon the ſimilitude of the throne, a ſimilitude as it were the shape of a man aboue. † And I ſaw as it were
the forme of amber, as the reſemblance of fire within it round about: from his loines & vpward, and from his loines downward, I ſaw as it were the reſemblance of fire gliſtering round about. † As the forme of the bow when it is in a clowde on a day of rayne, this was the forme of the brightnes round about.
CHAP. II. The Prophet terrified with the viſion, is encoreged by Gods ſpirite. 3. And is ſent to preach 9. penance, and the ſeruice of God.
THIS was the viſion of the ſimilitude of the glorie of our Lord. And I ſaw, and I fel on my face, and I heard the voice of one ſpeaking. And he ſaid to mee: Our Sauiour of his great humilitie and his ſingular loue towards mankinde, often calleth himſelf the Sonne of man, but no other ſo called him. Here the Angel moſt frequently calleth Ezechiel the Sonne of man, as wel to diſtinguiſh betwen Angelical & humane kind, as in honour of Chriſt, of whom this and other prophetes were figures: but why Ezechiel, and ſcarſe anie other (Dan. 8. v. 17.) had this title is hard to explicate. Sonne of man ſtand vpon thy feete, and I wil ſpeake with thee: † And the ſpirit entered into me after that he ſpake to me, and he ſette me vpon my feete: and I heard him ſpeaking to me, † and ſaying: Sonne of man, I ſend thee to the children of Iſrael, to nations apoſtates wich haue reuolted from me: they, and their fathers, haue tranſgreſſed my couenant euen vnto this day. † And they are children of an hard face, and of an hart that can not be tamed, to whom I ſend thee: and this thou shalt ſay to them: Thus ſaith our Lord God: † If perhaps they at the leaſt wil heare, and if perhaps they wilceaſe, becauſe it is an exaſperating houſe: and they shal know that there was a prophet in the middes of them. † Thou therfore ô ſonne of man feare them not, neither be afrayd of their wordes: becauſe the incredulous and ſubuerters are with thee, and thou dwelleſt with ſcorpions. Feare not their wordes, and of their lookes be not afrayd: becauſe it is an exaſperating houſe. † Thou therefore shalt ſpeake my wordes to them, if perhaps they wil heare, and be quiet, becauſe they are prouokers to anger. † But thou ſonne of man heare whatſoeuer I ſpeake to thee: & be not exaſperating, as it is an exaſperating houſe: open thy mouth, and eate whatſoeuer I geue thee. † And I looked, and behold, an hand ſent to me, wherin was a rowled booke: and he ſpred it before me, which was writen within and without: and there were writen in it
Lamentations perteine to the penitent: lamentations, and
Songue to the praiſes of God a ſong, and
VVoe to the deſperate damned. woe.
CHAP. III. Against a ſtubborne people, to whom he muſt preach, 8. the prophet is streingthened, 12. by increaſe of ſpirite: 17. charged to execute his office. 22. But firſt to be ſilent for a time,
AND he ſaid to me: Sonne of man whatſoeuer thou shalt finde eate: By this Metaphor of eating a booke is ſignified, that the prophet receiued reuelations from
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, as appeareth. v. 10. &c.
eate this volume, and going ſpeake to the children of Iſrael. † And I opened my mouth, and he fed me with that volume: † and he ſaid to me: Sonne of man thy bellie shal eate, and thy bowels shal be filled with this volume, which I geue thee. And I did eate it: and it was made in my mouth ſweete as honie. † And he ſaid to me: Sonne of man goe to the houſe of Iſrael, and thou shalt ſpeake my wordes to them. † For not to a people of profound ſpeach, and of an vnknowne tongue art thou ſent, to the houſe of Iſrael. † Neither to manie peoples of profonnd ſpeach, & of an vnknowne tongue, whoſe wordes thou canſt not heare: and if thou were ſent to them, By this place and the like (Mat. 11. v. 21.) it ſemeth that the ſame grace being offered to diuers perſons, ſome do accept it, and ſome do not: but the cauſe of difference is by more grace added to the former which was ſufficient before, and by this ſuper add
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tion is made effectual. That God geueth this abundance to ſome is of his mercie, and that he geueth it not to others is no iniurie. Ro 9. they would heare thee. † But the houſe of Iſrael wil not heare thee: becauſe they wil not heare me. for al the houſe of Iſrael is of a shameles forehead, and hard harted. † Behold I haue made thy face ſtronger then their faces, and thy forehead harder then their foreheads. † As the adamant, and as the flint ſtone haue I made thy face: feare them not, neither be afrayd of their face: becauſe it is an exaſperating houſe. † And he ſaid to me: Sonne of man, al my wordes which I ſpeake to thee, take in thy hart, and heare with thine eares: † And goe, enter into the tranſmigration, to the children of of thy people, and thou shalt ſpeake to them, and shalt ſay to them: Thus ſaith our Lord God: if perhaps they wil heare, and be quiet. † And the ſpirit tooke me vp, and I heard behinde me the voice of a great commotion: Bleſſed be the glorie of our Lord from his place, † and the voice of the winges of liuing creatures ſtriking one againſt an other, & the voice of wheeles folowing the liuing creatures, and the voice of a great commotion. † The ſpirit alſo lifted me, & tooke me vp: & I went away bitter in the indignation of my ſpirit: for the hand of our Lord was with me, ſtrengthening me. † And I came to the tranſmigration, to the heape of new corne, to them, that dwelt by the riuer Chobar, and I ſate where they ſate: and I taried there ſeuen dayes mourning in the middes of them. † And when ſeuen dayes, were paſſed, the word of our Lord was made to me, ſaying: † Sonne of man, a watchman to the houſe of Iſrael haue I geuen thee: and thou shalt heare the word out of my mouth, and shalt tel it them from me. † If when I ſay to the impious: Dying thou shalt dye: thou tel him not, nor ſpeake that he may be turned away from his impious way,
and liue: the ſame impious man shal dye in his iniquitie, but his bloud I wil requyre at thy hand. † But if thou denounce to the impious, and he be not conuerted from his impietie, and from his impious way: he verely shal dye in his iniquitie, but thou haſt deliuered thy ſoule. † Yea and if the iuſt shal be turned from his iuſtice, & shal doe iniquitie: I I wil take away my grace from him, in puniſhment of his reuolting from me. wil lay a ſtumbling blocke before him, he shal dye: becauſe thou haſt not told him, he shal dye in his ſinne, and his iuſtices which he hath done shal not be in memorie: but his bloud I wil require at thy hand. † But if A preachers office is as wel to warne the iuſt to perſeuere in iuſtice as to admoniſh the wicked to repent, & returne to God. thou warne the iuſt that the iuſt ſinne not, and he doe not ſinne: liuing he shal liue, becauſe thou haſt warned him, and thou haſt deliuered thy ſoule. † And the hand of our Lord was made vpon me, and he ſaid to me: Riſing goe out into the fielde, and there I wil ſpeake with thee. † And riſing I went out into the filde: and behold the glorie of our Lord ſtood there as it were the glorie, which I ſaw by the riuer Chobar: and I fel on my face: † And the ſpirit entered into me, and ſet me vpon my feete: and he ſpake to me, and ſayd to me: Goe in, and be shut vp in the middes of thy houſe. † And thou ſonne of man, behold bandes are geuen vpon thee, and they ſhal binde thee in them: and thou shalt not goe forth from the middes of them. † And I wil make thy tongue cleaue to the roofe of thy mouth, and thou shalt be dumme, not as a man controwling: becauſe it is an exaſperating houſe. † But when I shal ſpeake to thee, I wil open thy mouth, and thou shalt ſay to them: Thus ſaith our Lord God: He that heareth▪ let him heare: and he that is quiet, let him be quiet: becauſe it is an exaſperating houſe.
CHAP. IIII.
The 2. part. The deſtruction of Ieruſalem and the Temple, with the captiuitie of the people for their ſinnes. The future ſiege of Ieruſalem is diſcribed in a bricke. 4. The time of captiuitie of Iſrael, and of Iuda is ſignified by ſleeping. 390. dayes on the left ſide, and fourtie on the right. 9. Famine is alſo ſignified by bread ſprinkled with dung.
AND thou ſonne of man take thee a bricke, & thou shalt put it before thee: and thou shalt draw in it the citie of Ieruſalem. † And thou shalt lay ſiege againſt it, and shalt build munitions, and caſt vp To make a banck, a ditch is alſo made, ordinarily aboue three foote depe, & ſo the earth caſt vp towardes the towne beſieged make couert paſſage about ſeuen foot in height by which trench men approch more ſafely towards the wal, where they purpoſe to make batterie, breach, and aſſault. :: It is very hard to explicate, how the tenne tribes were 390. yeares in captiuitie. a bancke, and pitch campes againſt it, and place engines round about. † And thou take thee an yron frying panne, and thou shalt ſet it as an yron wal betwen thee & the citie: and thou shalt ſet thy face ſtedely toward it,
and it shal be beſieged, and thou shalt compaſſe it: which is a ſigne to the houſe of Iſrael. † And thou shalt ſleepe vpon thy left ſide, and shalt put the iniquities of the houſe of Iſrael vpon it, according to the number of the daies, that thou shalt ſleepe vpon it, and thou shalt take their iniquitie. † And I haue geuen thee the yeares of their iniquitie, according to the number of daies :: three hundred and ninetie daies: and thou shalt beare the iniquitie of the houſe of Iſrael. † And when thou haſt accomplished theſe thinges, thou shalt ſleepe vpon thy right ſide the ſecond time: and thou shalt take the iniquitie of the houſe of Iuda And from what time the 40. yeares are counted, ſeing it is certaine, that the two tribes were in captiuitie. 70. yeares. See S. Ierom in Ezech.
fourtie daies. a day for a yeare, a day, I ſay, for a yeare I haue geuen thee. † And thou shalt turne thy face to the ſiege of Ieruſalem, and thine arme shal be ſtreched out: and thou shalt prophecie againſt it. † Behold I haue compaſſed thee with bandes: and thou shalt not turne thy ſelf from thy ſide vnto the other ſide, til thou accomplish the daies of thy ſiege. † And thou take thee wheate and barley, and beanes, and lintiles, and millet, and fitches: and thou shalt put them into one veſſel, and make thee loaues according to the number of the daies, that thou shalt ſleepe vpon thy ſide: three hundred and ninetie daies shalt thou eate it. † And thy meate, that thou shalt eate, shal be in weight twentie ſtaters a day: from time to time thou shalt eate it. † And water by meaſure thou shalt drinke, the ſixt part of an hin: from time to time thou shalt drinke it. † And as hearth baken barley bread thou shalt eate it: and with the dung that commeth out of a man, thou shalt couer it before their eies. † And our Lord ſaid: So shal the children of Iſrael eate their bread polluted among the Gentils, to the which I shal caſt them out. † And I ſaid: A, a, a, ô Lord God, behold my ſoule is not polluted, & a dead thing, and thing torne of beaſtes I haue not eaten from mine infancie euen til this time, and al vncleane flesh hath not entered into my mouth. † And he ſaid to me: Behold I haue geuen thee dung of oxen for mans dung, and thou shalt make thy bread therwith. † And he ſaid to me: Sonne of man: Behold I wil breake As a ſtaffe aydeth the weake, ſo bread ſuſtaineth al men. the ſtaffe of bread in Ieruſalem: and they shal eate bread in weight, and in carefulnes: and they shal drinke water in meaſure, and in diſtreſſe. † That bread and water fayling, euerie man may fal againſt his brother, & they may pine away in their iniquities.
CHAP. V. By the heare of the prophets head and beard powled, and diuerſly deſtroyed, 5. is ſignified the deſtruction of the Iewes. 10. The fathers and ſonnes eating one an other, 12. in extremitie of peſtilence, famine, and ſword.
AND thou ſonne of man take thee a sharpe knife, shauing the heares: and thou shalt take it and draw it ouer thy head, and ouer thy beard: and thou shalt take thee a ballance of weight, and shalt diuide them. † The third part thou shalt burne with fire in the middes of the citie, according to the accomplishing of the dayes of the ſiege: and thou shalt take a third part, and cut it with the knife in In other cities of Iuda nere Ieruſalem. the circuite therof: but the other third part thou shalt ſcatter into the wind, and I wil draw the ſword after them. † And thou shalt take therof a ſmal number: and shalt binde them in the skirt of thy cloke. † And of them againe thou shalt take, and shalt caſt them forth in the middes of the fire, and shalt burne them with fire: and out of it shal come forth a fire into al the houſe of Iſrael. † Thus ſaith our Lord God: This is Ieruſalem, I placed her in the middes of the Gentils, and countries round about her. † And ſhe hath contemned my iudgements, ſo that she was more impious then the Gentils: and my precepts more then the landes, that are round about her. For they haue caſt away my iudgements, and in my precepts they haue not walked. † Therfore thus ſaith our Lord God: Becauſe you haue paſſed the Gentils, that are round about you, & haue not walked in my precepts, & haue not done my iudgements, and according to the iudgements of the nations, which are round about you, you haue not wrought. † Therfore thus ſaith our Lord God: Behold I to thee, and I myſelf wil do iudgements, in the middes of thee in the eyes of the Gentils. † And I wil doe in thee that which I haue not done: and the like wherof I wil doe no more for al thine abominations. † Therfore
Ieremie, Lament. 2 and Bar
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ch. ch 2 prophecied of the ſame diſtreſſe by ſamine in the ſiege of Ieruſalem. the fathers shal eate the ſonnes in the middes of thee, and the ſonnes shal eate their fathers: and I wil doe iudgements in thee, and I wil ſcatter al thy remnant into euerie winde. † Therfore I liue, ſaith our Lord God: Vnles for that thou haſt violated my ſanctuarie in al thine offences, and in al thine abominations: I alſo doe breake thee, and mine eye shal not ſpare, and I wil not haue mercie. † The third part of thee shal dye with the peſtilence, & shal be conſumed with famine
in the middes of thee and a third part of thee shal fal by the ſword round about thee: and thy third part I wil ſcatter into euerie wind, and I wil draw a ſword after them. † And I wil accomplish my furie, & wil make mine indignation reſt in them, and wil be comforted: & they shal know that I the Lord haue ſpoken in my zele, when I shal haue accomplished mine indignation in them. † And I wil make thee a deſert, and a reproch to the nations, that are round about thee, in the ſight of euerie one that paſſeth by. † And thou shalt be a reproch, and
Blaſphemie is here taken improperly, and ſignifieth that other nations ſhal not only reproch Ieruſalem, but alſo
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and ſcoffe at her miſeries. blaſpemie, an example, and aſtonishment amongſt the nations, that are round about thee, when I shal haue done iudgements in thee in furie, and in indignation, and in the rebukes of anger. † I the Lord haue ſpoken: When I shal ſend verie ſore arrowes of famine vpon them: which shal be mortiferous, and which I shal ſend to deſtroy you: and I wil gather famine vpon you, and wil breake among you the ſtaffe of bread. † And I wil ſend in vpon you famine, and very ſore beaſtes euen to deſtruction: and peſtilence, and bloud shal paſſe through thee, and the ſword I wil bring in vpon thee. I the Lord haue ſpoken.
CHAP. VI. For idolatrie the people shal be diuerſly deſtroyed: 8. til the reliques conuert to God.
AND the word of our Lord was made to me, ſaying: † S
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nne of man ſet thy face toward
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was moſt eſpecially committed in mountaines,
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lles, and therfore both idols and idolaters vvere deſtroyed in the ſame places. the mountaines of Iſrael, and thou shalt prophecie to them, † and shalt ſay: Mountaynes of Iſrael heare ye the word of our Lord God: Thus ſaith our Lord God to the mountaines, and litle hilles, and to the rockes, & the vallees: Behold I wil bring vpon you the ſword, and wil deſtroy your excelſes, † and caſt downe your altars, and your idols shal be broken: and I wil ouerthrow your ſlaine before your idols. † And I wil lay the carcaſſes of the children of Iſrael before the face of your idols: and I wil diſperſe your bones about your altars † in al your habitations. The cities shal be deſolate, and the excelſes shal be caſt downe, and deſtroyed, and your altars shal perish, and shal be broken: and your idols shal ceaſe, and your temples shal be deſtroyed, and your workes shal be defaced. † And the ſlaine shal fal in the middes of you: and you shal know that I am the Lord. † And Gods perpetual prouidence ſtil preſerueth ſome reliques that ſerue him ſincerely, and before thoſe depart from this vvorld, I wil leaue in you them, that shal
eſcape the ſword in the Gentils, when I shal diſperſe you in the landes. † And your deliuered shal remember me amongſt the Gentils, to which they are led captiuitie: becauſe I haue broken their hart fornicating, and reuolting from me: and their eyes fornicating after their idols: and others doe repent and returne to God. they shal miſlike with them ſelues vpon the euils which they had done in al their abominations. † And they shal know that I the Lord haue not ſpoken in vaine to do them this euil. † Thus ſaith our Lord God: Strike thy hand, and knocke thy foote, and ſay: Alas, to al the abominations of the euils of the houſe of Iſrael: becauſe they shal fal by ſword, famine, and peſtilence. † He that is far of, shal dye with peſtilence: and he that is nere, shal fal by the ſword: and he that shal be left, and beſieged, shal dye for famine: and I wil accomplish mine indignation in them. † And you shal know that I am the Lord, when your ſlaine shal be amongſt the middes of your idols, in the circuit of your altars, in euerie high hil, & in al the toppes of mountaines, and vnder euerie wooddie tree, and vnder euerie oake with thicke branches, the place where they burnt frankincenſe ſmelling ſweetly to al their idols. † And I wil ſtrech forth my hand vpon them: and wil make the land deſolate, and deſtitute from the deſert of Deblatha in al their habitations: and they shal know that I am the Lord.
CHAP. VII. Miſeries shal be ſo great, 8. and shal come ſo preſently, 16. that few shal eſcape, and thoſe alſo shal be in great terrour, and affliction.
AND the word of our Lord was made to me, ſaying: † And thou ſonne of man, thus ſaith our Lord God to the land By Iſrael is
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ere meant al the countrie of Iurie, as appeareth by the generall peach folovving. the foure quarters of the land.
of Iſrael: The end is come, come is the end vpon the foure quarters of the land. † Now an end vpon thee, and I wil ſend my furie vpon thee: and I wil iudge thee according to thy wayes: and I wil lay againſt thee al thine abominations. † And vpon thee mine eye shal not ſpare, and I wil not haue mercie: but I wil lay thy waies vpon thee, and thyne abominations shal be in the middes of thee: and you shal know that I am the Lord. † Thus ſaith our Lord God: One affliction, loe affliction cometh. † An end cometh, there cometh an end, it hath awaked againſt thee: behold it commeth. † Deſtruction commeth vpon thee, which dwelleſt in the land: the time commeth, the day of ſlaughter is nere, and not of the glorie
of mountaines. † Now ſtreightway I powre out my wrath vpon thee, and I wil accomplish my furie in thee: and I wil iudge thee according to thy wayes, and I wil lay vpon thee al thy wicked deedes. † And mine eye shal not ſpare, neither wil I haue mercie: but I wil lay thy wayes vpon thee, and thine abominations shal be in the middes of thee: and you shal know that I am the Lord that ſtrike. † Behold the day, behold it commeth: deſtruction is gone forth, the rod hath floorished, pride hath budded. † Iniquitie is riſen in the rodde of impietie: not of them, and not of the people, nor of the ſound of them: and there shal be no reſt in them. † The time commeth, the day is at hand: he that bieth let him not reioyce: and he that ſelleth, let him not mourne: becauſe wrath vpon al the people therof. † Becauſe he that ſelleth, In the yeare of Iubeley the landes vvhich vvere ſold, returned to the ſeller or to his heyres▪
Leuit. 2
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but in the captiuitie there could be no ſuch recouerie. shal not returne to that, which he hath
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old, and as yet in the liuing the life of them. For the viſion shal not goe backe to al the multitude therof: and man in the iniquitie of his life shal not be ſtrengthened. † Sound you with the trumpet, let al be prepared, and there is none to go to the battel: for my wrath shal be vpon al the people therof. † The ſword without: and the peſtilence, and famine within: he that is in the filde shal dye by the ſword: and they that are in the citie, shal be deuoured with the peſtilence, and famine. † And thoſe of them that flee shal be ſaued: and they shal be in the mountaines as doues of the valleis al trembling, euerie one in his iniquitie. † Al handes shal be diſſolued, and al knees shal runne with waters. † And they shal gird themſelues with hearecloathes, and feare shal couer them, and in euerie face confuſion, and vpon al their heades baldnes. † Their ſiluer shal be throwne forth, and their gold shal be into a dunghil. Their ſiluer, and their gold shal not be able to deliuer them in the day of the furie of our Lord. Their ſoule they shal not ſatisfie, and their bellies shal not be filled: becauſe it is made Adorning of idols with much gold was occaſion that the Chaldees ſpoyled the citie more eageily. a ſcandal of their iniquitie. † And the ornament of their Iewels they haue turned into pride, and the images of their abominations, and idols they haue made of it: for this cauſe haue I geuen it them into vncleanes: † and I wil geue it into the handes of aliens to ſpoyle, and to the impious of the earth for a praye, and they shal contaminate it. † And I wil turne away my face from them, & they shal violate my
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. ſecrete: and ſpoylers shal enter into it, and shal contaminate it. † Make a concluſion: becauſe
the land is ful of the iudgement of bloud, and the citie ſul of iniquitie. † And I wil bring the worſt of the nations, and they shal poſſeſſe their houſes: and I wil make the pride of the mightie to ceaſe, and they shal poſſeſſe their ſanctuarie. † Diſtreſſe comming vpon them, they wil ſeeke peace, and there shal be none. † Truble shal come vpon truble, and report vpon report, and they shal ſeeke viſion of the prophete, and This & other like places ſignifie ſea
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ſit
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e of Prieſtes to teach the law, in the captiuitie, but not an vniuerſal deſtruction or want of al. Io
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euen then alſo God conſerued ſome reliques, as appeareth, Malach. 2. the law shal perish from the prieſt, and counſel from the ancientes. † The king shal mourne, and the prince shal be clothed with ſorowfulnes, and the handes of the people of the land shal be trubled. According to their way wil I doe to them, and according to their iudgements I wil iudge them: and they shal know that I am the Lord.
CHAP. VIII. In an other viſion the prophet ſeeth innumerable moſt abominable idolatries, 11. committed by al ſortes of men, and wemen, 17. for which God wil no longer ſpare them.
AND it came to paſſe in After that the prophet had▪ eſted in his houſe.
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9
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. dayes in which time▪ when ſoeuer he ſ
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p
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, he lay only on his left ſide, & 4
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. dayes in like maner on his right ſide, which was in al. 430. dayes, which make one yeare two moneth, and fiue dayes, the next day he had this other viſion before he went forth to preach. the ſixt yeare, in the ſixt moneth, in the fifth of the moneth: I ſate in my houſe, and the ancients of Iuda ſate before me, and the hand of our Lord God fel there vpon me. † And I ſaw, and behold a ſimilitude as it were the reſemblance of fire: from the reſemblance of his loynes, and downeward, fire: and from his loynes, and vpward, as it were the reſemblance of brightnes, as the appearance of amber. † And the ſimilitude of a hand put forth tooke me by the lockes of my head: and the ſpirite lifted me vp betwen the earth and the heauen, and brought me into Ieruſalem in the viſion of God, beſide the inner doore, that looked to the North, where was ſet an idol of zele to prouoke emulation. † And loe there the glorie of the God of
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. 3. 7.
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. Iſrael according to the viſion which I had ſeene in the filde. † And he ſaid to me: Sonne of man, lift vp thine eyes to the way of the North. And I lifted vp mine eyes to the way of the North: and behold on the North of the porte of the altar the idol of zele in the verie entrie. † And he ſaid to me: Sonne of man, doeſt thou ſee thinkeſt thou what theſe doe, the great abominations, that the houſe of Iſrael doth here, that I may depart far from my ſanctuarie? and yet turning thou shalt ſee greater abominations. † And he brought me into the doore of the court: and I ſaw, and behold one hole in the wal. † And
he ſaid to me: Sonne of man digge the wal. And when I had digged the wal, there appered one doore. † And he ſaid to me: Goe in, and ſee the moſt wicked abominations, which theſe doe here. † And being entered in I ſaw, and behold euer
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e ſimilitude of creeping creatures, and of beaſts, abomination, and al the idols of the houſe of Iſrael were painted in the wal round about through out. † And ſeuentie men of the ancients of the houſe of Iſrael, and Iezonias the ſonne of Saphan ſtood in the middes of them, that ſtood before the pictures: and euerie one had a cenſar in his hand: and a vapour of a clowde roſe vp from the frankincenſe. † And he ſaid to me: Surely thou ſeeſt ſonne of man what thinges the ancients of the houſe of Iſrael, doe in darkenes, euerie one in the ſecret of his chamber: for VVicked men either do not beleue, or litle conſider Gods knovvlege, and prouidence, of al thinges, and ſo fal into idolatrie. they ſay: Our Lord ſeeth vs not, our Lord hath forſaken the earth. † And he ſaid to me: Yet turning thou shalt ſee greater abominations, which theſe doe. † And he brought me in by the doore of the gate of the houſe of our Lord, which looked to the North: and behold their wemen ſate mourning for Rabbi Dauid and Rabbi Salomon vvrite that the image of this idol being made of braſſe had eyes of lead, and vvhen the braſſe was made hote, by fire ſecretly put vnder, the lead beginning to melt, the image ſeemed to vvepe, wherupon the vvemen of compaſſion
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id wepe with their goddeſſe. Adonis. † And he ſaid to me: Surely thou haſt ſenne ô ſonne of man: yet turning thou shalt ſee greater abominations then theſe. † And he brought me into the inner court of the houſe of our Lord: and behold in the doore of the temple of our Lord betwen the porch and the altar, as it were fiue and twentie men hauing their backes againſt the temple of our Lord, and their faces to the Eaſt: and they adored toward the riſing of the ſunne. † And he ſaid to me: Surely thou haſt ſene ô ſonne of man: why, is this a light thing to the houſe of Iuda, that they should doe theſe abominations, which they haue done here: becauſe they replenishing the land with iniquitie, are turned to prouoke me? and behold they put a bough to their noſthrels. † Therfore I alſo wil doe in my furie: mine eye shal not ſpare, neither wil I haue mercie: and when they shal crie to mine eares with a lowd voice, I wil not heare them.
CHAP. IX. The prophet ſeing ſix men, by Gods commandment, kil al, 6. that are not marked with THAV in their forehead: 8. lamenteth ſo great a ſlaughter. 9. and God anſwereth, that their iniquitie may not be longer tolerated.
AND The prophet being firſt inſtructed by a voice that the deſtruction is nere at hand: he cried in mine eares with a lowd voice, ſaying: The viſitations of the citie approch, and euerie one
hath Vas interſectionis. a weapon of ſlaughter in his hand. † And behold
forthvvith in the ſame viſion,
〈…〉
men coming to kil the idolaters. ſix men came from the way of the vpper gate, which looketh to the North: and euerie mans weapon of deſtruction in his hand: Yet one is ſ
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t before the ſix to
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a
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ke ſome, vvhom Gods mercie vvil ſaue from the ſlaughter, becauſe he neuer ſuffereth his Church to be vvholly deſtroyed. one man alſo in the middes of them was clothed with linnen ga
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m
•••
s, and the ink
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horne of a writer at his reines: and they entered in, and ſtood by the braſen altar. † And the glorie of the Lord of Iſrael was taken vp from the Cherub, which was ou
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▪ him to the threshold of the houſe: and he called the: man, that was clothed with the linnen garments, and had the in
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khorne of a writer on his loynes. † And our Lord ſaid to him: Paſſe through the middes of the citie in the middes of Ieruſalem and“ ſigne
Marke vvith † Thau vpon the foreheades of the men that mourne, and lament vpon al the abominations, that are done in the middes therof. † And to them he ſaid in my hearing: Paſſe through the citie folowing him, and ſtrike: let not your eye ſpare, neither haue ye mercie. † The old, the yong man, and the virgin, the litle one, and the wemen kil to vtter deſtruction: but euery one vpon whom you shal ſee Thau, kil not, and For abuſes of holie Sacrifices, Sacramentes, and other ſacred Rites, God ſuffereth firſt Churches and Monaſteries to be deſtroyed, and clergie men and other religious perſons to be perſecuted, and ſo puniſhment proceedeth to other offenders as, 1. Pet. 4. v. 17. iudgement beginneth at the houſe of God.
begin ye at my Sanctuarie. They began therfore at the ancient men, which were before the face of the houſe. † And he ſaid to them: Contaminate the houſe, &
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il the courtes with the ſlaine: goe ye forth. And they went ſorth, and ſtroke them that were in the citie. † And the ſlaughter being accomplished I remained: and I fel vpon my face, and crying: I ſaid Alas, alas, alas ô Lord God, wilt thou then deſtroy al the remnant of Iſrael, powring out thy furie vpon Ieruſalem? † And he ſaid to me: The iniquitie of the houſe of Iſrael, and Iuda is exceeding great, and the land is replenished with bloud, and the citie is replenished with auerſion: for they haue ſaid. Our Lord hath forſaken the earth, and our Lord ſeeth not. † Therfore mine eye alſo shal not ſpare, neither wil I haue mercie: I wil require their way vpon their head. † And behold the man, that was clothed with the linnen garments, that had the inkehorne at his backe, anſwered a word, ſaying: I haue done as thou haſt commanded me.
ANNOTATIONS. CHAP. IX.
4. Signe Thau vpon the ſorchcades.] Moſt of the Hebrevv Rabbins, as alſo theSome tranſlate, Signe a ſigne, or, ſette a marke vpon the foreheades.
Septuagint▪ likevviſe
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u
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la, and Symmachus tranſlate THAV according to the
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g
〈…〉
of the Hebrevv vvord, a ſigne: as if it vvere commanded only in general to ſe
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te one ſigne or other, not anie determinate certaine ſigne or
marke on the foreheades of the men that mourne, and lament vpon the abominations, that are done in Ieruſalem. But aswel ſome other Hebrew Rabbins, with the Chaldee Paraphraſis, as alſo Theodotion, and in maner al other ancient Latin Interpreters, whom S Ierom foloweth, tranſlate as in the vulgateOthers tranſlate more diſtinctly: Signe Thau vpon the foreheades. or Marke the foreheades vvith Thau, or. T. That is with the letter which hath the forme of a Croſſe. It was in the time of Ezechiel in figure, now is in remembrance of Chriſts Croſſe. The ancient Fathers teſtifie the continual vſe of the ſigne of the Croſſe in the Church. Edition, Signa Thau ſuper frontes virorū gementi
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m, &c. Signe Thau vpon the foreheades of the men that mourne, &c. That is▪ marke their foreheades with THAY, the laſt Hebrew letter: which in the old Hebrew characters, vſed euen to
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▪ Ieroms time by the Samaritanes, hath the ſimilitude and forme of a Croſſe. So expreſſing a particular determinat ſigne; as when the Angel ſlew the firſt borne of Aegypt, the Iſraelites houſes were diſtinctly marked with bloud, ſprinkled onExo. 1
•
. the poſtes of their dores: myſtically ſignifying our B. Sauiours moſt ſacred bloud to be ſhed for Redemption of man kind: ſo alſo this letter THAV bearing the forme of a Croſſe, formed in the foreheades of the mourners, ſignified the Croſſe, wheron Chriſt our Lord ſhould dye, and redeme vs from ſi
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e. VVhich ſigne, as it was then p
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efiguratiue, and prophetical; ſo now it is repreſentatiue, and commemoratiue of our Redemption made by our B. Sauiour, on the holie Croſſe. That we may truly glorie in Chriſt, and that with our great Apoſtle S. Paul, in CHRIST CRVCIFIED. VVith great reaſon therfore hath the1. Cor.
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. whole Church of Chriſt ſingularly eſtemed, and continually vſed this holie Signe of the Croſſe in al Di
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ne Myſteries, and godlie workes, euen from the Apoſtles time VVitneſſes hereof are the ancient Fathers: S. Dionyſe Ariopagite, Eccleſ. Hierarch. c 2. reciting the ſigne of the Croſſe amongſt other ſacred Rites in adminiſtration of Baptiſme: who alſo c. 5. & 6. maketh like mention of the ſame ſigne in making Prieſtes, & profeſſing of Religious perſons. Likewiſe S. Ireneus. li. 2. c. 42. deſcribeth the forme of the Croſſe. S. Iuſtinus Martyr, Dialogo cum Tryphon
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, ſhevveth liuers figures in the old Teſtament of the Croſſe. Tertullian, Aduerſus Marcionem, teſtifieth that the Apoſtles, and al the faithful of Chriſt vvere ſigned in their foreheades vvith the ſigne of THAV, the laſt of the Hebrew letters, bearing the forme of a Croſſe: the ſame (ſaith he) vvith the Greke letter, TAV, and our Latin T. VVho further both in that place, and li▪ de corona
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luis, & li
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de reſurrect. carnis, teſtifieth the moſt frequent vſe of this holie ſigne of the Croſſe After him S Cyprian vvitneſſeth the ſame in his time. Epiſt▪ ad Tybaritanos. li. ad Dem
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tr
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anum, & li. 1. ca. 8. Testimoniorum aduerſ. Iudaeos More eſpecially, li. 2. c. 22. proueth by this place amongſt other holie Scriptures, that in this ſigne of the Croſſe, is health to al that are ſigned therwith in the foreheades. S. Chryſoſtom. li. cont Gentiles, Amongſt other demonſtrations, ſheweth by the honour, and daylie vſe of the Croſſe, that ChriſtHonour of the Croſſe proueth Chriſt to be God. is God; becauſe none but God could make a thing, vvhich before vvas ſo execrable, to be novv euery where ſo highly eſteemed And in his Homilies. 55. in Mat. 16. & 84. in Ioan. 19. and other places, vvitneſſeth that in Baptiſme, in the moſt holie Euchariſt, in the Sacrament of holie Orders, & in al moſt excellent Myſteries, the Enſigne of Victorie, the ſigne of the Croſſe is euer preſent vnto vs: in al his diſcourſe teaching, to glorie not only in Chriſt crucified, but alſo to honour the ſigne of the Croſſe. And that vvho ſoeuer deſpiſeth the ſigne of the Croſſe, deſpiſeth in deede Chriſt Crucified. To omitte others, S. Auguſtin recordeth, li. 1. Confeſs. c. 11. that himſelf vvhen he vvas a childe, and dangerouſly ſicke, vvas by his mothers pious care, ſigned vvith the ſigne of the Croſſe▪ & li. de catechizandis rudibus. c 20. teacheth that euerie one is to be ſigned in the forehead with the ſigne of the Croſſe, & that al Chriſtians are ſo ſigned. Alſo Tract 118. in Ioan. VVhat is the ſigne of Chriſt (ſaith he) which al know, but the Croſſe of Chriſt? which ſigne vnles it be adioyned, as wel to the foreheades
of them that beleue in Chriſt, as to the vv
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ter it ſelfe vvherevvith they are regenerate,The ſigne of the Croſſe vſed in Baptiſme, in Confirmation, in the B Euchariſt, and in a
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holie Rites. and to the chri
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ne oyle, vvherevvith they are anointed, as alſo to the Sacrifice, vvherevvith they are nouriſhed; none of theſe thinges is rightly performed. Or vvil you haue him to ſpeake more plainly, or more generally? Ser 101. de tempore▪
VVith the ſigne of the Croſſe (ſaith he) our Lords bodie is conſecrated, & al thinges, vvhatſoeuer are ſanctified, are conſecrated vvith the inuocation of Chriſts name in this ſigne▪ VVho pleaſeth to ſee more teſtimonies of ancient Fathers, may alſo reade S. Baſil, li. de Spiritu Sancto. S. Cyril of Ieruſalem▪
Catecheſi. 4. & 13. S. Ambroſe, Orat.
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unebri de obitu Theodoſij. S. Gregorie. Epiſt 126.
The apparition alſo of this ſigne to Conſtantin the great, vvith this inſcription:Miraculous apparitions of the ſigne of the Croſſe. IN HOC VINCES, is moſt famous; vvritten by Euſebius Caeſarienſis li. 1 c. 22: & 23. de vita Conſtantini▪
and manie others. The ſame ſigne alſo appeared in Ieruſalem in the time of his ſonne Conſtantius, as S. Cyril of Ieruſalem teſtifieth in his Epiſtle to the ſame Emperour. And Nicephorus. li. 10. c. 2. Hiſt. Eccleſ vvriteth that the formes of Croſſes, fel vvith the devv vpon the garments of Iulian the Apoſtata, and of his folovvers. And manie other hiſtories, both ancient and moderne make mention of the like apparitions.
But aboue al others, the moſt principal is to come: The Signe of the SonneThe ſigne
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the Croſſe ſhal appeare before Chriſt, cō
ming to iudge. of man; as our B. Sauiour himſelf fortelleth, vvhich shal appeare in the heauen at his coming to iudge the vvhole vvorld: his moſt proper Enſigne the Croſſe; by vvhich he conquered the diuel, ſinne, death, and al enimies of God and men. So al ancient Fathers vndoubtedly vnderſtand his prediction. Mat. 24. Then vvil this ſigne appeare to the great confuſion of al vnſigned miſcreants, vvith other vvicked enimies of the Croſſe, and Crucifix. For then shal al the vvorld,The vnſigned ſhal be confounded. both men, and Angels ſee, vvhat infinite charitie, our moſt bleſſed Redeemer hath vſed for mans ſaluation; and hovv iuſtly thoſe that either doe not beleue, or not regard his ſo vnſpeakable mercie, ſhal be adiudged to euerlaſting damnation in the pitie and fire of hel. And on the other ſide, al thoſe that areThe rightly ſigned ſhal be glorified. rightly ſigned in their foreheades, and haue accordingly performed that, which in Baptiſme they promiſed, ſhal mete this ſauing Enſigne, vvith incomparable comforth,
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oy, and gladnes; vvho coming clothed
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n vvhite robes, vvith palmes of victorie in their handes, ſhal then receiue glorious crovvnes in eternal life.
CHAP. X. Deſtruction of the citie is againe ſignified by apparence of fire ſprinkled therin, 9. with deſcription of Cherubims, foure wheeles, and of the foure liuing creatures.
AND I ſaw, and behold In this viſion appeared in the ayre as it vvere a man ſitting in a throne of ſapphire ſtone, ouer the image of Cherubs & foure wheeles vnder them. in the firmament, that was ouer the head of the Cherubs, as it were the ſapphire ſtone, as it were the forme of the ſimilitude of a throne appeared ouer them. † And he ſpake to the man, that was clothed with the linnen garments, and ſayd: Goe in the middes of the wheeles that are vnder the Cherubs, and fil thy hand with the coles of fyre, that are betwen the Cherubs, & powre them out vpon the citie. And he went in, in my ſight: † and the Cherubs ſtood
on the right hand of the houſe, when the man went in, and a cloude filled the inner court. † And the glorie of our Lord was lifted vp from aboue the Cherub to the threſhold of the houſe: and the houſe was replenished with the cloude, and the court was replenished with the brightnes of the glorie of our Lord. † And the ſound of the winges of the Cherubs was heard euen to the vtter court, as it were the voice of God almightie ſpeaking. † And when he had commanded the man, that was clothed with the linnen garments, ſaying: Take fyre from the middes of the wheeles, that are betwen the Cherubs: he being gone in ſtood beſide the wheele. † And a Cherub ſtreched out his hand from the middes of the Cherubs to the fyre, that was betwen the Cherubs: and he tooke, & gaue into his handes, that was clothed with the linnen garments: who taking it went forth. † And there appeared in the Cherubs the ſimilitude of a mans hand vnder their winges. † And I ſaw, and behold foure wheeles by the Cherubs: one wheele by one Cherub, and another wheele by one Cherub: and the forme of the wheeles was as it were the reſemblance of the ſtone Chryſolithus: † and their reſemblance, one ſimilitude to the foure: as it were The ſtrange forme of theſe foure payre of wheeles, ſignified the conſonant agrement of the old and nevv Teſtament. S▪
Greg. ho. 6. in Ezech.
a wheele in the middes of a wheele. † And when they walked, they went into They were readie to goe forward, backward, on the right hand, on the left, or to what part ſoeuer without turning about. foure partes: and they returned not walking: but to the place, wherunto, that which was firſt, declined, the reſt alſo folowed, neither did they turne. † And al their bodie, and neckes, and handes, and winges, and the circles were ful of eyes, in the circuite of the foure wheeles. † And theſe wheeles he called voluble, my ſelf hearing it. † And one had foure faces: one face, the face It ſemeth euerie one had as it vvere foure faces, v.
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t, al like mens faces but one more reſembling a mans face then the other, one ſome what reſembling an ore face (c. 1. here called the face of a cheriſh) another, the face of a lion, the other of an eagle. of a Cherub, and the ſecond face, the face of a man: and in the third the face of a lyon: and in the fourth the face of an eagle. † And the Cherubs were lifted vp: the ſame is the liuing creature, that I had ſene by the riuer Chobar. † And when the Cherubs walked, the wheeles alſo went together by them: and when the Cherubs lifted vp their winges, to be rayſed vp from the earth, the wheeles reſted not, but alſo were beſyde them. † Thoſe ſtanding, they ſtood: and with them lifted vp they were lifted vp. For the ſpirit of life was in them. † And the glorie of our Lord went forth from the threshold of the temple: and ſtood ouer the Cherubs. † And the Cherubs lifting vp their winges, were exalted from the earth before me: and they going forth, the wheeles alſo folowed: and it ſtood in the entry of the eaſt
gate of the houſe of our Lord: and the glorie of the God of Iſrael was ouer them. † The ſame is the liuing creature, which I ſaw vnder the God of Iſrael by the riuer Chobar: and I vnderſtood that they were Cherubs. † Foure faces to one, and foure winges to one: and the ſimilitude of a mans hand vnder their winges. † And the ſimilitude of their faces, the ſame faces, which I had ſeene by the riuer Chobar, and the lookes of them, and the ſway of euerie one to goe before his face.
CHAP. XI. Againſt falſeprophetes affirming that the people should not be caried into captiuitie, 4. Ezechiel prophecieth that they shal not eſcape it. 13. Pheltias a falſeprophet dieth: 14. and God promiſeth to conſerue ſome reliques: 19. and to geue a new ſpirite in their hartes.
AND the ſpirite lifted me vp, and The prophet in Chaldea ſaw in ſpirite what was dont in Ieruſalem. brought me into the eaſt gate of the houſe of our Lord, which looketh to the ryſing of the ſunne: and behold in the entrie of the gate fiue and twentie men: and I ſaw in the middes of them Iezonias the ſonne of Azur, and Pheltias the ſonne of Banaias, the princes of the people. † And he ſaid to me: Sonne of man, theſe are the men, that conceiue iniquitie, and deuiſe moſt wicked counſel in this citie, † ſaying: VVere not nevv houſes builded (ſay the falſe prophetes) ſine▪ Ieremie ſaid, that al our houſes ſhould be deſtroyed? vvherupon they inferi
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that his prophecie is falſe. Were not houſes builded of late? and ſo counted themſelues as ſecure, in Ieruſalem: as fleſh in the potte. This is the caldron, and we the flesh. † Therfore prophecie of them, prophecie thou ſonne of man. † And the ſpirit of our Lord fel vpon me, and ſaid to me: Speake: Thus ſaith our Lord: So haue you ſpoken ô houſe of Iſrael, and the cogitations of your hart I know. † Very manie haue you killed in this citie, and you haue filled the wayes therof with the ſlaine. † Therfore thus ſaith our Lord God: Your ſlaine, whom you haue layd in the middes therof, theſe are the flesh, and this is the caldron: and I wil bring you out of the middes therof. † The falſe prophetes feared warres, but not captiuitie, therfore the prophet aſſureth them that the people ſhal feele both ſword, & captiuitie. The ſword you haue feared, and the ſword I wil bring vpon you, ſaith our Lord God. † And I wil caſt you out of the middes therof; and I wil geue you into the hand of the enemies, and wil doe iudgements in you. † You shal fal by the ſword: in the borders of Iſrael wil I iudge you, and you shal knowe that I am the Lord. † This shal not be as a caldron to you, and you shal not be as flesh in the middes therof, in the borders of Iſrael I wil iudge you. † And you shal know that I am the Lord: becauſe you haue not walked in my precepts, & haue not done my iudgments, but you haue
done according to the iudgements of nations, that are round about you. † And it came to paſſe, when I prophecied, Pheltias the ſonne of Banaias died▪ and I He lamented not the death of the falſe prophet, but feared great ruine of the people ſeeing this wicked man dye ſo ſodenly. fel vpon my face crying with a lowd voice: & ſayd: Alas, alas, alas, ô Lord God: makeſt thou a conſumation of the remnant of Iſrael? † And the word of our Lord was made to me▪ ſaying: † Sonne of man thy bretheren, thy bretheren, thy kinſmen, & al the houſe of Iſrael, al to whom the inhabitantes of Ieruſalem haue ſayd: Depart ye far from our Lord, the land is geuen to vs in poſſeſſion. † Therfore thus ſayth our Lord God: Becauſe I haue made them far of in the Gentils, and becauſe I haue diſperſed them in the landes: I wil be God ſtil conſerueth his Church from vtter ruine, as the prophets do often affirme. Iere. 4. v. 27. ch. 5. v.
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. 18. Pſal. 88.
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. a litle ſanctification to them in the landes, to which they are come. † Therfore ſpeake: Thus ſayth our Lord God: I wil gather you out of the peoples, and vnite you out of the landes, wherin you are diſperſed, & I wil geue you the ground of Iſrael. † And they shal goe in thither, and shal take away al the offences, and al the abominations therof out of it. † And I wil geue them one hart, and wil geue a new ſpirite in their bowels: and I wil take away the ſtonie hart out of their flesh, and wil geue them a fleshie hart: † that they may walke in my precepts, and keepe my iudgements, and doe them: and they may be my people, and I may be their God. † Whoſe hart walketh after their offences and abominations, their way wil I lay on their head, ſayth our Lord God. † And the Cherubs lifted vp their winges, and the wheeles with them: and the glorie of the God of Iſrael was ouer them. † And the glorie of our Lord aſcended from the middes of the citie, & ſtood ouer the mount, that is on the eaſt ſide of the citie. † And the ſpirite lifted me vp, and brought me into Chaldee to the tranſmigration, in a viſion in the ſpirite of God: and the viſion which I had ſeene was taken vp from me. † And I ſpake to the tranſmigration al the wordes of our Lord, which he had shewed me.
CHAP. XII. By prouiding furniture for a iourney, and carying it from one place to an other, 5. and flying through a hole in the wal, 10. the prophet ſignifieth that the king, and people shal goe into captiuitie. 17. By eating, as if he were trubled, foresheweth their famine. 21. Al which shal come quickly.
AND the word of our Lord was made to me, ſaying: † Sonne of man thou dweleſt in the middes of an exaſperating
houſe: which haue eyes to ſee, and ſee not: and eares to heare, and heare not: becauſe it is an exaſperating houſe. † Thou therfore ô ſonne of man, make thee Prouide furniture for trauel. veſſels of tranſmigration, and thou Truſſe vp & carie bag and bagage from one place to an other. shalt flitte by day before them: and thou shalt flitte out of thy place to an other place in their ſight, if perhaps they wil behold: becauſe it is an exaſperating houſe. † And thou shalt carie forth thy veſſels as the veſſels of one flitting by day in the ſight of them: and thou shalt goe forth at euen before them, as one goeth forth that flitteth. Before their eyes dig to thee through the wall: and thou shalt goe forth through it. † In their ſight on shoulders thou shalt be caried, in the darke thou shalt be caried out: thou shalt couer thy face, & shalt not ſee the earth: becauſe I haue geuen thee a portending ſigne to the houſe of Iſrael. † I did therfore as he had commanded me: I caried my veſſels as the veſſels of one flitting by day: and at euen I digged to me through the wall with my hand: and I went forth in the darke, and was caried on ſhoulders in their ſight. † And the word of our Lord was made to me in the morning, ſaying: † Sonne of man, hath not the houſe of Iſrael the exaſperating houſe ſayd to thee: What doeſt thou? † Say to them: Thus ſayth our Lord God: This burden vpon the prince, that is in Ieruſalem, and vpon al the houſe of Iſrael, which is in the middes of them. † Say: I am your portending ſigne, as I haue done, ſo shal it be done to them. into tranſmigration, and into captiuitie shal they goe. † And the prince, that is in the middes of them, shal be caried on shoulders, he shal goe forth in the darke: they shal digge through the wal to bring him out: his face shal be couered, that he may not ſee the earth with his eye. † And I wil ſtrech forth my nette vpon him, and he shal be taken in my net: and I The falſe prophetes argued here Ezechiel of contradiction that the king ſhould be caried into Babylon, :: and ſhould not ſee Babylon. But the euent conuinced their raſh iudgement. For he vvas caried thither blinde▪ 4. Reg.
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. wil bring him into Babylon into the land of the Chaldees, and he shal :: not ſee it, and there he shal dye. † And al that are about him, his gard, & his troupes I wil diſperſe into euerie wind: and I wil draw the ſword after them. † And they shal know that I am the Lord, when I shal haue diſperſed them in the Gentils, and ſcattered them in the landes. † And I wil leaue of them a few men from the ſword, & the famine, and the peſtilence: that they may declare al their wicked deeds in the Gentils, to which they shal enter: and they shal know that I am the Lord. † And the word of our Lord was made vnto me, ſaying: † Sonne of man, eate thy breade in
truble: yea and drinke thy water in haſt, & ſorowfulnes. † And thou shalt ſay to the people of the land: Thus ſayth our Lord God to them, that dwel in Ieruſalem in the land of Iſrael: Their bread they shal eate in carefulnes, and their water in deſolation they shal drinke: that the land may be made deſolate from the multitude therof, for the iniquitie of al that dwel therin. † And the cities, that are now inhabited, shal be deſolate, and the land deſert: and you shal know that I am the Lord. † And the word of our Lord was made to me, ſaying: † Sonne of man, what is this That which is commonly ſaide of manie is called a prouerbe. prouerbe with you in the land of Iſrael? ſaying: Falſe prophetes perſwaded the people, that ſeing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come. As heretikes ſhal denie the day of general iudgement.
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. The dayes shal be differred to a long time, & al viſion shal perish. † Therfore ſay to them: Thus ſayth our Lord God: I wil make this prouerb ceaſe, neither shal it anie more be commonly ſayd in Iſrael: and ſpeake to them that the dayes are at hand, and the word of euerie viſion. † for al viſion shal no more be in vaine, nor diuination ambiguous in the middes of the children of Iſrael. † Becauſe I the Lord wil ſpeake: and what word ſoeuer I shal ſpeake, shal alſo be done, it shal not be prolonged anie more: but in your dayes ye exaſperating houſe, wil I ſpeake the word, & wil doe it, ſayth our Lord God. † And the word of our Lord was made to me, ſaying: † Sonne of man, behold the houſe of Iſrael, they that ſay: The viſion, that this man ſeeth, is for manie dayes: and this man prophecieth long times. † Therfore ſay to them: Thus ſayth our Lord God: Euerie word of mine shal be prolonged no further: the word that I shal ſpeake, shal be accomplished, ſayth our Lord God.
CHAP. XIII. God threatneth falſe prophetes, 5. that flatter the people with lies: 10. without the feare of God. 17. Likewiſe falſe prophetiſſes, that deceiue themſelues and others with flaterie, 19. for worldlie gayne.
AND the word of our Lord was made to me, ſaying: † Sonne of man prophecie to the prophetes of Iſrael, that prophecie: and thou shalt ſay to them, that prophecie of their owne hart: Heare ye the word of our Lord: † Thus ſayth our Lord God: Wo to the foolish prophetes: which folow their owne ſpirite, and ſee nothing. † As foxes in the deſertes, were thy prophetes ô Iſrael. † You haue not aſcended againſt, nor oppoſed a wal for the houſe of Iſrael, that you might ſtand in battel in the day of our Lord. † They ſee vayne thinges, and
they diuine lies, ſaying: Our Lord ſayth: whereas our Lord ſent them not: and they perſeuered to confirme the word. † Why haue you not ſeene vayne viſion, and ſpoken lying diuination? and you ſay: Our Lord ſaith; wheras I haue not ſpoken. † Therfore thus ſaith our Lord God: Becauſe you haue ſpoken vaine thinges, and haue ſeene lies: therfore behold I to you, ſaith our Lord God. † And my hand shal be vpon the prophetes, that ſee vaine thinges, and diuine a lie: in the counſel of my people they shal not be, and in the ſcripture of the houſe of Iſrael they shal not be written, neither shal they enter into the land of Iſrael: and you shal know that I am the Lord God. † For that they haue deceiued my people, ſaying: Peace, and there is not peace: and he builded the wal, and they daubed it with morter As a wal of clay, or morter without ſtraw or other temperature, is waſhed away with rayne, ſo vaine hopes of ſecuritie, without repentance & good vvorkes deceiue the careles people that liue in ſinne. without ſtraw. † Say to them, that daube without tempering, that it shal fal: for there shal be a shower ouerflowing, and I wil geue very great ſtones falling violently from aboue, and the wind of a ſtorme diſſipating. † for in dede behold the wal is fallen: shal it not be ſayd to you: Where is the dawbing, that you dawbed? † Therfore thus ſayth our Lord God: And I wil make the ſpirite of tempeſts to breake forth in myne indignation, and there shal be an ouerflowing shower in my furie: and great ſtones in my wrath vnto conſumption. † And I wil deſtroy the wal, that you haue dawbed without tempering: and I wil make it euen with the ground, and the fundation therof shal be reueled: and it shal fal, and shal be conſumed in the middes therof: and you shal know that I am the Lord. † And I wil accomplish myne indignation in the wal, & in them, that daube it without tempering, and I wil ſay to you: The wal is not, and they are not that daube it. † The prophetes of Iſrael, which prophecie to Ieruſalem, and ſee viſion of peace for it: and there is not peace, ſayth our Lord God. † And thou ſonne of man, put thy face againſt There were alſo falſe prophetiſſes feaning to be illuminated with the ſpirit of Prophecie; as Debora (Iud 4) Holda (4. Reg 22.) & other holie vvemen vvere in dede true prophetiſſes▪ but theſe, by the daughters of thy people, which prophecie of their owne hart: and doe thou prophecie vpon them, † and ſay: Thus ſayth our Lord God: Wo to them that ſow cushions vnder euerie cubite of the hand: and make pillowes vnder the head of euerie age to catch ſoules: and when they caught the ſoules of my people, they did flaterie deceiued the people, ſaying they vvere in good ſtate and in ſecuritie, vvhen they vvere in ſinne, & in ex
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. viuificate their ſoules. † And they violated me to my people, for a handful of barley, and a cantel of bread, that they might kil the ſoules, which dye not, and viuificate the ſoules which liue not, lying to my people,
that beleeueth lies. † For this cauſe thus ſaith our Lord God: Behold I to your cushions, wherwith you carche flying ſoules: and I wil breake them from your armes: and I wil let goe the ſoules that you take, the ſoules to fl
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e. † And I wil breake your pillowes, and wil deliuer my people out of your hand, neither shal they be anie more in your handes to be a praye: and you shal know that I am the Lord. † For that you haue made the hart of the iuſt to mourne lyingly, whom I made not ſorowful: and haue ſtrenghtned the handes of the impious, that he might not returne from his euil way, and liue. † Therfore you shal not ſee vaine thinges, and diuinations you shal diuine no more, and I wil deliuer my people out of you hand: and you shal know that I am the Lord.
CHAP. XIIII. Idolaters inquiring of Gods wil by his prophetes, 6. must firſt depart from idolatrie: 8. otherwiſe God wil permitte falſ-prophetes to deceiue them, and both shal perish together: 12. by famine; 15. by rauenous beaſtes, 17. ſword; 19. and peſtilence; yea Noë Daniel, and Iob interceding shal not deliuer them (v. 14. 16. 18. 20.) 21. yet God wil conſerue ſome that the whole Church perish not.
AND men of the ancients of Iſrael came to me, and ſate before me. † And the word of our Lord was made to me, ſaying: † Sonne of man, God reueled to the prophet that theſe men came not ſincerely to lerne, but were ſetled in their hart to ſerue the idoles. As vvorldlie men in heretical countries do inquire of Catholique Prieſtes vvhat they ſhould do but remaine reſolued to participate with heretiks. Theſe men haue put their vncleannes in their hartes, and the ſcandal of their iniquitie they haue ſet againſt their face: what, being asked shal I anſwer them? † For this cauſe ſpeake to them, and thou shalt ſay to them: Thus ſaith our Lord God: Man, man of the houſe of Iſrael, that shal put his vncleannes in his hart, & ſet the ſcandal of his iniquitie againſt his face, & shal come to the prophet aſking me by him: I the Lord wil anſwer him in the multitude of his vncleannes: † that the houſe of Iſrael may be taken in their hart, wherwith they haue reuolted from me in al their idols. † Therfore ſay to the houſe of Iſrael: Thus ſaith our Lord God: Such men are firſt of al to be admoniſhed, to depart from idolatrie hereſie, ſchiſme, & from al practiſe therof: which is the firſt ſtep of true conuerſion to God Conuert, and depart from your idols, and from al your contaminations turne away your faces. † Becauſe man man of the houſe of Iſrael, and of the proſelytes whoſoeuer shal be a ſtranger in Iſrael, if he be alienated from me, and put his idols in his hart, and ſet the ſcandal of his iniquitie againſt his face, and come to the prophet to aske me by him: I the Lord wil anſwer him by my ſelf. † And I wil ſet my face vpon
that man, and wil make him for an example, and a for a prouerbe, and wil deſtroy him out of the middes of my people: and you shal know that I am the Lord. † And the prophete when he shal erre, and shal ſpeake a word: I the Lord God permitteth falſe prophetes to be deceiued, & to deceiue in puniſhment of their owne ſinnes, and of the people that heare them. 3. Reg. 22. v. 19. 2. Par. 18. v. 18. haue deceiued that prophet: and I wil ſtrech forth my hand vpon him, and wil raſe him out of the middes of my people Iſrael. † And they shal carie their iniquitie: according to the iniquitie of him that asketh, ſo shal the iniquitie of the prophet be. † That the houſe of Iſrael may no more erre from me, nor be polluted in al their preuarications: but may be my people, & I may be their God, ſaith the Lord of hoſtes. † And the word of our Lord was made to me, ſaying: † Sonne of man, the land when it shal ſinne to me, that tranſgreſſing it tranſgreſſeth, I wil ſtrechforth my hand vpon it, and wil breake the rod of the bread therof: and I wil ſend famine into it, and wil kil out of it man and beaſt. † And if theſe three men shal be in the middes therof, Daniel then liuing, Noe & Iob, departed from this life did ſometime pray for the people; els this allegation of their interceding, were not to the purpoſe of confirming Gods immutable decre to puniſh this obſtinate people. As is noted of Moyſes and Samuel. Iere. 15. Noe, Daniel, and Iob: they by their iuſtice shal deliuer their owne ſoules, ſaith the Lord of hoſtes. † And if I shal bring moſt euil beaſts alſo vpon the land, to waſte it; and it be without paſſage, for that there is none can paſſe becauſe of the beaſts: † Theſe three men if they shal be therin, I liue, I, ſaith our Lord, that they shal deliuer neither ſonnes not daughters: but themſelues alone shal be deliuered, and the land shal be made deſolate. † Or if I shal bring the ſword in vpon that land, and shal ſay to the ſword: Paſſe through the land: and shal kil out of it man and beaſt: † And theſe three men shal be in the middes therof: I liue, I, ſaith our Lord God, they shal not deliuer ſonnes not daughters, but themſelues alone shal be deliuered. † And if I shal ſend the peſtilence alſo in vpon that land, and shal powre out mine indignation vpon it in bloud, to take away out of it man and beaſt: † And
Noe is named for example of ſpiritual Paſtors of the Church, Daniel of al religious orders, & Iob of holie laie people S. Gregorie, li 1. c. 1
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Noe, and Daniel, and Iob shal be in the middes therof: liue I, ſaith our Lord God, that ſonne and daughter they shal not deliuer: but themſelues by their iuſtice shal deliuer their owne ſoules. † Becauſe thus ſaith our Lord: That and if I shal ſend in vpon Ieruſalem my foure very ſore iudgements, the ſword, and famine, and euil beaſtes, and the peſtilence, to kil out of it man, and beaſt: † Yet shal there be left in it ſaluation There ſhal alvvayes be Paſtors to bring forth & ſeede ſpiritual children of God. of ſome bringing out ſonnes, and daughters: behold they shal go forth to you, and you shal ſee their way, and their inuentions: and you shal be comforted vpon the euil, that I haue
brought vpon Ieruſalem in al thinges, that I haue brought in vpon it. † And they shal comfort you, when you shal ſee their way, and their inuentions: and you shal know that I haue not in vaine done al thinges, which I haue done in it, ſaith our Lord God.
CHAP. XV.
Gods Church is very often and fitly compared to a vine, in reſpect of the excellent fruite: & ſo the branches cut of from the Church, are moſt like to wilde ſuperfluitie of the vine, good for nothing but to the fire. S. Aug. Tract. 81. in Io. As a vine cut downe is profitable to no vſe, but to burne: 6. ſo the Iewes (and other people) ſeparated from the Church, are to be burned in the fire.
AND the word of our Lord was made to me, ſaying: † Sonne of man, what shal be made of :: the wood of the vine of al the trees of the woods, that are among the trees of the foreſts? † Shal there be taken wood of it, that a worke may be made, or shal a pinne be made therof, that anie veſſel may hang theron? † Behold it is geuen to the fire for food: the fire hath conſumed both partes therof, and the middes therof is brought into ashes: why, shal it be profitable for a worke? † Yea when it was whole, it was not fit for a worke: how much more when the fire hath deuoured, and burnt it, shal no worke be made therof? † Therfore thus ſaith our Lord God: As the wood of the vine among the trees of the foreſts, which I haue geuen to the fire to be deuoured, ſo wil I deliuer the inhabitants of Ieruſalem. † And I wil ſet my face againſt them: In burning a fagot the middes being firſt conſumed (v. 4.) the reſt of both endes are likewiſe put in the fire til al be conſumed, ſo none that are out of the Church can eſcape the fire. out of the fire shal they come forth, and fire shal conſume them: & you shal know that I am the Lord, when I shal ſet my face againſt them, † and shal make their land not paſſable, and deſolate, becauſe they haue bene preuaricatours, ſayth our Lord God.
CHAP. XVI. God by his prophet ſetting his benefites, 15. and the Iewes wickednes, before their eyes, 31. compareth them with other idolaters: 35. and after threatned punishment, 45. with further compariſon of other nations, 52. exhorting them to repentance, 60. offereth mercie by a new couenant of Chriſts Goſpel.
AND the word of our Lord was made to me, ſaying: † Sonne of man make knowne Ezechiel was now in Babylon, and therforce this admonition which he ſhould geue to Ieruſalem was to be notified there by letters, and meſſengers ſent thither for this purpoſe. to Ieruſalem her abominations: † and thou shalt ſay: Thus ſaith our Lord God to Ieruſalem: Thy roote, and thy generation of the land of Chanaan, thy father an Amorrheite, and thy mother a Cetheite.
† And when thou waſt borne, in the day of thy birth thy nauil was not cut, and thou waſt not washed with water to health, nor ſalted with ſalt, nor ſwadled in cloutes. † No eye had mercie on thee to do vnto thee one of theſe thinges, hauing pitie on thee: but thou waſt throwen forth vpon the face of the earth in the abiection of thy ſoule, in the day that thou waſt borne. † And paſſing by thee, By al this is ſignified that God made the Iſraelites of a barbarous nation to be ciuil, and gaue them not only thinges neceſſarie, but alſo I ſaw thee to be troden downe in thy bloud: and I ſaid to thee when thou waſt in thy bloud: Liue. I ſaid to thee, I ſay: In thy bloud liue. † Multiplied as the ſpring of the field haue I made thee: and thou waſt multiplied, and made great, and thou wenteſt in, and cameſt to the ornaments of wemen: thy breaſtes ſwelled, and thy heare budded: and thou waſt naked, and ful of confuſion. † And I paſſed by thee, and ſaw thee: and behold thy time, the time of louers: and I ſpred my garment ouer thee, and couered thy ignominie. And I ſware to thee, and I entered a couenant with thee: ſaith our Lord God: & thou waſt made myne. † And I washed thee with water, and made cleane thy bloud from of thee: and I anoynted thee with oile. † And I clothed thee with diuers colours, & shod thee with hyacinth: and I girded thee with ſilke, and clothed thee with fine garments. † And I ornaments, aboue the ſtate of other nations; eſpecially in ſpiritual benefites, geuing a Law, with Sacrifices, Sacraments, and other holy rites. adorned thee with ornament, and gaue bracelettes on thy handes, and a cheine about thy necke. † And I gaue a iewel vpon thy face, and ringes to thine eares, and a crowne of beautie on thy head. † And thou waſt adorned with gold, and ſiluer, and waſt clothed with ſilke, & embrodered worke, and manie colours: thou haſt eaten floure, and honie, and oile, and waſt made very beautiful excedingly: and didſt proſper to a kingdom. † And thy name went forth into the Gentils, becauſe of thy beautie: becauſe thou waſt perfect in my beautie, which I had put vpon thee, ſaith our Lord God. † And hauing confidence in thy beautie thou haſt fornicated in thy name: and thou haſt layd forth thy fornication to euerie paſſenger to be made his. † And taking of thy garments thou madeſt thee idoles embrodred on each ſide: & thou didſt fornicate vpon them, as hath not bene done, nor shal not hereafter. † And thou tookeſt the veſſels of thy beautie, of my gold, and my ſiluer, which I gaue thee: and thou madeſt thee images of men, and haſt fornicated in them. † And thou tookeſt thy garments of manie colours, and coueredſt them: and mine oile, and mine incenſe thou didſt put before them. † And
my bread, which I gaue thee, the floure, and oile, and honie, wherwith I haue nourished thee, thou didſt ſet in their ſight for an odour of ſweetnes, and it was done, ſaith our Lord God. † And thou haſt taken Adulterous wemen doe deceiue their husbandes, bringing them other mens children, but the Ievves gaue their lawful children to the vvorſt adulterers, ſacrificing them to idols 4. Reg. 16. 17 21. 23. thy ſonnes, and thy daughters, which thou didſt begete to me: & haſt immolated the ſame vnto them to deuoure. Why, is thy fornication ſmal? † Thou haſt immolated my ſonnes, and haſt geuen them, conſecrating them to the idols. † And after al thine abominations, and fornications, thou waſt not mindful of the dayes of thy youth, when thou waſt naked, and ful of confuſion, troden downe in thy bloud. † And it chanced after al thy malice (wo, wo to thee, faith our Lord God) † thou didſt alſo build thee a ſtewes, and madeſt thee a brothel houſe in al ſtreetes. † At euerie head of the way haſt thou built a ſigne of thy proſtitution: and haſt made thy beautie abominable: and haſt diuided thy feete to euerie one that paſſeth by, and haſt multiplied thy fornications. † And thou haſt fornicated with the children of Aegypt thy neighbours of great flesh, & haſt multiplied thy fornication to prouoke me. † Behold I wil ſtrech out my hand vpon thee, and wil take away thy iuſtification: and I wil geue thee into the ſoules of the daughters of Paleſtine that hate thee, that are ashamed of thy wicked way. † And thou haſt committed fornication with the ſonnes of the Aſſyrians, becauſe neither as yet waſt thou filled: and after thou didſt fornicate, neither ſo waſt thou ſaciated. † And thou didſt multiplie thy fornication in the Land of Chanaan with the Chaldees: and neither ſo waſt thou ſaciated. † Wherin shal I clenſe thy hart, ſaith our Lord God: wheras thou doeſt al theſe the workes of a woman that is a whore, and malapert? † Becauſe thou haſt built thy brothel houſe in the head of euerie way, and thy excelſe thou haſt made in euerie ſtrete, neither becameſt thou as an harlot that by diſdayne augmenteth the price, † but as a woman aduoutereſſe, that ouer her husband bringeth in ſtrangers. † To Al fornication is abominable, but that is muſt deteſtable when vve
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ue revvards to men for fornication or adultrie. al harlots are rewards geuen: but thou haſt geuen rewardes to al thy louers, & thou didſt geue them giftes to come vnto thee on euerie ſide, to fornicate with thee. † And in thee it was done contrarie to the cuſtome of wemen in thy fornications, and after thee there shal be no fornication: for in that thou gaueſt rewardes, and didſt not take rewardes, it hath bene done contrarie in thee. † Therfore heare ô harlot the word of our Lord. † Thus ſaith our Lord God: Becauſe thy braſſe
is powred out, and thine ignominie is reueled in thy fornications vpon thy louers, and vpon the idols of thine abominations in the bloud of thy children, whom thou gaueſt them: † Behold I wil gather together al thy louers, with whom thou haſt taken pleaſure, & al, whom thou haſt loued, with al, whom thou didſt hate: and I wil gather them together vpon thee on euerie ſide, and wil diſcouer thine ignominie before them, and they shal ſee al thy turpitude. † And I wil iudge thee by the iudgements of aduoutereſſes, and them that shed bloud: and I wil geue thee into bloud of furie and zele. † And I wil geue thee into their handes, and they shal deſtroy thy brothel houſe, and throw downe thy ſtewes: and they shal turne thee naked out of thy garments, and shal take away the veſſels of thy beautie: and shal leaue thee naked, and ful of ignominie. † And they shal bring vpon thee a multitude, and they shal ſtone thee with ſtones, & shal murder thee with their ſwords. † And they shal burne thy houſes with fire, and shal do iudgementes in thee in the eyes of very manie wemen: and thou shalt ceaſe to fornicate, and shalt geue rewardes no more. † And mine indignation shal reſt in thee: and my zele shal be taken away from thee, and I wil ceaſe, and be angrie no more. † For that thou haſt not remembred the dayes of thy youth, and haſt prouoked me in al theſe: wherfore I alſo haue geuen thy wayes on thy head, ſaith our Lord God, and I haue not done according to thy wicked dedes in al thine abominations. † Behold euerie one, that ſpeaketh a common prouerbe, shal take vp that againſt thee, ſaying: As Ieruſalem was wont to be vvicked in former times, ſo it is novv. As the mother, ſo alſo her daughter. † Thou art the daughter of thy mother, which did caſt of her husband, and her children: and thou art ſiſter of thy ſiſters, which did caſt of their husbands, and their children: your mother was a Cetheite, & your father an Amorrheite. † And thy elder ſiſter, Samaria, she and her daughters, that dwel on thy left hand, and thy ſiſter yonger then thou, which dwelleth on thy right hand▪ Sodom, & her daughters. † But neither in their wayes haſt thou walked, nor according to their wicked dedes haſt thou done a very litle leſſe: thou haſt done almoſt more wicked thinges then they in al thy wayes. † Liue I, ſaith our Lord God, that Sodom thy ſiſter her ſelfe hath not done, and her daughters, as thou haſt done, and thy daughters. † Loe this was the iniquitie of Sodom thy ſiſter, Ambition,
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, & idlenes are cauſe of much more ſinnes; temperance & laboure bring forth much good fruite. Olla ſi tollas per
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ere cupidinis arcus Take avvay idlenes, & Cupids bovv is vveake. Labor omnia vincit.
pride, fulnes of bread, & abundance, and the idlenes
of her, and of her daughters: and they raught not the hand to the needie, and the poore. † And they were eleuated, and did abominations before me: and I tooke them away as thou haſt ſene. † And Samaria ſinned not the halfe of thy ſinnes: but thou haſt paſſed them with thy wicked deedes, and haſt iuſtified thy ſiſters in al thine abominations, which thou haſt wrought. † Thou alſo therefore carie thy confuſion, which haſt paſſed thy ſiſters with thy ſinnes, doing more wickedly then they: for they are iuſtified aboue thee: thou alſo therfore be confounded, & beare thine ignominie, which haſt iuſtified thy ſiſters. † And I wil conuert reſtoring them by the conuerſion of Sodom with her daughters, and by the conuerſion of Samaria, and her daughters: and I wil conuert thy reuerſion in the middes of them, † that thou mayſt carie thine ignominie, and mayſt be confounded in al thinges, that thou haſt done, comforting them. † And thy ſiſter By Sodom & other cities are vnderſtood al nations, vvhich ſhal come to Chriſt. Sodom, and her daughters shal returne to their antiquitie: and Samaria, and her daughters shal returne to their antiquitie: and After that al other nations are conuerted the Ievves ſhal alſo returne to Chriſt. Ro. 11. v. 26. thou, and thy daughters shal returne to your antiquitie. † And Sodom thy ſiſter was not heard in thy mouth, in the day of thy pride, † before that thy malice was reueled: as at this time for reproch of the daughters of Syria, and of al the daughters of Paleſthine in the circuite of thee, which compaſſe thee round about. † Thy wickednes, and thine ignominie thou haſt caried, ſaith our Lord God. † Becauſe thus ſaith our Lord God: And I wil do to thee, as thou haſt deſpiſed the oath, to make the couenant fruſtrate: † and I wil remember my couenant with thee in the dayes of thy youth: and I wil raiſe vnto thee an euerlaſting couenant. † And thou shalt remember thy wayes, and shalt be confounded: when thou shalt receiue Al gentiles elder & younger ſhal be conuerted to Chriſt. thy ſiſters elder then thee with thy yonger: and I wil geue them to thee for daughters, but not by Not by the couenant made with the Ievves in the Lavv of Moyſes, but by the Euangelical couenant. thy couenant. † And I wil raiſe vp my couenant with thee: and thou shalt know that I am the Lord, † that thou mayſt remember, and be confounded, and maiſt no more open thy mouth becauſe of thy confuſion, when I shal be pacified toward thee in al that thou haſt done, ſaith our Lord God.
CHAP. XVII. By a parable of two eagles (6. and of a vinyard) is prophecied, 9. that Sedecias being made king by Nabuchodonoſor, 15. and rebelling, shal be caried captiue, and dye in Babylon: 22. with prophecie, that God wil plant, and propagate the Church of Chriſt.
AND the word of our Lord was made to me, ſaying: † Sonne of man, propoſe a darke ſpeach, and tel a parable to the houſe of Iſrael, † and thou shalt ſay: Thus ſaith our Lord God: A great eagle with great winges, with a longNabuchodonoſor like an eagle rauenous to the praye, & ſpeedie in ſeazing theron, ſpoyled the vineyard (ſignifying Ieruſalem) not vvithſtanding they ſought helpe of an other eagle, the king of Aegypt. v. 7. see v. 12. &c.
reach of members, ful of fethers, and of varietie, came to Libanus, and tooke the matow of the ceder. † He plucked away the top of the boughes therof: and tranſported it into the Land of Chanaan, in the citie of merchants he did put it. † And he tooke of the ſede of the land, & put it in the ground for ſede, that it might faſten the roote ouer manie waters: he planted it in the ouermoſtpart of the earth. † And when it had budded, it grew into a broad ſpredding vine of low ſtature, the boughes therof looking toward it: and the rootes therof were vnder it. It became a vine then, and fructified into branches, and put forth shootes. † And there was made an other great egle, with great winges, and manie fethers: & behold this vine as it were ſpredding her rootes towards it, ſtreched forth her branches to it, that she might water it from the beds of her ſpring. † In a good ground vpon manie waters it was planted, that it might bring forth branches, and beare fruite, that it might be into a great vine. † Say: Thus ſaith our Lord God: Shal it proſper then? shal he not plucke vp the rootes therof, and ſtrippe of the fruites therof, and drie vp al the branches of the ſpring therof, and it shal wither: and not in a great arme, nor in much people, to plucke it vp by the roote? † Behold it is planted: shal it proſper then? shal it not be dried when the burning winde shal touch it, and wither in the beds of the ſpring therof? † And the word of our Lord was made to me ſaying: † Say to the exaſperating houſe: Know you not what theſe thinges doe ſignifie? Say: The explication of the parable. Behold the king of Babylon cometh into Ieruſalem: and he shal take the king and the princes therof, and shal bring them to himſelfe into Babylon. † And he shal take of The king of Babylon making Sedecias king of Iuda tooke of him an oath of alleageance to be vnder him, vvhich oath Sedecias breaking was therfore iuſtly plaged. the ſede of the kingdom, and shal make a couenant with it, and shal take an oath of it. Yea and he shal take away the ſtrong of the land, † that it may be a lowe kingdom, and not be eleuated, but keepe his couenant, & obſerue it. † Who reuolting from him ſent meſſengers to Aegypt, that it would geue him horſes, and much people. What, shal he proſper, or gette ſaluation that hath done theſe thinges? and he that broke the couenant, shal he eſcape? † Liue I, ſaith our Lord God: that in the place of
the king that made him king, whoſe oath he made fruſtrate, and brake the couenant, that he had with him, After the ruine of Ieruſalem, the ſlaughter of his ſonnes, the plucking out of his owne eyes, & manie other miſeries this king at laſt dyed a captiue in Babylon. Iere. 32. Ezech. 12.
in the middes of Babylon shal he dye. † And not in a great armie, nor in much people shal Pharao make battel agaynſt him: in the caſting vp of a ramper, and in the building of bulworkes, to kil manie ſoules. † For he had deſpiſed the oath, that he might breake the couenant, and behold he gaue his hand, and when he hath done al theſe thinges, he shal not eſcape. † Therfore thus ſaith our Lord God: Liue I, that the oath which he hath deſpiſed, & the couenant, that he tranſgreſſed, I wil lay on his head. † And I wil ſpread my nette ouer him, and he shal be taken in my nette: and I wil bring him into Babylon, and wil iudge him there in the preuerication; wherby he hath deſpiſed me. † And al his fugitiues with al their troupe shal fal by the ſword: and the reſidue shal be diſperſed into euerie wind: and you shal know that I the Lord haue ſpoken. † Thus ſaith our Lord God: And Nabuchodonoſor planted a kingdom vnder Sedecias, vvhich proſpered not the kingdom alſo of Babylon was aftervvards deſtroyed: ou
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Gods Church planted by Chriſt ſhal neuer faile. I wil take of the marow of the high ceder, & wil ſet it: of the toppe of the boughes therof the tender one I wil ſtrippe of, and wil plant it vpon a mountaine high and eminent. † On the high mountaines of Iſrael wil I plant it, and it shal shoote forth into a budde, and shal yelde fruite, and it shal be into a great ceder: and al birdes, and euerie foule shal dwel vnder the shadow of the boughes therof, and shal there make their neſt. † And al the trees of the countrie shal know, that I the Lord haue humbled the high tree, & exalted the low tree: and haue dried the greene tree, and haue cauſed the drie tree to ſpring. I the Lord haue ſpoken, and haue done it.
CHAP. XVIII. One shal not beare the ſinnes of an other, but euerie one their owne: 21. If the wieked truly repent, he shal be ſaued: and if the iuſt leaue his iuſtice, he shal be damned.
AND the word of our Lord was made to me, ſaying: † What is that among you, you turne a parable into this prouer be in the land of Iſrael, ſaying: The people ſuffering affliction vvould not confeſſe it to be for their owne ſinnes, but caſt the fault vpon their fathers: vvhich error is here conuinced, God declaring by his prophet that not only the fathers but alſo the children had finned, & vvere therfore iuſtly pu
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niſhed, euerie one is for his owne ſinnes. The fathers did eate a ſowre grape, and the teeth of the children are ſet on edge? † Liue I, ſaith our Lord God, if this parable shal be vnto you any more for a prouerbe in Iſrael, † Behold al ſoules are mine: as the ſoule of the father, ſo alſo the ſoule of the ſonne is mine: the ſoule that shal ſinne, the ſame shal dye. † And a man if he shal be iuſt, and hath done iudgement and iuſtice,
† hath not eaten on the mountaynes, and not lifted vp his eyes to the idols of the houſe of Iſrael: and hath not violated his neighbours wife, and approched not to a menſtruous woman: † and made no man ſorowful: hath reſtored the pledge to the debter, taken nothing away by violence: hath geuen his bread to the hungrie, and coueted the naked with a garment: † hath not lent to vſurie, and not taken more: hath turned away his hand from iniquitie, and done true iudgement betwen man and man: † hath walked in my precepts, and kept my iudgements, to doe truth: this man is iuſt, liuing he shal liue, ſaith our Lord God. † And if he hath begotten a ſonne that is a robber shedding bloud, & he doe one of theſe thinges: † and that doth not in dede al theſe thinges, but eateth on the mountaynes, and defileth his neighbours wife: † that maketh the needie and poore ſorowful, violently committeth robberies, reſtoreth not the pledge, & lifteth his eyes to idols, doth abomination: † that geueth to vſurie, and taketh more: what, shal he liue? he shal not liue. Wheras he hath done al theſe deteſtable thinges, dying he shal dye, his bloud shal be vpon him. † But and if he hath begotten a ſonne, that ſeing al his fathers ſinnes, which he hath done, is afrayd, and shal not doe the like to them: † hath not eaten vpon the mountaines, and not lifted vp his eyes to the idols of the houſe of Iſrael, and hath not violated his neighbours wife: † and hath made no man ſorowful, hath not withheld the pledge, and hath not violently committed robberie, hath geuen his bread to the hungrie, and couered the naked with clothing: † hath turned away his hand from iniurie of the poore, hath not taken vſurie and ouerplus, hath done my iudgements, hath walked in my preceptes: this man shal not dye in the iniquitie of his father, but liuing he shal liue. † His father becauſe he did calumniate, and did violence to his brother, and wrought euil in the middes of his people, behold he is dead in his owne iniquitie. † And you ſay: Why hath not the ſonne borne the iniquitie of his father? Verely becauſe the ſonne hath wrought iudgement and iuſtice, he hath kept al my precepts, and done them, liuing he shal liue. † The ſoule that shal ſinne, the ſame shal dye: the ſonne shal not beare the iniquitie of the father, and the father shal not beare the iniquitie of the ſonne: the iuſtice of the iuſt shal be vpon him, and the impietie of he impious shal be vpon him. † But An other general rule is here geuen that as men alter their maners from euil to good or frō good to euil, ſo they ſhal be
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dged & finally revvarded or puniſhed, according to the ſtate wherin they end this life. if the impious shal doe penance from
al his ſinnes, which he hath wrought, and shal keepe al my precepts, and doe iudgement, and iuſtice: liuing he shal liue, and shal not dye. † Al his iniquities, which he hath wrought, I wil not remember them: in his iuſtice which he hath wrought, he shal liue. † Why, “ is the death of a ſinner my wil, ſaith our Lord God, and not that he conuert from hisv▪
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. wayes, and liue? † But if the iuſt man shal turne away himſelfe from his iuſtice, and doe iniquitie according to al the abominations, which the impious vſeth to worke, shal he liue? al his iuſtices, which he had done, shal not be remembred: in the preuarication, which he hath preuaricated, and in his ſinne, which he hath ſinned, in them he shal dye. † And you haue ſaid: The way of our Lord is not right. Heare ye therfore ô houſe of Iſrael: What, is not my way right, and are not rather your wayes peruerſe? † For when the iuſt shal turne away himſelfe from his iuſtice, & doth iniquitie, he shal dye in them: in the iniuſtice, that he hath wrought he shal dye. † And when the impious shal turne away himſelfe from his impietie, which he hath wrought, & shal doe iudgement, and iuſtice: As a ſoule in mortal ſinne is ſpiritually dead: ſo truly repenting it return
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to ſpiritual life▪
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Not only repentance, which is auerſion from ſinne, and conuerſion to God, but alſo
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that is, ſatiſfaction for ſinnes paſt is neceſſarie to ſaluation. he shal ma
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his ſoule to liue. vi
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ate his ſoule. † For conſidering, & turning away himſelf from al his iniquities, which he hath wrought, liuing he shal liue, and not dye. † And the children of Iſrael ſay: The way of our Lord is not right. What, are not my wayes right, ô houſe of Iſrael, and not rather your wayes peruerſe? † Therfore wil I iudge euerie mā according to his wayes ô houſe of Iſrael, ſaith our Lord God. Conuert, :: and doe penance from al your iniquities: and iniquitie shal not be a ruine to you. † Caſt away from you al your preuarications, wherin you haue preuaricated, and make to yourſelues a new hart, and a new ſpirit: and why wil you dye ô houſe of Iſrael? † Becauſe I wil not the death of him that dieth, ſaith our Lord God, returne ye, and liue.
ANNOTATIONS. CHAP. XVIII.
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. Is the death of a ſinner my vvil?] In manie places of holie Scripture it isPſal▪ 11
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Though God conditionally vvould haue
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men to be ſ
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u
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d: yet manie are iuſtly damned. cl
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, that Gods vvil is moſt aſſuredly fulfilled in al thinges, vvhatſoeuer hev. 11. vvould: and none can reſiſt his vvil. &c. Neuertheles here, and in other placesRom. 9. it is alſo expreſly affirmed, that God would haue al ſinners to repent, and nonev. 19. to dye in their ſinnes; vvhich ſemeth to repugne vvith the former doctrin. ForEzech. 33. ſolution of vvhich difficultie▪ S. Damaſcen, li. 2. c. 29 de Orthodoxa ſide. and otherv. 11. Doctors diſtinguiſh Gods vvil, vvhich is either called Antecedent, and conditional;1. Tim. 2. and ſo God vvould haue al men to be ſaued, as appeareth by creatingv, 4. al to that end, by his frequen: admonitions, preceptes, threates, temporal puniſhments,2. Pet. 3.
v. 9.
and revvardes; and eſpecially by our Sauiours death, and redemption
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. q 19. a. 6. of al mankind, vvherby he merited moſt ſufficient meanes, and offereth hisA
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uſt Iudge vvould condemne no ma
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yet condemneth murderers,
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&c. ſufficient grace to euerie one, that they may be ſaued if they vvil. Othervviſe Gods wil is called Conſequent and abſolute; and ſo for iuſtice ſake his diuine vvil is, that impenitent ſinners ſhal be damned, and eternally puniſhed for their ſinnes. As a iuſt Iudge condionally, and antecedently vvould haue al men to obſerue good lavves, and to liue ſo long as they can by nature, but abſolutely & conſequently finding ſome to be murderers, or othervviſe pernicicious to the commonvvelth, he paniſheth them with death.
CHAP. XIX. The Iſraelites calaminitie is deſcribed by two parables, of lions, 10. and of a vine planted and plucked vp.
AND thou take vp lamentation vpon the princes of Iſrael, † and thou shalt ſay: Why lay Ieruſalem brought forth▪ cruel kinges, as Ioachaz, Ioakim Iechonias, and Sedecias▪ 4. Reg. 2
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. & 24. of the vvhich tvvo reigned but three moneths ech one, & the others but ech of them eleuen yeares. thy mother a lioneſſe among the lions, in the middes of young lions brought vp her whelpes? † And she brought out one of her young lions, he became a lion: and he lerned to catch prayes, and to eate man. † And the Gentils heard of him, and not without their woundes they tooke him: and they brought him in cheynes into the Land of Aegypt. † Who when she ſaw that she was weakened, and her expectation was loſt, she tooke one of her young lions, she made him a lion. † Who went among the lions, and became a lion: and he lerned to take praye, and to deuoure men. † He lerned to make widowes, and to bring their cities into a deſert: and the land was made deſolate, and the fulnes therof by the voice of his roaring. † And Rouers of Chaldea, of Syria, of Moab, & of Ammon. 4. Reg. 24▪ v. 2. the Gentils came together againſt him on euerie ſide out of the prouinces, & they ſpred their nette vpon him, in their wounds he was taken. † And they put him into a caue, in cheynes they brought him to the king of Babylon: and they caſt him into priſon, that his voice might no more be heard vpon the mountaines of Iſrael. † The kingdom of al the Iſraelites vvas planted and proſpered vnder Dauid and Salomon, but decayed vnder other kinges: and firſt tenne tribes, afterwardes the other two were ca
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%d into captiuitie. Thy mother as it were a vine in thy bloud is planted vpon the water: her fruit and her branches haue growen out of manie waters. † And there were made to her ſtrong roddes for the ſcepters of them that rule, and her ſtature was exalted among the branches: and she ſaw her height in the multitude of her branches. † And she was plucked vp in wrath, and caſt on the ground: and the burning winde hath dried vp her fruite: the roddes of her ſtrength are withered, and dried vp: fire hath eaten her. † And now she is tranſplanted into the deſert, in a land not paſſable, and drie.
† And there came forth fire from the rod of her boughes, which hath eaten her fruite: and there was not in her a ſtrong rod, the ſcepter of rulers. Lamentation it is, and it shal be into lamentation.
CHAP. XX. God wil not anſwer the elders of Iſrael asking by the prophet, 4. but by him ſetteth his benefites before their eyes, and their owne heynous ſinnes; 30. threatning yet greater punishments: 40. but ſtil mixt with mercie.
AND it came to paſſe in Ezechiel beginne to prophecie in the fifth yeare after the tranſmigration of Iechon as ch. 1. v 2 after which he was ſilent 390. dayes and 40. dayes (ch. 4. v. 8.) which make 430. that is, a yeare two monethes and fiue dayes. In the ſixth yeare the ſixth moneth he prophecied againe ch. 8. v. 1. And novv in the ſeuenth yeare fifth moneth tenth day the elders coming to demand prophecie it was reueled to him not to anſwer. the ſeuenth yeare, in the fifth, the tenth of the moneth: there came men of the ancients of Iſrael to aske our Lord, & they ſare before me. † And the word of our Lord was made to me, ſaying: † Sonne of man, ſpeake to the ancients of Iſrael, & thou shalt ſay to them: Thus ſaith our Lord God: Why, are you come to aske me? Liue I, that I wil not anſwer you, ſaith our Lord God. † Doeſt thou iudge them, doeſt thou iudge ô ſonne of man? shew to them the abominations of their fathers. † And thou shalt ſay to them: Thus ſaith our Lord God: In the day that I choſe Iſrael, & lifted vp my hand for the ſtocke of the houſe of Iacob: and appeared to them in the Land of Aegypt, and lifted vp my hand for them, ſaying; I the Lord your God: † in that day I lifted vp my hand for them, that I might bring them out of the Land of Aegypt, into a Land which I had prouided for them, flowing with milke and honie, which is excellent among al landes. † And I ſaid to them, Let euerie man caſt away the ſcandals of his eyes, and in the idols of Aegypt be ye not polluted: I the Lord your God. † And they prouoked me, and would not heare me: euerie one did not caſt away the abominations of his eyes, neither did they leaue the idols of Aegypt: and I ſaid I would powre out mine indignation vpon them, and fil my wrath in them, in the middes of the Land of Aegypt. † And According to their deſerts al ſhould haue bene deſtroyed, but God for his names ſake ſaued his people as he had promiſed. I did for my name ſake, that it might not be violated before the Gentils, in the middes of whom they were, and among whom I appeared to them, to bring them out of the Land of Aegypt. † I caſt them out therfore of the Land of Aegypt, and brought them forth into the deſert. † And I gaue them my precepts, and I shewed to them my iudgements, which a man doing, shal liue in them. † Moreouer alſo my ſabbathes I gaue to them, to be a ſigne betwen me and them: and that they might know that I am the Lord ſanctifying
them. † And the houſes of Iſrael prouoked me in the deſert; they walked not in my precepts, and my iudgements they reiected, which a man doing shal liue in them: and my ſabbathes they violated excedingly. I ſaid therfore I would powre out my furie vpon them in the deſert, and would conſume them. † And
As v. 9 & 22 God ſtil conſerued a ſucceſſion. I did for my name ſake, leſt it should be violated
Num. 26. Pſa. 105. before the Gentils, from which I caſt them out, in their ſight. † I therfore lifted vp my hand vpon them in the deſert, not to bring them into the Land, which I gaue them flowing with milke and honie, the chiefe of al landes. † Becauſe they reiected my iudgements, and walked not in my precepts, and violated my ſabbathes: for their hart went after idols. † And mine eye was merciful on them, that I killed them not: neither did I conſume them in the deſert. † But I ſaid to their children in the wildernes: In the precepts of your fathers walke not, neither keepe ye their iudgements, nor be polluted in their idols: † I the Lord your God: walke ye in my precepts, and keepe my iudgements, and doe them. † And ſanctifie ye my ſabbathes, that they may be a ſigne betwen me and you: and ye may knowe that I am the Lord your God. † And the children exaſperated me, in my precepts they walked not: and my iudgements they kept not, to doe them: which when a man shal doe, he shal liue in them: and they violated my ſabbathes: and I threatned to powre our my furie vpon them, and to fil my wrath in them in the deſert. † But I turned away my hand, & did for my names ſake, that it might not be violated before the Gentils, out of which I did caſt them forth in their eyes. † God lifteth vp his hand either to deliuer, as v 5 6 15. or to threaten and puniſh as here. Againe I lifted vp my hand vpon them in the wildernes, that I might diſperſe them into nations, and ſcatter them into landes: † for that they had not done my iudgements, and had reiected my precepts, and had violated my ſabbathes, and their eyes had bene after the idols of their fathers. † Therfore I alſo gaue them precepts See
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. 39. not good, and iudgements, in which they shal not liue. † And I polluted them in their giftes, when they offered al that opened the matrice, for their offences: and they shal know that I am the Lord. † Wherfore ſpeake to the houſe of Iſrael, ô ſonne of man: and thou shalt ſay to them: Thus ſaith our Lord God: Yet alſo in this did your fathers blaſpheme me, when contemning they had deſpiſed me: † and I had brought them into the Land, vpon which I lifted vp my hand to geue it them:
they ſaw euerie high hil, and euerie wooddie tree, and there they immolated their victims: and there they gaue the irritation of their oblation, and there they put the odour of their ſweetnes, and offered their libations. † And I ſaid to them: What is By long cuſtom of ſacrificing to idols vpon the Excelleſes (that is, on hiegh places, of litle hilles) the people alſo called the Altar of God an Excelſe wherupon the prophet argueth againſt thē that euen by the falſe name vſed by euil cuſtome, they are conuinced to haue bene great idolaters. As thoſe vvho haue bene heretikes, do cō
monly vſe termes & phraſes belonging to hereſie. As Communion for Maſſe, Table for Altar, Seruice for Sacrifice. the excelſe, vnto which you goe? & the name therof was called Excelſe euen to this day. † Therfore ſay to the houſe of Iſrael: Thus ſaith our Lord God: Surely in the way of your fathers you are pulluted, and after their ſcandals you doe fornicate. † And in the oblation of your giftes, when you make your children paſſe through the fire, you are polluted in al your idols vnto this day: and shal I anſwer you ô houſe of Iſrael? Liue I, ſaith our Lord God, that I wil not anſwer you † Neither shal the cogitation of your minde come to paſſe, ſaying: We wil be as the Gentils, and as the kinreds of the earth, that we may worship wood, and ſtones. † Liue I, ſaith our Lord God, that in a ſtrong hand, & in a ſtreched out arme, and in furie powred forth wil I reigne ouer you. † And I wil bring you out of the peoples, and I wil gather you out of the landes, in which you are diſperſed, in a ſtrong hand, and in a ſtreched out arme and in furie powred forth wil I reigne ouer you. † And I wil bring you into the deſert of peoples, and wil be iudged there with you face to face. † As I contended in iudgement againſt your fathers in the deſert of the Land of Aegypt: ſo wil I iudge you, ſaith our Lord God▪ † And I wil ſubdue you to my ſcepter, & wil bring you into the bandes of couenant. † And I wil chooſe out of you the tranſgreſſours, and impious, and wil bring them out of the land of their ſeiourning, and into the land of Iſrael they shal not enter: and you shal know that I am the Lord. † And you ô houſe of Iſrael, Thus ſaith our Lord God: God vvil rather haue idolaters to leaue him wholly then to halt betvven tvvo, 3. Reg 18. neither h
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te nor cold, but luke vvarme Apoc. 3. Walke you euerie one after your idols, and ſerue them. But and if in this alſo you heare me not, and shal pollute my holie name any more in your giftes, and in your idols: † in my holie mount, in the high mount of Iſrael, ſaith our Lord God, there shal al the houſe of Iſrael ſerue me; al I ſay in the land, wherin they shal pleaſe me, and there wil I require your firſt fruites, and the beginning of your tithes in al your ſanctifications. † I wil receiue you for an odour of ſweetnes, when I shal haue brought you out of theFor ſuch do eſpecially pollute Gods name. Rom. 2. v▪
24. peoples, and shal haue gathered you out of the landes, into which you are diſperſed, and I wil be ſanctified in you in the eyes of the nations. † And you shal know that I am the Lord,
when I shal haue brought you into the land of Iſrael, into the Land, for which I lifted vp my hand to geue it to your fathers. † And there you shal remember your wayes, and al your wicked deedes, in which you were polluted: and you shal miſlike yourſelues in your owne ſight, in al your malices, which you haue done. † And you shal know that I am the Lord, when I shal haue done you good for my name ſake, and not according to your euil wayes, nor according to your moſt wicked deedes ô houſe of Iſrael, ſaith our Lord God. † And the word of our Lord was made to me, ſaying: † Sonne of man, ſet thy face againſt the way By ſoutheren forreſt is meant Ieruſalem, ful of al ſortes of people good and bad. of the ſouth, and droppe toward the ſotherne winde, and prophecie to the forreſt of the ſotherne filde. † And thou shalt ſay to the ſotherne forreſt: Heare the word of our Lord: Thus ſaith our Lord God: Behold I wil kindle a fire in thee, and wil burne in thee euerie greene tree, and euerie drie tree: the flame of the fire shal not be quenched: and euerie face shal be burned in it, from the South euen to the North. † And al flesh shal ſee, that I the Lord kindled it, neither shal it be quenched. † And I ſaid: A a a, ô Lord God: they ſay of me: Much of his prophecie was ſo hard, that al ſemed to
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parables. Doth not this man ſpeake by parables?
CHAP. XXI. Deſtruction of Ieruſalem by ſword is further deſcribed: 10. With tranſlation of the kingdom. 28. The ruine alſo of the Ammonites is foreshewed. 30. And finally Babylon, the deſtroyer of others, shal be deſtroyed.
AND the word of our Lord was made to me, ſaying: † Sonne of man ſet thy face to Ieruſalem, and Ceaſe not to inſtil and incul
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ate the puniſhment of the people. droppe to the ſanctuaries, and prophecie againſt the ground of Iſrael: † And thou shalt ſay to the land of Iſrael: Thus ſaith our Lord God: Behold I to thee, and I wil draw forth my ſword out of his ſcabbard, and wil kil in thee Temporal afflictions ſ
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l alſo vpon the iuſt; not for puniſhment, but for their merite, and that they may eſcape the miſeries of captiuitie, wheras the vvicked are puniſhed both temporally and eternally. S. Ierom. in ch. 20. v 47. the iuſt, and the impious. † And for that I haue killed in thee the iuſt, and the impious, therfore shal my ſword goe forth out of his ſcabbard to al flesh, from the South euen to the North. † That al flesh may know that I the Lord haue drawen my ſword out of his ſcabbard not to be reuoked. † And thou ſonne of man, mourne in contrition of the loynes, and in bitternes mourne before them. † And when they shal ſay to thee: Why mourneſt thou? thou shalt ſay: For the bruite: becauſe it cometh, and euerie hart shal melt, & al handes shal be diſſolued, and euerie
ſpirit shal be weakened, and waters shal runne by al knees: behold it commeth, and it shal be done, ſaith our Lord God. † And the word of our Lord was made to me, ſaying: † Sonne of man prophecie, and thou shalt ſay: Thus ſaith our Lord God: Speake: The ſword, the ſword is sharpened, and fourbished. † To kil victims, it is sharpened; to glitter, it is fourbished: thou that moueſt the ſcepter The vvhole people of Iſrael vvas the peculiar adopted ſonne of God, called alſo his firſt begoten. Exo. 4. v. 22. of my ſonne, haſt cut downe euerie tree. † And I gaue it to be made ſmooth, that it may be held with the hand: this is a sharpened ſword, and this is forbished, that it may be in the hand of the ſlayer. † Crie, and howle ô ſonne of man, becauſe this ſame is made in my people, in al the captaines of Iſrael, that fled: they are deliuered to the ſword with my people, therfore ſtrike vpon the thigh, † becauſe it is proued: and that, when it shal ouerthrow the ſcepter, it shal not be, ſaith our Lord God. † Thou therfore ô ſonne of man prophecie, & ſtrike hand againſt hand, and let the ſword be dubled, & let the ſword of the ſlaine be tripled: this is the ſword of great ſlaughter, that maketh them to be aſtonied, † and to pine in hart, & multiplieth ruines. In al their gates haue I geuen the truble of the ſword sharpe and furbished to glitter, addreſſed to ſlaughter. † Be thou sharpened, goe to the right hand, or to the left, whitherſoeuer the appetite of thy face is. † Yea and I wil clappe hand to hand, and wil fil mine indignation: I the Lord haue ſpoken. † And the word of our Lord was made to me, ſaying: † And thou ſonne of man, The Babylonians conſulting the idols vvhether they ſhould inuade the Ammonits or the Ievves, vvere ditected to aſſault Ieruſalem. put thee two wayes, that the ſword of the king of Babylon may come: both shal come forth out of one land: and he shal take coniecture with the hand, in the head of the way of the citie shal he chooſe it. † Thou shalt make way that the ſword may come to Rabbath of the children of Ammon, and to Iuda into Ieruſalem moſt fenced. † For the king of Babylon ſtood in the high way, in the head of two wayes, ſeeking diuination, shufling arrowes: he asked the idols, & tooke counſel of intralles. † On his right hand was made diuination vpon Ieruſalem, to ſette engins, to open the mouth in flaughter, to eleuate the voice in howling, to ſet engins againſt the gates, to caſt vp a rampier, to build munitions. † And he shal be as it were conſulting the oracle in vaine in their eies, & imitating the reſt of ſabbathes: but he shal remember the iniquitie to take it. † Therfore thus ſaith our Lord God: For that you haue remembred your iniquitie, and haue reueled
your preuarications, and your ſinnes haue appeared in al your cogitations: for that, I ſay, that you remembred, you shal be taken by hand. † But thou prophane, impious prince of Iſrael, whoſe day prefixed cometh in the time of iniquitie: † Thus ſaith our Lord God: Take away the myter, take of the crowne: is not this it, that extolled the humble, and humbled the high? † Iniquitie, iniquitie, iniquitie wil I put it, and this was not done, til he came to whom iudgement belongeth, and I wil deliuer it to him. † And thou ſonne of man prophecie, and ſay: Thus ſaith our Lord God to the children of Ammon, and The Ammonites reproching the Ievves vvhen they were afflicted by the Babylonians, vvere for the ſame deſtroyed alſo by the Babylonians. to their reproch, and thou shalt ſay: Sword, ſword draw out thyſelfe to kil, fourbish thy ſelfe to ſlaye, and to glitter. † When vaine thinges were ſene for thee, and lies were diuined: that thou mighteſt be geuen vpon the neckes of the wounded impious, whoſe day prefixed cometh in the time of iniquitie. † At laſt the like ſvvord, and ruine fel vpon Babylon. Returne to thy ſcabbard in the place, wherin thou waſt created, in the land of thy natiuitie I wil iudge thee, † and wil powre out vpon thee mine indignation: in the fire of my furie wil I blow vpon thee, and wil geue thee into the handes of men vnwiſe, & framing deſtruction. † Thou shalt be foode for the fire, thy bloud shal be in the middes of the land, thou shalt be forgotten: becauſe I the Lord haue ſpoken.
CHAP. XXII. For diuers enormious ſinnes, 14. Ieruſalem, and al Iſrael shal be plaged: 25. namely falſe prophets, prieſtes, rauening princes, and wicked people.
AND the woord of our Lord was made to me, ſaying: † And thou ſonne of man VVhy doſt thou ceaſe from admoniſhing, and blaming the people for their bloud ſinnes? doeſt thou not iudge, doeſt thou not iudge the citie of bloud? † And thou shalt shew her al her abominations, and shalt ſay: Thus ſaith our Lord God: The citie shedding bloud in the middes of it, that her time may come: and that hath made idols againſt herſelfe, that she might be polluted. † In thy bloud, which is shed by thee, thou haſt offended: and in thine idols, which thou haſt made, thou art polluted: and thou haſt made thy dayes to approch, and haſt brought the time of thy yeares: therfore haue I geuen thee a reproch to the Gentils, and a mockerie to al landes. † Thoſe that are nere, and that are far from thee, shal triumph ouer thee: thou filthie one, noble, great in deſtruction. † Behold the princes of Iſrael, euerie one in his arme, haue bene in thee, to shede bloud. † Father and mother they haue abuſed with contumelies in thee, the ſtranger they haue
calumniated in the middes of thee, the pupil and widow they haue made ſorowful in thee. † My ſanctuaries you haue deſpiſed, and my ſabbathes you haue polluted. † Detracting men haue bene in thee to shede bloud, and vpon the mountaynes they haue eaten in thee, they haue wrought wickednes in the middes of thee. † The fathers shame they haue diſcouered in thee, the vncleannes of the menſtruous woman they haue humbled in thee. † And euerie one hath wrought abomination vpon his neighbours wife, and the father in law hath polluted his daughter inlaw wickedly, the brother hath oppreſſed his ſiſter the daughter of his father in thee. † They haue taken giftes in thee to shede bloud: thou haſt taken vſurie and ouerplus, and didſt calumniate thy neighbours couetouſly: and thou haſt forgotten me, ſaith our Lord God. † Behold, I God of his part deſiring the ſaluation of al men, ſignifieth here his ſorow for the peoples ſinnes not that God is ſubiect to anie ſuch paſſion, but to infinuate the enormitie of ſinne▪ as Gen. 6. v. 6. haue wrong my handes vpon thy couetouſnes, which thou haſt done, and vpon the bloud that hath bene shed in the middes of thee. † Why, shal thy hart abide, or shal thy handes preuaile in the dayes, which I shal make to thee? I the Lord haue ſpoken, and wil doe it. † And I wil diſperſe thee into nations, & wil ſcatter thee into landes, and wil make thy vncleannes to faile from thee. † And I wil poſſeſſe thee in the ſight of the Gentils: and thou shalt know that I am the Lord. † And the word of our Lord was made to me, ſaying: † Sonne of man, the houſe of Iſrael is turned into droſſe to me: al theſe are become braſſe, and tinne, and yron, and lead, & droſſe of ſiluer, in the middes of the fornace. † Therfore thus ſaith our Lord God: Becauſe you are al turned into droſſe, therfore behold I wil gather you together in the middes of Ieruſalem, † with the gathering of ſiluer, and braſſe, and tinne, & yron, and lead in the middes of a fornace: that I may kindle a fire in it to melt it: ſo wil I gather you together in my furie, and in my wrath, and wil reſt: and I wil melt you. † And I wil gather you together, and wil ſet you on fire, in the fire of my furie, and you shal be melted in the middes therof. † As ſiluer is melted in the middes of the fornace, ſo shal you be in the middes therof: and you shal know that I am the Lord, when I haue powred out mine indignation vpon you. † And the word of our Lord was made to me, ſaying: † Sonne of man, ſay to it: Thou art an vncleane land, and not rayned vpon in the day of furie. † A conſpiracie of prophets in the middes therof: as a lion roaring, and
rauening the praye, haue they deuoured ſoules, they haue taken the riches and the price, her widowes they haue multiplied in the middes therof. † Her prieſts haue contemned my law, and haue polluted my ſanctuaries: betwen a holie thing and prophane they haue put no difference A meruelous force of iuſt mens prayers, by which God ſuffereth himſelf to be ouercome And it is moſt gratful to God when ſome do ſo oppoſe themſelues to entreat mercie for ſinners, that they may repent. S. Iero. Epiſt. 12. ad Gaudentium.
and betwen the polluted and the cleane they vnderſtood not: and from my ſabbathes they haue turned away their eyes, and I was defiled in the middes of them. † Her princes in the middes of her, as wolues rauening the praye to shede bloud, and to deſtroy ſoules, and to purſew gaynes couetouſly. † And her prophetes dawbed them without tempering, ſeing vayne thinges, and diuining lies to them, ſaying: Thus ſaith our Lord God: wheras our Lord hath not ſpoken. † The people of the land they oppreſſed by calumnie, and tooke away violently: the needie and poore they afflicted, and the ſtranger they oppreſſed by calumnie without iudgement. † And I ſought of them a man that might enterpoſe an hedge, and :: ſtand oppoſite agaynſt me for the land, that I might not deſtroy it: and I found not. † And I powred out mine indignation vpon them, in the fire of my wrath I conſumed them: I haue rendered their way vpon their head, ſaith our Lord God.
CHAP. XXIII. By a parable of two harlottes, Oolla and Ooliba, 5. the idolatrie of the two kingdoms of Iſrael, 11. and of Iuda is deſcribed: 22. with threates (31. as Iſrael is partly afflicted already) 36. of more affliction to them both.
AND the word of our Lord was made to me, ſaying: † Sonne of man, there were He ſpeaketh here as of two peoples by anticipation, for when the Iſraelies were in Aegypt, they were but one people, & then alſo they committed idolatrie two wemen daughters of one mother. † And they fornicated in Aegypt, Though they vvere but beginning to increaſe in their youth they fornicated: there were their breſtes preſſed▪ & the pappes of their virginitie were broken. † And their names God called the ten tribes Oolla, vvhich ſignifieth their ovvne habitation, becauſe they made goddes to themſelues, in Bethel and Dan; and the tvvo tribes he called Ooliba, ſignifying my halitation, becauſe the temple there vvas Gods habitation. Oolla the elder and d Ooliba her yonger ſiſter: and I had them, and they bare ſonnes, and daughters. Moreouer their names, Samaria Oolla, and Ieruſalem Ooliba. † Oolla therfore fornicated ouer me, & was madde vpon her louers, vpon the Aſſirians approching, † clothed with hyacinth, the princes, and the magiſtrates, al the youngmen of concupiſcences; al the horſmen, the riders of horſes. † And she gaue her fornications vpon them al the choſen children of the Aſſitians: and in al, on whom she was madde, in their vncleannes she was polluted. † Moreouer alſo her fornications, which she had made in
Aegypt she left not: for they alſo ſlept with her in her youth, & they brake the breaſts of her virginitie, and powred out their fornication vpon her. † Therfore haue I deliuered her into the handes of her louers, into the handes of the children of Aſſur, vpon whoſe luſt she was madde. † They diſcouered her ignominie, tooke her ſonnes and daughters, & her they killed with the ſword: and they were made notorious wemen, and they did iudgements in her. † Which when her ſiſter Ooliba had ſeene, she was madde with luſt more then she: & she gaue impudently her fornication aboue the fornication of her ſiſter † to the children of the Aſſyrians, to the princes, and magiſtrates coming to her clothed with partie clothing, to the horſmen that were carried on horſes, and to yoongmen al of goodlie beautie. † And I ſaw that she was polluted, both one way. † And she increaſed her fornications: and when she had ſeene men paynted in a wal, the images of the Chaldees expreſſed in colours, † and girded with girdles about their reynes, and died turbants on their heades, the forme of al the dukes, the ſimilitude of the children of Babylon, and of the land of the Chaldees, wherin they were borne, † she was mad vpon them with the concupiſcence of her eyes, and she ſent meſſengers to them into Chaldee. † And when the children of Babylon were come to her vnto the bed of pappes, they polluted her with In al this & the like diſcourſes the prophet ſpeaketh not of carnal fornication, but of ſpiritual which is idolatrie, by the moſt frequent figure Metaphora.
their fornications, and she was polluted of them, & her ſoule was filled of them. † She reueled alſo her fornications, and diſcouered her ignominie: and my ſoule departed from her, as my ſoule departed from her ſiſter. † For she hath multiplied her fornications, remembring the dayes of her youth, in which she fornicated in the land of Aegypt. † And she was madde for luſt vpon the lying with them, whoſe flesh is as the flesh of aſſes: and as the fluxe of horſes, their fluxe. † And thou haſt viſited the wickednes of thy youth when thy breaſtes were preſſed in Aegypt, & the pappes of thy virginitie broken. † Therfore Ooliba, thus ſayth our Lord God: Behold I wil rayſe vp al thy louers againſt thee, of whom thy ſoule is filled: and I wil gather them together againſt thee round about, † the children of Babylon, and al the Chaldees, the nobles, and the tyrants, and princes, al the children of the Aſſyrians, the yongmen of goodlie beautie, al the captaynes, and magiſtrates, the princes of princes, and the renowned riders of horſes. † And they shal come vpon thee wel appoynted with chariot, and
wheele, a multitude of peoples: with brigin
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ine, and buckler, and helmet they shal be armed againſt thee, on euerie ſide: and I wil geue iudgement before them, & they shal iudge thee by their iudgements. † And I wil put my In that the Chaldes vvere the miniſters of Gods wrath they are called his
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ele, as Aſſur is called the r
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dde of his furie. Iſa. 10. v. 5. zele in thee, which they exerciſe with thee in furie: By the noſe S. Ierom vnderſtandeth the king by the ca
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es the Prieſtes and Iudges, who were not
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e but
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ut of from the people, and caried into captiuitie 4. Reg 25. Iere. 52. thy noſe, and thine eares they shal cut of: and the thinges that remaine shal fal by the ſword: they shal take thy ſonnes, and thy daughters, and thy verie laſt thing shal be deuoured with fire. † And they shal ſtrippe thee of thy garments, and shal take away the veſſels of thy glorie. † And I wil make thy wickednes to ceaſe out of thee, and thy fornication out of the Land of Aegypt: neither shalt thou lift vp thine eyes to them, and Aegypt thou shalt remember no more. † Becauſe thus ſaith our Lord God: Behold I wil deliuer thee into the handes of them, whom thou hateſt, into their handes, of whom thy ſoule is filled. † And they shal deale with thee in hatred, and they shal take away al thy labours, and shal let thee goe naked, and ful of ignominie, and the ignominie of thy fornications shal be reueled, thy wicked dede, and thy fornications. † They haue done theſe thinges to thee, becauſe thou haſt fornicated after the Nations, among which thou waſt polluted in their idols. † Thou haſt walked in the way of thy ſiſter, and I wil geue her cuppe in thy hand. † Thus ſaith our Lord God: The cuppe of thy ſiſter thou shalt drinke deepe, and wide: thou shalt be into deriſion and into ſcorne, which is moſt capable. † With drunckennes, and ſorow thou shalt be replenished: with the cuppe of penſifenes, and ſadnes, with the cuppe of thy ſiſter Samaria. † And thou shalt drinke it, and shalt drinke it vp euen to the dregges, and the fragments therof thou shalt deuoure, thou shalt rent thy breaſtes: becauſe I haue ſpoken, ſaith our Lord God. Therfore thus ſaith our Lord God: Becauſe thou haſt forgotten me, and haſt caſt me of behind thy bodie, thou alſo beare thy wickednes, and thy fornications. † And our Lord ſpake to me, ſaying: Sonne of man, This demand is an admonition to iudge and condemne
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he
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wickednes, without intermiſſion, as▪
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20. v. 4. doeſt thou iudge Oolla, and Ooliba, and sheweſt thou them their wicked deedes? † becauſe they haue committed aduoutrie, and bloud is in their handes, and with their idols they haue fornicated: moreouer alſo their children, whom they begate for me, they haue offered vnto them to be deuoured. † Yea and they haue done this to me. They polluted Circumſtances of places, and my ſanctuarie in that day, and profaned my times do aggrauate ſinnes very much: vvhich are therfore more ſeuerely puniſhed. ſabbathes. † And when they
immolated their children to their idols, and went into my ſanctuarie in that day to pollute it: theſe thinges alſo they did in the middes of my houſe. † They ſent to men comming from far, to whom they had ſent a meſſenger: therfore loe they came: to whom thou didſt wash thyſelf, and didſt annoint thine eyes about with Amimonium. ſtibikeſtone, and waſt adorned with wemens ornaments. † Thou ſateſt in a very faire bed, and a table was decked before thee: mine incenſe, and mine oyntment thou didſt ſet vpon it. † And the voice of a multitude reioycing was on it: and on the men, that were brought of the maltitude of men, and came from the deſert, they did put bracelets on their handes, and beautiful crownes on their heades. † And I ſaid to her, that was worne in aduoutries: Now wil this woman alſo fornicate in her fornication. † And they went to her as to an harlot woman: ſo went they vnto Oolla, and Ooliba wicked wemen. † They therfore are iuſt men: theſe shal iudge them with the iudgement of adultereſſes, and with the iudgement of bloudshedders: becauſe they are adultreſſes, and bloud is in their handes. † For thus ſaith our Lord God: Bring a multitude to them, and deliuer them into tumult, and into ſpoile: † and let them be ſtoned with the ſtones of peoples, and let them be thruſt through with their ſwordes: they shal kil their ſonnes, and daughters, and their houſes they shal burne with fire. † And I wil take away the wickednes out of the land, & al wemen shal learne, not to doe according to the wickednes of them. † And they shal geue your wickednes vpon you, and the ſinnes of your idols you shal carie: and you shal know that I am the Lord God.
CHAP. XXIIII. Ieruſalem manie wayes chaſticed of God, and not amended, 11. shal at laſt be melted like a braſſe potte: 15. and shal not dare to mourne for the death of her deareſt.
AND the word of our Lord was made to me, in Ieremie in Babylon ſaw vvhat vvas done the ſame time in Ieruſalem, and therfore is bid,
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to write the day, v. 2. that therby the certaintie of his prophecie may appeare. For the verie ſame day Nabuchodonoſor layde ſiege to Ieruſalem. 4. Reg. 25. v. 1. the ninth yeare, in the tenth moneth, the tenth day of the moneth, ſaying: † Sonne of man, :: write thee the name of this day, wherin the king of Babylon is confirmed againſt Ieruſalem to day. † And thou shalt ſpeake by a prouerbe to the exaſperating houſe a parable, and shalt ſay to them: Thus ſaith our Lord God: Set thou a potte, ſt it, I ſay, and put water
into it. † Heape together the peeces therof into it, euerie good part, the thigh and the shoulder, the choſen thinges and ful of bones. † Take the fatteſt beaſt, and lay together pyles of bones alſo vnder it: the ſeething therof is boyling hotte, and the bones therof are throughly ſodden in the middes therof. † Therfore thus ſaith our Lord God: Wo to the citie of bloud, to the potte, whoſe ruſtines is in it, and the ruſtines therof is not gone out of it: by her partes, and by her partes caſt her out, there hath no lotte fallen vpon her. † For her bloud is in the middes of her, she hath shed it vpon the moſt cleare rocke: she shed it not vpon the ground, that it might be couered with duſt. † That I might bring mine indignation in vpon her, and might reuenge with vengeance: I gaue her bloud vpon the moſt clere rocke, that it might not be couered. † Therfore thus ſaith our Lord God: Wo to the citie of bloud, whoſe bonefire I wil make great. † Heape together the bones, which I wil burne with fire: the flesh shal be conſumed, and al the compoſition shal be ſod, and the bones shal drie away. † Set it alſo vpon hote burning coles emptie, that the braſſe therof may waxe hote, and be melted: and let the filth of it be melted in the middes therof, & let the ruſt therof be conſumed. † There hath bene ſweating with much labour, and the exceding ruſt therof is not gone out, VVhen ſinners are not amended by fire of tribulation; God after that they are parted frō this vvorld, puniſheth them euerlaſtingly. no not by fire. † Thine vncleannes is exectable: becauſe I would clenſe thee, and thou art not clenſed from thy filthines: yea neither shalt thou be clenſed, before I make myne indignation to ceaſe in thee. † I the Lord haue ſpoken: It shal come, and I wil doe it: I wil not paſſe, nor ſpare, nor be pacified: according to thy wayes, and according to thine inuentions wil I iudge thee, ſaith our Lord. † And the word of our Lord was made to me, ſaying: † Sonne of man, behold I take from thee the thing that thine eyes deſire in a plague: and thou shalt not lament, nor weepe: neither shal thy teares runne. † Sigh holding thy peace, thou shalt not make the mourning of the dead: let thy crowne be tyed round about thee, and thy shoes shal be on thy feete, neither shalt thou couer thy face with a cloth, neither shalt thou eare the meates of mourners. † I ſpake therfore to the people in the morning, and The ſuddaine death of nere freindes cauſeth
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ore ſorow, then if it were feared before: yet the prophet was commanded not to ſhew ſorow for the ſuddaine death of his wife, to ſignifie that the great calamitie of euerie one would take away the particular
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for the lode priuate freindes. my wife died at euen: and I did in the morning as he had commanded me. † And the people ſayd to me: Why doeſt thou not tel vs what theſe thinges ſignifie, that thou doeſt? † And I ſayd to
them: The word of our Lord was made to me, ſaying: † Speake to the houſe of Iſrael: Thus ſayth our Lord God: Behold I wil pollute my ſanctuarie, the pride of your empire, and the thing that your eyes deſire, and vpon which your ſoule quaketh for feare: your ſonnes, and your daughters, which you haue left, shal fal by the ſword. † And you shal doe as I haue done: your faces with a clothe you shal not couer, and the meates of mourners you shal not eate. † You shal haue crownes on your heades, & shoes on your feete: you shal not lament nor weepe, but you shal pine away in your iniquities, and euerie one shal groane toward his brother. † And Ezechiel shal be nvto you for a portending ſigne: according to al thinges, that he hath done, shal you doe when this shal come: and you shal know that I am the Lord God. † And thou ſonne of man, behold in the day, wherin I wil take away from them their ſtrength, and the ioy of dignitie, and the deſire of their eyes, whervpon their ſoules reſt, their ſonnes and daughters. † In that day when one fleing shal come to thee, to tel thee: † in that day, I ſay, shal thy mouth be opened with him that fleeth, and thou shalt ſpeake, and shalt be ſilent no more: and thou shalt be vnto them for a portending ſigne, and you shal know that I am the Lord.
CHAP. XXV.
The 3. part. The deſtruction of diuers other nations, beſides the Iewes. The Ammonites, 8 Moabiles, 12. Idumeans, 15. and Philiſtians (for their malice againſt the Iſraelites) shal be ouerthrowne.
AND the word of our Lord was made to me, ſaying: † Sonne of man, ſet thy face againſt the children of Ammon, and thou shalt prophecie of them. † And thou shalt ſay to the children of Ammon: Heare ye the word of our Lord God: Thus ſaith our Lord God Amongſt other heathen nations, eſpecially the Ammonites reioyced at the miſeries of the Iewes, and were therfore plaged. For that thou haſt ſayd: Ha, ha, vpon my ſanctuarie, becauſe it is polluted: and vpon the Land of Iſrael, becauſe it is made deſolate: and vpon the houſe of Iuda, becauſe they are led into captiuitie: † Therfore wil I deliuer thee to the children The Chaldees, or rather the Armenians or Agarens (who are more direct eaſtward, and of the eaſt for an inheritance, and they shal place their shepecotes in thee, and shal ſet their tents in thee: they shal eate thy fruites: and they shal drinke thy milke. † And I wil geue Rabbath to be an habitation of camels, and the children of Ammon to be a lying place for beaſtes: and you shal know that I am the Lord. † Becauſe thus ſaith our Lord God: For that thou haſt clapped with the hand,
and ſtriken with the foote, and haſt bene glad withal thy affection vpon the land of Iſrael: † therfore behold I wil ſtretch forth my hand vpon thee, and wil deliuer thee into the ſpoile of the Gentils, and wil kil thee out of the peoples, and deſtroy thee out of the landes, and breake thee: and thou shalt know that I am the Lord. † Thus ſaith our Lord God: For that Moab, and Seir haue ſayd: Behold as al the Gentils, ſo is the houſe of Iuda: † therfore behold I wil take away al the ſtreingth and force of Moab, vvhich conſiſteth in his ſtrong cities. I wil open the shoulder of Moab of his cities, of his cities I ſay, and of his borders the noble cities of the land Bethieſimoth, and Beelmeon, and Cariathaim, † to the children of the Eaſt with the children of Ammon, and I wil geue it for an inheritance: that there may be memorie no more of the children of Ammon among the Gentils. † And in Moab I wil do Iudgements: and they shal know that I am the Lord. † Thus ſaith our Lord God: For that Idumea hath made reuenge to reuenge herſelf of the children of Iuda, and hath ſinned offending, and hath ſought reuenge of them; † therfore thus ſayth our Lord God: I wil ſtretch forth my hand vpon Idumea, and wil take away out of it man, and beaſt, and wil make it deſert from the South: and they that are in Dedan, shal fal by the ſword. † And I wil geue my reuenge vpon Idumea by the hand of my people Iſrael: and they shal doe in Edom according to my wrath, and my furie: and they shal know my vengeance, ſaith our Lord God. † Thus ſaith our Lord God: For that the Paleſthines haue made reuenge, and haue reuenged themſelues with al their minde, killing, and accomplishing old emnities: † therfore thus ſaith our Lord God: Behold I wil ſtretch forth my hand vpon the Paleſthines, and wil kil the killers, and wil deſtroy the remnant of the ſea coſt. † and I wil make in them great reuengements arguing in furie: and they shal know that I am the Lord, when I shal haue geuen my vengeance vpon them.
CHAP. XXVI. Tyre a moſt noble maritime citie shalbe destroyed, by the king of Babylon, becauſe they reioyce at the deſolation of Ieruſalem. 15. At the ſight wherof manie shal be aſtonied.
AND it came to paſſe in Yeares are ſtil counted from the tranſmigration of Ioachin, as ch. 1. 8 20. 24. v. 1. & 29. v. 1. 17. the eleuenth yeare, the firſt of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man for that Tyre hath ſayd of Ieruſalem: Ah the gates of the peoples are broken, she is turned to me:
I shal be filled, she is deſert. † Therfore thus ſaith our Lord God: Behold I vpon thee ô Tyre, and I wil make manie nations come vp to thee, as the ſea riſeth vp ſwelling. † And they shal diſſipate the walles of Tyre, and shal deſtroy the towers therof: and I wil ſcrape her duſt from her, & wil make her as a moſt cleare rocke. † Tyre which is a moſt frequented ſea towne, ſhal be made deſolate and to no vſe but to hang nettes therin to drie. The drying of nettes shal be in the middes of the ſea, becauſe I haue ſpoken, ſaith our Lord God: and she shal be for a ſpoile to the Gentils. † Leſſe cities and townes perteyning to Tyre ſhal likewiſe be deſtroyed. Her daughters alſo that be in the field, shal be ſlaine by the ſword: and they shal know that I am the Lord. † Becauſe thus ſaith our Lord God: Behold I wil bring to Tyre Nabuchodonoſor the king of Babylon from the North, the king of kinges with horſes, and chariotes, and horſemen, and multitude, and a great people. † Thy daughters that are in the field, he shal kil with the ſword: and he shal compaſſe thee with munitions, and shal caſt vp a mount round about: and he shal lift vp the buckler againſt thee. † And he shal diſpoſe ordinances, and engins againſt thy walles, & shal deſtroy thy towers with his armour. † With the inundation of his horſes, the duſt of them shal couer thee: at the ſound of the horſemen, and wheeles, and chariotes thy walles shal be moued, when he shal goe in at thy gates, as by the entrance of a citie deſtroyed. † With the hoofes of his horſes he shal tread downe al thy ſtreetes: thy people he shal kil with the ſword, and thy noble ſtatues shal fal to the ground. † They shal waſte thy riches, they shal ſpoile thy merchandiſe: and they shal deſtroy thy walles, and shal ouerthrow thy goodlie houſes: and thy ſtones, and thy timber, and thy duſt they shal put in the middes of the waters. † And I wil make the multitude of thy ſongues to ceaſe, and the ſound of thy harpes shal be heard no more. † And I wil make thee as a moſt cleare rocke, drying of nettes shalt thou be, neither shalt thou be built anie more: becauſe I haue ſpoken, ſaith our Lord God. † Thus ſaith our Lord God to Tyre: Why, shal not the ilands be moued at the ſound of thy ruine, & the groning of thy ſlaine, when they shal be killed in the middes of thee? † And al the princes of the ſea shal goe downe from their ſeates: and take of their roabes, and caſt away their brodered garments, & be clothed with aſtonishment, ſitte on the earth, and being aſtonied meruel at thy ſudden fal. † And taking vpon thee a lamentation, they shal ſay to thee: How haſt thou perished that dwelleſt in the ſea, ô noble citie, which haſt
bene ſtrong in the ſea with thine inhabitants, whom al did feare? † Now shal the shippes be aſtonied in the day of thy feare: and the ilands in the ſea shal be trubled, for that none cometh forth out of thee. † Becauſe thus ſaith our Lord God: When I shal make thee a deſolate citie as the cities that are not inhabited: and shal bring vpon thee the depth, and manie waters shal couer thee: † and shal plucke thee downe with thoſe, that deſcend into the lake to the euerlaſting people, and shal place thee in the As Tyre was exalted in pride, ſo it was brought to great ruine, yet was it reſtored, after ſeuentie yeares according to Iſaias prophecie, ch. 23 v. 15. And our Sauiour retired ſometimes into the quarters of Tyre and Sidon. Mat. 15. v. 21. loweſt ground as old deſolations, with them that are brought downe into the lake, that thou be not inhabited: moreouer when I shal geue glorie in the land of the liuing, † I wil bring thee to nothing, and thou shalt not be, & being ſought for, thou shalt not be found anie more for euer, ſaith our Lord God.
CHAP. XXVII. The prophet lamenteth the ruine of Tyre: 3. deſcribing her former glories 10. and traffike in al ſortes of rich marchandiſe, with ſundrie nations. 26. Al which shal be ouerthrowne by the Chaldees.
AND the word of our Lord was made to me, ſaying: † Thou therfore ô ſonne of man, take vp a lamentation vpon Tyre: † And thou shalt ſay to Tyre, which dwelleth in the entrance of the ſea, being the traffike of peoples to manie ilands: Thus ſaith our Lord God: ô Tyre, thou haſt ſaid: This large deſcription of the Tyrians glory ſheweth their greater ruine. I am of perfect beautie, † and ſituated in the hart of the ſea. Thy borderers, which builded thee haue accomplished thy beautie: † with the firretrees of Sanit they builded thee, with al the bordes of the ſea: they tooke the cedar from Libanus, to make thee a maſt. † Okes of Baſan they haue hewed for thine ores: and thy bankes they haue made thee of the iuorie of India, and litle cabbins of the ilands of Italie. † Various ſilke of Aegypt was wouen for thy ſaile, to be put on the maſt: hyacinth, and purple out of the ilands of Eliſa, were made thy couering. † The inhabitants of Sidon, and the Aradians were thy rowers: thy wiſe men, ô Tyre, were made thy gouernors. † The ancients of Gebal, and wiſemen therof had mariners to the ſeruice of thy diuerſe ſtuffe: al the shippes of the ſea, and their mariners haue bene in the people of thy traffike. † The Perſians, and Lydians, and the Lybians were in thine armie thy men of warre: the buckler, and helmet they did hang in thee for thine ornament. † The children of Arad
were with thine armie vpon thy walles round about: yea and the Pygmeians, that were in thy towers, hung vp their quiuers on thy walles round about: they accomplished thy beautie. † They of Carthage thy merchants, for the multitude of al riches, with ſiluer, iron, tinne, and lead did they replenish thy marts. † Greece, Thubal, and Moſoch, they were thy merchants: ſlaues, & veſſels of braſſe they brought to thy people. † From the houſe of Thogorma they brought horſes, & horſemen, and mules to thy market. † The children of Dedan were thy merchants: manie ilands the traffike of thy hand, teeth of iuorie, and of Heben they exchanged for thy price. † The Syrian was thy merchant for the multitude of thy workes, the precious ſtone, and purple, and branched workes, and fine linnen, and ſilke, and S. Ierom in Iſaie. 54. v. 12. tranſlating this word a iaſper ſtone, here leaueth it vntranſlated, and ſo do alſo the Septuagint; neither do the Hebrew Doctors deſcribe it in their commentaries. The Chaldee paraphraſis tranſlateth it in general precious ſtones, or margarites: ſome in particular, thinke it to be a carbunkle, ſome a rubie, others a chryſtal, others an adamant. chodchod they did ſet forth in thy market. † Iuda and the land of Iſrael they were thy merchants in the principal corne: balme, and honie, and oyle, and reſine they did ſet forth in thy marts. † The Damacene was thy merchant in the multitude of thy workes, in the multitude of diuers riches, in fatte wine, in woolles of the beſt colour. † Dan, and Greece, & Moſel in thy marts haue ſet forth wrought yron: ſtacte, and calums were in thy merchandiſe. † Dedan thy merchants in tapeſtrie for ſeates. † Arabia, and al the princes of Cedar, they were the merchants of thy hand: with lambes, and rammes, and kiddes thy merchants came to thee. † The ſellers of Saba, & Reema, they were thy merchants: with principal ſpices, and precious ſtone, and gold, which they did ſet forth in thy market. † Haran, and Chene, and Eden, thy merchants: Saba, Aſſur, and Chelmad thy ſellers. † They were thy merchants in diuers manner, with folded peeces of hyacinth, and of embrodered clothes, and of precious riches, which were wrapped vp, and bound with cordes: cedars alſo they had in thy merchandiſe. † The shippes of the ſea, thy chief in thy merchandiſe: and thou waſt replenished, and glorified excedingly in the hart of the ſea. † In manie waters haue thy rowers brought thee: the ſouthwinde hath broken thee in the hart of the ſea. † Thy riches, and thy treaſures, and thy manifold furniture, thy mariners, and thy gouerners, which hold thy ſtuffe, and were chiefe ouer thy people: thy men of warre alſo, that were in thee with al thy multitude, that is in the middes of thee: shal fal in the hart of the ſea in the day of thy ruine. † At the ſound of the crie of thy gouernours
shal the nauies be trubled. † And al they that held ore shal goe downe out of their shippes: the mariners, and al the gouernours of the ſea shal ſtand on the land: † and they shal bewaile vpon thee with a loude voice, and shal crie bitterly: and they shal caſt duſt vpon their heades, and shal be ſprinkled with ashes. † And they shal shaue VVith theſe Gentiles, cutting or ſhauing of their heare was a ſigne of ſorovv, vvhich the Ievves vvere commanded not to imitate. Deut. 14. to ſhevv difference from other nations: yet they alſo did cut their heare in great calamities. Iſa. 22. v. 12. baldnes vpon thee, and shal be girded with heareclothes: and they shal weepe for thee in bitternes of ſoule with moſt bitter weeping. † And they shal take vp a mournful ſong vpon thee, and shal lament thee: What citie is as Tyre, which is become ſilēt in the middes of the ſea? † Which in the going forth of thy merchandiſe from the ſea didſt fil manie peoples: in the multitude of thy riches, and of thy peoples haſt inriched the kinges of the earth. † Now thou art deſtroyed by the ſea, thy riches are in the bottome of the waters, and al the multitude, that was in the middes of thee, are fallen. † Al the inhabitants of the ilands are aſtonied vpon thee: and al the kinges of the ſame being ſtriken with tempeſt haue changed their lookes. † The merchants of peoples haue hiſſed vpon thee: thou art brought to nothing, and thou shalt not be euen for euer.
CHAP. XXVIII. For moſt inſolent pride Tyre shal be vtterly deſtroyed. 20. Sidon likewiſe ouerthrowne. 24. And the people of Iſrael at laſt reſtored.
AND the word of our Lord was made to me, ſaying: † Sonne of man ſay to the prince of Tyre: Thus ſaith our Lord God: For that thy hart is eleuated, & thou haſt ſayd: I am God, and I haue ſitten in the chaire of God in the hart of the ſea: wheras thou art a man, and not God: and haſt geuen thy hart as the hart of God. † Loe thou Daniel was ſo famous for vviſdom, that therof came a prouerbe in Chaldea, to compare wiſemen vvith Daniel; and to reproch thoſe that arrogated more wiſdom then they had, that they ſemed vainely to themſelues. vviſer then Daniel.
art wiſer then Daniel: euerie ſecret is not hid from thee. † In thy wiſedom and thy prudence thou haſt made thee ſtrength: and haſt gotten gold, and ſiluer in thy treaſures. † In the multitude of thy wiſedome, & in thy merchandiſe thou haſt multiplied ſtrength to thee: and thy hart is eleuated in thy ſtrength. † Therfore thus ſaith our Lord God: For that thy hart is eleuated as the hart of God: † therfore behold I wil bring vpon thee ſtrangers the ſtrongeſt of the Gentils: and they shal draw their ſwordes vpon the beautie of thy wiſedome, and shal pollute thy comelines. † They shal kil, and plucke thee downe: and thou shalt dye in the death of the ſlaine in the hart of the ſea.
† Why, shalt thou ſpeake ſaying: I am God, before them that kil thee: wheras thou art a man, and not God, in the hand of them that ſlay thee? † By the death of the vncircumciſed shalt thou dye in the hand of ſtrangers: becauſe I haue ſpoken, ſaith our Lord God. † And the word of our Lord was made to me, ſaying: Sonne of man lift vp a lamentation vpon the king of Tyre: † and thou shalt ſay to him: Thus ſaith our Lord God: Thou the ſignet of ſimilitude, ful of wiſedom, and perfect of beautie, † thou waſt in the delicacies of the paradiſe of God: euerie precious ſtone thy couering: ſardius, topatius, and the iaſper, chryſolithus, and onyx, and berillus, the ſapphire, and the carbuncle, and the emerald: gold the worke of thy beautie: and thy
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pipes were prepared in the day, that thou waſt created. † Thou Cherub ſtreched out, and protecting, and I ſette thee in the holie mount of God, in the middes of fyrie ſtones thou haſt walked. † Perfect in thy wayes from the day of thy creation, Tyre had much
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niquity long before, but when the king thought himſelf to be God. v. 2 this iniquity could not be longer tolerated. vntil iniquitie was found in thee. † In the multitude of thy merchandiſe, thyne inner partes were filled with iniquitie, and thou didſt ſinne: and I caſt thee out from the mount of God, and deſtroyed thee ô Cherub protecting, out of the middes of the fyrie ſtones. † And thy hart was eleuated in thy beautie: thou haſt loſt thy wiſedome in thy beautie, I haue caſt thee to the earth: before the face of kinges I haue geuen thee, that they might behold thee. † In the multitude of thine iniquities, & in the iniquitie of thy merchandiſe, thou haſt polluted thy ſanctification: I wil therfore bring forth a fyre out of the middes of thee, to eate thee, and I wil make thee as ashes vpon the earth in the ſight of al that ſee thee. † Al that shal ſee thee in the Gentils, shal be aſtonied vpon thee: thou art become a thing of naught, and thou shalt not be for euer † And the word of our Lord was made to me, ſaying: † Sonne of man, ſet thy face As Sidon was nere in ſituation to Tyre, ſo it was made like in ruine for their like pride. againſt Sidon: and thou shalt prophecie of it, † and shalt ſay: Thus ſaith our Lord God: Behold I to thee Sidon, and I wil be glorified in the middes of thee: and they shal know that I am the Lord, when I shal doe iudgements in it, and shal be ſanctified in it. † And I wil ſend into it peſtilence, and bloud in the ſtreetes therof: & the ſlaine shal fal in the middes therof by the ſword round about: and they shal know that I am the Lord. † And there shal be no more ſcandal of bitternes to the houſe of Iſrael, and thorne cauſing payne on euerie ſide round about them,
that are againſt them: and they shal know that I am the Lord God. † Thus ſaith our Lord God: Al nations wil praiſe God when they ſee that he iuſtly puniſheth his owne people, & afterwards reſtoreth them to their former ſtate. When I shal haue gathered together the houſe of Iſrael out of the peoples, in which they are diſperſed: I wil be ſanctified in them before the Gentils: and they shal dwel in their land, which I gaue to my ſeruant Iacob. † And they shal dwel therin ſecure, and they shal build houſes, and shal plant vineyards, and shal dwel confidently, when I shal haue done iudgements in al, that are their enemies round about: & they shal know that I am the Lord their God.
CHAP. XXIX. The king of Aegypt shal be ouerthrowne: 9. and the kingdom waſted fourtie yeares: 13. It shal be repared to a meane ſtate. 17. And shal be geuen to the king of Babylon, for his ſeruice in deſtroying Tyre.
IN Prophetes do not write their prophecies in order of time as they were reueled; for in former chapters he wrote that which he ſaw in the eleuenth yeare: ch. 26. v. 1. but that which was ſooner fulfilled: or becauſe Tyre & Sidon were nerer in ſituation to Ieruſalem then Aegypt he writte that prophecie before this. the tenth yeare, the tenth moneth, the eleuenth day of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man, ſet thy face againſt Pharao the king of Aegypt: and thou shalt prophecie of him, and of al Aegypt. † Speake, and thou shalt ſay: Thus ſaith our Lord God: Behold I to thee Pharao king of Aegypt, thou great dragon, which lyeſt in the middes of thy riuers, and ſayeſt: The riuer is mine, and I made it my ſelfe. † And I wil put a bridle in thy iawes: and I wil faſten the fishes of thy riuers to thy ſcales: and I wil draw thee out of the middes of thy riuers, and al thy fishes shal ſticke to thy ſcales. † And I wil caſt thee forth into the deſert, and al the fishes of thy riuer: thou shalt fal vpon the face of the earth, thou shalt not be collected, nor gathered together: to the beaſts of the earth, and to the foules of the heauen haue I geuen thee to be deuoured. † And al the inhabitants of Aegypt shal know that I am the Lord: for that thou haſt bene a ſtaffe of reede to the houſe of Iſrael. † When they tooke thee with the hand, and thou waſt broken, and didſt rent al their shoulder: and they leaning vpon thee, thou waſt broken, and didſt diſſolue al their reines. † Therfore thus ſaith our Lord God: Behold I wil bring vpon thee the ſword: and wil kil out of thee man, and beaſt. † And the Land of Aegypt shal be into a deſert, and into a wildernes: and they shal know that I am the Lord: for that thou haſt ſayd: The riuer is mine, and I made it. † Therfore behold I to thee, and to thy riuers: and I wil geue the Land of Aegypt into deſolations, deſtroyed with the ſword, from the tower of Syene, euen to
the borders of Aethiopia. † The foote of man shal not paſſe through it, neither shal the foote of beaſt goe in it: and it shal not be inhabited fourtie yeares. † And I wil make the Land of Aegypt deſert in the middes of deſert lands, & the cities therof in the middes of cities ouerthrowen, and they shal be deſolate fourtie yeares: and I wil diſperſe the Aegyptians into nationes, and wil ſcatter them into the landes. † Becauſe thus ſaith our Lord God: After the end of fourtie years I wil gather Aegypt out of the peoples in which they had bene diſperſed. † And I wil bring backe the captiuitie of Aegypt, and wil place them in the land of Phatures, in the land of their natiuitie, and they shal be there as a low kingdom: † among other kingdoms it shal be loweſt, and it shal no more be eleuated ouer the nations, and I wil diminish them that they rule not ouer the Gentils. † And they shl no more be to the houſe of Iſrael in confidence, teaching iniquitie, that they may flee, and folow them: and they shal know that I am the Lord God. † And it came to paſſe in This viſion againſt Aegypt is in confirmation of the former 17. yeares before. v. 1. the ſeuen and twenteth yeare, in the firſt, in the firſt of the moneth: the word of our Lord was made to me, ſaying: † Sonne of man, Nabuchodnoſor the king of Babylon hath made his armie to ſerue with great ſeruice agaynſt Tyre: euerie head made bald, and euerie shoulder hath the heare plucked of: and Of this place S
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halſo Infidels for their moral good woorkes temporally, though they can not merite an eternal revvard as the iuſt doe. there hath bene no reward rendred him, nor his armie concerning Tyre, for the ſeruice that he ſerued me agaynſt it. † Therfore thus ſayth our Lord God: Behold I wil geue Nabuchodonſor the king of Babylon in the Land of Aegypt: and he shal take the multitude therof, and take the boories therof for a praye, and rifle the ſpoiles therof: and it shal be :: a reward for his armie, † and for the worke, that he ſerued me agaynſt it: I haue geuen him the Land of Aegypt, for that they haue labored for me, ſayth our Lord God. † In that day there shal a horne ſpring to the houſe of Iſrael, and I wil geue thee an open mouth in the middes of them: and they shal know that I am the Lord.
CHAP. XXX. Aegypt shal be ſo waſted, 5. that Aethiopia, and other neighboures shal tremble; 9. ſeing the cities and countrie deſtroyed. 20. Al which is confirmed againe by an other viſion.
AND the word of our Lord was made to me, ſaying: † Sonne of man prophecie, & ſay: Thus ſayth our Lord God: Howle ye, wo, wo to the day: † becauſe the day is nere,
and The day of iuſt puniſhment is called the day of our Lord. As the Apoſtle calleth the day of general iudgement the day of our Lord. 1. Cor▪ 5. 2. Cor. 1 & 1. Theſ. 5. the day of our Lord approcheth: the day of a cloude, the The time vvhen the Chaldees, the moſt potent nation ſhal conquer, and triumph ouer Aegypt. time of the Gentiles shal be. † And the ſword shal come into Aegypt: & there shal be feare in Aethiopia, when the woonded shal fal in Aegypt, and the multitude therof shal be taken away, and the fundations therof be deſtroyed. † Aethiopia, and Libia, and the Lydians, and al the reſt of the common people, and Chub, and the children of the land of couenan
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, shal fal with them by the ſword. † Thus ſayth our Lord God: And they shal fal that vnderproppe Aegypt, and the pride of the empire therof shal be deſtroyed: from the towre of Siena shal they fal in it by the ſword, ſayth our Lord the God of hoſtes. † And they shal be diſſipated in the middes of deſolate landes, and the cities therof shal be in the middes of deſert cities. † And they shal know that I am the Lord: when I shal haue geuen fyre in Aegypt, and al the ayders therof shal be broken. † In that day shal meſſengers goe forth from my face in gallies to terrifie the confidence of Aethiopia, and there shal be feare among them in the day of Aegypt: becauſe it shal come without doubt. † Thus ſayth our Lord God: I wil make the multitude of Aegypt to ceaſe in the hand of Nabuchodonoſor the king of Babylon. † He and his people with him the ſtrongeſt of the Gentiles shal be brought to deſtroy the land: and they shal draw their ſwordes vpon Aegypt: and shal fil the land with the ſlaine. † And I wil make the channels of the riuers drie, and wil deliuer the land into the handes of the moſt wicked: and wil dſſipate the land and the fulnes therof in the handes of aliens, I the Lord haue ſpoken. † Thus ſayth our Lord God: And I wil deſtroy the idols, and I wil make the idols to ceaſe out of Memphis: and duke of the land of Aegypt there shal be no more: and I wil geue terrour in the land of Aegypt. † And I wil deſtroy the land of Phathures, and wil geue fire in Taphnis, and wil do iudgements in Alexandria. † And I wil powre out mine indignation vpon Peluſium the ſtrength of Aegypt, and wil kil the multitude of Alexandria, † And wil geue fyre in Aegypt: as a woman in trauel shal Peluſium ſorow, & Alexandria shal be diſſipated, and in Memphis daylie diſtreſſes. † The youngmen of Heliopolis, and of Bubaſti shal fal by the ſword, and themſelues shal be led captiue. † And in Taphnis the day shal waxe black, when I shal haue broken there the ſcepters of Aegypt, and the pride of the might therof shal faile in it: the cloude shal
couer her, & her daughters shal be led into captiuitie. † And I wil doe iudgements in Aegypt: & they shal know that I am the Lord. † And it came to paſſe in the eleuenth yeare in the firſt moneth, in the ſeuenth of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man, I Part of the kingdom of Aegypt was ſubd
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ed before this time by the king of Babylon. 4. Reg. 24. v. 7. haue broken the arme of Pharao king of Aegypt: and behold it is not wound vp, that health might be reſtored to it, that it might be bound with clothes, and ſwadled with linnen cloutes, that recouering ſtrength it might hold the ſword. † Therfore thus ſaith our Lord God: Behold I to Pharao king of Aegypt, & I wil breake into peeces his ſtrong arme, already broken: and I wil caſt downe the ſword out of his hand: † and wil diſperſe Aegypt among the Gentils, and wil ſcatter them in the landes. † And I wil ſtrengthen the armes of the king of Babylon, and wil geue my ſword in his hand: and I wil breake the armes of Pharao, and the ſlaine before his face shal grone with groninges. † And I wil ſtrengthen the armes of the king of Babylon, and the armes of Pharao shal fal: and they shal know that I am the Lord, when I shal geue my ſword into the hand of the king of Babylon, and he shal haue ſtreched it forth vpon the Land of Aegypt. † And I wil diſperſe Aegypt into nations, and wil ſcatter them into landes, and they shal know that I am the Lord.
CHAP. XXXI. The glorie of Aſſirians excelling al other kingdomes, 10. was ouerthrowne, God ſo ordayning, by the Chaldees: 18. much leſſe shal Aegypt eſcape.
AND it came to paſſe in the eleuenth yeare, the third moneth, the firſt of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man, ſay to Pharao the king of Aegypt, and to his people: Thou that ſemeſt to thyſelf inuincible yet art thou not equal to the king of Aſſirians, who already is ouer throwne; and ſo
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halt thou likewiſe be. To whom art thou made like in thy greatnes? † Behold Aſſur as it were a ceder in Libanus, fayre of boughes, and thicke of leaues, and high of height▪ and the toppe therof is eleuated among the thicke boughes. † The waters haue nourished him, the depth hath exalted him, the riuers therof ranne out round about the rootes therof, and he ſent forth her riuers to al the trees of the countrie. † Therfore was his height eleuated aboue al the trees of the countrie: and his groues were multiplied, and his boughes were eleuated becauſe of manie waters. † And when he had ſpred forth his shadow, in his boughes al the foules of the heauen
made neſts, and vnder his leaues al beaſts of the forreſts engendred, and vnder his shadow dwelt the aſſemblie of verie manie nations. † And he was moſt faire in his greatnes, and in the enlarging of his groues: for his roote was nere manie waters. † The ceders were not higher then he in the paradiſe of God, the firretrees matched not his toppe, and the planetrees were not equal to his boughes: no tree of the paradiſe of God was likened to him, and to his beautie. † Becauſe I made him beautiful, and with manie & thicke boughes: and al the trees of pleaſure, that were in the paradiſe of God, did emulate him. † Therfore thus ſaith our Lord God: For that he is extolled in height, and hath geuen his toppe greene and thicke, and his hart is eleuated in his height: † I haue deliuered him into the handes of the ſtrongeſt of the nations, doing he shal doe to him: according to his impietie I haue caſt him out. † And aliens, and the moſt cruel of the nations shal cut him downe, and shal throw him forth vpon the mountaines, and in al valleis his boughes shal fal, and his groues shal be broken on al rockes of the land: and al the peoples of the earth shal depart from his shadow, and shal leaue him. † In his ruine dwelt al the foules of heauen, and in his boughes were al the beaſts of the fielde. † For which cauſe there shal not be eleuated in their height al the trees of the waters, neitheir shal they put their highnes among the wooddie and thicke ones, neither shal they ſtand in their height, al that are watered with waters: becauſe they are al deliuered into death to the loweſt earth in the middes of the children of men, to them that goe downe into the lake. † Thus ſaith our Lord God: In the day that he went downe to hel, I brought in mourning, I couered him with the depth: and I ſtayed his riuers, and kept in manie waters: Libanus was made ſad vpon him, and al the trees of the filde were shaken. † At the ſound of his ruine I moued the Gentils, when I brought him downe to hel with them, that deſcended into the lake: and al the trees of pleaſure goodlie and glorious in Libanus, al that were watered with waters, were comfourted in the loweſt earth. † For they alſo shal goe downe with him to hel to the ſlaine by the ſword: and the arme of euerie one shal ſitte vnder his shadow in the middes of the nations. † Although
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Aegypt thou art like to the moſt potent kingdomes, yet as the aſſirians & others ſo thou alſo ſhalt be ruined. To whom art thou likened ô thou noble and loftie among the trees of pleaſure? Behold thou a
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t brought downe with the trees of pleaſure to the
loweſt earth: in the middes of the vncircumciſed shalt thou ſleepe, with them that are ſlaine by the ſword, the ſame is Pharao, and al his multitude, ſaith our Lord God.
CHAP. XXXII. The Prophet lamenteth the deſtruction of Aegypt. 11. proſecuting his prophecie of the moſt lamentable deſtruction therof. 17. foreshewing that the more it is exalted in ſtrength and glorie, ſo much more miſerable shal be the fal therof.
AND it came to paſſe, Here it is manifeſt that this prophet counteth the yeares by the time of tranſmigration of king Iechonias, for it is clere that Sedecias
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eigned only eleuen yeares. 4. Reg. 24. & 25. Iere.
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. & 52 the twelth yeare, in the twelth moneth, in the firſt of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man, take vp a lamentation vpon Pharao the king of Aegypt, & thou shalt ſay to him: Thou art likened to the Lion of the Gentils, and the dragon, that is in the ſea: and thou didſt ſtrike with the horne in thy riuers, and didſt truble the waters with thy fete, and didſt conculcare their ſtreames. † Therfore thus ſaith our Lord God: I wil ſpred my nette vpon thee in the multitude of manie peoples▪ and I wil draw thee out in my nette. † And I wil throw thee forth on the ground, vpon the face of the filde wil I caſt thee away: and I wil make al the foules of heauen to dwel vpon thee, and I wil fil of thee the beaſtes of al the earth. † And I wil geue thy flesh vpon the moutaines, and wil fil the litle hilles with thy corruption. † And I wil water the earth with the ſtinche of thy bloud vpon the mountaines, and the valleis shal be filled of thee. † And I wil couer the heauens, when thou shalt be extinguished, and I wil make the ſtarres therof to waxe blacke: the ſunne I wil couer with a cloude, and the moone shal not geue her light. † I wil make This hyperbolical ſpeach deſcribeth the former glorie of Aegypt, as if al lightes were much diminiſhed, when this kingdom was darkned. al the lightes of heauen to mourne vpon thee: & I wil geue darkenes vpon thy land, ſaith our Lord God, when thy wounded shal fal in the middes of the land, ſaith our Lord God. † And I shal prouoke to anger the hart of manie peoples, when I shal haue brought in thy deſtruction in the Gentils vpon the landes, which thou knoweſt no
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. † And I wil make manie peoples to be aſtonied vpon thee, and their kinges, with exceding horrour shal be afraid vpon thee, when my ſword shal beginne to flie vpon their faces: and they shal be aſtonied ſodenly, euerie one for his life, in the day of thy ruine. † Becauſe thus ſaith our Lord God: † The ſword of the king of Babylon shal come to thee, in the ſwordes of the valients wil I ouerthrow thy multitude:
inuincible are al theſe Gentils: and they shal waſte the pride of Aegypt, and the multitude therof shal be diſſipated. † And I wil deſtroy al the beaſts therof, that were vpon verie manie waters: and the foote of man shal truble them no more, neither shal the hoofe of beaſts truble them. † Then wil I make their waters moſt pure, and their riuers I wil bring as oile, ſaith our Lord God. † When I shal haue made the Land of Aegypt deſolate: and the land shal be made deſert of her fulnes, when I shal haue ſtrooken al the inhabitāts therof: & they shal know that I am the Lord. † It is lamentation, and they shal lament it, the daughters of the Gentils shal lament it, vpon Aegypt, and vpon the multitude therof they shal lament it, ſaith our Lord God. † And it came to paſſe in the twelfth yeare, in the fiftenth of the moneth, the word of our Lord was made to me, ſaying: † Sonne of man, ſing a mourning ſong vpon the multitude of Aegypt: and plucke her downe, herſelf, and the daughters of the ſtrong nations to the loweſt earth with them, that goe downe into the lake. † Fayrer then whom art thou? Deſcend, and ſleepe with the vncircumciſed. † In the middes of the ſlaine by the ſword they shal fal: the ſword is geuen, they haue drawen her, and al her peoples. † The moſt mightie of the ſtrong shal ſpeake to him from the middes of hel, which went downe with his helpers, and ſlept vncircumciſed, ſlame by the ſword. † There Aſſur, and al his multitude: round about him their graues, al the ſlaine, and they that fel by the ſword. † Whoſe graues were made in the loweſt lakes: and his multitude was made round about his graue: al the ſlaine, and they that fel by the ſword, which ſometime had geuen feare in the land of the liuing. † There Aelam, and al the multitude therof round about her graue. al theſe ſlaine, and falling by the ſword: that went downe vncircumciſed to the loweſt earth: which did put their terrour in the land of the liuing, and they haue borne their ignominie with them, that goe downe into the lake. † In the middes of their ſlaine they haue ſet The countrie of the Aelamites: her couche among al her peoples: round about and the king of Aelam
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es ſhal alſo periſh with Aſſirians, Aegyptians & other infidels. him their gra
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e: al theſe vncircumciſed, and ſlaine by the ſword, for they gaue their terrour in the land of the liuing, and haue borne their ignominie with them, that deſcend into the lake: they are layde in the middes of the ſlaine. † There Moſoch, and Thubal, and al their ▪multitude: round about him their graues: al theſe vncircumciſed, and ſlaine, and falling by the
ſword: becauſe they gaue their feare in the land of the liuing▪ † And they shal not ſleepe with the valients, and them that fel, and the vncircumciſed, that went downe to hel with their weapons, and put their ſwordes vnder their heades, and their iniquities were in their bones: becauſe they were made the terrour of the valients in the land of the liuing. † And thou therfore shalt be deſtroyed in the middes of the vncircumciſed, and shalt ſleepe with the ſlaine by the ſword. † There Idumea, and her kinges, & al her princes, which were geuen with their hoſt with the ſlaine by the ſword: and which ſlept with the vncircumciſed, and with them that goe downe into the lake. † There al the princes of the North, and al the hunters: which were brought downe with the ſlaine, fearing, and in their ſtrength confounded: which ſlept vncircumciſed with the ſlaine by the ſword, and haue borne their ignominie with them, that goe downe into the lake. † Pharao ſaw them, and he was comforted vpon al his multitude, which was ſlaine by the ſword, Pharao, and al his hoſt, ſaith our Lord God: † becauſe I gaue his terrour in the land of the liuing, & he ſlept in the middes of the vncircumciſed with the ſlaine by the ſword: Pharao and al his multitude: ſaith our Lord God.
CHAP. XXXIII. By example of a watchman, 7. God chargeth the prophet to declare whatſoeuer dangers he ſeeth imminent to the people. 10. Sinners repenting shal be ſaued, and if the iuſt leaue their iuſtice they shal be damned 21. The promiſe made to Abraham maketh not the Iewes ſecure: 23. but for their enormious ſinnes they shal be caried out captiues. 33. Then they shal know that the prophet ſaid the truth.
AND the word of our Lord was made to me, ſaying: † Sonne of man, ſpeake to the children of thy people, and thou shalt ſay to them: The land when I shal bring the ſword in vpon it, and the people of the land take a man, one of their meaneſt, & make him Paſtors are not excuſed, omitting to admoniſh their flocke either for feare of danger, or for deſpare of the ſinners amendment. a watchman ouer them: † and he shal ſee the ſword coming vpon the land, and ſound with the trumpet, & tel the people: † and he that heareth the ſound of the trumpet, whoſoeuer he be, and doth not looke to himſelfe, and the ſword come, and take him: his bloud shal be vpon his head. † He heard the ſound of the trumpet, and did not looke to himſelf, his bloud shal be on himſelf: but if he shal looke to himſelf, he shal ſaue his life. † And if the watchman
ſee the ſword coming, and ſound not with the trumpet:For euerie one ſhal be iudged as he diſcargeth or neglecteth his owne office. S. Iere.
and the people looke not to them ſelues, and the ſword come, and take a ſoule from among them: he certes is caught in his iniquitie, but his bloud I wil require of the hand of the watchman. † And thou ſonne of man, I haue made thee a watchman to the houſe of Iſrael: hearing therfore the word from my mouth, thou shalt tel them from me. † If when I ſay to the impious: O thou impious, dying thou shalt dye: thou ſpeake not that the impious may keepe himſelf from his way: the impious himſelf shal dye in his iniquitie, but his bloud I wil require at thy hand. But if thou telling the impious, that he conuert from his wayes, he conuert not from his way: he shal dye in his iniquitie: but thou haſt deliuered thy ſoule. † Thou therfore ô ſonne of man ſay to the houſe of Iſrael: Thus you haue ſpoken, ſaying: Our iniquities, and our ſinnes are vpon vs, & in them we fade away: how then can we liue? † Say to them: Liue I, ſayeth our Lord God: Gods abſolute or conſequent wil is alvvayes fulfilled: but not his conditional or an ecedent. As is noted ch. 18. v. 23. I wil not the death of the impious, but that the impious conuert from his way, and liue. Conuert, conuert ye from your moſt euil wayes: and God being alwayes
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dy to ſhew mercie, knocking at the dore of our hart Apoc. 3. v. 20. it is of mens owne vvilfulnes that they are not ſa
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: according to that general Axiome. Man doing that in him
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not vvanting of his part to ſaue al. S. Tho 1. 2. q. 109. a. 6. & q. 112. a. 3. why wil you dye ô houſe of Iſrael? † Thou therfore ſonne of man ſay to the children of thy people: The iuſtice of the iuſt shal not deliuer him, in what day ſoeuer he shal ſinne: and the impietie of the impious shal not hurt him, in what day ſoeuer he shal conuert from his impietie: and the iuſt can not liue in his iuſtice, in what day ſoeuer he shal ſinne. † Yea if I shal ſay to the iuſt that liuing he shal liue, and he truſting in his iuſtice doe iniquitie: al his iuſtices shal be forgotten, and in his iniquitie, which he hath wrought, in the ſame shal he dye. † And if I shal ſay to the impious: Dying thou shalt dye: and he do penance from his ſinne & do iudgement and iuſtice, † and the ſame impious reſtore pledge, and render robberie, walke in the commandments of life, and doe not anie vniuſt thing: liuing he shal liue, & shal not dye. † Al his ſinnes, which he hath ſinned, shal not be imputed to him▪ he hath done iudgement and iuſtice, liuing he shal liue. † And the children of thy people, haue ſaid: The way of our Lord is nor of equal weight, & their owne way is vniuſt. † For when the iuſt shal depart frō
his iuſtice, and doe iniquities, he shal dye in them. † And when the impious shal depart from his impictie, and shal doe iudgements, and iuſtice: he shal liue in them. † And you ſay: The way of our Lord is not right, euery one according to his wayes
wil I iudge of you, ô houſe of Iſrael. † And it came to paſſe in As he prophecied ch. 24. v. 2 the very day vvhen the ſiege begane: ſo he foreſhewed alſo. v. 26. that one flying avvay ſhould tel of the taking and ſpoyling of the citie three yeares after. the twelfth yeare, in the tenth moneth, in the fifth of the moneth of our tranſmigration, there came to me one that was fled from Ieruſalem, ſaying: The citie is made waſte. † And the hand of our Lord had bene made to me in the euening, before he came that was fled: and he opened my mouth til he came to me in the morning, and my mouth being opened I was ſilent no more. † And the word of our Lord was made to me, ſaying: † Sonne of man: They that dwel in theſe ruinous places, vpon the ground of Iſrael, ſpeaking doe ſay: Abraham was one, and by inheritance he poſſeſſed the land: but we be manie, the land is geuen vs in poſſeſſion. † Therfore thou shalt ſay to them: Thus ſaith our Lord God: Ye that eate in bloud, & lift vp your eyes to your vncleanes, & shed bloud: what shal you poſſeſſe the land by inheritance? † You ſtood on your ſwords, you haue done abominations, and euerie one hath polluted his neighbours wife: and you wil poſſeſſe the land by inheritance? † Thus thou shalt ſay to them: Thus ſaith our Lord God: Liue I, that they which dwel in the ruinous places, shal fal by the ſword: and he that is in the filde, shal be deliuered to beaſtes to be deuoured: and they that are in holdes, and caues, shal dye of the peſtilence. † And I wil geue the land into a wildernes, & into a deſert, and the proude ſtrength therof shal faile, and the mountaines of Iſrael shal be deſolate, becauſe there is none to paſſe by them. † And they shal know that I am the Lord, when I shal geue their land deſolate and deſert for al their abominations, which they haue wrought. † And thou ſonne of man: the children of thy people, which ſpeake of thee by the walles, and in the doores of houſes, and one ſaith to an other, a man to his neighbour, ſpeaking: Come, and let vs heare what is the word that procedeth from our Lord. † And they come to thee, as if a people should goe in, and my people ſitte before thee: and they heare thy wordes, and doe them not: becauſe they turne them into a ſong of their mouth, and their hart foloweth their auarice. † And thou art vnto them as a muſical ſong which is ſung with ſwete and pleaſant ſound: and they heare thy wordes, and doe them not. † And when it shal come to paſſe which was told before (for behold it cometh) then shal they know that there was a propher among them.
CHAP. XXXIIII. Acommination to euil paſtors: 11. and a prophecie of the coming of Chriſt, the true Paſtor; who wil gather his flocke from al partes of the earth. 25. and conſerue it for euer.
AND the word of our Lord was made to me, ſaying: † Sonne of man prophecie of the paſtours of Iſrael:
Paſtors do lawfully eate of the milke of their flock. 1. Cor. 9. v. 7. but they ought not to take the wool, nor fleſh to themſelues, which belong to their maſter. prophecie, and thou shalt ſay to the paſtours: Thus fayth our Lord God: Wo to the paſtours of Iſrael, which fed themſelues: are not the flockes fed of the paſtours? † You did eate the milke, and were couered with the wool, and that which was fatte ye killed: but my flocke you fed not. † That which was weake, you ſtrengthened not: and that which was ſicke, you healed not: that which was broken, you bound not vp: and that which was caſt away, you brought not againe: and that which was loſt, you ſought not: but with auſteritie you did rule ouer them, and with might. † And my sheepe were diſperſed, becauſe there was He that hath ſpiritual charge of ſoules, and ſeeketh his owne temporal profite, not the ſpiritual good of his flocke, is in dede no paſtor, but a hyreling, or if he alſo teach falſe doctrine, he is a woolf. Ioan. 1
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. no paſtour: and they came to be deuoured of al the beaſts of the filde, and were diſperſed. † My flockes haue wandered in al mountaines, and in euerie high hil: and vpon al the face of the earth were my flockes diſperſed, and there was none that ſought them, there was none, I ſay, that ſought them. † Therfore ye sheepheards heare the word of our Lord: † Liue I, ſaith our Lord God: that for as much as my flockes haue bene made a ſpoile: & my sheepe to be deuoured of al the beaſts of the filde, becauſe there was no paſtour (for my paſtours did not ſeeke my flocke but the paſtours fed themſelues, & my flockes they fed not:) † therfore ye paſtours heare the word of our Lord: † Thus ſayth our Lord God: Behold I my ſelf vpon the shepheards, I wil require my flocke of their hand, and I wil make them ceaſe, that they fede my flocke no more, and that the paſtours feede no more themſelues: and I wil deliuer my flocke out of their mouth, and it shal no more be meate for them. † Becauſe thus ſaith our Lord God: Behold I my ſelf wil ſeeke my sheepe, and wil viſite them. † As the paſtour viſiteth his flocke in the day when he shal be in the middes of his sheepe which were ſcattered: ſo wil I viſite my sheepe, and wil deliuer them out of al places, wherein they had bene diſperſed in the day of the cloude and of darkenes. † And I wil bring them out of the peoples, and wil gather them out of
the landes, and wil bring them into their owne land: and I wil feede them in the mountaines of Iſrael, in the riuers, and in al the ſeates of the land. † In the moſt plentiful paſtures wil I feede them, and in the high mountaines of Iſrael shal be their paſtures: there shal they reſt on the greene graſſe, and in fatte paſtures they shal be fed vpon the mountaines of Iſrael. † I wil fede my sheepe: & I wil make them lie, ſaith our Lord God. † Not only Chriſt himſelf but alſo others ſhal doe theſe right Offices of true paſtors in the new Teſtament. as S. Paul conformably teacheth▪
Ephe. 4. that God geueth Apoſtles, Prophets Euangeliſtes, Paſtors and doctors to the conſummation: of Sainctes, tilvve mete al into the v
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itie of faith &c.
That which was loſt, I wil ſeke: & that which was caſt away, I wil bring againe: and that which was broken I wil binde vp: and that which was weake, I wil ſtrengthen: and that which was fatte & ſtrong, I wil kepe: & wil feede them in iudgment. † And you my flockes, thus ſaith our Lord God: Behold I iudge betwen beaſt and beaſt, of rammes, and of bucke goates. † Was it not ynough for you to feede vpon good paſtures? you haue beſides alſo troden downe with your fete the reſidue of your paſtures: and when you dranke moſt pure water, the reſt you trubled with your feete. † And my sheepe were fed with thoſe thinges, which were troden with your feete: and what your feete had trubled, that did they drinke. † Therfore thus ſaith our Lord God to you: Behold, I myſelf doe iudge betwen the fat beaſt and the leane. † For that you with ſides and shoulders did thruſt, and with your hornes ſtroke al the weake beaſtes, til they were diſperſed abrode: † I wil ſaue my flocke, & it shal be no more into ſpoile, & I wil iudge betwen beaſt and beaſt. † AND I WIL RAISE VP OVER THEM ONE
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. PASTOVR: who shal fede them, my ſeruant No Iewe is ſo obſtinate; nor heretike ſo blind, but al confeſſe that Meſſias, Chriſt is here called by the name of Dauid. For king Dauid was now dead long before this prophet liued. See the ſame ch. 17. v. 24. 25. and in manie places of holie Scripture. Dauid: he shal fede them, and he shal be their Paſtour. † And I the Lord wil be their God: & my ſeruant Dauid the prince in the middes of them: I the Lord haue ſpoken. † And I wil make a couenant of peace with them, and wil make the moſt cruel beaſtes to ceaſe out of the land: and they that dwel in the deſert, shal ſleepe ſecure in the forreſts. † And I wil put them round about my hil a bleſſing: and I wil bring downe the showere in his time, there shal be raynes of bleſſing. † And the tree of the filde shal geue his fruite, and the earth shal geue her ſpring, and they shal be in their land without feare: and they shal know that I am the Lord, when I shal haue broken the cheynes of their yoke, and shal haue deliuered them out of the hand of thoſe that rule ouer them. † And they shal be no more for a ſpoile in the Gentiles, neither shal the beaſtes of the earth deuoure them: but they shal dwel confidently without any
terrour. † And I wil raiſe vp vnto them a bud of name: and they shal be no more diminished for famine in the land, neither shal they beare anie more the reproch of the Gentiles. † And they shal know that I the Lord their God with them, and they my people the houſe of Iſrael: ſaith our Lord God. † And you my flockes, the flockes of my paſture are men: and I the Lord your God, ſaith our Lord God.
CHAP. XXXV. An other prophecie againſt the Idumeans, 5. becauſe they afflicted the Iſraelites.
AND the word of our Lord was made to me, ſaying: † Sonne of man This frequent phraſe here and in other places ſignifieth, turne thy ſpeach to ſpeake of ſuch and ſuch people: or, ſpeake boldly and freely fearing no man. ſet thy face againſt mount Seir, and thou shalt prophecie of it, and shalt ſay to it: † Thus ſaith our Lord God: Behold I to thee mount Seir, and I wil ſtretch forth my hand vpon thee, and wil make thee deſolate and deſert. † Thy cities I wil deſtroy, and thou ſhalt be deſert: and thou shalt know that I am the Lord. † God accounteth al iniuries done againſt his Church, as done againſt himſelf. So our Sauiour charged Saul perſecuting the Church, as perſecuting himſelf. A
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. 9. v. 4. For that thou haſt bene an euerlaſting enemie, and haſt shutvp the children of Iſrael into the handes of the ſword in the time of their affliction, in the time of extreme iniquitie. † Therfore liue I, ſaith our Lord God, that I wil deliuer thee vnto bloud, & bloud shal perſecute thee: & wheras thou haſt hated bloud, bloud shal perſecute thee. † And I wil make mount Seir deſolate and deſert: and I wil take from it the comer, and goer. † And I wil fil his mountaines with his ſlaine: in thy hilles, and in thy valleis, and in the torrents shal the ſlaine with the ſword fal. † Into euerlaſting deſolations wil I deliuer thee, and thy cities shal not be inhabited: and thou shalt know that I am the Lord God. † For that thou haſt ſaid: The two nations, and the two landes shal be mine, and I wil poſſeſſe them by inheritance: wheras our Lord was there. † Therfore liue I, ſaith our Lord God, that I wil doe according to thy wrath, and according to thy zele, which thou haſt vſed hating them: and I wil be made knowne by them, when I shal haue iudged thee. † And thou shalt know that I the Lord haue heard al thy reproches, that thou haſt ſpoken of the montaines of Iſrael, ſaying: They are deſert, they are geuen vnto vs to deuoure. † And you roſe vp vpon me with your mouth, & haue derogated your wordes againſt me: I heard it. † Thus ſaith our Lord God: Al the earth reioycing, I wil bring thee into a wildernes. † As thou haſt
reioyced vpon the inheritance of the houſe of Iſrael, becauſe it was diſſipated, ſo wil I doe to thee: Thou shalt be diſſipated mount Seir, and al Idumea: and they shal know that I am the Lord.
CHAP. XXXVI.
The 4. part. The reduction of the Iewes from captiuitie: and the Redemption of mankind by Chriſt. The Iewes shal be reduced from captiuitie, 13. their maners amended. 16. which are enormious, 22. by ſpecial grace of God, for the glorie of his name: 25. fulfilled by Christs baptiſme.
AND thou ſonne of man, prophecie concerning the mountainnes of Iſrael, and thou shalt ſay: Mountainnes of Iſrael heare ye the word of our Lord: † Thus ſaith our Lord God: For that the enemie hath ſayd of you: Aha, the euerlaſting heightes are geuen to vs for an inheritante: † therfore prophecie, & ſay: Thus ſaith our Lord God: For that you haue bene deſolate, and troden downe round about, and made an inheritance to the reſt of the Gentils, and haue aſcended Your captiuitie and diſtreſſed ſtate hath geuen occaſion to al nations to ſpeake. & diſcourſe of you. As Ieremie prophecied. ch. 24. v. 9. I vvil geue them into reproch, & to be a parable and a prouerb. &c.
vpon the lippe of the tongue, & the reproche of the people: † therfore ye mountaines of Iſrael heare the word of our Lord God: Thus ſayth our Lord God to the mountaines, and hilles, to the torrents, and valleis, & the deſerts, and broken walleis, & to the cities forſaken which are ſpoiled, & ſcotned of the reſt of the Nations round about. † Therfore thus ſaith our Lord God: Becauſe in fyre of my zele I haue ſpoken of the reſt of the nations, and of al Iduma, which haue geuen my land to themſelues for an inheritance with ioy, and with al their hart, and with the minde: and haue caſt it forth to waſte it: † therfore prophecie concerning the ground of Iſrael, and thou shalt ſay to the montaines, & hilles, to the hiltoppes, and valleis: Thus ſaith our Lord God: Behold I haue ſpoken in my zele, & in my furie becauſe you haue ſuſteyned the confuſion of the Gentiles. † Therfore thus ſayth our Lord God: I haue lifted my hand, that the Gentiles which are round about you, they may beare their confuſion. † But you ô mountaines of Iſrael may shoote forth your boughes, and bring forth your fruite to my people of Iſrael: for he is at hand to come. † Becauſe loe I to you, and I wil turne to you, and you shal be ploughed, and shal take ſeede. † And I wil multiplie in you men, & al the houſe of Iſrael: and the cities shal be inhabited, and the ruinous places shal be repayred. † And I wil replenish you with men, and with beaſts: and they shal be multiplied,
and increaſe: and I wil make you dwel as from the beginning, and wil endewe you with greater giftes, then you haue had from the beginning: and you shal know that I am the Lord. † And I wil bring men vpon you, my people Iſrael, and they shal poſſeſſe thee by inheritance: and thou shalt be for an inheritance to them, and thou shalt adde no more to be without them. † Thus ſaith our Lord God: For that they ſay of you: A deuourer of men thou art, and one that doeſt ſuffocate thy nation. † Therfore thou shalt eare men no more, and thy nation thou shalt kil no more, ſaith our Lord God: † neither wil I make the confuſion of the Gentils, to be heard in thee anie more, and the reproch of the people thou shalt not beare, and thy nation thou shalt loſe no more, ſaith our Lord God. † And the word of our Lord was made to me, ſaying: † Sonne of man, the houſe of Iſrael dwelt in their ground, and polluted it in their wayes, and in their ſtudies according to the vncle anes of a menſtruous woman was their way made before me. † And I haue powred out mine indignation vpon them for the bloud, which they haue shed vpon the land, and in their idols haue polluted it. † And I haue diſperſed them into the Gentils, and they are ſcattered into the landes: according to their wayes, and their inuentions haue I iudged them. † And they went in to the Nations, vnto which they entered, and Iewes by their ſinnes prouoking God to puniſh them with captiuitie, gaue occaſion that other nations ſaid: God could not defend his people: blaſpheming againſt his powre, when he exerciſed iuſtice. haue polluted my holie name, when it was ſaid of them: This is the people of the Lord, and out of his land they are come forth. † And I haue ſpared my holie name, which the houſe of Iſrael polluted among the Gentiles, to which they entered in. † Therfore thou shalt ſay to the houſe of Iſrael: Thus ſaith our Lord God, not for your ſake wil I doe it, ô houſe of Iſrael, but for my holie name which you haue polluted in the Nations to which you entered. † And I wil ſanctifie my great name, that is polluted among the Gentiles, which you haue polluted in the middes of them: that the Gentils may know that I am the Lord, ſaith our Lord of hoſtes, when I shal be ſanctified in you before them. † For I wil take you out of the Gentils, and wil gather you together out of al the landes, and wil bring you into your land. † And I wil powre out vpon you Rabbi Dauid & the Chaldee Paraphraſis expound this place of remiſſion of ſinne. And al Chriſtian Doctors vnderſtand it of Baptiſme, which in dede is in water clenſing ſinnes. Epheſ 5. v. 26.
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it 3. v 5. cleane water, and you shal be clenſed from al your contaminations, & from al your idols wil I clenſe you. † And I wil geue you a new hart, and wil put a new ſpirit in the middes of you: and wil take away the ſtonie hart out of
your flesh, and wil geue you a fleshie hart. † And I wil put my ſpirite in the middes of you: and IAn euident text, that by Gods grace ſome men do kepe the commandments. wil make that you walke in my precepts, & keepe my iudgements, and doe them. † And you shal dwel in the land: which I gaue to your fathers, and you shal be my people, and I wil be your God. † And I wil ſaue you from al your contaminations: and I wil cal for corne, and wil multiplie it, and wil not put famine vpon you. † And I wil multiplie the fruite of the tree, and the ofsprings of the filde, that you beare no more the reproch of famine among the Gentils. † And you shal remember your moſt wicked wayes, and your ſtudies not good: and your iniquities, and your wicked deedes shal diſpleaſe you. † Not for you wil I doe it, ſaith our Lord God, be it knowne to you: be ye confounded, and ashamed vpon your wayes, ô houſe of Iſrael. † Thus ſaith our Lord God: In the day that I shal clenſe you from al your iniquities, and shal make the cities to be inhabited, and shal repayre the ruinous places, † and the deſert land shal be tilled, which once was deſolate in the eyes of euerie wayfaringman, † they shal ſay: This land vntilled is become as a garden of pleaſure: and the deſert cities, and deſtitute and vndermined, haue ſitten fenced. † And the Nations whatſoeuer shal be left round about you, shal know that I the Lord haue builded the deſtroyed thinges, and planted the vntilled places, that I the Lord haue ſpoken, and done it. † Thus ſaith our Lord God: As yet in this shal the houſe of Iſrael finde me, that I wil doe for them: I wil multiplie them as a flocke of men, † as a holie flocke, as the flocke of Ieruſalem in the ſolemnities therof: So shal the deſert cities be ful of flockes of men: and they shal know that I am the Lord.
CHAP. XXXVII. By dead bones riſing to life (which alſo ſignifieth the general reſurrection) 11. is prophecied the reduction of the Iewes from captiuitie: 15. the kingdoms of Iuda, and Iſrael shalbe reduced into one kingdom: 23. in figure that al Nations shal be vnited in Christ.
THE hand of our Lord was made vpon me, and brought me forth in the ſpirite of our Lord: and left me in the middes of a filde, that was ful of bones. † And he led me about through them on euerie ſide: & there were verie manie vpon the face of the filde, and exceeding drie. † And he ſayd to me: Sonne of man, thinkeſt thou theſe bones shal liue?
And I ſayd,: Lord God, thou knoweſt. † And he ſayd to me: Prophecie of theſe bones: and thou shalt ſay to them: Drie bones heare ye the word of our Lord. † Thus ſaith our Lord God to theſe bones: BeholdA duble prophecie of two great benefits, the reduction of the Iewes from captiuitie; and of the Gentiles from idolatrie to Chriſt, wherein alſo is included the myſterie of reſurrection. I wil put ſpirite into you, and you shal liue. † And I wil geue ſinowes vpon you, and wil make flesh to grow vp ouer you, and wil ſtrech a skine on you: and I wil geue you ſpirite, and you shal liue, & you shal know that I am the Lord. † And I prophecied as he had commanded me: and there was made a ſound when I prophecied, and behold a commotion: and bones came to bones, euerie one to his iuncture. † And I ſaw, and behold vpon them ſinowes, and flesh was growen vp: and a skinne was ſtrerched out in them aboue, and they had noe ſpirite. † And he ſayd to me: Prophecie to the ſpirite, prophecie ſonne of man, & thou shalt ſay to the ſpirite: Thus ſaith our Lord God: Come ſpirite from the foure windes, and blow vpon theſe ſlaine, and let them be reuiued. † And I prophecied as he had commanded me: & ſpirit entered into them, & they liued: & they ſtood vpon their feete, an armie paſſing great. † And he ſayd to me: Sonne of man: Al theſe bones, are the houſe of Iſrael: They ſay: ourOne cauſe of diſtruſt that the people of Iſrael ſhould not be reſtored from captiuitie, was becauſe they were like to drie bones. bones are withered,Secondly they had al generally loſt their hope of reſtitution. our hope is perished, and weThirdly they ſemed like to trees or plantes cut of at the very root. are cut of. † Therfore prophecie, and thou shalt ſay to them: Thus ſayth our Lord God:Yet God by his powre and goodnes reſtored them. Behold I wil open your graues, and wil bring you out of your ſepulchers ô my people: and wil bring you into the land of Iſrael. † And you shal know that I am the Lord, when I shal haue opened your ſepulchres, and shal haue brought you out of your graues ô my people: † and shal haue geuen my ſpirite in you, and you shal liue, and I shal make you reſt vpon your ground: & you shal know that I the Lord haue ſpoken, and done it, ſaith our Lord God: † And the word of our Lord was made to me, ſaying: † And thou ſonne of man, take thee one peece of wood: and write vpon it: Of Iuda, and of the children of Iſrael his felowes: and take an other peece of wood, and write vpon it: Of Ioſeph the wood of Ephraim, and of al the houſe of Iſrael, and of his ſelowes. † AndBefore Chriſt ioyned the Gentils to his Church he firſt vnited the two kingdoms of Iuda & Iſrael: ſignifying that Catholiques which labour for conuerſion of heretikes (as now in England) muſt firſt agree amongſt themſelues, & then ſhal their endeuoures be more effectual. For ſo al ſhal ſooner be made one fold vnder one ſhepheard. ioyne them, one to the other for thee into one peece of wood, and they shal be into an vnion in thy hand. † And when the children of thy people shal ſay to thee ſpeaking: Doeſt thou not declare vnto vs what thou meaneſt by theſe? † Thou shalt ſpeake to them: Thus ſaith our Lord God: Behold I wil take the peece of wood of Ioſeph, which is in the
hand of Ephraim, and the tribes of Iſrael, that are adioyned to him: and I wil geue them together with the peece of wood of Iuda, and wil make them into one peece of wood: and they shal be one in his hand. † And the peeces of wood wherupon thou shalt write, in thy hand, shal be before their eyes. † And thou shalt ſay to them: Thus ſaith our Lord God: Behold I wil take the children of Iſrael out of the middes of the nations, to which they are gone: and I wil gather them together on euerie ſide, and wil bring them to their ground. † And I wil make them into one nation in the land on the mountaines of Iſrael, & there shal be one king ruling ouer them al: and they shal no more be two nations, neither shal they be diuided any more into two kingdoms. † Neither shal they be polluted any more in their idols, & their abominations, and al their iniquities: and I wil ſaue them out of al the ſeates, in which they haue ſinned, & I wil clenſe them: and they shal be my people, and I wil be their God. † And my ſeruant Dauid king ouer them, and there shal be Fulfilled by Chriſt the good Paſtor, who bringeth al nations into one folde vnder one paſtor. Ioan. 10. v. 16. one paſtour of them al, they shal walke in my iudgements, and shal keepe my commandments, and shal doe them. † And they shal dwel vpon the land, which I gaue to my ſeruant Iacob, wherin your fathers dwelt, and they shal dwel vpon it, themſelues, and their children, and their childrens children, euen for euer: and Dauid my ſeruant their prince for euer, † And I wil make a league of peace to them an euerlaſting couenat shal be to them: and I wil found them, and wil multiplie them, and wil geue my ſanctification in the middes of them for euer. † And my tabernacle shal be in them: and I wil be their God, and they shal be my people. † And the Gentils shal know that I am the Lord the ſanctifier of Iſrael, when my ſanctification shal be in the middes of them for euer.
CHAP. XXXVIII. Gog and Magog moſt tyrannically perſecuting the Church, 17. as other prophetes haue alſo foretold, 20. shal be mightyly ouerthrowne.
AND the word of our Lord was made to me, ſaying: † Sonne of man, ſet thy face“ againſt
Gog, ſignifying hid or couered, was the common ſurname of the Scithian kinges. Gog▪ & the Land of
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gog, out of the hid, were the people and adherents of Gog perſecuting the faithful. Magog, the prince of the head of Moſoch, and Thubal: and prophecie of him and thou shalt ſay to him: Thus ſaith our Lord God: Behold I to thee Gog prince of the head of Moſoch and Thubal. † And I wil turne thee about, and wil
put a bitte in thy iawes: and wil bring forth thee, and al thyne armie, the horſes and horſmen clothed with brigantines, † a great multitude, of them that take ſpeare and buckler and ſword▪ † The Perſians, Aethiopians, and Lybians with them, al with shildes and helmets. † Gomer, and al her troupes, the houſes of Thogorma the ſides of the North, & al his ſtrength, and manie peoples with them. † Prepare and make readie thy ſelfe, and al thy multitude, that is gathered to thee in heapes: and be thou as a precept to them. † After manie dayes thou shalt be viſited: in the later end of yeares thou shalt come to the land, that is returned from the ſword, and is gathered together out of manie peoples, to the mountaines of Iſrael, that were deſert continually: this ſame is brought forth out of the peoples, and they shal al dwel in it confidently. † And going vp as a tempeſt thou shalt come, and as it were a clowde that thou maiſt couer the land, thou & thy troupes, and manie peoples with thee. † Thus ſayth our Lord God: In that day shal wordes aſcend vpon thy hart, & thou shalt thinke a moſt wicked thought. † And shalt ſay: I wil goe vp to the land without wal: I wil come to them that reſt, and dwel ſecurely: al theſe dwel without wal, there are no barres nor gates to them: † That thou mayſt take the ſpoiles, and inuade the praye, that thou maiſt lay thy hand vpon them, that Alluding to thoſe that endeuoured to ſpoyle and oppreſſe the Iewes after their relaxation from captiuitie, he prophecieth of Antichriſt, and al heretikes, that ſeeke to peruert, or to ſuppreſſe Catholique Chriſtians, who are deliuered rom the bondage of the diuel, by Baptiſme and other Sacraments of Chriſt. had bene deſert, and afterward reſtored, and vpon the people that is gathered together out of the Gentils, which hath begune to poſſeſſe, and to be inhabitant of the nauel of the earth. † Saba, and Dedan, and the merchants of Tharſis, and al the lions therof shal ſay to thee: What comeſt thou to take ſpoiles? behold thou haſt gathered thy multitude to take the praye, that thou maiſt take ſiluer, and gold, and maiſt take away ſtuffe and ſubſtance, & ſpoile infinite booties. † Therfore prophecie thou ſonne of man, and thou shalt ſay to Gog: Thus ſaith our Lord God: Why shalt thou not know in that day, when my people of Iſrael shal dwel confidently? † And thou shalt come out of thy place from the ſides of the North, thou and manie peoples with thee, al riders of horſes, a great companie, and a vehement armie. † And thou shalt aſcend vpon my people of Iſrael as a clowde, that thou couer the earth. Antichriſt ſignified by Gog ſhal perſecute the Church nere the end of the vvorld. In the later dayes shalt thou be, and I wil bring thee vpon my land: that the Gentils may know me, when I shal be ſanctified in thee before their eyes ô Gog. † Thus ſayth our Lord God: Thou
then art he, of whom I ſpake in the dayes of old, in the hand of my ſeruants the prophets of Iſrael, which prophecied in the dayes of thoſe times, that I would bring in thee vpon them. † And it shal be in that day, in the day of the coming of Gog vpon the land of Iſrael, ſaith our Lord God, myne indignation shal aſcend in my furie. † And in my zele, and in the fire of my wrath I haue ſpoken: That in that day shal be a great commotion vpon the land of Iſrael: † and at my preſence shal the fishes of the ſea be moued, and the foules of heauen, and the beaſtes of the fild, and enerie creeping thing, that moueth vpon the ground & al men that are vpon the face of the earth: and the mountaines shal be ouerthrowen, and the hedges shal fal, and euerie wal shal fal on the ground. † And I wil cal in againſt him In euerie part of the vniuerſal Church God wil at laſt deſtroy Antichriſts powre confounding him, and al his adherentes. in al my moūtaines the ſword, ſaith our Lord God: euerie mans ſword shal be directed againſt his brother. † And I wil iudge him with peſtilence, and bloud, and vehement showre, & mightie great ſtones: fire, and brimſtone wil I raine vpon him, and vpon his armie, and vpon the manie peoples that ar
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with him. † And I wil be magnified, and I wil be ſanctified: and I wil be knowen in the eyes of manie nations: and they shal know that I am the Lord.
ANNOTATIONS. CHAP. XXXVIII.
2. Againſt Gog, and the Land of Magog.] Gog and Magog, according toGog and Magog, the king and kingdom of Scithia. the moſt common opinion, were the king, and people of Scithia, in the North part of the vvorld, a barbarous, ſauage, and cruel nation, the ofspring of MagogG
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. 10. ſonne of Iapheth, wherto the prophet alluding deſcribeth here, as S. Ierom in this place, S. Auguſtin. li. 20. c. 11. de ciuit. and other Fathers expound it, al perſecuters of the Church; moſt eſpecially Antichriſt, and his complices.Signifying al perſecuters of the Church, eſpecially Antichriſt. Of whom likewiſe, by the ſame myſtical names, S. Iohn prophecieth. Apoc. 20 v. 7. that Satan ſhal be looſed out of his priſon, and ſhal goe forth, and ſeduce the nations, that are vpon the foure corners of the earth, Gog, and Magog, and ſhal gather them into battel, whoſe number is as the ſa
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d of the ſea. For the Church being ſpred on al the earth (as S. Auguſtin noteth in the ſamePſal.
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▪ Iſa 11. Dan. 1
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. place) her enimies alſo ſpred euerie where, ſhal moſt vehemently perſecute her.VVho ſhal be deſtroyed. But the holie Prophetes, namely Ezechiel here. v. 21. &c. and S. Iohn. v. 11. foreſhew, that Chriſt our Lord wil deſtroy them al.
CHAP. XXXIX. Our Lord permitting Gog, moſt vehemently to afflict the Church, 3. after a while wil deſtroy him, with al this troupes: 9. their weapons shal be burned, 11. their ſepulchres infamous, the earth not fully clenſed of their carcaſes in ſeuen monethes. 17. Gods people shal reioyce; 22. and al men
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hal know that their ſinnes were the cauſe of their captiuitie.
BVT thou ſonne of man, prophecie againſt Gog, and thou shalt ſay: Thus ſaith our Lord God: Behold I vpon thee Gog, the prince of the head of Moſoch and Thubal. † And I wil turne thee about, and wil reduce thee, and wil make thee aſcend from the ſides of the North: and wil bring thee vpon the mountaines of Iſrael. † And I wil ſtrike thy bow in thy left hand, and thine arrowes I wil caſt downe out of thy right hand. † Vpon Antichriſt perſecuting the Church in al partes of the world, ſhal be reſiſted by ſome in euerie place, and at laſt vanquiſhed. the mountaines of Iſrael shalt thou fal, and al thy troupes, and thy peoples that are with thee: to the wilde beaſtes, to the birdes, and to euerie foule, and to the beaſtes of the earth haue I geuen thee to be deuoured. † Thou shalt fal vpon the face of the fielde: becauſe I haue ſpoken, ſaith our Lord God. † And I wil ſend in fire vpon Magog, and on them that dwel in the ilandes confidently: and they shal know that I am the Lord. † And my holie name wil I make knowen in the middes of my people Iſrael, and I wil pollute my holie name no more: and the Gentils shal know that I am the Lord the holie one of Iſrael. † Behold it cometh, and it is done, ſaith our Lord God: this is the day, wherof I haue ſpoken. † And the inhabitants shal goe forth of the cities of Iſrael, and shal ſet on fire and burne weapons, buckler, and ſpeares, bow and arrowes, and handſtaues, and polaxes: and they shal burne them with fire ſeuen yeares. † And they shal not carie trees out of the countries, nor cut downe out of the foreſts: becauſe they shal burne the weapons with fire, and shal make praye of them, to whom they had bene a praye, and they shal ſpoile their ſpoilers, ſaith our Lord God. † And it shal be in that day: I wil geue Gog a renowmed place for a ſepulcher in Iſrael: the valley of wayfaring men on the Eaſt of the ſea, which shal make them that paſſe by, to be aſtonied: and they shal there Not vvith material fire but with zele and
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eruour Catholiques ſhal reſiſt him and finally ouercome him. burne Gog, and al his multitude, and it shal be called the valley of the multitude of Gog. † And the houſe of Iſrael shal burie them, that they may clenſe the land ſeuen monethes. † And al the people of the land shal burie him, and it shal be vnto them a renowmed day, wherin I was glorified, ſaith our Lord God. † And they shal appoint men continually going about the land, to burie and to ſeeke them, that were remayning vpon the face of the earth, that they may clenſe it: and after ſeuen monthes they shal begin to ſeeke. † And they that trauel through the land shal goe about: and when they shal ſee the bone of a man, they shal ſet vp a ſigne
beſide it, til the buriers burie it in the valley of the multitude of Gog. † And the name of the citie Amona, and they shal clenſe the land. † Thou therfore ô ſonne of man, ſaith our Lord God: Say to euerie foule, and to al birdes, and to al the beaſtes of the filde: Come together, make haſt, runne together on euerie ſide to my victime, which I immolate for you, the great victime vpon the mountaines of Iſrael: that you may eate the flesh, and drinke the bloud. † The flesh of the ſtrong shal you eate, and the bloud of the princes of the earth shal you drinke: of rammes, of lambes, and of buckgoates, and bulles, and of fed wares, and of al fat thinges. † And you shal eate the fatte your fil, and shal drinke bloud til you be drunke of the victime, which I shal immolate for you. † And you shal be filled vpon my table of horſe, and ſtrong horſemen, and of al the men of warre, ſaith our Lord God. † and I wil put my glorie in the Gentils: and al nations shal ſee my iudgement, that I haue done, and my hand, that I haue put vpon them. † And the houſe of Iſrael shal know that I am the Lord their God from that day and ſo forward. † And the Gentils shal know that the houſe of Iſrael Gods people vvere not made captiues by the povvre of their enimies, as if God could not defend them, but by his permiſſion for puniſhment of their ſinnes. was taken in their iniquitie, for that they forſooke me, and I hid my face from them: and deliuered them into the handes of the enemies, and they fel al by the ſword. † According to their vncleannes, and wickednes haue I done to them, and haue hid my face from them. † Therfore thus ſaith our Lord God: Now wil I bring backe the captiuitie of Iacob, & wil haue mercie on al the houſe of Iſrael: and I wil take on me zele for my holie name. † And they shal beare their confuſion, and al the preuarication wherwith they preuaricated againſt me, when they shal dwel in their land confidently fearing no man: † and I shal haue brought them backe out of the peoples, and shal haue gathered them together out of the landes of their enemies, and shal be ſanctified in them, in the eyes of manie nations. † And they shal know that I am the Lord their God, for that I tranſported them into the nations; and haue gathered them together vpon their owne land, and haue not left any of them there. † And I wil hide my face no more from them, becauſe I haue powred out my ſpirite vpon al the houſe of Iſrael, ſaith our Lord God.
Annotations vpon Ezechiels laſt viſion: written in the nine laſt chapters.
Of the true ſenſe of this obſcure viſion there be foure opinions: two of theFoure expoſitions of this viſion. Iewiſh Rabbins, and other two of Chriſtian Catholique Doctors. The more ancient Iewes vnderſtand this viſion vvholly & only of the temple and citie of Ieruſalem, reedified by Zorobabel and Nehemias vvith others, after their1. Of the temple and citie reedified after the captiuitie. captiuitie in Babylon, aſſiſted by the Perſian kinges: But this opinion can not conſiſt with the holie text, ch. 42. v 16. deſcribing the vtter vval of the temple in length on euerie ſide (being foure ſquare. v. 20) fiue hundred reedes, euerie rede conteyning ſix ſacred cubits (ch. 40. v 5.) which are aboue tenne foote, or two paſſes; & ſo. 500. reedes making a thouſand paſſes, or a myle, the whole wal was foure myles in compaſſe. Likevviſe the citie is deſcribed (oh. 48. v. 16.) to haue in length on the north quarter, foure thouſand fiue hundred reedes, vvith the ſame length on the vveſt quarter, and conſequently on the eaſt, and ſouth, that is, nine thouſand paſſes, or nine myles on euerie ſide: in al the circuite thirtie ſix myles. Of vvhich greatnes it is certaine the temple and citie neuer were. No not after the temple vvas augmented by Herod Aſcolo
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ites, vvherof Ioſephus writeth. li. 15. c. 14. Antiq. Iud
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icarum. Neither vvere there anie ſuch waters iſſuing from the material temple, nor ſuch trees on the bankes2. That Meſſias ſhal build a material temple and citie. therof, bringing forth fruites euerie moneth, as are deſcribed, ch. 47. v. 1. & 12. Al vvhich, vvith other like diſſonances conſidered, the later Iewes confeſſing that this prophecie is not hitherto fulfilled, ſay that their Meſſias, whom they expect, ſhal builde ſuch a terreſtrial citie, and temple, with al the appertinances, as are ſhewed in this viſion. Reiecting therfore theſe Iewiſh errors, and ridiculous3. That this prophetical viſion was conditional. imaginations. Richardus de Sancto Victore, Hugo Cardinalis, Nicolausch. 18 v. 23. Lyranus, and ſome other Chriſtian Doctors, ſuppoſe that God in dede conditionally, according to his antecedent wil, promiſed al theſe thinges, euen as thech. 33. v.
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1. letter ſoundeth, to the Iewes, if after their deliuerie from captiuitie, they ſhould ſincerely ſerue him, vvalke rightly in his wayes, and perfectly kepe his commandmentes. And that beſides this ſuppoſed literal ſenſe, al the ſame ſhould more excellently be performed in the myſtical temple and citie of God, our Sauiour Chriſt, and his Church. But for ſo much (ſay theſe Doctors) as the Iewes performed not that which vvas required of their part, in perfect life and due ſeruice of God, this viſion was not fulfilled, but only in ſome part, according to the vertues, and merites of the better ſorte of that people, by the reſtauration of the citie, temple and other thinges, as in the bookes of Eſdras: & that laſtly for their general reuolt from Chriſt perſecuting him to death, their temple and citie were againe deſtroyed, the people ſlaine, diſperſed, & reiected, except only the few reliques conuerted to Chriſt. In vvhom, with the multitude of Gentiles, the vvhole viſion hath ful effect. This opinion albeit grounded in4. That it cannot al be expounded according to the hiſtorie but only myſtically. probabilitie, yet ſemeth not ſo certaine, nor in dede ſo probable, as the iudgement of S. Ierom, & S. Theodoret in their commentaries, as alſo of S. Gregorie in his homiles vpon Ezechiel, and of manie others, both ancient and late writers. VVho not finding hovv to applie this viſion in al partes to the ſtate of the old teſtament, neither that promiſe of ſuch a huge great temple, and citie with the reſt vvere agreable to Gods vviſdome, do only expound this viſion to perteine in ſome partes to the Iewes reduced from temporal captiuitie, as in figure of al mankind redemed by Chriſt, and of his Church gathered of al nations, enriched and adorned vvith al ſpiritual graces, vertues, and powre. Neither yet expounding al of the militant Church, but ſome part of the triumphant only, as ſurpaſſing the perfecteſt ſtate of this tranſitorie life. Vve therfore out of their large diſcourſes ſhal abridge a fevv, and brief marginal notes, for ſome light of vnderſtanding the text, and entrance into the ſpiritual ſenſe, principally intended by the Holie Ghoſt.
CHAP. XL.
The fift part. Reſtauration of the temple, vvith thinges perteyning therto: more eſpecially the glorie of the Church militant & triumphant. In a viſion the prophet ſeeth the reediſication of Ieruſalem. 5. with the meaſures of diuers partes therof; 47. and of the court, and entrie of the temple.
IN the fiue and twentith yeare of our tranſmigration, in the beginning of the yeare, the tenth of the moneth, the fourtenth yeare, after the citie was ſtrooken: in this ſelf ſame day the hand of our Lord was made vpon me, and he brought me Into the deſtroyed citie of Ieruſalem. thither. † In the viſions of God he brought me into the Land of Iſrael, and left me vpon Mount Sion: a mountaine called exceding heigh myſtically, in that it ſignifieth the Church of Chriſt: for hiſtorically Sion vvas not ſo exceding hiegh. exceding high: vpon which there was as it were the building of a citie bending toward the ſouth. † And he brought me in thither: and behold a man, whoſe forme was as the forme of braſſe, and a linen corde in his hand, and a reede of meaſure in his hand: & he ſtood in the gate. † And the ſame man ſpake to me: Sonne of man, ſee with thine eyes, and heare with thine eares, and ſet thy hart on al thinges, which I wil shew thee: for thou art brought hither that they may be shewed to thee: declare al thinges that thou ſeeſt, to the houſe of Iſrael. † And behold a wal on the out ſide round about the houſe, and in the mans hand a reede of meaſure of ſix cubits In the Hebrevv text in the Chaldee Paraphraſis, & in the 70. Interpreters, it is thus, of ſix cubites, in a cubite and a palme, to ſignifie that theſe cubites vſed in meaſuring ſacred thinges conteyned ſix palmes, vvheras the ordinarie cubite conteineth but fiue palmes. See. ch. 43. v. 13. & a palme: & he meaſured the breadth of the building with one reede, the height alſo with one reede. † And he came to the gate, that looked to the way of the eaſt, & he aſcended by the ſteppes therof: & he meaſured the threshold of the gate with one reede the bredth, that is, one threshold with one reede in bredth: † and a chamber with one reede in length, and one reede in bredth: and betwen the chambers fiue cubites: † and the threshold of the gate by entrie of the gate within, with one reede. † And he meaſured the entrie of the gate of eight cubites, and the front therof of two cubites: and the entrie of the gate was within. † Moreouer the chambers of the gate to the way of the Eaſt, three on this ſide, and three on that ſide: one meaſure of the three, and one meaſure of the fronts, on both partes. † And he meaſured the bredth of the threshold of the gate of tenne cubits: and the length of the gate of thirtene cubits: † and the border before the chambers of one cubite: and one cubite the end on both ſides, and the chambers were of ſix cubites, on this ſide and that ſide. † And he meaſured the gate from the roofe of the chamber, euen to the roofe therof, the bredth of fiue
and twentie cubits: doore againſt doore. † And he made fronts by ſixtie cubits: & to the front the court of the gate on euerie ſide round about. † And before the face of the gate, which raught euen to the face of the entrie of the inner gate, fiftie cubits. † And Larger within then without, to ſpread the light within the place, & to auoide the danger of hurt from abrode: as the windowes of Salomons temple. 3. Reg. 6. as alſo in caſties, and towres is commonly vſed. In explicating this viſion by reaſon of the obſcuritie, is great varietie amongſt the expoſitors, but al agree that God here reueled to the prophet, that he vvil reward the good, tevvitte, in the old Teſtament temporally, & in the nevv ſpiritually, firſt vvith grace in this life, and with eternal glorie in life euerlaſting. oblique windowes in the chambers, and in their fronts, which were within the gate on euerie ſide round about: and in like maner there were alſo in the entries windowes round about within, and before the fronts the picture of palme trees grauen. † And he brought me out to the vtter court, and behold celles, and the pauement paued with ſtone in the court round about: thirtie celles in the compas of the pauement. † And the pauement in the front of the gates according to the length of the gates was beneath. † And he meaſured the bredth from the face of the lower gate euen to the front of the inner court without, an hundred cubits to the Eaſt, and to the North. † The gate alſo that looked to the way of the North of the vtter court, he meaſured as wel in length as in bredth. † And the chambers therof three on this ſide, and three on that ſide: and the front therof, and the entrie therof according to the meaſure of the former gate, of fiftie cubits the length therof, and the bredth of ſiue and twentie cubits. † And the windowes therof, and the entrie, and the grauings according to the meaſure of the gate, that looked to the Eaſt, and the aſcent therof was of ſeuen ſteppes, and an entrie before it. † And the gate of the inner court againſt the gate of the North, and the Eaſt gate: and he meaſured from gate euen to gate an hundred cubits. † And he brought me out to the way of the South, and behold the gate, that looked to the South: and he meaſured the front therof, and the entrie therof according to the former meaſures. † And the windowes therof, and the entries round about, as the other windowes: of fiftie cubits in length, and in bredth of fiue and twentie cubits. † And on To the gates of the vtter vval vvas aſcent of ſeuen ſteppes, but of the inner vval (v. 32.) of eight ſteppes, to ſignifie that m
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e perfection is required in the new Teſtament then was in the old, for vvhich more grace is geuen and better revvard. S. Greg.
ſeuen ſteppes was the aſcent to it: and an entrie before the doores therof: and there were grauen palme trees, one on this ſide, and an other on that ſide in the front therof. † And the gate of the inner court in the way of the South: and he meaſured from gate euen to gate in the way of the South, an hundred cubits. † And he brought me into the inner court to the South gate: and he meaſured the gate according to the former meaſures. † The chamber therof, and the front therof, and the entrie therof with the ſame meaſures:
and the windowes therof, and entrie therof round about fiftie cubits of length, & of bredth fiue and twentie cubits. † And the entrie round about in length of fiue and twentie cubits, and in bredth of fiue cubits. † And the entrie therof to the vtter court, and the palmetrees therof in the front▪ and there were eight ſteppes, on which the aſcent was through it. † And he brought me in into the inner court by the way of the eaſt: and he meaſured the gate according to the former meaſures. † The chamber therof, and the front therof, and the entrie therof as before: and the windowes therof, and the entries therof round about, in length of fiftie cubits, and in bredth of fiue and twentie cubits. † And the entrie therof, that is, of the vtter court: and the grauen palmetrees in the front therof on this ſide and on that ſide: & on eight ſteppes the aſcent therof. † And he brought me into the gate, that looked to the North: and he meaſured according to the former meaſures. † The chamber therof, and the front therof, and the entrie therof, and the windowes therof round about, in length of fiftie cubits, and bredth of fiue and twentie cubits. † And the entrie therof looked to the vtter court: and the grauing of palmetrees in the front therof on this ſide and on that ſide: and vpon eight ſteppes the aſcent therof. † And at euerie chamber a doore in the forefronts of the gates: there they washed the holocauſt. † And in the entrie of the gate, two tables on this ſide, and two tables on that ſide: that there might be immolated vpon them holocauſt, and for ſinne, and for offence. † And on the vtter ſide, which goeth vp to the doore of the gate, that goeth on toward the North, two tables: and at the other ſide before the entrie of the gate, two tables. † Foure tables on this ſide, and foure tables on that ſide: at the ſides of the gate were eight tables, wherupon they did immolate. † And the foure tables for holocauſt, were made of ſquare ſtones: in length of one cubite and an halfe, and in bredth of one cubite and an halfe, and in height of one cubite: vpon which they shal put the veſſels, wherin is immolated the holocauſt, and the victime. † And the brimmes of them of one palme, bowed backe within round about: and vpon the tables, the flesh of the oblation. † And without the inner gate the celles of the ſinging men in the inner court, which was on the ſide of the gate that looketh to the North: and the faces of them againſt the way of the South, one at the ſide of the Eaſt gate, which
looked to the way of the North. † And he ſaid to me: This is the chamber, which looketh to the way of the South, it shal be for the prieſts, that watche in the wardes of the temple. † Moreouer the chamber that looketh to the way of the North shal be for the prieſts, that watche vpon the miniſterie of the altar. Theſe are the children of Sadoc, which of the children of Leui approch to our Lord, to miniſter vnto him. † And he meaſured the court in length of an hundred cubits, and in bredth of an hundred cubits ſquare: and the altar before the face of the temple. † And he brought me into the entrie of the temple: and he meaſured fiue cubits on this ſide, and fiue cubits on that ſide: and the bredth of the gate of three cubits on this ſide, and of three cubits on that ſide. † And the length of the entrie of twentie cubits: and the bredth of eleuen cubits, and by eight ſteppes was the aſcent to it. And there were For that the pillers are not meaſured, it ſemeth they were of the ſame height and bignes, as the former vvere built by Salomon. 3. Reg. 7. v. 1
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. pillers in the fronts: one on this ſide, & an other on that ſide.
CHAP. XLI. A deſcription of the temple to be reedified, and al the partes therof.
AND he brought me into This deſcription of the temple & order of prieſthood, vvith the partition and fertilitie of the land is much more excellent, then was in Salomons time: & the new temple reedified by Zorobabel, was much meaner then Salomons, and therfore this prophecie (as likevviſe the prophecies of Aggeus & Zacharias) cannot be vnderſtood of the temple in Ieruſalem but of the Church of Chriſt. S. Ierom▪
in ch. 40 Ezec. S. Aug. li 18. c. 45. ciuit.
the temple, and he meaſured the frontes ſix cubits of bredth on this ſide, and ſix cubits of breth on that ſide, the bredth of the tabernacle. † And the bredth of the gate, was of ten cubits: and the ſides of the gate of fiue cubits on this ſide, and of fiue cubits on that ſide: and he meaſured the length therof of fourtie cubits, and the bredth of twentie cubits. † And being entered within he meaſured in the front of the gate, two cubits: and the gate of ſix cubits: and the bredth of the gate of ſeuen cubits. † And he meaſured the length therof of twentie cubits, and the bredth of twentie cubits, before the face of the temple: and he ſaid to me: This is Sanctum Sanctorum. † And he meaſured the wal of the houſe of ſix cubits: and the bredth of a ſide, of foure cubits on euerie ſide round about the houſe. † And the ſides, ſide to ſide, were twiſe thirtie three: and they were eminent, which might enter in through the wal of the houſe, in the ſides round about, to hold in, and not to touch the wal of the temple. † And there was a broad alley made round, aſcending vp by winding ſtares, and it led into the vpper chamber of the temple round about: therfore was the temple broder in the higher partes: and ſo from the lower partes they mounted to the higher vnto the middes.
† And I ſaw in the houſe the height round about, the ſides founded by the meaſure of a reede the ſpace of ſix cubits: † and the bredth through the wal of the ſide without of fiue cubits: and there was an inner houſe in the ſides of the houſe. † And betwen the celles the bredth of twentie cubits round about the houſe on euerie ſide, † and the doore of the ſide for prayer: one doore to the way of the North, and one doore to the way of the South: and the bredth of the place for prayer, of fiue cubits round about. † And the building, that was ſeperated, and turned to the way that looketh toward the ſea, of the bredth of ſeuentie cubits: and the wal of the building, of fiue cubits in bredth round about: and the length therof of ninetie cubits. † And he meaſured the length of the houſe, of an hundred cubits: and the building that was ſeperated, and the walles therof, of the length of an hundred cubits. † And the bredth before the face of the houſe, and of that which was ſeperated againſt the Eaſt, of an hundred cubits. † And he meaſured the length of the building againſt the face of that, which was ſeperated at the backe: the etheckes on both ſides of an hundred cubits: and the inner temple, and the entries of the court. † The thresholdes, & oblique windowes, and the etheckes round about by three partes, againſt the threshold of euerie one, and paued with wood round about the circuite: and earth euen to the windowes, and the windowes shut ouer the doores. † And euen to the inner houſe, and without by euerie wal round about within and without, by meaſure. † And In the vval of the temple vvere interchangeably painted a Cherub ſignifying knovvlege, & a palmetree ſignifying victorie, repreſenting to men that they muſt be inſtructed in diuine knowlege, &
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o ſight for victorie. Cherubs and palmetrees wrought, and a palmetree betwen Cherub and Cherub, & a Cherub had Signifying our Sauiour, vvho in his humanitie ſuffered miſeries but as a lion ouercame al enimies. two faces. † The face of a man by the palmetree on this ſide, and the face of a lion by the palmetree on the other ſide: expreſſed through al the houſe round about. † From the ground euen to the vpper partes of the gate, were Cherubs, and palmetrees grauen in the wal of the temple. † The threshold foure ſquare, and the face of the ſanctuarie, ſight to ſight. † The height of the woden altar, of three cubits: and the length therof, of two cubits: and the corners therof, and the length therof, and the walles therof of wood. And he ſpake to me: This is the table before our Lord. † And there were two doores in the temple, and in the ſanctuarie. † And in the two doores on both ſides were two litle doores, which were folded within each other: for there were two wickets on both ſides
of the doores. † And there were Cherubs alſo grauen in the ſame doores of the temple, and the grauing of palmetrees, as they were expreſſed in the walles: for which cauſe alſo there was thicker timber in the front of the entrie without. † Vpon which were the oblique windowes, & the ſimilitude of palmetrees on this ſide and on that ſide in braces of the entrie: according to the ſides of the houſe, and the bredth of the walles.
CHAP. XLII. Deſcription of the courtes, chambers, & other places pertening to the temple.
AND he brought me out into the vtter court by the way
:: S. Ierom finding the Hebrevv text and the 70. interpreters, and others to differ not only in vvordes but alſo in the ſenſe, explicating as ſemed to him moſt probable auoucheth vvithal that ſaying of Socrates: Sci
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quodneſcio. I knovv, that I do not
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novv anie thing perfectly. For it is a part of knovvlege (ſaith he) to
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novv that thou art ignorant.
that leadeth to the North, and he brought me into the celle, that was againſt the ſeperated building, and againſt the houſe bending to the North. † In the face of the length, an hundred cubits of the North doore: and the bredth fiftie cubits, † againſt the twentie cubits of the inner court, & againſt the pauement paued with ſtone of the vtter court, where was a porche ioyned to a triple porche. † And before the celles a walke of ten cubits in bredth, looking to the inner partes of the way of one cubite. And their doores toward the North: † Where were chambers in the vpper partes more low: becauſe they bare vp the porches, which appeared aboue out of them from the neather partes, and from the middes of the building. † For they were triple lof
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es, and had not pillers, as the pillers of the courtes: therfore did they appeare aboue out of the neather places, and out of the midle places, from the ground fiftie cubits. † And an vtter cloſure according to the celles, which were in the way of the vtter court before the celles: the length therof of fiftie cubits. † Becauſe the length of the celles of the vtter court was of fiftie cubits: and the length before the face of the temple, of an hundred cubits. † And there was vnder theſe celles an entrance from the Eaſt, going into them out of the vtter court. † In the bredth of the cloſure of the court, that was againſt the way of the Eaſt, toward the face of the ſeperated building, and there were celles before the building. † And the way before the face of them according to the ſimilitude of the celles, which were in the way of the North: according to the length of them, ſo alſo was their bredth: and al the entrance of them, and ſimilitudes, and their doores. † According to the doores of the celles that were in the way looking to the South: a doore in the head of the way,
which way was before the entrie ſeperated by the way of the Eaſt going in. † And he ſaid to me: The celles of the North, and the celles of the South, which are before the ſeperated building: theſe are the holie celles, wherin the prieſts do eate, which approch to our Lord into Sancta Sanctorum, there shal they lay the holies of holies, and the oblation for ſinne, and for offence: for it is a holie place. † And when the prieſts shal be entered, they shal not goe forth out of the holie places into the vtter court: and there they shal lay their veſtiments, wherin they miniſter, becauſe they are holie: and they shal be clothed with other veſtments, & ſo they shal goe forth to the people. † And when he had accomplished the meaſures of the inner houſe, he brought me out by the way of the gate, that looked to the way of the Eaſt: & he meaſured it on euerie ſide round about. † And he meaſured againſt the Eaſt winde with the reede of meaſure, fiue hundred reedes in reede of meaſure round about. † And he meaſured againſt the North winde fiue hundred reedes in reede of meaſure round about. † And to the South wind he meaſured fiue hundred reedes, in reede of meaſure round about. † And to the Weſt wind he meaſured fiue hundred reedes, in reede of meaſure. † By the foure windes he meaſured the wal therof on euery ſide round about, the length and bredth of fiue hundred reedes, diuiding betwen the ſanctuarie and the place of the common people.
CHAP. XLIII. The glorie of God returneth to the new temple, 7. The prophet heareth, that the Iſraelites wil no more pollute Gods name with idolatrie: 10. is commanded to shew them the meaſure, and forme of the temple, 13. and of the altar: 18. with ſacrifices to be offered ſeuen dayes.
AND he brought me to the gate that looked to the way of the Eaſt. † And behold the glorie of the God of Iſrael went by the Eaſt gate: and he had a voice as the voice of manie waters, & Al the world is lightned by the preaching of Chriſts Apoſtles, and their ſucceſſors: and the triumphant Church ſhal perfectly ſhine vvhen that vvhich is ſo vvne i
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corruption
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hal
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e in incorruption
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c. 1. Cor. 1
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. S. Ierom. S. Thomas alſo exponndeth this place of the
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. virgin conceiuing the Sonne of God p 3. q▪ 27. a 3. the earth shined at his maieſtie. † And I ſaw a viſion
ch. 9. according to the forme which I had ſeene, when he came to deſtroy the citie: and the shape according to the ſight, which I had ſeene by the riuer Chobar: and I fel vpon my face. † And
ch. 1. the maieſtie of our Lord went into the temple by the way of the gate that looked to the Eaſt. † And the ſpirite lifted me vp, and brought me into the inner court: and behold the houſe was filled with the glorie of our Lord. † And I heard one
ſpeaking to me out of the houſe, & a man ſtood by me, † ſaid to me: Sonne of man, the place of my throne, and the place of the ſteppes of my feete, where I dwel in the middes of the children of Iſrael God hath left the houſe of the Ievves deſolate.
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a
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. 23. v. 38 but remaineth vvith the Church of Chriſt al dayes to the end of the vvorld. Mat 28 v. 2
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. for euer: and the houſe of Iſrael shal no more pollute my holie name, they, and their kinges in their fornications, and in the ruines of their kinges, and in the excelſes. † Who haue built their threshold by my threshold, and their poſts by my poſts: and there was a wal betwen▪ me and them: and they polluted my holie name in the abominations, which they did: for the which thing I conſumed them in my wrath. † Now therfore let them repel their fornication, and ruins of their kinges far from me: and I wil dwel in the middes of them alwayes. † But thou ſonne of man, shew to the houſe of Iſrael the temple, and let them be confounded at their iniquities, and let them meaſure the frame: † and be ashamed of al thinges that they haue done. The figure of the houſe, and of the frame therof, the goings out, & the comings in, and al the deſcription therof, and al the precepts therof, andAnd the perfect impolluted Church, vvithout ſpo
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or vv
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ncle (Eph 5 v. 27.) is only the
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hant Church. al the order therof, and al the lawes therof shew to them, and thou shalt write in their eyes: that they may keepe al the deſcriptions therof, and the preceptes therof, and let them doe them. † This is the law of the houſe in the toppe of the mount: Al the border therof round about is holie of holies: this then is the law of the houſe. † And theſe are the meaſures of the altar by the moſt true cubite, The ſacred cubite or cubite vſed in ſacred thinges was longer then the common cubite by one palme. which had a cubite and a palme: in the boſome therof was a cubit, & a cubite in bredth: and the limite therof euen to the brimme therof, and round about, one palme▪ this alſo was the trench of the altar. † And from the boſome of the ground to the loweſt brimme two cubits, and the bredth of one cubite: & from the leſſer brimme vnto the greater brimme foure cubits, and the bredth of one cubite. † And The altar is called Ariel▪ the lion of God▪
becauſe fire ſometimes deſcending from God vpon the altar conſumed the ſacrifice▪ as a lion conſumeth his praye S. Ierom.
Ariel it ſelf of foure cubits: and from Ariel vpward foure hornes. † And Ariel of twelue cubits in length by twelue cubits of bredth, four ſquare with equal ſides. † And the brimme of fourtene cubits of length by fourtene cubits of bredth in the foure corners therof: and the crowne round about it of halfe a cubite, and the boſome therof of one cubite round about: and the ſteppes therof turned to the Eaſt. † And he ſaid to me: Sonne of man, thus ſaith our Lord God: Theſe are the rites of the altar, in what day ſoeuer it shal be made: that holocauſt may be offered vpon it, and bloud powred out.
† And thou shalt geue to the Prieſtes, and Leuites, that are of the ſeede of Sadoc, that approch to me, ſaith our Lord God, that they offer to me a cal
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e of the heard for ſinne. † And taking of his bloud, thou shalt put it vpon the foure hornes therof, and vpon the foure corners of the brimme, and vpon the crowne round about: and thou shalt clenſe, and expiate it. † And thou shalt take the calfe, that is offered for ſinne: and thou shalt burne him in a ſeperate place of the houſe without the ſanctuarie. † And in the ſecond day thou shalt offer a bucke of goates vnſpotted for ſinne: and they shal expiate the altar, as they did expiate in the calfe. † And when thou shalt haue accomplished expiating it, thou shalt offer a calfe of the heard vnſpotted, and a ramme of the flocke vnſpotted. † And thou shalt offer them in the ſight of our Lord: and the prieſts shal caſt ſalt vpon them, and shal offer them an holocauſt to our Lord. † Seuen dayes shalt thou make a bucke goate for ſinne dayly: and a calfe of the heard, and a ramme of the cattel vnſpotted shal they offer. † Seuen dayes shal they expiate the altar, and shal clenſe it: and they shal fil his hand. † And the dayes being expired, in the eight day & ſo forth, the prieſts shal make your holocauſts vpon the altar, and thoſe which they offer for peace: and I wil be pacified toward you, ſaith our Lord God.
CHAP. XLIIII. The Eaſt gate of the Sanctuarie shal be alwayes shut. 5. The incircumciſed shal not enter into the ſanctuarie: 10. nor the Leuites, that haue ſerued idols▪ but shal do other ſeruice belonging to ſacrifices: 15. and the children of Sadoc shal do the prieſtlie functions: 17. obſeruing the preſcribed rites therof.
AND he turned me to the way of the vtter ſanctuarie, which looked toward the Eaſt: and it was shut. † And our Lord ſaid to me: This gate shal be shut: it S. Ierom expoundeth this of the hardnes of ſcripture, which no man vnderſtāndeth fully but the ſonne of God. Mat. 11. v. 27. Likevviſe of of our B. Ladie a perpe
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ual virgin, alſo after the birth of Chriſt. The ſame doth. S. Auguſtin, ſer. 6. & 18 d
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temp. S Amb. cp. 81. S. Chryſ. ho. de
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Bapt.
shal not be opened, and man shal not paſſe through it: Becauſe our Lord the God of Iſrael is entered in through it, and it shal be shut † for the prince. The prince himſelf shal ſit in it, to eate bread before our Lord: by the way of the gate of the entrie shal he enter in, & by the way therof he shal go out. † And he brought me by the way of the North gate in the ſight of the houſe: and I ſaw, and behold the glorie of our Lord filled the houſe of our Lord: and I b fel on my face. † And our Lord ſaid to me: Sonne of man c ſet thy hart, and ſee with thine eyes, & heare
with thine eares al thinges, that I ſpeake to thee concerning al the ceremonies of the houſe of our Lord and concerning al the lawes therof: and thou shalt ſet thy hart in the wayes of the temple, by al the goings out of the ſanctuarie. † And thou shalt ſay to the houſe of Iſrael that exaſperateth me: Thus ſaith our Lord God: Let al your wicked deedes ſuffice you ô houſe of Iſrael: † becauſe you bring in ſtrange children vncircumciſed in hart, and vncircumciſed in flesh, to be in my ſanctuarie,
b This aſtoniſhment, and reuerence of the prophet. c and the great attention which he is admoniſhed to haue, import the great myſteries of Chriſt and his Church, and not only the temple & rites of the old law which vvere but figures of the new. and to pollute my houſe, & you offer my breades, the fatte, and the bloud: and you diſſolue my couenant in al your wicked abominations. † And you haue not kept the precepts of my ſanctuarie: and you haue ſet keepers of my obſeruances in my ſanctuarie to your owne ſelues. † Thus ſaith our Lord God: Euerie ſtranger vncitcumciſed in hart, & vncircumciſed in flesh, shal not enter into my ſanctuarie, euerie ſtrange child that is in the middes of the children of Iſrael. † Yea and the Leuites that haue reuolted farre from me in the errour of the children of Iſrael, & haue erred from me after their idols, and haue borne their iniquitie: † they shal be officers in my ſanctuarie, and porters of the gates of the houſe, and miniſters of the houſe: they shal kil the holocauſts, and the victimes of the people: and they shal ſtand in their ſight, to ſerue them. † For that they haue ſerued them in the ſight of their idols, and were made to the houſe of Iſrael a ſcandal of iniquitie: therfore haue I lifted vp mine hand vpon them, ſaith our Lord God, and they ſhal beare their iniquitie: † and they shal not approch to me, to doe the function of prieſthood vnto me, neither shal they approche to al my ſanctuarie by Sancta Sanctorum: but they shal beare their confuſion, and their wicked abominations which they haue done. † And I wil make them porters of the houſe, in al the miniſterie therof, and in al thinges that shal be done therin. † But the prieſts, & Leuits, the ſonnes of Sadoc, which kept the ceremonies of my ſanctuarie, when the children of Iſrael erred from me, they shal approach to me, to miniſter vnto me: & they shal ſtand in my ſight, to offer me the fatte, and the bloud, ſaith our Lord God. † They shal enter into my ſanctuarie, and they shal approch to my table, to miniſter vnto me, and to keepe my ceremonies. † And when they shal enter into the gates of the inner court, they shal be clothed with linnen garments: neither shal anie wollen thing come vpon them, when they miniſter in the gates of the inner
court & within. † There shal be linnen mitres on their heades, and there shal be linnen breeches on their loynes, and they shal not be girded in ſwette. † And when they shal goe out to the vtter court vnto the people, they shal put of from them their veſtiments, wherin they had miniſtered, and shal lay them vp in the veſterie of the ſanctuarie, & they shal cloth themſelues with other garments: & they Holy thinges are ordinarily to be done in holie places; and therfore ſacred veſtures (by touching vvherof men vvere ſanctified. Exo. 29. v. 37.) muſt not be vſed out of the temple. shal not ſanctifie the people in their veſtures. † And they shal not shaue their head, nor nourish their heare: but powling they shal powle their heades. † And no prieſt shal drinke wine when he is to enter into the
Leuit. 10. v. 9. inner court. † And widow, and her that is diuorced they shal not take for wiues, but virgins of the ſeede of the houſe of Iſrael: but a widow alſo, which hath bene the widow of a prieſt, they shal take. † And they shal teach my people what is betwen a holie thing and polluted, and betwen cleane and vncleane they shal shew to them. † And when there shal be a controuerſie, they shal ſtand in my iudgements, & shal iudge: my lawes, & my preceptes in al my ſolemnities shal they keepe, and my ſabbathes they shal ſanctifie. † And to a dead man they shal not enter in, leſt they be polluted, but to father and mother, & ſonne and daughter, and brother and ſiſter, which hath not had an other husband: in which they shal be contaminated. † And after that he is clenſed, ſeuen daies shal be numbred to him. † And in the day of his entering into the ſanctuarie to the inner court to miniſter vnto me in the ſanctuarie, he shal offer for his ſinne, ſayth our Lord God. † And there shal not be inheritance to them, I am their inheritance: and poſſeſſionDeut. 18. you shal not geue them in Iſrael, for I am their poſſeſſion. † The victime both for ſinne and for offence they shal eate: and euerie vowed thing in Iſrael shal be theirs. † And the firſt fruits of al the firſt borne, & al the libaments of al thinges that are offered, shal be the prieſts: & the firſt fruits of your meates you shal geue to the prieſt, that he may lay vp a bleſſing for thy houſe. † Al carren, and thing taken by a beaſt of birdes, and of cattel the prieſts shal not eate.
CHAP. XLV. In diſtribution of the land (after the captiuitie) ſeueral portions are aſſigned for the Priestes, the Leuites, the Citie, and the Prince: the reſt was for the people. 9. Rulers are admonished to obſerue iuſt meaſures: 15. and to offer due ſacrifices.
AND when you shal begin to diuide the land by lot, ſeperate ye firſt fruits to our Lord, The land that was aſſigned to holie vſes, vvas called ſanctified, and could not be alienated to priuate men nor other purpoſes. a peece ſanctificatum. ſanctified of the land, in length twentie fiue thouſand, and in bredth tenne thouſand: it shal be ſanctified in al the border therof round about. † And it shal be ſanctified on euerie ſide by fiue hundred and fiue hundred, foure ſquare round about: and of fiftie cubits for the ſuburbs therof round about. † And from this meaſure thou shalt meaſure the length, of fiue and twentie thouſand, and the bredth of tenne thouſand, & in it shal be the temple, and ſanctum ſanctorum. † The ſanctified peece of the land shal be for the prieſts the miniſters of the ſanctuarie, which approch to the miniſterie of our Lord: and it shal be a place to them for houſes, and for the ſanctuarie of holines. † And fiue and twentie thouſand of length, & tenne thouſand of bredth shal be for the Leuits, which miniſter in the houſe: they shal poſſeſſe twentie celles. † And the poſſeſſion of the citie you shal geue fiue thouſand of bredth, and of length fiue and twentie thouſand, according to the ſeperation of the ſanctuarie, to al the houſe of Iſrael. † To The princes portion of land vvas round about the clergies portion, that he might defend them, and the peoples part round about the princes, that they might defend him. the prince alſo on this ſide and on that ſide, according to the ſeparation of the ſanctuarie, and according to the poſſeſſion of the citie, againſt the face of the ſeperation of the ſanctuarie, and againſt the face of the poſſeſſion of the citie: from the ſide of the Sea euen to the Sea, and from the ſide of the Eaſt euen to the Eaſt. And the length according to euerie part from the Weſt border to the Eaſt border. † Of the land shal he haue poſſeſſion in Iſrael: and the princes shal no more ſpoile my people: but the land they shal geue to the houſe of Iſrael according to their tribes. † Thus ſaith our Lord God: Let it ſuffice you ô princes of Iſrael: intermitte ye iniquitie and robberies, and doe iudgement and iuſtice, ſeperate your confines from my people, ſaith our Lord God. † Iuſt balance, and a iuſt ephi, and a iuſt bat shal be to you. † The Theſe meaſures vvere of equal capacitie, but the ephi ſerued for drie thinges; & the bat for liquid, as appeareth. v. 13. & 14. ephi, and the bat shal be equal, and of one meaſure: that the bat may take the tenth part of a core, & the ephi the tenth part of a core: according to the meaſure of a core shal be the equal balaſſing of them. † And a ſicle hath twentie obolos. Moreouer twentie ſicles, & fiue and twentie ſicles, and fiftene ſicles make Mnam. † And theſe are the firſt fruits, which you shal take: the ſixth part of an ephi of a core of wheate, and the ſixth part of an ephi of a core of barley. † The meaſure of oyle alſo, a bat of oyle is the tenth part of a
core: and ten battes make a core: becauſe ten battes fil a core. † And one ramme of a flocke of two hundred, of thoſe thinges that Iſrael nourisheth for ſacrifice, and for holocauſt, and for pacifiques, to expiate for them, ſaith our Lord God. † Al As the people were bond to pay certaine firſt fruites to their temporal prince: the people of the land shal be bound to theſe firſt fruits for the prince in Iſrael. † And ſo he was mutually bond to pay the charges of publique ſacrifices for al the people. S. Ierom alſo expoundeth this mutual obligation to conſiſt betwen the people and hiegh prieſt. vpon the prince shal the holocauſt be, and the ſacrifice, and the libaments in the ſolemnities, and in the Calends, and in the Sabbathes, & in al the ſolemnities of the houſe of Iſrael: he shal make the ſacrifice for ſinne, & the holocauſt, and the pacifiques to expiate for the houſe of Iſrael. † Thus ſaith our Lord God. In the firſt moneth, the firſt of the moneth, thou shalt take a calfe of the heard vnſpotted, and thou shalt expiate the ſanctuarie. † And the prieſt shal take of the bloud that shal be for ſinne: and he shal put it on the poſts of the houſe, and on the foure corners of the brimme of the altar, and on the poſts of the gate of the inner court. † And ſo shalt thou do in the ſeuenth of the moneth for euerie one, that hath bene ignorant, and was deceiued by errour, and you shal expiate for the houſe. † In the firſt moneth, the fourtenth day of the moneth shal be with you the ſolemnitie of paſch: ſeuen dayes shal Azymes be eaten. † And the prince in that day shal make for himſelf, and for al the people of the land, a calfe for ſinne. † And in the ſolemnitie of the ſeuen dayes he shal make holocauſt to our Lord ſeuen calues, & ſeuen rammes vnſpotted dayly ſeuen dayes: and for ſinne a bucke of goates dayly. † And he shal make the ſacrifice an ephi to a calfe, and an ephi to a ramme: and of oyle an hin to euerie ephi. † In the ſeuenth moneth the fiftenth day of the moneth, in the ſolemnitie he shal make as are before ſaid for ſeuen dayes: as wel for ſinne, as for holocauſt, and in ſacrifice, and in oyle.
CHAP. XLVI. A preſcription at which gate, and what ſacrifices shal be offered for the prince, euerie ſabbath, and firſt day of the moneth. 16. The prince may geue perpetual inheritance to his ſonnes, but to his ſeruantes only til the yeare of Iubiley. 19. with deſcription of the places, where ſacrifices shal be prepared.
THVS ſaith our Lord God: The gate of the inner court, which looketh to the Eaſt, shal be shut the ſix dayes, in which worke is done: but in the Sabbath day it shal be opened yea and in the day of the Calends it shal be opened. † And
After the captiuitie albeit king Dauids progenie continued in Salathiel, Zorobabel and others, yet they had not the ſtate of kinges or temporal princes; and therfore not only Chriſtian Doctors, but alſo Rabbi Dauid & other Hebrewes vnderſtand this prophecie of Chriſt the true Meſſias, and of the ſacrifices & rites of his Church: the letter neuertheles alluding to the forme of the old lavv. the prince shal enter in by the way of the entrie of the gate from without, and he shal ſtand in the threshold of the gate: and the prieſts shal make his holocauſt, and his pacifiques: and he shal adore vpon the threshold of the gate, and shal goe out: but the gate shal not be shut til euening. † And the people of the land shal adore at the doore of that gate in the Sabbaths, and in the Calends before our Lord. † And this holocauſt shal the prince offer to our Lord: in the Sabbath day ſix lambes vnſpotted, and a ramme vnſpotted. † And ſacrifice an ephi for a ramme: but in the lambes the ſacrifice that his hand shal geue: and of oyle an hin for euerie ephi. † And in the day of the Calends a calfe of the heard vnſpotted: and the ſix lambes, and the rammes shal be vnſpotted. † And an ephi for a calfe, an ephi alſo for a ramme shal he make ſacrifice: but the lambs, as his hand shal finde: and of oyle an hin, for euerie ephi. † And when the prince is to goe in, let him goe in by the way of the entrie of the gate, and by the ſame way let him goe out. † And when the people of the land shal enter in the ſight of our Lord in the ſolemnities: he that goeth in by the North gate to adore, let him goe out by the way of the South gate: moreouer he that goeth in by the way of the South gate, let him goe out by the way of the North gate: he shal not returne by the way of the gate, wherby he entered, but at that ouer againſt it he shal goe out. † And the prince in the middes of them with the goers in shal goe in, and with the goers out shal goe out. † And in the fayres, and in the ſolemnities there shal be ſacrifice an ephi for a calfe, and an ephi for a ramme: but of the lambes, there shal be ſacrifice as his hand shal finde: and of oyle an hin for euerie ephi. † But when the prince shal make a voluntarie holocauſt, or voluntarie pacifiques to our Lord: to him the gate shal be opened, that looketh to the Eaſt, and he shal make his holocauſt, & his pacifiques, as it is wont to be done in the Sabbath day: and he shal goe out, & the gate shal be shut after that he is gone forth. † And a lambe of the ſame yeare vnſpotted, shal he make for holocauſt dayly to our Lord: alwayes in the morning shal he make it. † And he shal make ſacrifice vpon it morning by morning the ſixt part of an ephi: and of oyle the third part of an hin, that it may be mingled with the floure: a ſacrifice to our Lord by ordinance, continual and euerlaſting. † He shal make the lambe, & the ſacrifice, and the oyle morning by morning: an euerlaſting holocauſt. † Thus ſaith our
Lord God: If the prince shal geue a gift to anie Al vvorkes done by the true children of God, that is to ſay, done in the ſtate of grace, do merite eternal reward. of his ſonnes: his inheritance shal be to his ſonnes, they shal poſſeſſe it by inheritance. † But if he geue a legacie of his inheritance to one
But other moral good vvorkes done in ſtate of mortal ſinne are only revvarded temporally in this vvorld, and not in life euerlaſting. of his ſeruants, it shal be his vntil the yeare of remiſſion, and it shal returne to the prince: and his inheritance shal be to his ſonnes. † And the prince shal not take of the peoples inheritance by violence, and of their poſſeſſion: & of his owne poſſeſſion he shal geue the inheritance to his ſonnes: that my people be not diſperſed euerie one from his poſſeſſion. † And he brought me in by the entrie, that was on the ſide of the gate, into the celles of the ſanctuarie to the prieſts, which looked to the North. And there was a place bending to the Weſt. † And he ſaid to me: This is the place where the prieſts shal ſeeth that for ſinne, and that for offence: where they shal dreſſe the ſacrifice, that they bring it not out into the vtter court, and the people be ſanctified. † And he brought me into the vtter court, and he led me about by the foure corners of the court: and behold there was a litle court in the corner of the court, to euerie corner of the court a litle court. † In the foure corners of the court were litle courts diſpoſed, of fourtie cubits in length, and thirtie in bredth: the foure were of one meaſure. † And a wal round about compaſſing the foure litle courts: and there were kichins builded vnder the porches round about. † And he ſaid to me: This is the houſe of kichins wherin the miniſters of the houſe of our Lord shal ſeeth the victimes of the people.
CHAP. XLVII. The prophet ſeeth waters iſſuing from vnder the Temple: 4. increaſing to an vnpaſſible torrent: 9. wherto come al ſortes of fishes: 12. with trees on the bankes bringing forth fruite euerie moneth. 13. And the land is geuen in portions to the twelue tribes.
AND he turned me to the gate of the houſe, and behold
See cha. 36. v. 25.
There is no hiſtorie, nor probabilitie that vvaters iſſued out of the temple, vvhich vvas reedified by Zorobabel. waters iſſued forth vnder the threshold of the houſe toward the Eaſt: for the face of the houſe looked to the Eaſt: but the waters deſcended into the right ſide of the temple to the South part of the altar. † And he ledde me out by the way of the North gate, and he turned me to the way without the vtter gate, the way that looked to the Eaſt: and behold waters:: Neither did al ſortes of fiſhes liue in anie ſuch vvater nere the temple as are mentioned. v. 9. And therfore this prophecie hath an hiegher and truer ſenſe, of the Church of Chriſt and the vvater of Baptiſme. flowing on the right ſide. † When the man went out toward the Eaſt, that had the cord in his hand, he meaſured a thouſand
cubits: and he brought me through the water euen to the ankles. † And againe he meaſured a thouſand, & he brought me through the water euen to the knees: † and he meaſured a thouſand, and he brought me through the water euen to the reynes. And he meaſured a thouſand, a torrent, which I could not paſſe ouer: becauſe the waters were riſen of the deepe torrent, which can not be paſſed ouer. † And he ſayd to me: Certes thou haſt ſene ô ſonne of man. And he brought me out, and he turned me to the banke of the torrent. † And when I had turned myſelf, behold in the banke of the torrent exceding manie trees on both ſides. † And he ſayd to me: Theſe waters, that iſſue forth toward the heapes of the ſand in the Eaſt, and deſcend to the plaines of the deſert, shal goe into the ſea, & shal goe out, & the waters shal be healed. † And euerie liuing ſoule, that creepeth, whither ſoeuer the torrent cometh shal liue: and there shal be fishes very manie after theſe waters are come thither, & they shal be healed, & al thinges shal liue, to which the torrent shal come. † And fishers shal ſtand ouer them, from Engaddi euen to Engallim shal be drying of nettes: there shal be very manie ſortes of fishes therof, as the fishes of the great ſea, of a paſſing great multitude: † but in the shore therof, and in the fennie places they shal not be healed, becauſe they shal be turned into ſalt pits. † And S. Iohn ſavv this riuer of liuing vvater as clere as chryſtal, proceding from the ſeat of God, & of the lambe. And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth. &c. Apoc. 22. ouer the torrent shal riſe in the bankes therof on both ſides euerie tree bearing fruit: the leafe shal not fal from it, & the fruit therof shal not faile: euerie moneth shal it bring forth firſt fruits, becauſe the waters therof shal iſſue out of the ſanctuarie: & the fruits therof shal be for meate, & the leaues therof for medicine. † Thus ſayth our Lord God: This is the border, in which you shal poſſeſſe the land in the twelue tribes of Iſrael: Ioſephs two ſonnes had ech one a vvhole portion, and ſo there vvere twelue tribes beſides the Leuites, who had other better meanes then the reſt. becauſe Ioſeph hath a duble cord. † and you shal poſſeſſe it euerie man in like maner as his brother: vpon which I lifted vp my hand to geue it to your fathers: and this land shal fal vnto you for a poſſeſſion. † And this is the border of the land: toward the North quarter, from the great ſea by the way of Hethalon, as they come to Sedada, † Emath, Berotha, Sabarim, which is betwen the border of Damaſcus and the confine of Emath, the houſe of Tichon, which is by the border of Auran. † And the border from the Sea euen to the court of Enon, shal be the border of Damaſcus, and from the North to the North, the border of Emath the North quarter. † Moreouer the Eaſt quarter from
the middes of Auran, and from the middes of Damaſcus, and from the middes of Galaad, and from the middes of the land of Iſrael, Iordan making the bound to the Eaſt ſea, you shal meaſure alſo the Eaſt quarter. † And the South quarter toward the South from Thamar euen to the waters of coutradiction of Cades: & the torrent euen to the great ſea: and this is the South quarter toward the South. † And the quarter of the Sea, the great ſea from the confine directly, til thou come to Emath: this is the quarter of the Sea. † And you shal diuide this land vnto you by the tribes of Iſrael: † and you shal caſt it for an inheritance to you, and to the ſtrangers, that shal come to you, that haue begotten children in the middes of you; and they shal be vnto you as the ſame countriemen borne among the children of Iſrael▪ they shal diuide the poſſeſſion with you in the middes of the tribes of Iſrael. † And in what tribe ſoeuer the ſtranger shal be, there shal you geue him poſſeſſion, ſayth our Lord God.
CHAP. XLVIII. Further deſcription of euerie tribes part of the land. 8. likewiſe of the portions of Prieſtes, 13. Leuites. 15. Citie, 21. and Prince. 31. with twelue gates named of the twelue tribes.
AND theſe are By the twelue tribes of Iſrael S. Ierom vnderſtandeth the vniuerſal multitude of al glorified Sainctes, noting that no mention is here made of the cities of refuge (as in the bookes of Numeri, and Ioſue) becauſe in the glorious habitation of Sainctes, there can be no nede of refuge, where al are perfect al ſecure. the names of the tribes from the borders of the North, by the way of Hethalon, as they goe to Emath, the court of Enan the border of Damaſcus toward the North, by the way of Emath. And the Eaſt quarter therof to the ſea shal be for Dan one. † And to the border of Dan, from the Eaſt quarter euen to the quarter of the Sea, for Aſer one▪ † & vpon the border of Aſer, from the Eaſt quarter euen to the quarter of the Sea, for Nephthali one. † And vpon the border of Nephthali, from the Eaſt quarter euen to the quarter of the Sea, for Manaſſes one. † And vpon the border of Manaſſes, from the Eaſt quarter euen to the quarter of the Sea, for Ephraim one. † And vpon the border of Ephraim, from the Eaſt quarter euen to the quarter of the Sea, for Ruben one. † And vpon the border of Ruben, from the Eaſt quarter euen to the quarter of the Sea, for Iuda one. † And vpon the border of Iuda, from the Eaſt quarter euen to the quarter of the Sea, shal be the As the firſt borne of liuing thinges, & firſt fruictes of al thinges ſpringing, ſo the firſt portion of land all
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ed to Gods ſeruice is called the firſt fruites. firſt fruites, which you shal ſeperate, fiue and twentie thouſand of bredth & of length, as euery portion from the Eaſt quarter to the quarter of the Sea: and the ſanctuarie shal be in
the middes therof. † The firſt fruits, which you shal ſeperate to our Lord: the length of fiue and twentie thouſand, and the bredth of ten thouſand. † And theſe shal be the firſt fruits of of the ſanctuarie of the prieſts: toward the North of length fiue and twentie thouſand, and toward the Sea of bredth ten thouſand. Yea and toward the Eaſt of bredth ten thouſand, and toward the South of length fiue and twentie thouſand: and the ſanctuarie of our Lord shal be in the middes therof. † The ſanctuarie ſhal be for the prieſts of the ſonnes of Sadoc, which kept my ceremonies, and erred not when the children of Iſrael erred, as the Leuites alſo erred. † And for them shal be the firſt fruits of the firſt fruits of the land holie of holies, by the border of the Leuites. † Yea and to the Leuites in like maner by the borders of the prieſts fiue and twentie thouſand of length, and of bredth tenne thouſand. Al the length of fiue and twentie thouſand, & the bredth of tenne thouſand. † And they shal not
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el therof, nor change, neither shal the firſt fruits of the land be tranſported, becauſe they are ſanctified to our Lord. † But the fiue thouſand, that remaine in the bredth againſt the fiue & twentie thouſand, shal be the profane partes of the citie for habitation, and for the ſuburbs: and the citie shal be in the middes therof. † And theſe are the meaſures therof: to The North ſide of the citie being in length 4500. reedes, of ſix ſacred cubites, euerie rede, the vveſt ſide alſo, and conſequently the other two ſides eaſt and ſouth, in al 18000. reedes which make 36. mi
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les, of 1000. paſſes euerie mile, it is certaine that this deſcription agreeth not to the terreſtrial citie of Ieruſalem, which was nothing nere ſo large, And therfore the later Iewiſh Rabins hold opinion, that when their Meſſias commeth the citie of Ieruſalem ſhal be built ſo great. But al Catholique Doctors vnderſtand it myſtically of the Church of Chriſt. the North quarter fiue hundred and foure thouſand: and to the South quarter fiue hundred and foure thouſand: and to the Eaſt quarter fiue hundred and foure thouſand▪ and to the Weſt quarter, fiue hundred and foure thouſand. † And the ſuburbs of the citie shal be, to the North two hundred fiftie, and to the South two hundred fiftie, and to the Eaſt two hundred fiftie, and to the Sea two hundred fiftie. † And that which shal be reſidue in length according to the firſt fruits▪ of the ſanctuarie, ten thouſand toward the Eaſt, and ten thouſand toward the Weſt, shal be as the firſt fruits of the ſanctuarie: and the fruits therof shal be for bread to them, that ſerue the citie. † And they that ſerue the citie, shal worke of al the tribes of Iſrael. † Al the firſt fruits, of fiue and twentie thouſand, anſwering to fiue & twentie thouſand foure ſquare, shal be ſeperated according to the firſt fruits of the ſanctuarie, and to the poſſeſſion of the citie. † And that which shal be left, shal be the princes of euerie part of the firſt fruits of the ſanctuarie, and of the poſſeſſion of the citie ouer againſt the fiue and twentie thouſand of the firſt fruits vnto the Eaſt border:
Yea and to the ſea ouer againſt the fiue and twentie thouſand, vnto the border of the Sea, likewiſe it shal be in the portions of the prince: and the firſt fruits of the ſanctuarie, and the ſanctuarie of the temple shal be in the middes therof. † And of the poſſeſſion of the Leuites, and of the poſſeſſion of the citie in the middes of the princes portions: shal be to the border of Iuda, and to the border of Beniamin, shal alſo perteine to the prince. † And to the reſt of the tribes: from the Eaſt quarter to the Weſt quarter, for Beniamin one. † And againſt the border of Beniamin, from the Eaſt quarter to the Weſt quarter, for Simeon one. † And vpon the border of Simeon from the Eaſt quarter to the Weſt quarter, for Iſſachar one. † And vpon the border of Iſſachar, from the Eaſt quarter to the Weſt quarter, for Zabulon one. † And vpon the border of Zabulon, from the Eaſt quarter to the quarter of the Sea, for Gad one. † And vpon the border of Gad, to the South quarter toward the South: and the border shal be from Thamar, euen to the waters of contradiction of Cades, the inheritance againſt the great ſea. † S. Iohn the Apoſtle had the ſame viſion of this new Ieruſalem Chriſts triumphant Church. Apoc. 21. & 22. This is the land, which you shal diuide by lot to the tribes of Iſrael: and theſe are the portions of them, ſaith our Lord God. † And theſe are the goings out of the citie: from the North quarter thou shalt meaſure fiue hundred and foure thouſand. † And the gates of the citie according to the names of the tribes of Iſrael, three gates on the North ſide, the gate of Ruben one, the gate of Iuda one, the gate of Leui one. † And to the Eaſt quarter, fiue hundred and foure thouſand: and three gates, the gate of Ioſeph one, the gate of Beniamin one, the gate of Dan one. † And to the South quarter, thou shalt meaſure fiue hundred & foure thouſand: and three gates, the gate of Simeon one, the gate of Iſſachar one, the gate of Zabulon one. † And to the Weſt quarter, fiue hundred and foure thouſand, and their gates three, the gate of Gad one, the gate of Aſer one, the gate of Nephthali one. † Round about eightene thouſand: and the name of the citie from that day, The Synagog of the Ievves being left deſert. Mat. 23. v. 38. Chriſt is vvith his militant Church al dayes euen to the conſummation of the world Mat. vlt. and vvith his Church triumphant illuminating and glorifying it for euer and euer. Apoc. 22. v 5. Our Lord there.
THE ARGVMENT OF DANIELS PROPHECIE.
DANIEL of the tribe ch. 1. v. 6. of Iuda, & ch. 1. v. 3 & 4. Reg. 20. v. 18. royal bloud, about the age ofDaniel of the royal bloud. tenne yeares, was caried into Babylon with other children for hoſtage, when Nabuchodonoſor inuaded the kingdom of Iuda, in ch. 1. v. 1. the third yeare of king Ioakim. His whole life (in al about an hundred and tenne yeares)He vvas moſt holie: was moſt pious, with ſuch zele of Gods honour, and common good of his countrie, that he was called by an Angel, ch. 9. v 23.
vir deſideriorū, the man of (godlie) deſires:
Ezech. 14. & 28. f ch. 6. v. 5. whom alſo Ezechiel, elder in yeares, prophecying part of the ſame time, ioyned with Noe and Iob for example of holie men; recountingmoſt wiſe: and moſt loyal. him alſo the moſt renowmed of his time for wiſdom. VVhoſe loyal fidelitie towards the king of Babylon, was ſo clere, that his malignant enimies ſaid expreſly of him: f We shal not find againſt this Daniel, anie occaſion, vnles perhaps in the law of his God. His booke as wel in respectHis booke is excellent: but hard to be vnderſtood. of various important narrations of thinges done: as of moſt hiegh diuine Myſteries is very excellent: but withal very obſcure, for that manie thinges here inſerted, ſeme hardly to agree with other authentical hiſtories; ſome thinges alſo are intricate in themſelues; nor placed in order of time as they happened: and manie thinges ſo brieſly related, that they can not be vnderſtood, without the knowledge of prophane hiſtories. As S. Ierom affirmeth Epiſt. 103. But as for an other difficultie which ſome make, denying thech. 3. v. 24. ch. 13. ch. 14.
Certaine partes of this booke are denied by the Ievves, and ſome others. It is probable that theſe partes were ſome times in the Hebrew, or the Chaldee. Prayer of Azarias, with the Hymne folowing, & the hiſtories of Suſanna, Bel, and the Dragon, to be Canonical Scripture, it is partly ſolued already, in the Annotations before the Booke of Tobie: where is shewed, that it is no iuſt exception againſt theſe, and other partes of holie Scripture of the old Teſtament, becauſe they are not in the Hebrew Edition, being otherwiſe accepted for Canonical by the Catholique Church. And further it is very probable that theſe parcels were ſometimes either in the Hebrew or Chaldee tongue, in which two languages (part in one, part in the other) the rest of this booke was written. For from whence els could the Septuagint Interpreters, Theodotion, Symmachus, and Aquila tranſlate them? In whoſe Editions S. Ierom found the ſame. But S. Ierom, ſome wil ſay, calleth theſeObiection out of S. Ierom. hiſtories fables, and ſo did not account them Canonical Scripture. Firſt we anſwer, that he reporting the Iewes opinion vſeth their termes, not explicating his owne iudgement, intending only to deliuer ſincerely that which heFirſt ſolution. found in the Hebrew: Yet would he not omite to inſert the reſt, aduertiſing withal that he had it in Theodotions tranſlation. Which anſwer is clerly iuſtified by his owne teſtimonie (li. 2. c. 9. aduerſus Ruffinum) in theſe
wordes: Wheras I relate (ſayth he) what the Hebrewes ſay against the hiſtorie of Suſanna, and the Hymne of the three children, he that for this reputeth me a foole, proueth himſelf a ſycophant. For I did not explicate what myſelf iudged, but what they are wont to ſay againſt me. Secondly weSecond ſolution. anſwer, that if S. Ierom did not thinke theſe partes to be Canonical, yet ſeing ſo manie other ancient Fathers, and now the whole Church hold them for Canonical, we ſo beleue them to be. For albeit the ancient Councels, andThey are proued to be Canonical by the Councels, and other Fathers. others that recite catalogues of holie Scriptures, do not expreſly ſay, as the councel of Trent laſtly doth (Seſſ. 4.) that al the partes of bookes by them recited, are Canonical; yet they do not except anie partes of this Booke: and therfore ſpeaking indefinitly, do in dede include al, and not exclude anie parcels vſually read in the Church as theſe are. Moreouer very manie ancient Fathers do expreſly alleage theſe partes as Diuine Canonical Scriptures. Of manie we shal cite ſome.
The prayer of Azarias is alleaged as diuine Scripture by S. Cyprian,
The prayer of Azarias. Ser. de lapſis. by holie Ephrem, li. de humilitate comparanda. ca. 9. by S. Chryſoſtom, ho. de tribus pueris. Leontius Cyprius, apud Eutym. par. 1. Panopliae, tit. 8. Patianus, Pareneſi in Poenitentiam. S. Auguſtin, Epiſt. 122. & li. de natura boni. c. 16. S. Fulgentius, ad Venatiam de poenitentia. c. 16. Likewiſe the Hymne of the three children is alleagedThe Hymne of the three children. by moſt of the ſame, and by diuers others. As by S. Ierom himſelf, in c. 3. ad Galatas, & Epist. 49. de muliere ſeptiesicta: S. Ambroſe, Praefatan Pſalmos; & li. 6. in Lucanum, c. 2. Concilium Toletanum, c. 13.
In like maner the hiſtorie of Suſanna is cited as holie Scripture by S. Ignatius,The hiſtore of Suſanna. Epiſt. ad Magneſianos. Tertullian, li. de corona militis. S. Cyprian li. 1. Epist. ep. 8. & 40. S. Chryſoſtom. Ho. 1. in fine, hath a whole ſermon of Suſanna, as vpon holie Scripture. S. Ambroſe, li. 1. de Officijs, c. 18. li. 3. c. 14. & li. 3. de Spiritu Sancto. c. 7. S. Auguſtin, Trast. 36. in Ioan. & Ser. 118. & 242.
Finally the hiſtories of Bel, and of the Dragon are iudged Diuine ScriptureThe hiſtories of Bel, and the Dragon. by S. Cyprian, li. 1. Ep. ep. 4. & li. 3. ep. 1. & li. 4. ep. 6. S. Baſil, ho. in diuites auaros. S. Athanaſius, in Synopſi briefly explicating the argument of this whole booke, maketh expreſſe mention of the Hymne of the three children; and of the hiſtories of Suſanna, and of Bel, and the Dragon.
To conclude therfore with whom we begane, S. Ierom ſpeaking of thisThe contents in general. whole Booke, ſaith: Daniel temporum conſcius, & totius mundi philoiſtor,Epiſt. ad Paulm. lapidem praeciſum de monte ſine manibus, & regna omnia ſubuertentem, claro ſermone pronuntiat. Daniel skilful of times, a ſtudious hiſtoriographer, in cleare ſpeach sheweth the ſtone cut out of the mountaine without handes, which ouerthroweth al kingdomes. Signifying the principal contents of this booke to be, that al other kingdomes
(namely for example ſake, the foure great Monarchies, the fist of the Chaldees, the ſecond of the Medes and Perſians, the third of the Grecians, and the fourth of the Romanes) should be ouerthrowne, one after an other; and only the kingdom of Chriſt our Sauiour, borne of a perpetual virgin, shalIn particular. be permanent for euer. More particularly this Booke may be diuided into three partes. In the firſt ſix chapters eſpecially are declared (for most partDiuided into three partes. in maner of hiſtorie) certaine actes of Daniel, with the other three Hebrew children, and of the kinges of Babylon. In other ſix chapters is more directly prophecied of Chriſt; and of Antichrist; of the perpetual glorie of Chriſts kingdom, and vtter deſtruction of the others; with the end of world, and general iudgement. In the two laſt chapters are conteyned the hiſtories of holie Suſanna; and of the idols Bel, and the Dragon.
THE PROPHECIE OF DANIEL.
CHAP. I. The king of Babylon by force entring into Ieruſalem, ſpoyleth the temple: 6. amongſt others carieth captiue Daniel, Ananias, Miſael, and Azarias: S. who abſtayning from the kings meates, 15. are fayrer then other children. 17. and wiſer (Daniel alſo vnderſtanding dreames) then al the magicians of Chaldee.The firſt part. Actes of Daniel with the other three Hebrevv children; and of the kinges of Babylon.
IN THE third yeare of the kingdom of Ioakim king
4. Reg. 24. v. 1. of Iuda, came Nabuchodonoſor king of Babylon into Ieruſalem, and beſieged it. † And our Lord deliuered into his hand Ioakim the king of Iuda, and part of the veſſels of the houſe of God: and he caried Part of the holie veſſels & ſome eſpecial perſons vvere caried away, but the king was releaſed at this time: for he reigned in Ieruſalem eight yeares more, eleuen in al. 2 Par. 36. v 5. them away into the land of Sennaar, into the houſe of his god, & the veſſels he brought into the houſe of the treaſure of his god. † And the king ſpake to Aſphenez the gouernour of the Eunuches, that he should bring in of the children of Iſrael, and of the kings, & the tyrants ſeede, † children in whom was no ſpot, beautiful of forme, and inſtructed in al wiſedom, cunning in knowlege, and taught in diſcipline, and that might ſtand in the kings palace, that he might teach them the learning, and the tongue of the Chaldees. † And the king appoynted them a certaine prouiſion for euerie day, of his meates, & of the wine wherof he dranke himſelf, that being nourished three yeares, afterward they might ſtand in the
kings ſight. † There were therfore among them of the children of Iuda, Daniel, Ananias, Miſael, and Azarias. † And the gouernour of the enuches gaue them names: to Daniel, Baltaſſar: to Ananias, Sidrach, to Miſael, Miſach: & to Azarias, Abdenago. † But Daniel as chief vvas an example to the other three children in their maner of life, vvherby is alſo probable that they being al of the tribe of Iuda, v. 6. he was nerer of the royal bloud: of which ſome vvere taken into the kings court. v. 3. Daniel purpoſed in his hart, that he would not be polluted of the kings table, nor of the wine of his drinke: & he requeſted the gouernour of the eunuches, that he might not be contaminated. † And God gaue vnto Daniel grace and mercie in the ſight of the prince of the eunuches. † And the prince of the enuches ſaid to Daniel: I feare my Lord the king, who hath appoynted for you meate and drinke: who if he shal ſee your faces leaner then the other youthes your equals, you shal condemne my head to the king. † And Daniel ſayd to Malaſar whom the prince of the eunuches appoynted ouer Daniel, Ananias, Miſael, and Azarias: † Three cauſes moued them to abſtayne frō the kings meates: left they might eate any thing offered to i dols, or forbid by the lavv of Moyſes, & becauſe ſuch delicare diet might prouok to gl
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tonie; or in time when they ſhould be elder, to other ſinnes. Theod.
Proue I beſech thee, thy ſeruants for tenne dayes, & let leanes p
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, &c. pulſe be geuen vs to eate, & water to drinke: † and looke vpon our faces, and the faces of the children that eate of the kings meate: and as thou shalt ſee, thou shalt doe with thy ſernants. † Who hearing that maner of ſpeach, proued them for tenne dayes. † And after tenne daies their faces appeared better & more corpulent then al the children, that did eate of the kings meate. † Moreouer Malaſar tooke away the meates, and the wine of their drinke: and he gaue them pulſe. † And to theſe children God gaue knowlege, and diſcipline in euerie booke, and wiſedom: but to Daniel the vnderſtanding of al viſions and dreames. † The dayes therfore being accomplished, after which the king had ſayd, that they should be brought in; the gouernour of the eunuches brought them in the ſight of Nabuchodonoſor. † And when the king had ſpoken to them, there were not fond ſuch of them al, as Daniel, Ananias, Miſael, and Azarias: and they ſtood in the kings ſight. † And euerie word of wiſedom and vnderſtanding, that the king demanded of them, he found in them more by ten fold aboue al the ſouthſayers, & magicians, that were in al his kingdom. † And Daniel was euen to By mention of the firſt yeare of Cyrus is ſufficiently ſignified that Daniel liued al the time of the captiuitie. And
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. 10. it is farther clere that he liued in the third yeare: & very like, longer. the firſt yeare of Cyrus the king.
CHAP. II. Nabuchodonoſor dreameth, and forgeteth his dreame, 4. which the magicians not able to tel, 12. are adiudged to dye. 14. But Daniel (praying with his three felowes) by reuelation, 24. telleth, 36. and interpreteth the dreame. 46. the king adoreth him confeſſing his God to be the onlie true God, and aduanceth him & his felowes.
IN Nabuchodonoſor had this dreame the ſecond yeare after his great conqueſt of the Moabites, Ammonites, Syrians, & Aegyptians, making his kingdom a great Monarchie▪ ſo it vvas in the 25 yeare of his reigne: vvhen Daniel vvas about the age of 35. yeares. the ſecond yeare of the kingdom of Nabuchodonoſor, Nabuchodonoſor ſaw a dreame, and his ſpirit was terrified, and his dreame was fled from him. † But the king commanded, that the ſouth ſayers should be called together, and the magicians, and the ſorcerers, and the proſeſſors of Aſtrologie. Chaldees: to declare vnto the king his dreames: who when they were come, ſtood before the king. † And the king ſayd to them: I ſaw a dreame: & being confounded in minde I know not what I ſaw. † And the Chaldees anſwered the king in Syriach, King for euer liue: tel the dreame to thy ſeruants, and we wil declare the interpretation therof. † And the king anſwering ſayd to the Chaldees. The word is departed from me: vnles you tel me the dreame, and the coniecture therof, you shal perish, and your houſes shal be confiſcate. † But if you tel the dreame, & the coniecture therof, you shal receiue of me rewards, & gifts, and much honour: the dreame therfore, and the interpretation therof tel you me. † They anſwered the ſecond time, & ſayd: Let the king tel his ſeruants the dreame, & we wil declare the interpretation therof. † The king anſwered, & ſayd: Surely I know that you redeme time, knowing that the word is departed from me. † If therfore you shew me not the dreame, there is one ſentence of you, that you haue alſo framed a guilful interpretation, and ful of deceite, to ſpeake vnto me til the time paſſe away. Tel me therfore the dreame, that I may know It is in dede more eaſie to tel by the diuels helpe, what one hath dreamed; becauſe dreames being paſt might either procede from the diuel, or by ſome external ſignes be knovvne vnto him: but to declare the ſignification which is to come, and
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ncertaine, i
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aboue the diuels or mans povvre: who can only coniecture what is probable, & doe often erre therin. See the Annotations. Gen. 40. that you ſpeake a true interpretation alſo therof. † The Chaldees therfore anſwering before the king, ſayd: There is no man vpon the earth, that can accomplish thy word, ô king, yea neither anie king great and mighty, demandeth ſuch a word of anie ſouthſayer, & magician, and Chaldee. † For the word that thou askeſt, ô king, is weightie: neither shal there be found any, that can shew it in ſight of the king, except the goddes, whoſe conuerſation is not with men. † Which thing being heard, the king in furie, and in great wrath commanded that al the wiſemen of Babylon should perish. † And the ſentence being gone forth, wiſemen were ſlaine: & Daniel and his felowes were ſougth for, to perish. † Then Daniel inquired concerning the law, and the ſentence, of Arioch the prince of the kings warfar, who was gone forth to kil the wiſemen of Babylon. † And he asked him, that had receiued the powre of the king, for what cauſe ſo cruel a ſentence was gone forth from the face of the king. When Arioch therfore had shewed the matter to Daniel, † Daniel
going in deſired the king, that he would geue him a time to tel the ſolution to the king. † And he went into his houſe, and he told the matter vnto Ananias, & Miſael, & Azarias his felowes: † that they should aske mercie at the face of the God of heauen vpon this ſacrament, & Daniel and his felowes might not perish, with the reſt of the wiſemen of Babylon. † Then was the myſterie reueled to Daniel by a viſion in the night: and Daniel bleſſed the God of heauen, † and ſpeaking ſayd: The name of our Lord be bleſſed from euerlaſting & for euer more: becauſe wiſedom and ſtrength are his. † And he changeth times, and ages: tranſporteth kingdoms & eſtablisheth them: geueth wiſedom to the wiſe, and knowlege to them that vnderſtand diſcipline: † he reueleth profound, & hidden thinges, and knoweth the thinges that are done in darkenes: and light is with him. † To thee ô God of our fathers I confeſſe, and I prayſe thee: becauſe thou haſt geuen me wiſedom, & ſtrength: and now thou haſt shewed me the thinges that we deſired of thee, becauſe the kings word thou haſt opened to vs. † After theſe thinges Daniel being entered in to Arioch, whom the king had appoynted to deſtroy the wiſemen of Babylon, ſpake thus vnto him: Deſtroy not the wiſemen of Babylon: bring me in before the preſence of the king, & I wil tel the ſolution to the king. † Then Arioch in haſt brought in Daniel to the king, and ſaid to him: I haue found a man of the children of the tranſmigration of Iuda, that can tel the ſolution to the king. † The king anſwered, and ſaid to Daniel, whoſe name was Baltaſſar: Thinkeſt thou in very dede thou canſt tel me the dreame, that I ſaw, and the interpretation therof? † And Daniel anſwering before the king, ſayd: The myſterie, that the king demandeth, the wiſemen, the Magicians, and the ſouthſayers, and the inchanters can not declare vnto the king. † But there is a God in heauen that reueleth myſteries, who hath shewed vnto thee, king Nabuchodonoſor, what thinges are to come in the later times. Thy dreame, and the viſions of thy head in thy bed, are theſe. † By ſhevving the kings former cogitation before his dreame, he gaue great aſſurance of the true ſpirite of prophecie, that the king might ſecurely beleue the interpretation of the dreame. Thou ô king beganſt to thinke in thy bed, what should be hereafter: and he that reueleth myſteries, shewed thee what thinges are to come. † To me alſo not in the wiſedom, that is in me more then in al men aliue, is this ſacrament reueled: but that the interpretation might be made manifeſt to the king, and thou mighteſt know the cogitations of thy minde. † Thou ô king didſt ſee, and behold The foure kingdoms of the Chaldees Perſians, Grecians, and Romanes ſignified by the foure partes of this ſtatua, conſiſting of diuers metals or mater did ſuccede in order of time: as
it were one great ſtatua: that ſtatua, great and high of ſtature ſtood ouer againſt thee, and the ſight therof was terrible. † not ech one meaner, or baſer then the former, as gold is beſt & yron & earth the vvorſt, for the laſt rather excelled the former; but vvhen this viſion appeared the kingdom of the Chaldees vvas the greateſt, and moſt excellent & that being deſtroyed the M
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des & Perſians became greater then it had bene: againe the Grecians vnder Alexander became farre greater then an
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e before, and finally the Romane greateſt of al, til Chriſts kingdome, his Church vvas ſpred ouer the vvhole world. The head of this ſtatua was of the beſt gold, but the breaſt and the armes of ſiluer, moreouer the bellie, and the thighes of braſſe: † and the legges of yron, of the feete a certaine part was of yron, and a certaine of earth. † Thou ſaweſt ſo, til a ſtone was cut out of a mountaine without handes: and it ſtroke the ſtatua on the yron, & earthen feete therof, & brake them in peeces. † Then were the yron, the clay, the braſſe, the ſiluer, and gold broken together, and brought as it were into the duſt of a ſummers floore, that are taken violently with the winde: and there was no place found for them: but the ſtone that ſtroke the ſtatua, was made a great mountaine, and it filled al the earth. † This is the dreame: the interpretation alſo therof we wil tel before thee, ô king. † Thou art the king of kings: and the God of heauen hath geuen thee kingdom, and ſtrength, and empire, and glorie: † and al thinges, wherin the children of men, and the beaſts of the filde doe inhabite, the foules alſo of the heauen he hath geuen in thy hand, and vnder thy dominion he hath appoynted al thinges: thou therfore art the golden head. † And after thee shal ryſe vp an other kingdom leſſe then thou of ſiluer: and an other third kingdom of braſſe, which shal rule ouer al the world. † And the fourth kingdom shal be as it were yron. As yron breaketh into peeces, & tameth al thinges, ſo shal that breake, and deſtroy al theſe. † Moreouer becauſe thou ſaweſt part of the feete, and of the toes of the potters clay, and part of yron: the kindom shal be diuided, which notwithſtanding shal riſe of the ground of yron, according as thou ſaweſt the yron mingled with the earth of clay. † And the toes in part of yron, and in part of earth: in part the kingdom shal be whole, and in part broken. † And that thou ſaweſt the yron mingled with the earsh of clay, they shal be mingled in dede together with mans ſeede, but they shal not ſticke faſt one to an other, as yron can not be mingled with earth. † But in the dayes of thoſe kingdoms the God of heauen wil rayſe vp The Church of Chriſt is the only kingdom that can not be deſtroyed. a kingdom, that shal not be diſſipated for euer, and his kingdom shal not be deliuered to an other people: and it shal breake in peeces, and shal conſume al theſe kingdoms: and itſelf shal ſtand for euer. † According as thou ſaweſt, that the ſtone was cut out of the mountaine without handes, and brake the earth in peeces,
and the yron, and the braſſe, and the ſiluer, and the gold, the great God hath shwed the king what thinges are to come hereafter. & the dreame is true, & the interpretation therof faithful. † Then king Nobuchodonoſor fel on his face, & He thought Daniel to be a litle god; ſubiect to the great God. v. 47. adored Daniel, & commanded to ſacrifice to him hoſtes & incenſe. † The king therfore ſpeaking ſaid to Daniel: In very dede Notwithſtanding this confeſſion, ſhortly after he erected an idol to repreſent his ovvne greatnes, and to be adored therin. your God is the God of goddes, and Lord of kinges, and he that reueleth myſteries: becauſe thou couldſt open this myſterie. ſacrament. † Then the king aduanced Daniel on high, & he gaue him manie gifts, and great: and he made him prince ouer al the prouinces of Babylon: and chiefe of the magiſtrates, ouer al the wiſemen of Babylon. † And Daniel requeſted of the king, and he appointed ouer the workes of the prouince of Babylon, Sidrach, Miſach, and Abdenago: but Daniel himſelf was in the doores of the king.
CHAP. III. Nabuchodonoſor ſetteh vp a ſtatua, commanding al vnder paine of death to adore it: 8. which Sidrach, Miſach, and Abdenago refuſing to doe, 14. are caſt into a burning fornace, 24. wherin they walke, defended by an Angel from burning: praying, and prayſing God, 51. with an hymne, 57. inuiting al creatures to praiſe him. 91. which the king admiring confeſſeth, and proclameth, that their God is the only true God.
NABVCHODONOSOR the king made This huge ſtatua of ninty foot in height and nine in bredth conteined a great maſſe of gold. VVhich the king made to ſhevv his riches, to terrifie his enimies & to repreſent himſelf, that he might be adored therin as a god. S. Ierem.
a ſtatua of gold in height of ſixtie cubites, in bredth of ſix cubits, and he ſet it in the fild of Dura of the prouince of Babylon. † Therfor Nabuchodonoſor the king ſent to cal to gether the nobles, the magiſtrates, and iudges, dukes, and tyrants, and rulers, and al the princes of the countries, that they should come together to the dedication of the ſtatua, which Nabuchodonoſor the king had erected. † Then were the nobles gathered together, the magiſtrates, and iudges, the dukes, and tyrants, & the great men that were placed in regiments, and al the princes of the countries, to come together to the dedication of the ſtatua, which Nabuchodonoſor the king had erected. And they ſtood in the ſight of the ſtatua, which Nabuchodonoſor the king had ſet vp. † And the cryer cried mightely: To you peoples, and tribes, and tongues it is ſaid: † In the houre that you shal heare the ſound of the trumpet, & pipe, and harpe, of the doulcimer, and pſalter, and ſymphonie, & al kind of muſical inſtruments: falling adore ye the golden ſtatua, which Nabuchodonoſor
the king hath ſet vp. † But if any man shal not adore Practiſe of this idolatrie conſiſted in falling proſtrate on the ground before the ſtatua; ſome times it conſiſteth in offering incenſe to idols: and the like: Novv in England perſonal preſence at heretical ſeruice or ſermon is a diſtinctiue ſigne of conformitie to the proteſtants pretended religion; becauſe ſuch preſence is there exacted for this purpoſe. proſtrate, he shal the ſelf ſame houre be caſt into a fornace of burning fyre. † After this therfore forthwith as al the peoples heard the ſound of the trumpet, the pipe, & harpe, of the doulcimer, and pſalter, of the ſymphonie, and of al kind of muſical inſtruments: al the peoples, tribes, and tongues falling adored the golden ſtatua, which Nabuchodonoſor the king had ſet vp. † And forthwith in the very ſame time men of Chaldee coming accuſed the Iewes, † and ſayd to Nabuchodonoſor the king: King for euer liue: † thou, ô king haſt made a decree, that euerie man which shal heare the ſound of the trumpet, of the pipe, and harpe, of the doulcimer, and pſalter, of the ſymphonie, and of al kind of muſical inſtrumentes, proſtrate himſelf, and adore the golden ſtatua: † and if any man do not proſtrate on the grond adore, that he be caſt into a fornace of burning fyre. † There are therfore men of Iewrie, whom thou didſt appoynte ouer the workes of the countrie of babylon, Sidrach, Miſach, and Abdenago: theſe men, ô king, haue contemned thy decree: thy goddes they worshipe not, and the golden ſtatua, which thou haſt erected, they adore not. † Then Nabuchodonoſor in furie, and in wrath commanded, that Sidrach, Miſach, & Abdenago should be brought: who immediatly were brought before the king. † And Nabuchodonoſor the king pronouncing, ſayd to them: In dede Sidrach, Miſach, and Abdenago, doe not you worshipe my goddes, & the golden ſtatua that I haue ſet vp doe not you adore? † Now therfore if you be readie, in what houre ſoeuer you shal heare the ſound of the trumpet, the pipe, the harpe, of the doulcimer, and pſalter, and Symphonie, and of al kind of muſical inſtruments, proſtrate your ſelues, & adore the ſtatua which I haue made: but if you adore not, the ſelfe ſame houre you shal be caſt into the fornace of burning fyre: and what God is there, that shal deliuer you out of my hand? † Sidrach, Miſach, and Abdenago anſwering ſaid to king Nabuchodonoſor; We muſt not anſwer thee concerning this thing. † For behold our God, whom we worshipe, By this moſt modeſt & confident anſvver they profeſſed their aſſured faith of Gods omnipotent powre, not knowing whether it was his diuine wil to deliuer them from the fire or no: reſoluing to ſuffer vvith patience what ſoeuer he would permitte to fal vnto them. can ſaue vs from the fornace of burning fyre, and out of thy handes, ô king, deliuer vs. † But if he wil not, be it knowen to thee, ô king, that we worshipe not thy goddes, & the golden ſtatua, which thou haſt erected, we adore not. † Then was Nabuchodonoſor replenished with furie: and the looke of his face was altered vpon Sidrach, Miſach, and
Abdenago, and he commanded that the fornace should be heated ſeuen times more, then it had bene accuſtomed to be heated. † And commanded the ſtrongeſt men of his hoſt, to binde the feete of Sidrach, Miſach, and Abdenago, and to caſt them into the fornace of burning fyre. † And forth with thoſe men being bound with their breeches, or cappes. and head attire, and shoes, and garments were caſt into the fornace of burning fyre. † For the commandent of the king did vrge, and the fornace was heated excedingly. Moreouer the flame of the fyre ſlew thoſe men, that had caſt in Sidrach, Miſach, and Abdenago. † But theſe three men, that is, Sidrach Miſach, and Abdenago fel in the middes of the fornace of burning fire, bound together.
That vvhich folovveth I found not in the Hebrevve volumes.
Though theſe parcels were not in the Hebrew, in S. Ieroms time, yet either had bene in the Hebrevv or Chalde, or at leaſt were Canonical ſcripture; as we haue proued in the argument of this booke.
† And they walked in the middes of the flame prayſing God, and bleſſing our Lord. † And Azarias ſtanding prayed thus, and opening his mouth in the middes of the fire, he ſayd:
† Bleſſed art thou ô Lord the God of our fathers, and laudable, and glorious is thy name for euer: † becauſe thou art iuſt in al thinges, which thou haſt done to vs, and al thy workes are true, and thy wayes right, and al thy iudgements true. † For thou haſt done true iudgements according to al thinges, that thou haſt brought in vpon vs, and vpon the holie citie of our fathers Ieruſalem: becauſe in truth, & in iudgement thou haſt brought in al theſe thinges for our ſinnes. † For we haue ſinned, and done vniuſtly reuolting from thee: and we haue offended in al thinges; † and thy precepts we haue not heard, nor obſerued, nor done as thou hadſt commanded vs, that it might be wel with vs. † Al thinges therfore that thou haſt brought in vpon vs, and al thinges that thou haſt done to vs, thou haſt done with true iudgement: † and thou haſt deliuered vs into the handes of our enemies vniuſt, and moſt wicked, and preuaricatours, & to an vniuſt king and moſt wicked aboue al the earth. † And now we can not open the mouth: we are become a confuſion, and reproch to thy ſeruants, & to them that worshipe thee. † Deliuer vs not for euer, we beſech thee, for thy name ſake, and diſſipate not thy teſtament: † neither take thou away thy mercie from vs In the very ſame maner Moyſes prayed, & pacified Gods wrath. Exo. 32. for Abraham thy beloued, and Iſaac thy ſeruant, and Iſrael thy holie one: † to whom thou haſt ſpoken, promiſing that thou wouldeſt multiplie
their ſeede as the ſtarres of heauen, and as the ſand that is in the ſea shore. † Becauſe ô Lord we are diminished more then al nations, and are abaſed in al the earth this day for our ſinnes.
† And there is not at this time Sedecias being dead, and Ioachin kept in priſon, there vvas none in ſtate of a king amongſt the Ievves: neither vvas there at this time anie prophet in al Ievvrie: for Daniel himſelf and Ezechiel vvere in Babylon: and Ieremie vvas either dead or in Aegypt. prince, & duke, and prophet, nor holocauſt, nor ſacrifice, nor oblation, nor incenſe, nor place of firſt fruits before thee, † that we may finde thy mercie: but in contrite minde, & ſpirit of humilitie let vs be receiued.
† As in holocauſt of rammes, and bulles, and as in thouſands of fat lambes: ſo let our ſacrifice be made in thy ſight this day, that it may pleaſe thee: becauſe there is no confuſion to them that truſt in thee. † And now we folow thee in al our hart, and feare thee, and ſeeke thy face. † Confound vs not, but doe with vs according to thy meekenes, and according to the multitude of thy mercie. † And deliuer vs in thy meruels, and geue glorie to thy name ô Lord: † and let al be confounded that shew euils to thy ſeruants, let them be confunded in al thy might, and let their ſtrength be broken: † and let them know that thou art the Lord, the onlie God, and glorious ouer the round world. † And the kings ſeruants that had caſt them in, ceaſed not to heate the fornace, with chalkie clay, or lime: Naphtha, & tow, and pitch, and drie ſtickes, † and the flame mounted out aboue the fornace nine and fourtie cubits: † and it brake forth, and burnt them whom it found by the fornace, of the Chaldees.
† But the Angel of our Lord deſcended with Azarias, and his felowes into the fornace: and he shooke the flame of the fire out of the fornace, † and made the middes of the fornace as a winde of dew blowing, and the fire touched them not at al, nor payned them, nor did them anie greuance.
† Then theſe three as out of one mouth prayſed, and glorified, and bleſſed God in the fornace, ſaying:
† Bleſſed art thou ô Lord the God of our fathers: and laudable, and glorious, and ſuperexalted for euer: and bleſſed is the holie name of thy glorie: and laudable, and ſuperexalted in al ages.
† Bleſſed art thou in the holie temple of thy glorie: & paſſing laudable, and paſſing glorious for euer.
† Bleſſed art thou in the throne of thy kingdom, and paſſing laudable, and ſuperexalted for euer.
† Bleſſed art thou, that beholdeſt the depths, and ſitteſt vpon the Cherubs: and laudable, and ſuperexalted for euer.
† Bleſſed art thou in the firmament of heauen: and laudable and glorious for euer.
† Al Holy Angels do inceſſantly prayſe God, & therfore nede not to be inuited therto: ſenſible creatures do not properly prayſe God, becauſe they haue not vnderſtanding nor vvil: but the meaning of this inuitation is, to congratulate that Angels do alvvayes vvithout intermiſſion praiſe God, & to exhorte al men in conſideration of al Gods workes ſpiritual & corporal, to praiſe him, as moſt worthie to be prayſed by al men. workes of our Lord bleſſe ye our Lord, prayſe and ſuperexalt him for euer.
† Bleſſe our Lord ye Angels of our Lord: prayſe & ſuperexalt him for euer.
† Ye heauens bleſſe our Lord: prayſe and ſuperexalt him for euer.
† Al waters that are aboue the heauens, bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Bleſſe our Lord al ye powers of our Lord: prayſe and ſuperexalt him for euer.
† Sunne and moone bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Starres of heauens bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Euerie shower, & dew bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Al ſpirits of God bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Fire and heate bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Colde and heate bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Dewes and hore froſt bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Froſt and cold bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Yſe and ſnowes bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Nightes and dayes bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
Light and Priuations of thinges haue alſo their decent courſe in the vinuerſal ſtate of creatures: Darknes prayſeth God, that is, bringeth forth praiſe in the hartes of conſideratiue men: S. Aug. li. de natura boni c. 16.
darknes bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Lightenings and cloudes bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Let the earth bleſſe our Lord: prayſe and ſuperexalt him for euer.
† Mountaines and litle hilles bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Al things that ſpring in the earth bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Bleſſe our Lord ye fountaines: prayſe and ſuperexalt him for euer.
† Seas and riuers bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Whales, and al things that moue in the waters, bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Bleſſe our Lord al ye foules of heauen: prayſe and ſuperexalt him for euer.
† Al beaſts and cattel bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Sonnes of men bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Let Iſrael bleſſe our Lord: prayſe and ſuperexalte him for euer.
† Prieſts of our Lord bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Seruants of our Lord bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Spirits and ſoules of the iuſt bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Holie and humble of hart bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
† Ananias, Azarias, and Miſael, bleſſe ye our Lord: prayſe and ſuperexalt him for euer.
Becauſe he hath deliuered vs from hel, and ſaued vs out of the hand of death, and deliuered vs out of the middes of the burning flame, and out of the middes of the fire hath he rid vs.
† Confeſſe ye to our Lord, becauſe he is good: becauſe his mercie is for euer.
† Al religious bleſſe ye our Lord the God of goddes: prayſe and confeſſe ye to him, becauſe his mercie is vnto al worldes.
Hitherto it is not in the Hebrevv: and that vvhich vve haue put,
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. Ieroms
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ordes.
is tranſlated out of the Edition of Theodotion.
† Then Nabuchodonoſor the king was aſtonied, and he aroſe haſtely, & ſaid to his nobles: Did we not caſt three men The fire burned their bandes, but not their garments nor bodies: ſo God vſeth the ſeruice of his creatures to geue comforte to his ſeruantes, and not torment. S. Greg. li. 3. c. 18. dialo. VVhere he vvriteth the like miracle, when the Gothes vvould haue burned S. Benedict. fettered into the middes of the fire? Who anſwering the king, ſaid: It is true ô king. † He anſwered, and ſaid: Behold I ſee foure men looſe, and walking in the middes of the fire, and there is no corruption in them, & the forme of This fourth was the Angel that auerted the force of the fire from them. v. 49. & 95. the fourth is like to the ſonne of God. † Then came Nabuchodonoſor to the doore of the fornace of burning fire, and ſaid: Sidrach, Miſach, & Abdenago ſeruants of the high God, goe ye forth,
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and come. And forthwith Sidrach, Miſach, and Abdenago went out of the middes of the fire. † And the nobles, and the magiſtrates, and iudges, and the potentates of the king being gathered together, beheld thoſe men, that the fire had no powre on their bodies, & not a heare of their head was ſinged, yea their breeches were not altered, & the ſent of the fire had not paſſed by them. † And Nabuchodonoſor breaking forth, ſaid: Bleſſed be the God of them, to witte, of Sidrach, Miſach, and Abdenago, who hath ſent his Angel, and hath deliuered his ſeruants that beleued in him: and they changed the kings word, & deliuered their bodies that they might not ſerue, and might not adore anie god, except their owne God. † By me therfore this decree is made, that euerie people, tribe, and tongue, whatſoeuer shal ſpeake blaſphemie againſt the God of Sidrach, Miſach, and Abdenago, he perish, and his houſe be waſted: for there is none other God, that can ſo ſaue. † Then did the king They were not only reſtored to their former auctoritie, as prefectes ouer the vvorkes. ch. 2. v 49. but were alſo more aduanced, as this place inſinuateth. promote Sidrach, Miſach, and Abdenago in the prouince of Babylon. † Nabuchodonoſor the king, to al peoples, nations, and tongues, that dwel in the whole earth, peace be multiplied vnto you. † The high God hath wrought ſignes and meruelous thinges with me. It hath pleaſed me therfore to publish † his ſignes, becauſe they are great: and his meruels, becauſe they are ſtrong: and his kingdom an euerlaſting kingdom, & his powre in generation and to genaration.
CHAP. IIII. King Nabuchodonoſor hauing an other dreame, telleth it to Daniel, demanding of him the interpretation: 16. who encoreged and warrented to ſpeake freely, sheweth that the king shal become like a beaſt in forme ſeuen yeares: 28. the ſame is confirmed by a voice from heauen: 30. and being fulfilled, he is at laſt reſtored to his owne forme, and ſtate.
I It ſemeth that Daniel inſerted this particular hiſtorie as the king in his owne perſon and wordes reported it after his reſtauratiō It is alſo probable that the king had this dreame about the 34. yeare of his reigue. For he reigning in al 43. yeares, liued ſeuen yeares among beaſtes into vvhich ſtate he fel one yeare after this dreame▪
v. 26. and liued about a yeare more or leſſe after his reſtauration. Nabuchodonoſor was quiet in my houſe, and florishing in my palace. † I ſaw a dreame that made me ſore afrayd: and my cogitations in my bed, and the viſions of my head diſturbed me. † And by me there was a decree ſetforth, that al the wiſemen of Babylon should be brought into my ſight, and that they should shew me the ſolution of the dreame. † Then came in the ſouthſayers, magicians, Chaldees, and diuiners, and I told the dreame in their ſight: & the ſolution therof they ſhewed me not: † til their collegue Daniel came into my fight, whoſe name is Baltaſſar, according to the name of my God,
who hath the ſpirit of the holie goddes in himſelf: and I told the dreame before him. † Baltaſſar prince of the ſouthſayers, becauſe I know that thou haſt the ſpirit of the holie goddes in thee, and no ſecrete is impoſſible to thee: tel thou the viſions of my dreames, which I haue ſene, and the ſolution of them. † The viſion of my head in my bed, I ſaw, and behold a tree in the middes of the earth, and the height therof exceding. † A great tree, and ſtrong: and the height therof touching the heauen: the ſight therof was euen to the endes of al the earth. † The leaues therof moſt fayre, and the fruit therof exceding much: and the foode of al thinges in it: vnder it dwelt cattel, and beaſts, and in the boughes therof conuerſed the foules of heauen: and of it al flesh did eate. † I ſaw in the viſion of my head vpon my bed, & behold :: a watchman, and an holie one deſcended from heauen. † He cried mightely, and thus he ſayd: Cut ye downe the tree, & choppe of the boughes therof: ſhake of the leaues therof, and ſcatter the fruits therof: let the beaſts flie that are vnder it, and the foules from the boughes therof. † But yet leaue the ſpring of the rootes therof in the earth, and let it be tyed with yron, and braſen band among the graſſe, that is without, and let it be dipped with the dew of heauen, and with wild beaſts his portion in the graſſe of the earth. † “Let his hart be changed from humane, & let the hart of a wild beaſt be geuen him: and let ſeuen Seuen times ſignifie ſeuen yeares, becauſe al ordinarie varieties of times are in one yeare. times be changed ouer him. † In the ſentence of the watchman is the decree, and the word of ſaintes, and the petition, til the liuing know, that the hiegh one ruleth in the kingdom of men; and to whom ſoeuer it shal pleaſe him, he wil geue it, & the baſeſt man he wil appoint ouer it. † This dreame ſaw I Nabuchodonoſor the king: thou therfore ô Baltaſſar tel the interpretation quickly: becauſe al the wiſemen of my kingdom can not declare the ſolution vnto me: but thou canſt, becauſe the ſpirit of holie goddes is in thee. † Then Daniel, whoſe name was Baltaſſar, began ſecretely to thinke within himſelf as it were for one houre: & No meruel that the prophet vvas trubled in mind being loath to declare the calamitie which ſhould fal vnto the king, and yet muſt nedes vtter the truth. his cogitations trubled him. But the king anſwering ſaid: Baltaſſar, let not the dreame and the interpretation therof truble thee. Baltaſſar anſwered, and ſaid: My Lord, the dreame be to them, that hate thee, and the interpretation therof be thine enemies. † The tree which thou ſaweſt high and ſtrong, whoſe height reacheth to the heauen, and the ſight therof into al the earth: † and the bough therof moſt
fayre, and the fruit therof exceding much, and the foode of things in it, vnder it the beaſts of the filde inhabiting, & in the boughes therof the foules of heauen abyding: † It is thou
And therfore vvith milde wordes, wiſhing the king might eſcape the euil, which vvas decreed againſt him, he maketh his entrance to the true interpretation of the dreame. king, which art magnified, & become mightie: & thy greatnes hath growen, and is come euen to heauen, and thy power vnto the endes of the earth. † But in that the king ſaw a watchman, and an holie one deſcend fron heauen, and ſay: Cut ye downe the tree, and diſſipate it, but leaue the ſpring of the rootes therof in the earth, and let it be bound with yron and braſſe among the graſſe without, and let it be ſprinkled with the dew of heauen, and let his foder be with the wild beaſts, til ſeauen times be changed ouer him. † This is the interpretation of the ſentence of the Higheſt, which is come vpon my Lord the king. † They shal caſt thee out from men, and with beaſts and wilde beaſts shal thy habitation be, and graſſe thou shalt eate as an oze, & with the dew of heauen thou shalt be wett: ſeuen times alſo shal be chaunged ouer thee, til thou know that the High one ruleth ouer the kingdoms of men, and geueth it to whomſoeuer he wil. † But wheras he commanded, that the ſpring of the rootes therof, that is, of the tree, should be left: thy kingdom shal remayne to thee after thou shalt haue knowen that powre is heauenly. † Wherfore ô king let me counſel thee, and Gods threats being conditional that if ſinners truly repent he vvil pardon al, or part of the puniſhment, the prophet propoſeth the moſt ſoueraine remedie of almes dedes that by workes of mercie this ſinful king, or anie other ſinner may procure the mercie of God. As in dede this king found mercie after ſome puniſhment: the prophet propoſeth the ſoueraine remedie of almes dedes, that by vvorkes of mercie, he might procure Gods mercie. redeme thou thy ſinnes with almes, & thine iniquities with the mercies of the poore: perhaps he wil forgeue thyne offences. † Al theſe thinges came vpon Nabuchodonoſor the: king. † After the end of twelue moneths he walked in the palace of Babylon. † And the king anſwered, & ſayd: Is not this Babylon the great citie, which I haue built to be the houſe of the kingdom, in the ſtrength of my powre, and in the glorie of my beautie? † And when the word was yet in the kings mouth, a voice came downe from heauen: To thee it is ſayd Nabuchodonoſor: Thy kingdom shal paſſe from thee, † and from men they shal caſt thee out, and with beaſtes and wilde beaſts shal thy habitation be: graſſe as an oxe shalt thou eate, and ſeuen times shal be changed ouer thee til thou know that the Hiegh one ruleth in the kingdom of men, & to whom ſoeuer he wil, he geueth it. The ſelf ſame houre was the word accomplished vpon Nabuchodonoſor, and he was caſt away from among men, & as an oxe did he eate graſſe, and with the dew of heauen his bodie was imbrued: til his heares grew into the ſimilitude of eagles, & his nailes as it were of birds. † Ther
fore after the end of the dayes, I Nabuchodonoſor lifted vp mine eyes to heauen, and my ſenſe was reſtored to me: and I bleſſed the Higheſt, and prayſed him that liueth for euer, and glorified him: becauſe his powre is an euerlaſting powre, and his kingdom in generation and generation. † And al the inhabitants of the earth with him are reputed for nothing: for he doth according to his wil, as wel in the powers of heauen, as in the inhabitants of the earth: & there is none that can reſiſt his hand, and ſay to him: Why didſt thou it? † In the very ſame time did my ſenſe returne to me, & I came to the honour, and beautie of my kingdom: and my Being reſtored to his wittes he went vp right, cut his haire & nailes, & ſo appeared to himſelf as returned to his former figure or ſhape. figure returned to me: and my nobles, & my magiſtrates ſought for me, and I was reſtored in my kingdom: and more ample magnificence was added to me. † “ Now therfore I Nabuchodonoſor praiſe, and magnifie, and glorifie the king of heauen: becauſe al his workes are true, and his wayes iudgements, and them that walke in pride he can humble.
ANNOTATIONS. CHAP. IIII.
13. Let his hart be changed.] In vvhat maner king Nabuchodonoſor vvas changedNabuchodonoſor was not changed in ſubſtance; but became madde, and liued ſeuen yeares like a beaſt. is hard to explicate. But omitting other opinions, the moſt probable and common is, that he vvas not depriued of his reaſonable ſoule, nor the forme and partes of his bodie ſubſtantially changed from the nature of a man: but he was diſtracted loſing the vſe of reaſon, and in his ovvne melancholie imagination and phantaſie, thought that he was a beaſt: And therfore eaſily refuſed the conuerſation of men, and conſorted himſelf vvith beaſtes; vvent naked; his hayre grovving very much, and couering al his bodie; his nayles likevviſe extreme long; he vvent on his handes together with his feete, like fourfooted beaſtes; did eate graſſe as an oxe, putting his mouth to the ground, to ſhere and ſwalowe it, the ſpace of ſeuen yeares. Then God reſtoring to him the vſev. 13. of reaſon, and inſpiring him vvith grace, he lifted vp his eyes to heauen (v. 31.) and in perfect ſenſe bleſſed God, the Hiegheſt, and prayſed him; was againe receiued, yea ſought for by his nobles and magiſtrates: ſo vvas reſtored to his kingdom, and had more magnificence then before.
34. Novv therfore I Nabuchodonoſor praiſe, magnifie, and gloriſie God] AlbeitIt is probable that he died ſhortly after his reſtauration. holie Scripture doth not reporte, vvhen and hovv king Nabuchodonoſor died, yet by this laſt thing vvritten of him, it is very like he liued not long after his great chatiſment: for if he had, it is probable that Daniel vvould haue vvritten more of him, & that he being ſo fully conuerted to God, vvould haue deliuered
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oach in king of Iuda, out of priſon (vvhich his next ſucceſſor Euilmerodach did. 4. Reg. 25. v. 27.) and al the Iewes from captiuitie, if God had longer ſpared him life, he being now wel affected tovvards them. And that he died in ſtateAnd moſt like that he is eternally ſaued. of ſaluation, may with great reaſon be ſuppoſed, ſeing his repentance and conuerſion to God is ſo fully expreſſed in holie Scripture, and no mention that he fel againe. VVhich is alſo the iudgement of moſt lerned vvriters. Namely of Ioſephus. li. 10. Antiq. Dorotheus in Synopſi. S. Epiphanius, in vita Danielis. S.
Ierom. epiſt. 7. ad Letam. S. Auguſtin epiſt 122. ad Victoriam. & li de predeſt▪ & gratia c. 15. VVhere he compareth Pharao with Nabuchodonoſor, and their diuers endes, by Gods grace mouing the one to penance for his iniquitie, the other wilfully fighting againſt Gods merciful veritie. as we haue noted. Exo. 7. Pag. 174.
CHAP. V. King After Nabuchodonoſor, & before Baltaſſar, Euilmetodach reigned in Babylon, who deliuered Ioachin king of Iuda out of priſon, and vſed him vvith great reſpect in the 37. yeare of the tranſmigration. 4. Reg. 25. There reigned alſo before Balthaſſar other two of an other lineage, called Nigliſſar and Laboſardach: as teſtifie. Euſe. S. Ierom. S. Beda. and others. Baltaſſar making a great banket, with his nobles drinke in the holie veſſels, which were taken from the Temple of Ieruſalem. 5. Fingers appeare writing on the wal: 10. which only Daniel readeth, and interpreteth: 18. ſignifying the ruine of the king: 30. happening the ſame night.
BALTASSAR The ruine of this Baltaſsar▪ happened in the 17. and laſt yeare of his reigne: when Daniel was nere an hundred years old. the king made a great feaſt to his nobles a thouſand: and euerie one dranke according to his age. † He commanded therfore now being drunke that the veſſels of gold & ſiluer, should be brought, which Nabuchodonoſor his father had caried away out of the temple, that was in Ieruſalem, that the king, and his Nobles might drinke in them, and his wiues, and concubines. † Then were the golden and ſiluer veſſels brought, which he had caried away out of the temple, that was in Ieruſalem: and the king and his nobles dranke in them, his wiues and concubines. † They dranke wine, and prayſed their goddes of gold, and of ſiluer, of braſſe, of yron, and of wood, and of ſtone. † In the very ſame houre there appeared fingers, as it were of the hand of a man, writing ouer againſt the candleſticke in the vtter part of the wal of the kings palace: and the king beheld the ioynts of the hand that wrote. † Then was the kings face changed, and his cogitations trubled him: and the iunctures of his reynes were looſed, and his knees were ſtriken one againſt the other. † The king therfore cried out mightely that they should bring in the magicians, Chaldees, and ſouthſayers. And the king ſpeaking ſayd to the wiſemen of Babylon: Whoſoeuer shal read this writing, and shal make the interpretation therof manifeſt vnto me, shal be clothed with purple, and shal haue a golden chayne on his necke, & shal be the third in my kingdom. † Then al the kings wiſemen going in could not neither read the writing, nor declare the interpretation to the king. † Wherewith king Baltaſſar was much trubled, and his countenance was changed: yea and his nobles were trubled. † And the the kings mother▪ v. 11. queene for the thing that had happened to the king, and his Nobles, entered into the houſe of the feaſt: and ſpeaking she ſayd: King for euer liue: let not thy cogitations truble thee, neither let thy face be
changed. † There is a man in thy kingdom, that hath the ſpirit of the holie goddes in him: and in the dayes of Al progenitors are commonly called the fathers of their of spring: ſo Nabuchodonoſor is called the father of Baltaſsar being his grand father: as may be gathered ler. 27. v. 27. where is propheciſed that Nabuchodonoſor and his ſonne, and ſonnes ſonne ſhould reigne ouer manie nations. thy father knowlege and wiſedom were found in him: for king Nabuchodonoſor alſo thy father appoynted him prince of the magicians, inchanters, Chaldees and ſouthſayers, thy father, I ſay ô king: † Becauſe more ample ſpirit, and prudence, and vnderſtanding, & interpretation of Dreames, and shewing of ſecrets, and ſolution of thinge bound were found in him, that is, in Daniel: to whom the king gaue the name Baltaſſar. Now therfore let Daniel be called, and he wil tel the interpretation. † Daniel therfore was brought in before the king. To whom the king ſpeaking, ſaid: Art thou Daniel of the children of the captiuitie of Iuda, whom my father the king brought out of Iewrie? † I haue heard of thee, that thou haſt the ſpirit of the goddes, and more ample knowlege, and vnderſtanding, and wiſedom are found in thee. † And now there haue come in into my ſight the wiſe magicians, that they might read this writing, and might shew me the interpretation therof: and they could not declare me the ſenſe of this thing vvritten. word. † Moreouer I haue heard of thee, that thou canſt interpret obſcure thinges, and reſolue thinges bound: if therfore thou be able to reade the writing, & to shew me the interpretation therof, thou shalt be clothed with purple, and shalt haue a cheyne of gold about thy necke, & shalt be the third prince in my kingdom. † To which thinges Daniel anſwering, ſayd before the king: Thy rewardes be they vnto thee, and the giftes of thy houſe geue to an other: but the writing wil I read thee, ô king, and the interpretation therof wil I shew to thee. † O king, God the moſt high gaue to Nabuchodonoſor thy father kingdom and magnificence, glorie and honour. † And for the magnificence, which he gaue to him, al peoples, tribes, and tongues trembled, and feared him: whom he would he killed: and whom he would, he ſtroke: and whom he would he exalted: and whom he would, he humbled. † But when his hart was eleuated, and his ſpirit obſtinatly ſet to pride, he was depoſed from the throne of his kingdom, and his glorie was taken away. † And he was caſt out from the ſonnes of men, yea and his His imagination that he was a beaſt made him forſake the companie of men, and to dwel amongſt wilde beaſtes. ch. 4▪
hart was ſet with the beaſts, and with the wild aſſes was his habitation: graſſe alſo he did eate as an oxe, and with the dew of heauen his bodie was embrewed: til he knew that the Higheſt had powre in the kingdom of men, and whomſoeuer
it shal pleaſe him he wil raiſe vp ouer it. † Thou alſo his ſonne Baltaſſar, haſt not humbled thy hart, wheras thou knoweſt al theſe thinges: † but againſt the dominatour of heauen thou waſt eleuated: and the veſſels of his houſe haue bene brought before thee: and thou, and thy nobles, and thy wiues, and thy concubins haue drunke wine in them: the goddes alſo of ſiluer, and of gold, and of braſſe, of yron, and of wood, and of ſtone that ſee not, nor heare, nor feele, thou haſt prayſed: moreouer the God, that hath thy breath in his hand, and al thy wayes, thou haſt not glorified. † Therfore from him is the ioynt of the hand ſent, which hath written this that is drawen. † And this is the writing which is ordered. MANE, THECEL, PHARES. † And this the interpretation of the word. MANE: God hath numbred thy kingdom, and hath finished it. † THECEL: thou art weighed in the balance, and art found hauing leſſe. † PHARES: thy kingdom is diuided, and is geuen to the Medes, and Perſians. † Then the king commanding Daniel was clothed with purple, and a cheyne of gold was put about his necke: & it was proclamed of him that he had powre the third in the kingdom. † The Medes being at this time in the ſiege of Babylon, tooke their opportunitie to aſſault it this night, vvhen the king and moſt part of the citie vvere drunke. The ſame night was Baltaſſar the king of Chaldee ſlaine. † And Darius the Mede ſucceded into the kingdom, being three ſcore and two yeares old.
CHAP. VI. King Darius making Daniel one of the three chief rulers of his kingdom: 4. and intending alſo to aduance him higher, other princes accuſe him for praying to God, contrarie to the kings edict. 16. wherupon he is caſt into the lions denne: 21. but is conſerued without anie hurt: 24. his accuſers are deuoured by the lions, and commandment is geuen, that al men shal feare the God of Daniel.
IT pleaſed Darius (king of medes now alſo of Chaldees) othervviſe called Aſtyages (ch. 13 v. 65.) reigned but one yeare, and ſo Cyrus ſucceeded. Darius, and he appoynted ouer the kingdom Gouerners an hundred twentie to be in al his kingdom. † And ouer them three princes, of whom Daniel was one: that the gouerners might render account to them, & the king might ſuſteyne no truble. † Daniel therfore paſſed al the princes, and gouerners: becauſe there was the ſpirit of God more ample in him. † Moreouer the king thought to appoynt him ouer al the kingdom, wherupon the princes, & the gouerners ſought to finde occaſion againſt Daniel on the behalfe of the king: and they could finde no cauſe, nor ſuſpicion, becauſe
he was faithful, and no fault, nor ſuſpicion was found in him. † Thoſe men therfore ſaid: An old and continual malignant practiſe, to c
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l religion treaſon. And for that purpoſe to procure lawes or ſtatutes to be enacted. We shal not finde againſt this ſame Daniel any occaſion, vnles perhaps in the law of his God. † Then the princes, and the gouerners by ſurreption ſuggeſted to the king, and ſpake thus vnto him: King Darius, for euer liue: † Al the princes of the kingdom, the magiſtrates, and gouerners, the ſenatours and iudges haue taken counſel, that there goe forth an imperial decree, and an edict: That euerie one, which shal aske any petition of whatſoeuer God, or man, vntil thirtie dayes, but of thee ô king, he be caſt into the lake of lions. † Now therfore ô king confirme the ſentence, and write the decree: that it may not be changed, which is decreed by the Medes and the Perſians, nor be lawful for anie man to tranſgreſſe it. † Moreouer king Darius put forth the edict, and decreed it. † Which when Daniel had perceiued, that is to ſay, the law determined, he went into his houſe: and It is not probable that Daniel opened the windowes of purpoſe, that he might be ſenne to pray: for ſo
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e ſhould haue vndiſcretly contemned the king, and prouoked the infidels to perſecute him; but hauing accuſtomed to open the windovves of his vpper chamber, vvhich gaue proſpect towards Ieruſalem, according to Salomons prayer. 3. Reg. 8. v. 47. & 48. he obſerued the ſame cuſtome ſtil: and vvas not ſenne publiquely of manie, but his enimies ſearching curiouſly (v. 11.) found him praying, & accuſed him of breaking the kings Edict. the windowes being opened in his vpper chamber, three times in a day toward Ieruſalem bowed he his knees, and adored, and confeſſed before his God, as alſo he had accuſtomed to doe before. † Thoſe men therfore ſearching curiouſely, found Daniel praying, and beſeching his God. † And coming they ſpake to the king vpon the edict: O king, haſt thou not decreed, that euerie man which should aske any of the goddes, & men vntil thirtie dayes, but thyſelf ô king, he should be caſt into the lake of lions? To whom the king anſwering, ſaid: The word is true according to the decree of the Medes, and Perſians, which it is not lawful to tranſgreſſe. † Then they anſwering ſayd before the king: Daniel of the children of the captiuitie of Iuda, hath not cared for thy law, and for the edict, that thou madeſt: but three times in a day he prayeth with his prayer. † Which word when the king had heard, he was ſtrooken very ſad: and for Daniel he ſet his hart to deliuer him, and euen vntil ſunne ſet he laboured to deliuer him. † But thoſe men perceiuing the king ſaid to him: know thou ô king, that the law of Medes and Perſians is, that euerie decree, which the king hath determined, is not lawful to be changed. † Then the king commanded, and they brought Daniel, and caſt him into the lake of lions. And the king ſaid to Daniel: Thy God, whom thou doeſt worshippe alwayes, he wil deliuer thee. † And there was a ſtone brought, and layd vpon the mouth of the lake: which the king ſealed with his ring, and with the ring of his nobles,
that nothing should be done againſt Daniel. † And the king went into his houſe, and ſlept vnſupped, and meates were not brought before him, moreouer alſo ſleepe departed from him. † Then the king riſing in the very firſt breake of day, went in haſt to the lake of the lions: † and approching to the lake, cried on Daniel with a weeping voice, and ſpake vnto him: Daniel ſeruant of the liuing God, thy God whom thou ſerueſt alwayes, hath he bene able thinkeſt thou, to deliuer thee from the lions? † And Daniel anſwering the king ſaid: King for euer liue. † To this miracle wrought by the powre of God in defence, and for the merites of this holie prophet, S. Paul alludeth. Heb. 11. v. 33. My God hath ſent his Angel, and hath shut vp the mouthes of the lions, and they haue not hurt me: becauſe before him iuſtice hath bene found in me: yea and before thee, ô king, I haue done no offence. † Then was the king exceding glad vpon him, & he commanded Daniel to be brought out of the lake: and Daniel was brought out of the lake, and no hurt was found in him, becauſe he beleued his God. † And by the kings comandment, thoſe men were brought that had accuſed Daniel: and The law of like-puniſhment is ſo agreable to the law of nature, that this Pagane king puniſhed Daniels accuſers, when it appeared to him, that Daniel had not committed treaſon, but only vſed his religion and deuotion. they were caſt into the lake of the lions, themſelues, and their children, and their wiues: and they came not to the pauement of the lake, til the lions caught them, & brake al their bones in peeces. † Then Darius the king wrote to al peoples, tribes, and tongues dwelling in the whole earth: PEACE be multiplied vnto you. † By me a decree is made, that in al myne empire, and my kingdom they dread and feare the God of Daniel. for he is the liuing and eternal God for euer: and his kingdom shal not be diſſipated, & his power euen for euer. † He is the deliuerer, and ſauiour, doing ſigne, & meruels in heauen, and in earth: who hath deliuered Daniel out of the lake of the lions. † Moreouer Daniel continued vnto the kingdom of Darius, and the kingdom of Cyrus the Perſian.
CHAP. VII.
The 2. part. Prophetical viſions of Chriſt and of Antichriſt. Daniel ſeeth foure windes fighting, and foure terrible beaſtes riſing from the ſea: 9. God ſitting in a throne, and ſerued by innumerable Angels. 11. The greateſt beaſt is ſlaine, and the powre of the reſt diminished. 13. The Sonne of man receiueth eternal powre of God. 15. The prophet much terrified, is inſtructed that the foure beaſtes ſignifie foure kingdoms. 19. The greateſt shal preuaile for a while, 26. but shortly perish.
IN In order of time theſe two viſions, vvere before the hiſtories written in the two precedent chapters. the firſt yeare of Baltaſſar the king of Babylon, Daniel ſaw a dreame: & the viſion of his head in his bed: and writing the dreame, he comprehended it in a short ſpeach: and in
ſumme compriſing it, he ſaid: † I ſaw in my viſion by night, and behold Foure winds may ſignifie the great tumultes which happen in the beginning of monarchies by vvarres and bloudſhed of much people. the foure windes of heauen fought in the great ſea. † And Foure beaſtes do ſignifie the foure Monarchies of the Chaldees, Medes and Perſians, the Grecians, and the Romanes: as was alſo ſignified before in Nabuchodonoſors dreame. ch. 2. foure great beaſts came vp, out of the ſea diuerſe one from an other. † The firſt as it were A lioneſses crueltie, and the pride of an eagle do reſemble the Chaldees monarchie. alyoneſſe, & she had the wings of an eagle: I beheld til her winges were plucked of, and she was lifted vp from the earth, & she ſtood vpon the fete as a man, & the hart of a man was geuen to her. † And behold an other beaſt like A beare of rude ſhape, & vveake ſight, content vvith litle and baſe meate, repreſented the Medes & Perſians. a beare ſtood a ſide: and there were three rewes in the mouth therof, and in the teeth therof, & thus they ſaid to it: Ariſe, eate very much flesh. † After this I beheld, and loe an other as it were The leopard vvith vvinges and foure heades, ſignified the ſpeedie victories of the Grecians vnder Alexander in foure quarters of the vvorld: after his death diuided into foure kingdomes. g By the fourth beaſt without name is vnderſtood the incomparable povvre of the Romanes: gouerning firſt by kinglie auctoritie; aftervvards by Conſuls; then ioyning to them Tribunes; ſometimes Dictators; finally Emperial. h The litle horne becoming ſo great and ſtrong, as to ouercome al the other, ſignifieth Antichriſt; whoſe outragious furie ſhal continevv but a ſhorte time. v. 25. a leopard, and it had winges as of a bird, foure vpon it, & there were foure heades in the beaſt, and powre was geuen to it. † After this I beheld in the viſion of the night, and loe g a fourth beaſt terrible and meruelous, and ſtrong excedingly, it had great yron teeth, eating and breaking, and treading the reſt with her fete: and it was vnlike to the other beaſts, which I had ſene before it, and it had tenne hornes. † I conſidered the hornes, and behold an other h litle horne ſprang out of the middes of them: and three of the firſt hornes were plucked of at the preſence therof, and loe eyes as it were the eyes of a man were in this horne, & a mouth ſpeaking great wordes. † I beheld til thrones were ſet, and i the ancient of dayes ſate: his veſture white as ſnow, and the heares of his head as cleane wool: his throne flames of fire: his wheeles fire kindled. † A fire & ſwieft ſtreame came forth from his face
k thouſandes of thouſands miniſtred to him, & l tenne thouſand hundred thouſands aſſiſted him: iudgement ſate, and the bookes were opened. † I beheld becauſe of the voice of the great wordes, which that horne ſpake: and I ſaw that the beaſt was ſlaine, and the bodie therof was perished, and was committed to the fyre to be burnt. † The power of the other beaſts alſo was taken away: and times of life were appointed them vntil time, and time. † I beheld therfore in the viſion of the night, and loe with the clowdes of heauen there came in, as it were m the ſonne of man, and he came euen to the ancient of dayes: and in his ſight they offered him. † And he gaue him powre, and honour, and kingdom: and al peoples, tribes, & tongues shal ſerue him: his powre, an eternal power, that shal not be taken away: and his kingdom, that shal not be corrupted. † My ſpirit trembled, I Daniel was made ſore afrayd at theſe thinges, and the viſions of my head trubled me. † I
came to one of the aſſiſtants, and I asked the truth of him concerning al theſe thinges, who told me the interpretation of the wordes, and taught me: † Theſe foure great beaſts, are foure kingdoms, which shal riſe vp out of the earth. † And they shal take the kingdom of the holie God moſt high: & they shal obteine the kingdom euen to world, & world of worldes. † After this I would diligently lerne of the fourth beaſt, which was very vnlike from al, and exceding terrible: his teeth and clawes of yron: he did eate, and breake in peeces, & the reſt he ſtamped with his feete: † and of the tenne hornes that he had on his head: and of the other, that had growen vp, before which the three hornes fel: and of that horne, that had eyes, and the mouth ſpeaking great wordes, and was greater then the reſt. † I beheld, and loe that horne made warre agaynſt the ſaints, and preuailed ouer them, † til the ancient of dayes came, & gaue iudgement to the ſaintes on High, and the time came, and the ſaintes obteyned the kingdom. † And thus he ſayd: The fourth beaſt shal be the fourth kingdom in the earth, which shal be greater then al the kingdoms, and shal deuoure the whole earth, and shal conculcate, and breake it in peeces. † Moreouer the tenne hornes of that ſame kingdom, shal be tenne kinges: and an other shal riſe vp after them, and he shal be mightier then the former, and he shal bring downe three kinges. † And he shal ſpeake wordes agaynſt the High one, and shal deſtroy the ſaintes of the Higheſt: and he shal thinke that he can change times, & lawes, and they shal be deliuered into his hand euen n to a time, & times, & half a time.n. ch. 12. v. 7. 11. & 12. Apoc. 11. v. 2. & 3. Apoc. 12. v. 6. & 14. & Apoc. 13. v. 5. † And iudgement shal ſitte, that might may be taken away, and be broken, and perish euen to the end. † And kingdom, and
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God the Father is called the Ancient of dayes, not as though one Perſon of the Bleſſed Trinitie vvere more ancient then an other: for euerie Perſon is eternal; and al are one eternal God. But in order of proceding, one from an other, the Father is the beginning: of vvhom the Sonne is begotten; and from vvhom, as alſo from the Sonne, the Holie Ghoſt procedeth. k By multiplication of theſe cardinal numbers, is ſignified the innumerable multitude of Angels: vvho doe excede al corporal creatures in number, as the celeſtial ſpheres excede terreſtrial bodies in greatnes. l And the hiegheſt Hierarchie (vvho are Aſsitants) do farre excede the other Hierarchies in multitude. S. Dionyſ. c. 14. Hierar. caeleſt. S. Tho p. 1. q. 112. a. 4 m Our Sauiour Chriſt is here clearly prophecied: by vvhoſe povvre Antichriſt ſhal be vtterly deſtroyed. power, and the greatnes of the kingdom, that is vnder al the heauen, be geuen to the people of the ſaintes of the Higheſt: whoſe kingdom is an euerlaſting kingdom, and al kinges shal ſerue him, and shal obey him. † Hitherto the end of the word. I Daniel was much trubled with my cogitations, and my face was changed in me: but the word I kept in my hart.
CHAP. VIII. Daniel ſeeth a ramme with two hornes ouercomen by a goate with one horne: 8. Which shal alſo be broken, and foure leſſe riſe in place therof: one of them prophaneth the temple in Ieruſalem, and taketh away the daylie ſacrifice. 15. And Gabriel the Archangel expoundeth the viſion.
IN :: the third yeare of the reigne of Baltaſſar the king, a viſion appeared to me. † I Daniel He inſinuateth that this viſion vvas in explication of ſome part of the former, vvhich he had tvvo yeares before. ch. 7. where foure monarchies are mentioned ſo here is foretold the great conflict betvven the Perſians & Greciaus, about 220. yeares after. ſaw in my viſion, after that which I had ſene in the beginning, when I was in Suſis the caſtel, which is in the prouince of Aelam: and I ſaw in the viſion, that I was ouer the * gate Vlai. † & I lifted vp mine
or riuer. eyes, and ſaw: and behold one The ramme represēted the king of Perſians & Medes. ramme ſtood before the marrice, hauing highe hornes, & one higher then an other & growing vnder. † Afterward I ſaw the ramme pushing with the hornes againſt the Weaſt, & againſt the North, and againſt the South: and al beaſts could not reſiſt him, nor be deliuered out of his hand: and he did according to his wil, & was magnified. † And I vnderſtood: and behold The goat ſignified Alexander the great: a buckgoate came from the Weſt vpon the face of the whole earth, & he touched not the ground. Moreouer the buckgoate had a notable horne betwen his eyes: † And he came euen to that ramme with the hornes, which I had ſene ſtanding before the gate, & he ranne towards him in the violence of his ſtrength. † And when he had approched nere the ramme, he was wood againſt him, and ſtroke the ramme: and he breaking the tvvo hornes, that is conquering the tvvo nations of Perſians & Medes. brake his two hornes, and the ramme could not reſiſt him: and when he had caſt him on the ground, he trode him, and no man could deliuer the ramme out of his hand. † And the buckgoate became exceding great: and when he was growne, the great horne King Alexander died when he vvas very yong & ſtrong not fully 33. yeares of age. was broken, and there roſe vp Foure of his ſolovvers poſſeſſed euerie one a kingdome of his Monarchie. foure hornes vnder it by the foure windes of heauen. † And out of one of them came forth
g one litle horne: and it was made great againſt the South, and againſt the Eaſt, and againſt the ſtrength. † And it was magnified euen vnto the ſtrength of heauen: and it threw downe of the ſtrength, and of the ſtarres, and trode them. † And it was magnified euen vnto the prince of the ſtrength: and from him it tooke the continual ſacrifice, and threw downe the place of his ſanctification. † And ſtrength was geuen againſt the continual ſacrifice becauſe of ſinnes: and truth shal be throwen proſtrate on the ground, and he shal doe, and shal proſper. † And I heard h one of the ſaincts ſpea
king, & one ſainte ſayd to an other, I know not to whom that ſpake: How long the viſion, and the continual ſacrifice, and
g Antiochus Epiphanes perſecuting the people of God deſtroyed the ſacrifice, polluted the temple ſetting vp the image of Iupiter Olimpius. the ſinne of the deſolation that is made: and the ſanctuarie, and the ſtrength shal be conculcate? † And he ſayd to him: Vnto 2300. euenings and mornings, that is, 2300. dayes; vvhich make ſix years and vvel nere foure monethes, the whole time from the beginning of Antiochus perſecution vnto his death: for he begane to perſecute in the yeare 143. 1 M
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1. v 21. & he died an. 149. 1. Mac 6. v 16. vvithin which time an. 148 the temple was purged 1. Mac. 4. v 52. l Ezechiel is very often called by the name of ſonne of man, here alſo Daniel is ſo called by an Angel, as vvel to diſtinguiſh Angelical and humane nature, as in honour of mankind, vvhich Chriſt would aſſume: & therfore calleth himſelf by the very ſame rule in the Goſpel. the euening & morning, two thouſand three hundred: & the ſanctuarie shal be clenſed. † And it came to paſſe when I Daniel ſaw the viſion, and ſought the vnderſtanding: behold there ſtood in my ſight as it were the forme of a man. † And I heard the voice of a man betwen the bankes of Vlai: and he cried, and ſayd: Gabriel make this man vnderſtand the viſion. † And he came and ſtood nere where I ſtoood: and when
b One Angel demanded of an other to knovv a thing to come. he was come, trembling I fel on my face, & he ſayd to me: Vnderſtand k ſonne of man, that in the time of the end the viſion shal be accomplished. † And when he ſpake to me I fel flat on the ground: and he touched me, and ſette me vp in my ſtanding, † and ſayd to me: I wil shew thee what thinges are to come in the laſt of the malediction: becauſe the time hath his end. † The ramme, which thou ſaweſt haue hornes, is the king of the Medes and Perſians. † Moreouer the buckgoate, is the king of the Graecians, and the great horne, that was betwen his eyes, the ſame is the firſt king. † But wheras that being broken, there roſe vp foure for it: foure kinges shal riſe vp of his nation, but not in his ſtrength. † And after their reigne, when iniquities shal be increaſed, Hiſtorically Antiochus; myſtically Antichriſt, as ch. 12. & Mat. 24. there shal ariſe a king impudent of face, and vnderſtanding obſcure ſpeaches. propoſitions. † And his ſtrength shal be made ſtrong, but not in his owne ſtrength: and more then can be beleued, shal he waſte al thinges, and shal proſper, and doe. And he shal kil the ſtrong, and the people of the ſaints † according to his wil, and craft shal be directed in his hand: and he shal magnifie his hart, and in the abundance of al thinges he shal murder very manie: & agaynſt the prince of princes shal he ariſe, & without hand he shal be deſtroyed. † & the viſion of the euening and the morning, which hath bene ſayd, is true: thou therfore ſeale the viſion, becauſe it shal be So much as perteyned to the prophanation of the temple was fulfilled aboue 300. yeares after this prophecie: as the ſame is alſo a figure of Antichriſt, it ſhal happen towards the end of this world. S Greg. li. 30. c. 12. Moral.
after manie dayes. † And I Daniel languished, and was ſicke for certaine dayes: and when I was riſen vp, I did the kings workes, and was aſtonied at the viſion, and there was none that could interprete it.
CHAP. IX. Daniel confeſſing that they are iuſtly afflicted for their ſinnes, 15. prayeth for ſpeedie mercie. 20. An Angel ſignifieth to him, that within ſeuentie wekes of yeares, Chriſt wil come; 26. and be ſlayne; his people the Iewes denying him, whom he wil therfore reiect.
IN the firſt yeare of Darius the ſonne Aſſuerus, or achaſuerus, not a proper name ſignifieth a great prince, or head of people. of Aſſuerus of the ſeede of the Medes, who reigned ouer the kingdom of the Chaldees: † Darius had reigned in Perſia before this time, but this vvas the firſt yeare of his reigne ouer the Chaldees, & alſo the laſt, neither did he reigne a ful yeare: for Cyrus reigned ſome part of the ſeuentith yeare of the Ievves captiuitie in Babylon: in vvhich alſo Baltaſſar vvas ſlaine Ier. 25. v. 12. & Ier. 29. v. 10. 2 Par. 36. v. 22.
the firſt yeare of his kingdom, I Daniel vnderſtood in bookes the number of the yeares, wherof the word of our Lord was made to Ieremie the prophete, that Daniel ſeing the ſeuentith yeare of captiuitie vvas comen, in vvhich God promiſed to deliuer his people. Ier. 29. v. 10 prayed vvith great zele, & confidence for their releaſe. ſeuentieIere. 29. v. 10. yeares should be accomplished of the deſolation of Ieruſalem. † And I ſette my face to our Lord my God to pray and beſech in faſtinges, ſackcloth, and ashes. † And I prayed our Lord my God, and I confeſſed, and ſaid: I beſech thee ô Lord God great and terrible, which keepeſt couenant, & mercie to them that loue thee, and keepe thy commandements. † We haue ſinned, we haue done iniquitie, we haue dealt impiouſly, and haue reuolted. & we haue declined from thy commandments, and iudgements. † We haue not obeyed thy ſeruants the prophets, that haue ſpoken in thy name to our kinges, to our princes, to our fathers, and to al the people of the land. † To thee ô Lord, iuſtice: but to vs confuſion of face, as is to day to the man of Iuda, and to the inhabiters of Ieruſalem, and to al Iſrael, to them that are nere, and to them that are farre of in al the landes, to which thou haſt caſt them out, for their iniquities in which they haue ſinned againſt thee. † O Lord, to vs confuſion of face, to our princes, & to our fathers that haue ſinned. † But to thee Lord our God mercie and propiciation, becauſe we haue reuolted from the: † and haue not heard the voice of the Lord our God, to walke in his law, which he gaue vs by his ſeruants the prophetes. † And al Iſrael haue tranſgreſſed thy law, and haue declined from hearing thy voice, and the malediction hath diſtilled vpon vs, & the deteſtation, which is written in the booke of Moyſes the ſeruant of God, becauſeDeut 17. v. 14. we haue ſinned to him. † And he hath eſtablished his wordes, which he ſpake vpon vs, and vpon our princes, that iudged vs, that he would bring in vpon vs a great euil, ſuch as neuer was vnder al the heauen, according to that which hath bene done in Ierſalem. † As it is written in the law of Moyſes, al this euil is come vpon vs: and we beſought not thy face ô Lord
our God, that we might returne from our iniquities, & might thinke on thy truth. † And our Lord hath watched vpon the malice, and hath brought it vpon vs: iuſt is the Lord our God in al his workes, which he hath done: for we haue not heard his voice. † And now ô Lord our God, which broughteſt forth thy people out of the Land of Aegypt in a ſtrong hand, & madſt thee a name according to this day: we haue ſinned, we haue done iniquitie. † O Lord according to al thy iuſtice, but let thy wrath be turned away I beſech thee, and thy furie from thy citie Ieruſalem, & from thy holie mount. For by reaſon of our ſinnes, and the iniquities of our fathers, Ieruſalem, and thy people are a reproch to al round about vs. † Now therfore heare ô our God the petition of thy ſeruant, & his prayers: and shew thy face vpon thy ſanctuarie, which is deſert, for thyne owne ſake. † Incline my God thine eare, & heare: open thine eyes, and ſee our deſolation, & the citie vpon which thy name is inuocated: for neither in our iuſtifications doe we proſtrate prayers before thy face, but in thy manie commiſerations. † Heare ô Lord, be pacified ô Lord: attend & doe, delay not for thine owne ſake my God: becauſe thy name is inuocated vpon thy citie, & vpon thy people. † And when I yet ſpake, & prayed, and confeſſed my ſinnes, and the ſinnes of my people of Iſrael, and did proſtrate my prayers in the ſight of my God, for the holie mount of my God: † as I was yet ſpeaking in prayer, loe the man Gabriel, whom I had ſene in the viſion from the beginning, quickly flying touched me in the time of the euening ſacrifice. † And he taught me, and ſpake to me, & ſayd: Daniel now am I come forth to teach thee, and that thou mighſt vnderſtand. † From the beginning of thy prayers the word came forth: and I am come to shew it to thee, becauſe thou art This ſingular deuotion with auſtere works of penance & zele of his countrie merited this commendable title to be called the man of deſires.
a man of deſires: and doe thou marke the word, and vnderſtand the viſion. † And vvheras the prayed particularly for the releaſe of the Ievves from captiuitie of Babylon a farre greater thing is promiſed and reueled to him, that within ſeuentie vvekes of yeares (that is▪
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. yeares) the Meſſias Chriſt vvil come and redeme mankinde from captiuitie of finne and the diuel. Seuentie weekes are abbridged vpon thy people, & vpon thy holie citie, Theſe foure thinges (v. 24) Forgeuenes of ſinnes; Infuſion of iuſtice; Fulfilling of prophecies; & Annoiated Holie of holies agree only to Chriſt. that preuarication may be conſummate, and ſinne take an end, & iniquitie be abolished; and euerlaſting iuſtice be brought; & viſion be accomplished, and prophecie; & the Holie one of holies be anointed. † Know therfore, & marke: From the going forth of the word, that Ieruſalem be built againe, vnto Chriſt the prince, there shal be ſeuen
Hebd
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mas or Septenarius ſignifying ſeuen, vnderſtood of dayes importeth a weeke: of yeares (as Leui. 25) ſeuen yeares ſo ſeuentie vveekes 490. yeares. S Bed. li. de rat. temp. c. 6. 7. 8. weekes, & ſixtie two weekes, & the ſtreete shal be built againe, & the walles in * ſtraitnes of the times. † And after ſixty
truble ſome
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two weekes Chriſt shal be ſlaine: and it shal not be his people,
that shal denie him. And the city, & the ſanctuary shal the people diſſipate with the prince to come: & the end therof waſte, & after the end of the battel the appoynted deſolation. † And he wil confirme the couenant to manie, one weeke: and in the halfe of the weeke shal the hoſte & the ſacrifice fayle: and there shal be in the temple the abomination of deſolation: &
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at. 24. euen to the conſummation, and to the end shal the deſolation endure.
CHAP. X. After fasting & other voluntarie afflictions, 4. Daniel ſeing a man in a ſtrange forme, and much terrified therwith, 8. is comforted. 13. The Angels of Perſians, and Grecians reſiſt his prayer, 20. S. Michael aſſiſting the Iewes.
IN the third yeare of Cyrus king of the Perſians, a word was reueled to Daniel ſurnamed Baltaſſar, and a true word, and great ſtrength: & he vnderſtood the word: for Pharao had a viſion in ſlepe, Gen. 41. Baltaſſar vvaking, ſavv a hand writing in the vval, Dan. 5. but neither of them vnderſtood their viſions, & therfore vvere not prophets. Ioſeph vnderſtood the former, & Daniel this other, and ſo they vvere prophets. For as this text teacheth, vnderſtanding is required that a viſion be prophetical.
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o. 2. 2. q 175 a. 2 & 4. there is neede of vnderſtanding in viſion. † In thoſe dayes I Daniel mourned the dayes of three weekes, † deſiderable bread I did not eate, and flesh and wine entered not into my mouth, yea neither with ointment was I annoynted: til the dayes of three weeks were accomplished. † And in the foure & twentith day of the firſt moneth I was by the great riuer, which is Tigris. † And I lifted vp mine eyes, & I ſaw: and beholde a man clothed with linnen clothes, & his reynes girded with the fineſt gold: † and his bodie as it were the chryſolithus, and his face as the forme of lightning, and his eyes as a burning lampe: and his armes, & the partes that are downward euen to the feete, as it were the forme of gliſtering braſſe: and the voice of his word as the voice of a multitude. † And I Daniel alone ſaw the viſion: moreouer the men that were with me, ſaw it not, but exceding terrour fel vpon them, and they fled away, and hidde themſelues. † And I being left alone ſaw this great viſion: and there remayned no ſtrength in me, yea and my shape of contenance was changed in me, and I withered, neither had any ſtrength. † And I heard the voice of his wordes: and hearing I lay aſtonished vpon my face, and my viſage cleaued to the ground. † And behold a hand touched me, and lifted me vp vpon my knees, and vpon the ioynts of my handes. † And he ſaid to me: Daniel The Angel iepereth this honorable nevv title to encorege him being ſore frighted. thou man of deſires, vnderſtand the wordes, that I ſpeake to thee, and ſtand in thy place: for now am I ſent to thee. And when he had ſaid this word to me,
I ſtood trembling. † And he ſaid to me: Feare not Daniel: becauſe ſince the firſt day that thou didſt ſet thy hart to vnderſtand to afflict thy ſelf in the ſight of thy God, thy * wordes haueprayers▪
bene heard: and I am come for thy wordes. † But The Angel guardian of Perſia. S. Ierom, S. Theodoret. S. Gregorie.
the prince of the kingdom of the Perſians This Angel for his office ſake, not yet knowing Gods vvil in this particular, prayed that the Iewes might remain among the Perſians for their edification and ſpiritual good. reſiſted me one and twentie dayes: and behold Michael one of the chiefe princes came to ayde me, and I taried there by the king of the Perſians. † But I am come to teach thee what thinges shal come to thy people in the later dayes, becauſe as yet the viſion vnto dayes. † And when he ſpake to me in theſe maner of wordes, I caſt downe my countenance to the ground, and held my peace. † And behold as it were the ſimilitude of the ſonne of man touched my lippes, and opening my mouth I ſpake, and ſayd to him, that ſtood before me: My Lord, in thy viſion my ioynts are diſſolued, and no ſtrength hath remayned in me. † And how can the ſeruant of my Lord ſpeake with my Lord? for no ſtrength is remayning in me, yea & my breath is ſtopped. † Agayne therfore there touched me as it were the viſion of a man, and ſtrengthened me, † and he ſayd: Feare not ô man of deſires, Peace be to thee: take courege & be ſtrong. And when he ſpake with me, I receiued ſtrength, and ſayd: Speake my Lord, becauſe thou haſt ſtrengthened me. † And he ſayd: Doeſt thou know wherfore I am come to thee? and now I wil returne, that I Daniels proper Angel ioyned his prayers vvith him for the deliuerie of the Ievves from captiuitie. f S. Michael the guardian Angel of the whole Church alſo prayed for the ſame purpoſe. may fight agaynſt the prince of the Perſians. when I therfore went ſorth, there appeared the prince of the Greekes coming. † But yet I wil tel thee that which is expreſſed in the ſcripture of truth: and none is my helper in al theſe, but Michael f your prince.
CHAP. XI. The Angel declareth what shal happen to the Iewes vnder the kinges of Perſia, and by occaſion of warres betwen Aegypt and Syria.
AND I from the firſt yeare of Darius the Mede The Angel proſecuting his ſpeach to the prophet ſheweth that he had prayed for the king of Perſians, from the firſt time after the ouerthrow of Babylon, ſeing him vvel affected tovvards the levves, as vvas alſo the next king Cyrus, vvho in dede releaſed them. ſtood that he might be ſtrengthened, and made ſtrong. † And now I wil declare the truth vnto thee. Behold Cambyſes. 1. Smerdes magus. Darius Hiſtaſpis. three kinges as yet shal ſtand in Perſia, and Xerxes. Alexander. come to his height. the fourth shal be inriched with exceding riches aboue al: & when he is growne mightie in his riches, he shal rayſe vp al againſt the kingdom of Greece. † But there shal riſe * a ſtrong king, and shal rule with much power: and he shal doe what shal pleaſe him. † And when he * shal ſtand, his kingdom shal be broken, and it shal be diuided
into the foure windes of heauen: but not vnto his poſteritie, nor according to his mightines wherwith he ruled. For Scarſely touching other ſucceſſors of Alexander, the holie ſcripture here prophecieth of the kinges of Aegypt on the ſouth ſide of Iurie, & Syrians on the North: by whoſe warres the Ievves were moſt moleſted. his kingdom shal be rent euen vnto foreners, beſyde theſe. † And
Euerie prophecie (ſaith S. Ir
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n, li. 4. c. 43) before it be fulfilled is aenigma, a ridle; or obſcure propoſition. But vvhen it is paſt may more eaſily ſometimes certainly, be interpreted. So by hiſtories of things now paſt he gathereth very probably that by this king of the ſouth vvas vnderſtood
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olomeus ſonne of Lagus king of Aegypt. the king * of the South shal be made ſtrong, & there shal d of his princes preuaile aboue him, and he shal rule in dominion:king of Aegypt. for his dominion shal be much. † And after the end of yeares they shal be confederated: and the daughter of the king of the South shal come to e the king * of the North to makeking of Syria. amitie, and shal not obtayne the ſtrength of the arme, neither shal his ſede ſtand: and she shal be deliuered, and they that brought her, her yongmen and they that ſtrengthened her in the times. † And there shal ſtand of the bud of her rootes a plant: and he shal come with an armie, and shal enter the prouince of the king of the North: and he shal abuſe them, and shal obtayne. † Moreouer alſo their goddes, and ſculptils, the precious veſſels alſo of gold, and ſiluer, he shal carie away captiue into Aegypt: he shal preuaile againſt the king of the North. † And the king of the South shal enter into the kingdom, and shal returne to his owne land. † And g his ſonnes shal be prouoked, and they shal gather a multitude of very manie hoſtes: and he shal come haſtning, and ouerflowing: and he shal returne and be ſtirred vp, and he shal ioyne battel with his force. † And the king of the South being prouoked shal goe forth, and shal fight againſt the king of the North, & shal prepare an exceding great multitude, and a multitude shal be geuen into his handes. † And he shal take a multitude, and his hart shal be exalted, and he shal ouerthrow manie thouſands: h but he shal not preuaile. † For the king of the North shal returne, and shal prepare a multitude much greater then before: & in the end of times, & yeares, he shal come haſtining with a great hoſt, and riches exceding much. † And in thoſe times manie shal riſe vp againſt the king of the South i the childrenIſa. 19. v. 19. alſo of the preuaricatours of thy people shal be extolled to fulfil the viſion, and they shal fal. † And the king of the North shal come, and shal caſt vp a mount, and shal take the beſt fenſed cities: & the armes of the South shal not ſuſteyne, and his choſen shal riſe vp to reſiſt, & there shal be no ſtrength. † And he shal doe coming vpon him according to his pleaſure, and there shal be none to ſtand agaynſt his face: and he shal ſtand in a noble land, & it shal be conſumed in his hand. † And he shal ſette his face to come to poſſeſſe al his kingdom, & he
shal doe right thinges with him: and he shal geue vnto him a
d His ſonne called Ptolomeus Philadelphus excelled his father in povvre and magnificence. daughter of wemen, to ouerthrow it: and she shal not ſtand neither shal she be his. † And he shal turne his face to the ilands, & shal take manie: and he shal make the prince of his reproche to ceaſe, and his reproch shal be returned vpon him. † And he shal turne his face to the empire of his owne land, and
e This king of the North ſemeth to be Antiochus Theos king of Syria. he shal ſtumble, and fal, & shal not be found. † And there shal ſtand in his place one moſt vile, & vnworthy of kingly honour: & in few dayes he shal be deſtroyed, not in furie nor in battel. † And k there shal ſtand in his place one deſpiſed, and kinglie honour shal not be geuen him: and he shal come ſecretly, and
f Ptolomeus Euergetes king of Aegipt inuaded and ſpoyled Syria. shal obteyne the kingdom by fraude. † And the armes of him that fighteth shal be expugned from before his face, and shal be broken: moreouer alſo the prince l of the league. † And after the amities, he shal worke deceite with him: and he shal
g Seleucus Ceraunus, and Antiochus magnus ſonnes of Seleucus callinicus shal raiſe nevv warres againſt Ptolomeus Philopator king of Aegypt, but the elder brother being slaine in the way, Antiochus shal proſecute the vvarre. goe vp, and shal ouercome with few people. † And he shal enter abundant and plentiful cities: & he shal doe thinges that his fathers neuer did, & his fathers fathers: their robberies, and pray, & riches he shal diſſipate, and shal deuiſe deuiſes againſt the beſt fenſed: and this vntil a time. † And his ſtrength & his hart shal be ſtirred vp againſt the king of the South in a great armie: and the king of the South shal be prouoked to battel with manie aydes, and exceding ſtrong: & they shal not ſtand becauſe they shal take counſels againſt him. † And they that eate bread with him, shal deſtroy him, and his armie shal be oppreſſed: & there shal fal ſlaine very manie. † The hart alſo of the two kinges shal be to euil, and at one table they shal ſpeake lies, and they shal not proſper: becauſe as yet the end vnto an other time. † And he shal returne into his land with much riches: and his hart againſt the holie teſtament, and he
h He shal in uade and kilmanie, but not preuaile. shal proſper and shal returne into his owne land. † At the time appointed he shal returne, and he shal come to the South, and the later end shal not be like to the former. † And there
i Manie Ievves deceiued by Onias fleeing into Aegypt shal erect a temple and ſacrifice, falſly auouching that they fulfil the prophecie of Iſaie. ch. 19. v. 19. shal come vpon him galleis, and the Romanes, and he shal be ſtrooken, and shal returne, and shal fret
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e againſt the teſtament of the ſanctuarie, and he shal ſpede: and shal returne, and shal deuiſe againſt them, that haue forſaken the teſtament of the ſanctuarie. † And of him shal ſtand m armes, and shal pollute the ſanctuarie of ſtrength, and shal take away the continual ſacrifice: and they shal geue abomination into deſolation. † And the impious againſt the teſtament shal diſſemble
fraudulently: but Euen in the hoteſt perſecution of Antiochus, Nero or Antichriſt ſome ſhal conſtantly confeſſe true religion. the people that knoweth their God, shal
k According to the hiſtorie al expoſiters vnderſtand this of Antiochus, Epiphanes, who liued and died baſely: but myſtically of Antichriſt, very potent & glorious in this world, yet ſhal haue baſe beginning and an ignominious end. obtayne, and shal doe. † And the learned in the people shal teach very manie: and they shal fal by ſword, and by flame, and by captiuitie, and by ſpoyle of dayes. † And when they are fallen, they shal be releeued with a litle ayde: and very manie shal be ioyned to them faynedly. † And of the learned there shal fal, that they may be tried, and may be choſen, and made white euen to the time prefixed: becauſe yet there shal be an other time. † And the king shal doe according to his wil, and shal be eleuated, & magnified againſt euerie god: and againſt the God of goddes he shal ſpeake magnifical thinges, & shal be directed, til the wrath be accomplished▪ for the determination is made. † And the God of his fathers he shal not account of: and he shal be in the concupiſcences of wemen, neither
l This title Prince of the league or couenant, perteyneth directly to Antichriſt: who wil ioyne himſelf vvith the Iewes pretending to obſerue the law of Moyſes and ſo they vvil receiue him as their Meſſias. Ioan. 5. v. 43. S. Ireneus li. 5. c. 25. S. Ierom. & alij.
shal he care for anie of the goddes: becauſe he shal ryſe vp againſt al thinges. † But god The God of povvre or ſtrength, either Iupiter the Grecians great god, or their ovvne ſtreingth, vvherin Antiochus, and Antichriſt ſhal truſt. Maozim he shal worshipe in his place: and the God whom his fathers knewe not, he shal worshipe with gold, and ſiluer, and precious ſtone, and precious thinges. † And he shal doe it to fenſe Maôzim with a ſtrange god, whom he acknowledged, and he shal multiplie glorie, and shal geue them powre in manie, and shal diuide the land gratis. † And in the time prefixed shal the king of the South make battel againſt him, & as a tempeſt shal the king of the North come againſt him in charets, and in horſemen, and in a great nauie, and he shal enter the landes, and shal deſtroy, and paſſe through. † And he shal enter into the glorious land, and manie shal fal: but theſe onlie shal be ſaued out of his hand, Edom, and Moab, and the beginning of the children of Ammon. † And he shal lay his hand vpon the landes: and the Land of Aeygpt shal not eſcape. † And he shal rule ouer the treaſures of gold, and of ſiluer, and in al the precious thinges of Aegypt: through Lybia alſo, and Aethyopia he shal paſſe. † And a bruite shal truble him from the Eaſt, and from the North: and he shal come in a great multitude to deſtroy and kil very manie. † And he shal pitche his tabernacle His royal tabernacle or palace, betvven the dead ſe a and the mediteranian. Apadno betwen the ſeas, vpon a mount glorious and holie: and he shal come euen to the toppe therof, and no man shal helpe him.
CHAP. XII. The Angel deſcribeth the perſecution of Antiochus, as the figure; & of Antichriſt prefigured. 6. the shortnes alſo of his reigne is clearly prophecied.
BVT in that time shal riſe vp
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. Michael the guardian Angel and protector of the Ievves in the old teſtament. ch. 10. v. 13. & 21. & now of the Church of Chriſt vvil defend the ſame againſt Antichriſt nuiſibly as the Eccleſiaſtical paſtors ſhal do viſibly. Michael the great prince, who ſtandeth for the children of thy people: and a time shal come ſuch as hath not beene from the time ſince nations begane euen vntil that time. And in that time shal thy people be ſaued, euerie one that shal be found writen in the booke. † And manie of thoſe, that ſleepe in the duſt of the earth, shal awake: Al ſhal riſe in bodie but al ſhal not be changed into better. 1. Cor. 15 v. 51. ſome vnto life euerlaſting, & others vnto reproch to ſee it alwayes. † But they that be learned in the lavv of God. shal shine as the brightnes of the firmament: and they that inſtruct many to iuſtice, A glorious A
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reola or accidental revvard (beſides the eſſential be atitude) ſhal be ge
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en to thoſe that duly performe the office of paſtors, in teaching others: as there is an other like to Martyrs, and an other to Virgins. as ſtarres vnto perpetual eternities. † But thou Daniel Daniels prophecie is ſhut and ſealed, not to be interpreted by humane vvitte, but by the ſpirite of God, vvhervvith the Church is illuminated, taught, gouerned, moued, & viuificated: S. Iero. in Gal.
shut vp the wordes, and ſeale the booke, euen to the time appointed: verie manie shal paſſe ouer, and there shal be manifeſt knowlege. † And I Daniel ſaw, and behold there ſtood as it were two others: one on this ſide vpon the banke of the riuer, and an other on that ſide, on the other banke of the riuer. † And I ſayd to the man, that was clothed with linen garments, that ſtood vpon the waters of the riuer: How long the end of theſe meruels? † And I heard the man, that was clothed with the linen garments, that ſtood vpon the waters of the riuer, when he had lifted vp his right hand, & his left hand vnto heauen, and had ſworne by him that liueth for euer, that “ vnto A time ordinarily ſignifieth one yeare, as ch. 4. v. 13 ſo here is ſignified the ſpace of three yeares and a halfe, as. ch. 7 and Apo. 12. v. 14. &c.
f From the taking avvay of the daylie ſacrifice, and placing of abomination (tovvite the practiſe of hereſie) to deſolation, that is, aboliſhing ſo much as is poſſible, the holie Sacrifice of Maſſe, to the end of that perſecution ſhal be 1290. dayes.
g VVhy 45. dayes are added to the former number, is meruelous obſcure: neither may vve preſume amongſt diuers expoſitions, to cenſure vvhich ſemeth moſt probable.
h But vve are content to goe avvay vvith Daniel, (v. 9. and 13.) vvithout further ſearching the profound ſenſe of ſo hiegh myſteries. a time, & times, & the halfe of a time. And when the diſperſion of the hand of the holie people shal be accomplished, al theſe thinges shal be accomplished. † And I heard, & vnderſtood not. And I ſayd: My Lord, what shal be after theſe things? † And he ſaid? Goe Daniel, becauſe the wordes are shut vp, and ſealed vntil the prefixed time. † Manie shal be choſen, and made white, & shal be tried as fyre: and the impious shal doe impiouſely, neither shal al the impious vnderſtand, but the learned shal vnderſtand. † And from the time f when the continual ſacrifice shal be taken away, and the abominationMat. 24. to deſolation shal be ſet vp, a thouſand two hundred ninetie dayes. † Bleſſed is he that expecteth, and cometh vnto dayes
g a thouſand three hundred thirtie fiue. † But thou h goe, vntil the time prefixed: and thou shalt reſt, and ſtand in thy lotte vnto the end of the dayes.
ANNOTATIONS. CHAP. XII.
7. Vnto a time and times, and half a time. Our Sauiour ſaying (Matt. 24. v. 22)Antichriſts perſecution ſhal not be long. Ancient fathers vnderſtand this terme to be three yeares and a halfe. Agreably to other ſcriptures. that the dayes (of Antichriſts great perſecution) shal be shortned: and Apoc. 17. v. 10. the great perſecutor that is to come, muſt tarie a shorte time, it is neceſſarie
S Iren li. 5. cont. hereſ. 8. Ierom S. Theod. in hun lo S. Aug. li. 20. c. 23. ciuit. S. Prim. S. Beda. &c.
to ſay, that the time of the ſame perſecutor here ſignified to Daniel, as alſo before ch. 7. v. 25. & repeted Apoc 12 v. 14 by theſe termes of a time, & times, and half a time, can not poſſibly importe any long time. And therfore the ancient Fathers vniformely vnderſtand by a time, one yeare, by times two yeares, and ſo by half a time, half a yeare. Vvhich is ſomewhat more clere in other termes, in this ch. v. 11. by a thouſand tvvo hundred ninetie dayes; & v. 12. a thouſand three hundred thirtie dayes, & Apoc. 11. v. 3. Two witneſſes shal prophecie (againſt Antichriſt) a thouſand two hundred ſixtie dayes: Apoc 12. v 6. The Church shal be fedde in the wildernes, the ſame number of dayes 1260. But moſt clerly Apoc. 11. v. 2 & Apo. 13. v. 5. this great perſecution shal indure 42. monethes, that is, three yeares & a half.
Hitherto vve read Daniel in the Hebrevv volume. That vvhich folovveth euen to the end of the booke, is tranſlated out of Theodotions Edition.
CHAP. XIII. Two old iudges ouercomen with carnal concupiſcence, tempt chaſte Suſanna:The 3. part. Other hiſtories not novv extant in Hebrevv. 22. who conſtantly reſiſting, 27. is by them falſly accuſed, 41. & condemned of adultrie. 45. Daniel conuinceth them of falſe teſtimonie, 60. and they are punished with death.
AND there was a man dwelling in Babylon, and this name
a S. Athanaſius in Synopſi, reciteth this hiſtorie in the beginning of Daniel. And S. Aug. ſer. 242. de tem. ſuppoſeth that Daniel about the age of tvvelue yeares indued vvith the ſpirit of prophecie diſcouered the malicious falſhood of them, that accuſed Suſanna. Ioakim: † & he tooke a wife named Suſanna, the daughter of Helcias exceding fayre, and fearing God. † For her parents being iuſt, inſtructed their daughter according to the law of Moyſes. † And Ioakim was very rich, and he had an orchard nere vnto his houſe: and to him the Iewes reſorted together, becauſe he was the more honorable of al. † And there were b two ancients appointed iudges in that yeare, of whom our Lord ſpake: That iniquities came out of Babylon from the ſeniour iudges, that ſemed to rule the people. † Theſe frequented the houſe of Ioakim, and al that had iudgements came to them. † And when the people returned at noone, Suſanna went in, and walked in her husbands orchard. † and the ancients ſaw her dayly going in, and walking: and
they were inflamed to the concupiſcence of her: † and they
b In the tranſmigration vvhich vvas made in the third yeare of Ioakim king of Iuda, the Iewes were better entreated, and had their ovvne iudicial tribunal, & other priuilegies, vntil the captiuitie, vvhich happened about 19 yeares after, in the eleuenth yeare of Sedecias. At which time they were brought into much more bondage. ſubuerted their ſenſe, and declined their eyes that they would not ſee heauen, nor remember iuſt iudgements. † They were both therfore wounded with the loue of her, neither did they shew their griefe one to the other: † for they were ashamed to shew one an other their concupiſcence, being deſirous to lie with her: † and they watched euerie day carefully to ſee her. And one ſayd to the other: † Let vs goe home, becauſe it is the houre of dinner. And going forth they departed one from an other. † And when they were returned, they came into one place: and asking of each other the cauſe, they confeſſed their concupiſcence: and then in commune they appoynted a time, when they might fynd her alone. † And it came to paſſe, when they obſerued a fitte day, she went in on a time as yeſterday and the day before, with two maydes onlie, & would be washed in the orchard: for it was an hote ſeaſon. † And there was none there, but the two ancients hid, & beholding her. † She therfore ſayd to the maydes: Fetch me oile, and washing balles, and shut the doores of the orchard, that I may be washed. † And they did as she had commanded: and they shut the doores of the orchard, and went out by a backe doore to fetch the thing that she had commanded. and they knew not that the ancients were hid within. † But when the maydes were gone forth, the two ancients aroſe, and ranne to her, and ſayd: † Loe the doores of the orchard be shut, and no bodie ſeeth vs, and we are in the concupiſcence of thee: wherfore conſent to vs, and lie with vs. † and if thou wilt not, we wil geue teſtimonie againſt thee, that there was a yong man with thee, and for this cauſe thou didſt ſend out thy maydes from thee. † Suſanna ſighed, and ſayd: Perplexities are to me on euerie ſide: for if I shal doe this, it is death to me: and if I doe it not, I shal not eſcape your handes. † But it is better for me without the act to fal into your handes, then to ſinne in the ſight of our Lord. † And Suſanna cried out with a lowd voice: but the ancients alſo cried out againſt her. † And one ranne to the doore of the orchard, and opened it. † when the ſeruants therfore of the houſe had heard the crie in the orchard, they rushed in by the backe doore, to ſee what it was. † And after the ancients ſpake, the ſeruants were ashamed excedingly: becauſe neuer had there bene ſuch a word ſayd of Suſanna. And the morow came. † And when the people was
come to Ioakim her husband, the two ancients alſo came ful of vniuſt cogitation againſt Suſanna, to put her to death. † And they ſayd For more colour of iuſt proceding, theſe vvicked men gaue their falſe teſtimonie, & ſentence before the people. before the people: Send to Suſanna daughter of Helcias the wife of Ioakim. And forth with they ſent. † And she came with her parents, and children, and al her kinne. † Moreouer Suſanna was exceding delicate, and beautiful of face. † But thoſe wicked men commanded that she should be vncouered (for she whas couered) that ſo at leaſt they might be ſatisfied with her beautie. † Her frendes therfore wept, & al that had knowne her. † But the two ancients ryſing vp in the middes of the people, layd their handes vpon her head. † Who weeping looked vp to heauen, for her hart had confidence in our Lord. † And the ancients ſayd: When we walked alone in the orchard, this woman came in with two maydes, & shut the doores of the orchard: and she ſent away the maydes from her. † And a yongman that was hid came to her, and lay with her. † But we being in a corner of the orchard, ſeeing the iniquitie, ranne to them, and ſaw them lie together. † And him in deed we could not take, becauſe he was ſtronger then we, and opening the doores he lept out: † but her when we apprehended, we asked what yongman it was, and she would not tel vs, of this thing we are witneſſes. † The multitude beleued them as the ancients and the iudges of the people, and The people gaue their opinions that ſhe deſerued death, but the falſe Iudges gaue ſentence. For ſo the forme of the lavv required. vvhich they prerended to fulfil. Leu. 20. Deut. 22. they condemned her to death. But Suſanna cried out with a lowd voice, and ſayd: Eternal God, which art the knower of hidden things before they come to paſſe, † thou knoweſt that they haue borne falſe witnes againſt me: and loe I dye, wheras I haue done none of theſe thinges, which theſe men haue maliciouſely forged againſt me. † And our Lord heard her voice. † and when she was led to death, our Lord Daniel by the gift of prophecie ſavv & declared that ſhe vvas innocent. rayſed vp the holie ſpirit of a yong boy, whoſe name was Daniel: † and he cried out with alowd voice: VVheras therfore the people had conſented to her death, he denied his conſent, & vndertooke to conuince the falſe vvitneſſes: as he did. v. 54. & 58. I am cleane from the bloud of this woman. † And al the people turning to him, ſayd: What is this word, that thou haſt ſpoken? † Who when he ſtood in the middes of them, ſayd: So folish ye children of Iſrael, not iudgeing, nor diſcerning that which is the truth, haue you condemned the daughter of Iſrael? † Returne ye to iudgement, becauſe they haue ſpoken falſe teſtimonie againſt her. † The people therfore returned with ſpeede, and the ancients ſayd to him: Come, and ſitte in the middes of vs, and tel vs: becauſe God
hath geuen thee the honour of old age. † And Daniel ſayd to the people: Separate them far one from an other, and I wil diſcouer them. † When they were therfore diuided one from the other, he called one of them, and ſaid to him: O thou inueterated of euil dayes, now are thy ſinnes come, which thou didſt committe before: iudging vniuſt iudgements, oppreſſing
Iere. 22. v. 3. innocents, and diſmiſſing offenders, our Lord ſaying: The innocent and the iuſt thou shalt not kil. † Now then if
Exo. 23. v. 7. thou ſaweſt her, tel vnder what tree thou ſaweſt them talking together. Who ſayd: Vnder a ſchine tree. † And Daniel ſayd: Wel haſt thou lyed agaynſt thine owne head: for behold the Angel of God taking the ſentence of him, shal cut thee in the middes. † And remouing him away, he commanded that the other should come, and he ſayd to him: Seede of Chanaan, and not of Iuda, beautie hath deceiued thee, and concupiſcence hath ſubuerted thy hart: † ſo did you to the daughters of Iſrael, and they fearing ſpake to you: but the daughter of Iuda did not abide your iniquitie. † Now therfore tel me, vnder what tree thou tookeſt them ſpeaking one to an other. Who ſaid: Vnder a prine tree. † And Daniel ſaid to him: Wel haſt thou alſo lyed againſt thine owne head: for the Angel of our Lord tarieth, hauing a ſword, that he may cut thee in the middes, and kil you. † Therfore al the aſſemblie cried out with a lowd voice, and they bleſſed God, which ſaueth them that hope in him. † And they roſe vp againſt the two elders (for Daniel had conuinced them by their owne mouth to haue geuen falſe teſtimonie) and they did to them as they had dealt naughtely againſt their neighbour, † to doe according to the law of Moyſes: & they killed them, and innocent bloud wasDeut. 19. v. 19. ſaued in that day. † But Helcias, and his wyfe prayſed God, for their daughter Suſanna, with Ioakim her husband, and al her kinne, becauſe there was no vnhoneſt thing found in her. † And By this firſt prophetical act, Daniel begane vvorthely to be eſteemed. Daniel became great in the ſight of the people from that day, & thence forward. † This laſt verſe, of Aſtyages otherwiſe called Darius, and of Cyrus ſucceeding him, perteyneth to the ninth chapter. And here mention is made of them to ſignifie that Daniel beginning to prophecie in his childhood, continued euen to old age. For betvven this hiſtorie of Suſanna & the death of Darius vvere about nintie yeares. And king Aſtyages was layd to his fathers, & Cyrus the Perſian receiued his kingdom.
CHAP. XIIII. Daniel detecteth the fraud of Bels prieſtes: who pretend that Bel eateth much meate: 21. for which they are ſlaine, and the idol deſtroyed. 22. Likewiſe he deſtroyeth a dragon, which the Babylonians held for a god. 27. He is cast into the lake of ſeuen lions. 32. whithet Habacuc miraculouſly bringeth him meate: 39. the lions hurt him not: & his accuſers are deuoured.
AND Daniel was It ſemeth moſt probable that this king vvas Euilmerodach, who fauoured the Ievves, & deliuered Iechonias (otherwiſe called Ioachin) out of priſon. 4. Reg. 25. v. 17. the kings gheſt, and honoured aboue al his freindes. † There was alſo an idol among the Babylonians named Bel: and there were beſtowed on him euerieGen. 10. v 10. day of floure twelue amphor
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ctabaes, and fourtie sheepe, and of wine ſix great pottes. † The king alſo did worshipe him, and went euery day to adore him: But VVhich ſuppoſed, Daniel vvas novv about the age of 55. yeares. For being caried into Babylon at the age of tenne yeares, vvas there 8. yeares before Ioachin, who was there 37. yeares before he vvas deliuered from priſon, vvhich make in al. 55. Daniel adored his God. & the king ſayd to him: Why doſt thou not adore Bel. † Who anſwering, ſayd to him: Becauſe I worshipe not idols made with hand, but the liuing God, that created heauen, and earth, and hath powre ouer al flesh. † And the king ſayd to him: Doeth not Bel ſome vnto thee to be a liuing God? Seeſt thou not how much he eateth and drinketh euerie day? † And Daniel ſmiling ſayd: Be not deceiued ô king. For this ſame is within of clay, and without of braſſe, neither hath he eaten at any time. † And the king being wrath called his prieſts, & ſayd to them: Vnleſſe you tel me, who it is that eateth theſe expenſes, you shal dye. † But if you shew, that Bel eateth theſe things Daniel shal dye, becauſe he hath blaſphemed againſt Bel. And Daniel ſayd to the king: Be it done according to thy woord. † And the prieſts of Bel were ſeuentie, beſide their wiues, and litle ones, & children. And the king came with Daniel into the temple of Bel. † And the prieſtes of Bel ſayd: Behold we goe forth: & thou ô king ſet the meates, & mingle the wine, & shut the doore, & ſeale it with thy ring: † and when thou shalt come in the morning, vnles thou finde al eaten of Bel, dying we wil dye, or Daniel that hath lyed againſt vs. † And they contemned, becauſe they had made vnder the table a ſecrete entrance, & by it they came in alwayes, and deuoured thoſe thinges. † It came to paſſe therfore after they were gone out, the king ſet the meates before Bel: & Daniel commanded his ſeruants, and they brought ashes, and he ſifted them ouer al the temple before the king: and going forth they shut the doore, and ſealing it with the kings ring, they departed. † But the prieſtes went in by night, according to their cuſtome, and their wiues, and their children: and they did eate, and drinke al. † And the king aroſe in the firſt breake of day, and Daniel with him. † And the king ſayd: Are the ſeales ſafe, Daniel? Who anſwered: Safe ô king. † And forth with when he had opened the doore, the king looking on the table, cried out with a lowd voice: Great art thou ô Bel, and there is not any deceite with thee. † And Daniel laughed: and he held the king that he should not goe
in: and he ſayd: Behold the pauement, marke whoſe ſteppes theſe are. † And the king ſayd: I ſee the ſteppes of men, & wemen, and of infantes. And the king was angrie. † Then apprehended he the prieſts, & their wiues, & their children: and they shewed him ſecrete litle doores by which they came in, & conſumed the thinges that were on the table. † The king therfore them, & he deliuered Bel into the powre of Daniel: who ouerthrewe him, & his temple. † And Not only the Babylonians as is manifeſt in manie places, but alſo the Romanes and moſt nations worſhipped Bel for a great god: But it is more wonderful that both the Chaldees and the Romans otherwiſe moſt wiſe worſhiped a ſerpent, or dragon, a beaſt naturally moſt hating men, & moſt abhorred by al men, The cauſe of this blindnes can be no other but Gods iuſt puniſhment ſuffering them for their abominable pride, and other ſinnes to fal into ſo ſotiſh conceites as to thinke, that ſerpentes could either greatly benefite them, or by ſuch vvorſhippe be appeaſed, and ceaſe from annoying them, As Valerius vvriteth. li. 1. c. 8.
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. Auguſtin alſo li. 14 c 11.
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it. & manie others teſtifie the ſame. there was a great dragon in that place, & the Babylonians worshipped him. † And the king ſayd to Daniel: Loe now thou canſt not ſay, that this ſame is not a liuing god: adore him therfore. † And Daniel ſayd: The Lord my God I doe adore: becauſe he is the liuing God: † but thou ô king geue me licence, and I wil kil the Dragon without ſword and clubbe. And the king ſayd: I geue thee licence. † Daniel therfore tooke pitch, & fatte, and heares, and ſod them together: & he made lumpes, and gaue into the Dragons mouth, & the Dragon burſt in ſunder. And he ſayd: Loe whom you worshipped. † Which when the Babylonians had heard, they were wrath excedingly: and being gathered together againſt the king, they ſaid: The king is become a Iewe. Bel he hath deſtroyed, the Dragon he hath killed, & he hath ſlaine the prieſts. † And they ſayd when they were come to the king: Deliuer vs Daniel, otherwiſe we wil kil thee, & thy houſe. † The king therfore ſaw that they preſſed vpon him vehemently: and compelled by neceſſity he deliuered Daniel to them. † Who caſt him into the lake of lions, and he was there ſix dayes. † Moreouer in the lake were ſeuen lions, & there were geuen to them two bodies euerie day, & two ſheepe: and they were not geuen vnto them, that they might deuoure Daniel. † And there was
d Habacuc a prophete in Iewrie, & he had boyled broth, & had broken bread in a bowle: and he went into the field, to carie it to the reapers. † And the Angel of our Lord ſayd to Habacuc: Carie the dinner which thou haſt, into Babylon to Daniel, who is in the lake of lions. † And Habacuc ſayd: Lord, Babylon I haue not ſene, and the lake I know not. † And the Angel of our Lord tooke him by the toppe of his head, and caried him by the heare of his head, & put him into Babylon ouer the lake in the force of his ſpirit. † And Habacuc cried, ſaying: Daniel, take the dinner that God hath ſent to thee. † And Daniel ſayd: Thou haſt remembred me ô God, and haſt not forſaken them that loue thee. † And Daniel ryſing vp did eate. Moreouer the
Angel of our Lord reſtored Habacuc forth with in his place.
d Although about 20 yeares before, there vvas no prophet in Iurie (ch. 3. v. 38.) yet novv this Habacuc vvas indued vvith the ſpirit of prophecie. As for Habacuc, the eight in order of the leſſe prophetes, he prophecied before the captiuitie: yea before the Chaldees became a Monarchie. As appeareth, Hab. 1. v 6. † The king therfore came the ſeuenth day to lament Daniel: and he came to the lake, and looked in, and behold Daniel ſitting in the middes of the lions. † And the king cried out with a lowd voice, ſaying: Great art thou ô Lord the God of Daniel. And he drew him out of the lake of lions. † But thoſe that had bene the cauſe of his perdition, he caſt into the lake, and they were deuoured in a moment before him. † Then the king ſayd: Let al inhabitants in the whole earth feare the God of Daniel: becauſe he is the Sauiour, doing ſignes, & meruels in the earth: who hath deliuered Daniel out of the lions denne.
THE ARGVMENT OF THE TWELVE LESSE PROPHECLES.
VVHY Iſai, Ieremie, Ezechiel, and Daniel are called theS. Iero. Prologo. li. Reg. S. Aug. li. c. 18. c. 29. ciuit. Theod Iſidorus.
Foure are called the greater prophetes, and twelue the leſſe. foure greater Prophetes, and theſe twelue the leſſe: there ſemeth no other certaine and proper reaſon, but becauſe they writte more largely, and theſe more brifely. For otherwiſe without eſſential difference, al the ſixtene, as alſo Baruch (whoſe booke is inſerted with Ieremies) and Moyſes, Samuel, the Royal Pſalmiſt Dauid, Nathan, Elias, Elizeus, Eſdras, Nehemias,Al theſe and manie others vvere as properly prophetes as the chiefeſt. and manie others, ſome writing bookes, ſome not, were abſolutly true Prophetes of God, indued with the holie ſpirite of prophecie; had the like reuelations, with the ſame aſſurance of truth, in great part of the ſame Myſteries, as wel perteyning to the old Teſtament, as to the New. And ſoEpiſt. ad Paulm. theſe twelue, contracted into the ſtraitnes of one volume (ſayth S. Ierom) multò aliud, quam ſonant in litera, praefigurant. Prefigurate a farre other thing, then they ſound in the letter. Sygnifying, as he elſwhereOf theſe 12. ſix prophecied before the captiuitie of the 10. tribes explicateth, that they do foreshew manie important thinges, not only perteyningIn Oſee. 1. no the Iewes, and ſome other peoples of thoſe former times, but alſo of al nations to be conuerted to Chriſt. They were not al at one time: but O ſee, Ioel, Amos, Abdias, Ionas, and Micheas, prophecied before the captiuitieOther three alſo before the captiuitie of the two tribes & three after the relaxation. of the tenne Tribes. Nahum, Habacuc, and Sophonias, after that captiuitie, and before the captiuitie of the two Tribes. And the other three Aggaeus, Zacharias, and Malachie, after the relaxation from captiuitie. Neither did they al prophecie in the ſame places: nor concerning the ſame people; and ſo haue their particular arguments, as we shal briefly note of euerie one, as they folow in order.
Here vve may note for inſtruction of the vulgar reader, that the Prophetes commonly vſe one of theſe names, when they direct their ſpeach of the
kingdom of two Tribes.
Iuda,
Beniamin,Special names ſignifying the kingdom of tvvo tribes.
Ieruſalem, or
The houſe of Dauid.
Becauſe Iuda vvas the chiefe, and moſt vvorthie tribe. Beniamin the other only tribe (beſides Leui) that ioyned vvith Iuda. Ieruſalem the Metropolitan and Royal citie, vvhere both the Temple, and Kinges palace vvere ſituated The Houſe of Dauid is the familie, vvherof ſucceded al the kinges of that kingdom, ſo long as it ſtood; and of vvhich ſome remayned in more eſtimation then anie other euen to Chriſt.
Likevviſe they vſe ſome of theſe other names, vvhen they ſpeake of the
kingdom of tenne Tribes.
Ephraim,
Ioſeph,
Samaria,Others ſignifying the tenne tribes.
Iezrahel,
Bethel, or
Bethauen.
For that their firſt king Ieroboam vvas of the tribe of Ephraim, and ſo deſcended from Ioſeph; Samaria, and Iezrahel vvere the chifeſt cities of that kingdom; Bethel vvas one of the places (Dan the other) vvhere Ieroboam ſet vp the tvvo calues. VVhich place vvas othervviſe, & more truly called Bethauen, the houſe of the idol, or of vanitie, or iniquitie. The names alſo of Iſrael and Iacob, wereIſrael and Iacob ambiguously ſignifie both kingdomes. more commonly vſed for the tenne tribes; who being more in number vſurped, and appropriated to themſelues the names of their general Progenitor, and Patriarch. Yet ſometimes theſe names importe al the tvvelue tribes, including alſo Leui. And ſometimes, eſpecially after the captiuitie of the tenne tribes, theſe names ſignifie the tvvo tribes only: vvhich more imitated Iacobs ſteppes and vertues, then the tenne.
THE PROPHECIE OF OSEE.
OSEE borne in Belomoth (as writeth S. Epiphanius) of the tribe
Oſee of the tribe of Iſſachar prophecieth the captiuitie of both kingdoms.
de vit
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tu prophetar. 4 Reg. 17. S. Iero. Ep. ad Paul
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of Iſſachar, prophecied in the reigne of Ozias (otherwiſe called Azarias) Ioathan, Achaz, Ezechias, kinges of Iuda, and of Ieroboam the ſonne of Ioas king of Iſrael; and of the reſidue of the kinges of Iſrael, euen to their captiuitie, which happened in the ſixth yeare of Ezechias king of Iuda. This Prophet taking by Gods commandment a fornicatrixe to wife, and hauing children that became alſo fornicators by theſe figures, and by a widow long expecting an other husband, and the like parables, and other preaching, admonisheth both the kingdomes of Iſrael and Iuda, that for their obſtinacie in ſinnes, they shal fal, firſt the one andTheir relaxation. And coming of Chriſt. afterwardes the other, into miſerable captiuitie. Exhorteth them to repentance; foresheweth their releaſe; & the coming of Chriſt our Redemer, with abundance of grace, and benefites to al nations.
CHAP. I. In ſignification of the peoples idolatrie, the prophet marieth a fornicatrix: 4. by his childrens names foresheweth their great, and long captiuitie: 11. And afterwards their redemption together with al nations.
THE word of our Lord, that was made to Oſee the ſonne of Beeri, in the dayes of Ozias, Ioathan; Achaz, Ezechias kinges of Iuda, and in the dayes This Ieroboam king of Iſrael died 26, yeares before Ozias: wberby appeareth that Oſee prophecied before Iſaie: vvho begane nerer the end of Ozias reigne. Iſa. 6. of Ieroboam the ſonne of Ioas king of Iſrael. † The beginning to our Lord of ſpeaking in Oſee: and our Lord ſayd to Oſee: Goe, take thee a wife Take a vvoman that hath bene a fornicatrixe: of fornications, and begette. make children and begette children, vvhich vvil alſo be fornicators. of fornications: becauſe the land fornicating shal fornicate from the Lord. † And he went, and tooke Gomer the daughter of Debelaim: and she conceiued, and bare him a ſonne. † And our Lord ſayd to him: Cal his name Iezrahel: becauſe yet a litle while, & I wil viſite the bloud The iſſue of Iehu now reigning, ſolicited the to tribes called Iezrahel to idolatrie, vvhich God here ſayth he vvil reuenge. of Iezrahel vpon the houſe of I
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hu, and I wil make the kingdom of the houſe of Iſrael to ceaſe. † And in that day I wil breake the bow of Iſrael in the valley of Iezrahel. † And she conceiued yet agayne, and bare a daughter, & he ſayd to him: Cal her name, Without mercie: becauſe I wil adde no more to haue mercie on the houſe of Iſrael, but with obliuion I wil forget them. † And I wil haue mercie on the houſe of Iuda, and wil
4. Reg. 19. ſaue them in the Lord their God: & I wil not ſaue them in bow and ſword, and in battel, and in horſes, & in horſemen. † And she weyned her that was, Without mercie. And she conceiued, and bare a ſonne. † And he ſayd: Cal his name, Not my people: becauſe you not my people, and I wil not be yours. † And the number of the children of Iſrael shal be as the ſand of the ſea, that is without meaſure, and shal not be numbered. And it shal be in place where it shal be ſayd to them: Not my people you: it shal be ſayd to them: Amongſt manie ſinners, ſome are the elected children of God, vvhom he vvil cal to grace & repentance. Children of the liuing God. † And the children of Iuda, and the children of Iſrael shal be gathered together: and they shal ſet to themſelues, Al the faithful haue one head our Sauiour Chriſt. one head, and shal aſcend out of the earth: becauſe great is the day of Iezrahel.
CHAP. II. He admonisheth the two tribes of their ſinnes, threatning their captiuitie in Babylon. 1. Sheweth the abundance of grace in the Church of Chriſt, and multitude of nations to be conuerted.
SAY Ye people of Iudad Id
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ine not to cal the tenne tribes & the Gentiles your brethren and ſiſters. For God wil make them alſo his people as appeareth in the Goſpel, more of the tenne tribes then of the other king dom beleued in Chriſt: and aftervvards more of the Gentiles then of the Iewes. ye to your bretheren: My people: & to your ſiſter, She that hath obteyned mercie. † Iudge your mother, iudge ye: becauſe she not my wife, and I not her husband. Let her take away her fornications from her face, and her adulteries from the middes of her breſts. † Leſt perhaps I ſtrippe her naked, and ſet her according to the day of her natiuitie: and I wil lay her as a wildernes, and wil ſet her as a land vnpaſſible, and wil kil her with drought. † And God vvil not vvithdraw his puniſhments til the ſinners be penitent. I wil not haue mercie on her children: becauſe they are the children of fornications. † becauſe their mother hath fornicated, she is confounded that conceiued them: becauſe she ſayd: I wil goe after my louers, that geue me my breads, and my waters, my wool, & my flaxe, mine oile, and my drinke. † For this behold I wil hedge thy way with thornes, and I wil hedge it with a wal, and she shal not finde her pathes. † And she shal folow her louers, & shal not ouertake them: and she shal ſeeke them, and shal not find, and she shal ſay: I wil goe, and wil returne to my former huſband: becauſe it was wel with me then, more then now. † And she did not know that I gaue her corne, and wine, and oile, and multiplied ſiluer vnto her, & gold, which they haue made to Baal. † Therfore wil I returne, and wil take my corne in his time, and my wine in his time, and I wil deliuer my wool, and my flaxe, which couered her ignominie. † And now I wil reuele her follie in the eyes of her louers: and there shal not a man deliuer her out of my hand: † and I wil make al her ioy to ceaſe, her ſolemnitie, her newmoone, her ſabbath, & al her feſtiual times. † And I wil deſtroy her vine, & her figtree: of which she ſaid: Theſe are my rewardes, which my louers haue geuen me: and I wil lay her as a forreſt, & the beaſt of the filde shal eate her. † And I wil viſite vpon her the dayes of Baalim, to whom she burnt incenſe, & was adorned with her earler, and with her tablet, and went after her louers, & forgot me, ſayth our Lord. † Gods mercie preuenteth by his grace offered to ſinners that they may
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t to him if they vvil. For this, loe I wil allure her, & wil leade her into the wildernes: & I wil ſpeake to her hart. † And I wil geue her dreſſers of vines out of the ſame place, and the vale of Achor to open hope: and she shal ſing there according to the dayes of her youth, and according to the dayes of her aſcending out of the Land of Aegypt. † And it shal be in that day, ſaith our Lord: She shal cal me: My husband, and she shal cal me no more, Baalim. † And I wil take away the names of Baalim out of her mouth, and ſhe shal no more remember their name.
† And I wil make with them a league in that day, with the beaſt of the filde, and with the foule of the heauen, and with that, which creepeth on the earth: and bow, and ſword, and battel I wil deſtroy out of the earth: and I wil make them ſleepe confidently. † And I wil deſpouſe thee to me for euer: and I wil deſpouſe thee to me in iuſtice, and iudgement, and in mercie, and in commiſerations. † And I wil deſpouſe thee to me in faith: and thou shalt know that I am the Lord. † And it shal be in that day: I wil heare, ſayth our Lord, I wil heare the heauens, and they shal heare the earth. † And the earth shal heare wheate, and wine, and oile: and theſe shal heare Iezrahel. † And I wil ſow her vnto me into the earth, and The Apoſtles S. Paul. Rom.
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. v. 25. and 5. Peter ep. 1. c. 2. v. 10 expound this place of the conuerſion of Gentiles to Chriſt. I wil haue mercie on her, that was Without mercie. † And I wil ſay to Not my people: My people art thou: and it shal ſay: Thou art my God.
CHAP. III. The prophet is commanded againe to loue an aduoutreſſe: 3. whom he maketh long to expect her husband: to ſignifie Gods loue to the Synag gue: 4. and the Iewes ſtate in the new teſtament. 5. who at last shal be conuerted to Chriſt.
AND our Lord ſayd to me: Yet againe goe, loue a woman beloued of her frend, and an aduoutreſſe; Notwithſtanding ſinners forſake God, yet he offereth them nevv grace, neuer hating the perſons but their ſinnes. as our Lord loueth the children of Iſrael, and they haue reſpect to ſtrange goddes, and loue the kernels of grapes. † And I
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t. digged her vnto me for The Iewes not beleeuing in Chriſt, but expecting his coming, and in the meane time abſtayning from ſeruice of idols, receiue of God temporal poore meanes to liue, not 30. peeces of ſiluer, & three cores of vvheat, that is, beleeuing in the B. Trinitie, & keeping the tenne commandments, they might poſſeſſe life euerlaſting, but halfe ſo much, neither wheate but barley, til nere the end of the world: vvhen they ſhal be conuerted to Chriſt. fiftene peeces of ſiluer, and for a core of barley, and for halfe a core of barley. † And I ſayd to her: Thou shalt expect me manie dayes: thou shalt not fornicate, & thou shalt be no mans: but I alſo wil expect thee. † Becauſe manie dayes shal the children of Iſrael ſit without king, & without prince, and without ſacrifice, and without altar, and without ephod, and without Theraphim ſignifying images good or bad, being here ioyned with king, prince, ſacrifice, altar, & ephod, muſt nedes ſignifie law ful images, ſuch as were religiously vſed in the temple of God. 3. Reg. 7. v. 36. theraphim. † And after this the children of Iſrael shal returne, & shal ſeeke the Lord their God, and Dauid their king: and they shal dread at the Lord, and at his goodnes in the laſt dayes.
CHAP. IIII. Diùers great ſinnes of both kingdomes, 3. are the cauſe of great punishments threatned, 15. yet the ſinnes of Iuda are leſſe excuſable, becauſe they haue more meanes to ſerue God.
HEARE the word of our Lord ye Children of Iſrael importe the vvhole people of the tenne, & tvvo tribes, ſo he ſpeaketh to al til. v. 15. children of Iſrael, becauſe there is iudgement to our Lord with the inhabitants of the land: for there is no truth, and there is no mercie, and there is Knovvlege of God includeth the keping of his cōmandments For he that ſaith; he knovveth God, and kepeth not his commandments, is a lyer. 1. Ioan. 2. v. 4. no knowlege of God in the land. † Curſing, and lying, and manſlaughter, and theft, and aduoutrie haue ouerflowed, and bloud hath touched bloud. † For this shal the land moorne, and euerie one shal be weakened that dwelleth in it, in the beaſt of the filde, and in the foule of the heauen: yea and the fishes of the ſea shal be gathered together. † But yet let not euerie man iudge: and let not a man be rebuked: for thy people are as thoſe, that gayneſay the prieſt. † And thou shalt fal to day, and the prophete alſo shal fal with thee: in the night I made thy mother hold her peace. † My people haue held their peace, becauſe they had not knowlege: becauſe thou haſt repelled knowlege, I wil repel thee, Function of prieſts vvhich is properly ſacrifice, being taken away, al ſpiritual offices decay thervvith. that thou doe not the function of prieſthood vnto me: and thou haſt forgotten the law of thy God, I alſo wil forget thy children. † According to the multitude of them ſo haue they ſinned to me: their glorie I wil change into ignominie. † They shal eate The hoſtes offered for ſinnes. the ſinnes of my people, and at their iniquitie shal lift vp their ſoules. † And as the people, ſo shal the prieſt be: & I wil viſite their wayes vpon them, and their cogitations I wil render to them. † And they shal eate and shal not be filled: they haue fornicated, and haue not ceaſed: becauſe they haue forſaken our Lord in not obſeruing. † Fornication, and wine, and drunkenes take away the hart. † My people hath asked in their wood, and their ſtaffe hath declared vnto them: for Certaine ſinnes more then others do obſcure mans vnderſtanding, but ſpiritual fornication blindeth the hart aboue al other vices. the ſpirit of fornications hath deceiued them, and they haue fornicated from their God. † Vpon the heads of mountaines they did ſacrifice, and vpon litle hilles they burnt incenſe: vnder the oke, and the poplartree, and the terebinth, becauſe the shadow therof was good: therfore shal your daughters fornicate, and your ſpouſes shal be aduoutreſſes. † I wil not viſite vpon your daughters when they shal fornicate, and vpon your ſpouſes when they shal commit aduoutrie: becauſe they themſelues conuerſt with harlots, and with the effeminate they did
ſacrifice, and the people not vnderſtanding shal be beaten. † If thou fornicate It was a greater ſinne in the kingdom of Iuda to commit idolatrie, vvhere they had the publique true ſeruice of God in the temple, then in Iſrael vvhere Ieroboam had ſet vp calues, and forbid the people from going to Ieruſalem. ô Iſrael, at the leaſt let not Iuda offend: and enter ye not into Galgal, and goe not vp into Bethauen, neither ſweare ye: Our Lord liueth. † Becauſe Iſrael hath declined as a wanton cow: now wil our Lord feede them, as a lambe in latitude. † Ephraim is partaker of idols, let him alone. † Their banket is ſeparated, with fornication they haue fornicated: the protectours therof loued to bring ignominie. † The ſpirit hath bound him in his winges, and they shal be confounded at their ſacrifices.
CHAP. V. The prophet reprehendeth the prieſtes, and princes of both kingdomes, for drawing the people to idolatrie. 8. denouncing captiuitie for the ſame.
HEARE ye this There were no true prieſts in the tenne tribes (3. Reg. 12) but he calleth them by the title which they vſurped falsly pretending to do the offices of right Prieſtes. ô prieſtes, and attend ye houſe of Iſrael, and you the kinges houſe harken: becauſe there is iudgement for you, becauſe you are become a ſnare to ſpeculation, and a nette ſpred vpon Thabor. † And victims you haue declined into the depth: and I the teacher of them al. † I know Ephraim, and Iſrael is not hid from me: becauſe now hath Ephraim fornicated, Iſrael is contaminated. † They wil not geue their cogitations to
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returne to their God: becauſe the ſpirit of fornications is in the middes of them, and they haue not knowen the Lord. † And the arrogancie of Iſrael shal anſwere in his face: and Iſrael, and Ephraim shal fal in their iniquitie, Iudas alſo shal fal with them. † In their flockes, and in their heardes they shal goe to ſeeke the Lord, and shal not finde: he is taken away from them. † They haue preuaricated againſt the Lord, becauſe they haue begotten ſtrange children: now shal a moneth deuoure them with their partes. † The captiuitie is here deſcribed not only in bare vvordes but as in fact it ſhal happen vvith tumultes of vvare ſounding of trumpets, crying, hovvling &c. Sound with the trumpet in Gabaa, and with the shaulme in Rama: howle ye in Bethauen, behind thy backe ô Beniamin † Ephraim shal be in deſolation in the day of correction: in the tribes of Iſrael I haue shewed faith. † The princes of Iuda are become as they that take the bound: I wil power out my wrath as water vpon them. † Ephraim is ſuffering calumnie, broken in iudgement: becauſe he began to goe after filthines. † And I as it were a mothe to Ephraim: and as the rotte to the houſe of Iuda. † And Ephraim ſaw his ſicknes, and Iuda his band: and Ephraim went to Aſſur, and ſent to the king reuenger: and he shal not be able to heale you, neither shal he be
able to looſe the band from you. † Becauſe I as it were a lioneſſe to Ephraim, and as a lions whelpe to the houſe of Iuda: I, I wil take, and goe: I wil take away, and there is none that can deliuer. † Going I wil returne to my place: vntil you fayle and ſeeke my face.
CHAP. VI. By afflictions the people wil returne to God, and hope in Chriſt to come. 4. both the kingdomes ſinning (6. and thincking to be ſpared for their ſacrifices, neglecting workes of mercie) 7. shal be punished. 11. but at laſt deliuered from captiuitie.
IN their tribulation early they wil riſe vp to me: Come, and let vs returne to our Lord. † Becauſe he God vvho puniſheth, is alvvayes readie to heale finners, if they vvil repent. hath wounded, and wil heale ys: he wil ſtrike, and wil cure vs. † He wil reuiue vs after two dayes: in S Paul (1. Cot. 15. v. 4) not only teaching Chriſts Reſur. rection, but alſo expresly ſaying the third day, according to the Scriptures ſemeth to vnderſtand this place, vvhere & in no other place; the day is ſo de
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ly expreſſed. the third day he wil raiſe vs vp, and we shal liue in his ſight. We shal know, and we shal folow, that we may know our Lord. As the morning light, is his coming forth prepared, and he wil come to vs as a shower timely, and late to the earth. † What shal I do to thee Ephraim? what shal I doe to thee Iuda? your mercie as a morning clowd, and as the dew paſſing away in the morning. † For this haue I hewed in prophets, I haue killed them in the wordes of my mouth: and thy iudgements shal come forth as the light. † Becauſe I
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. 9. v 13. would mercie, & not ſacrifice: and the knowledge of God more then holocauſts. † But they as Adam haue trangteſſed the couenant, there haue they preuaricated againſt me. † Galaad a citie of them that worke idol, ſupplanted with bloud. † And as it were the iawes of men that are robbers, partaker with the prieſts, of them that in the way kil thoſe that paſſe out of Sichem: becauſe they haue wrought wickednes. † In the houſe of Iſrael I ſaw an horrible thing: there the fornications of Ephraim: Iſrael is contaminated. † Yea and thou Iuda put thee an hatueſt, when I shal conuert the captiuitie of my people.
CHAP. VII. Since Ieroboam made ſchiſme in religion that kindom hath fallen into manie diſtreſſes: 10. and not repenting shal indure more.
VVHEN God puniſhing al the Ievves by diuiding their kingdom into two (3 Reg. 12.) would haue cured them: but Ieroboam king of the tenne tribes drevv al his people into groſſer ſinnes then before: by making a ſchiſme & ſetting vp idols to be adored for God. I would heale Iſrael, the iniquitie of Ephraim was reueled, and the malice of Samaria, becauſe they haue wrought lying, and the theefe hath entered in ſpoyling,
the robber without. † And leſt perhaps they may ſay in their hattes, that I haue remembred al their malice: now haue their owne inuentions compaſſed them, they haue bene done before me. † In their malice they haue reioyced the king: and in their lies the princes. † Al they committing aduoutrie, as it were an ouen heated of the baker: the citie was quiet a litle from the comiſtion of leauen, til the whole was leuened. † The day of our king, Al the chief men of the tenne tribes conſented to the ſchiſme & idolatrie of their nevy king Ieroboam. the princes begane to rage by reaſon of wine: he ſtreched out his hand with the ſcorners. † Becauſe they haue applied their hart as an ouen, when he lay in wayte for them: he ſlept al the night baking them, in the morning himſelf heated as a fire of flame. † Al were heated as an ouen, and haue deuoured their iudges: al their kinges are fallen: there is none amongſt them that crieth vnto me. † Ephraim him ſelf was Became like to pagane idolaters: mingled in the peoples: Ephraim is become as harth-baken-bread, and impenitent. that is not turned. † Strangers haue eaten his ſtrength, and he knew not: yea hore heares alſo were powred out on him, and he was ignorant. † And the pride of Iſrael For al theſe ſinnes they ſhal be ſeuerely puniſhed. shal be humbled in his face: neither did they returne to the Lord their God, & they haue not ſought him in al theſe. † And Ephraim is become as a doue ſeduced, not hauing an hart: they inuocated Aegypt, they went to the Aſſyrians. † And when they shal goe forth, I wil ſpred my nette vpon them: as a foule of the heauen wil I plucke them downe, I wil beate them according to the hearing of their aſſemblie. † Wo to them, becauſe they haue reuolted from me: they shal be waſted becauſe they haue preuaricated againſt me: & I redemed them and they haue ſpoken lies againſt me. † And they ſhaue not cried to me in their hart, but they howled in their chambers: vpon wheate and wine they chewed the cudde, they are reuolted from me. † And I haue taught them, and ſtrengthened their armes: and againſt me they haue thought malice. † They returned, that they might be without yoke: they became as a deceitful bow: their princes shal fal by the ſword, for the furie of their tongue. This is their ſcorning in the Land of Aegypt.
CHAP. VIII. The Chaldees shal deſtroy the temple. 3. But the tenne tribes shal first be caried into captiuitie, 6. for worshiping the image of a calf.
IN thy throte let there be a trumpet as an eagle vpon The temple alſo in Ieruſalem (though not ſo ſowne) ſhal be deſtroyed. the houſe of the Lord: for that they haue tranſgreſſed my
couenant, and haue preuaricated my law. † Me they shal inuocate: My God, we But firſt the tenne tribes of Iſrael for their general idolatrie ſhal be caried into captiuitie by the Aſſyrians v. 9. & 4. Reg. 17. Iſrael haue knowen thee. † Iſrael hath caſt away the good thing, the enemie shal perſecute him. † They haue reigned, and not of me: they hauebene princes, and I knew not: their ſiluer, and their gold they made idols to themſelues, that they might perish. † Thy calfe is caſt of ô Samaria, my furie is wrath againſt them. How long can they not be clenſed? † Becauſe it ſelf alſo is of Iſrael: the workman made it, and it is not God: becauſe the calfe of Samaria shal be as ſpiders webbes. † Becauſe they shal ſow winde, and reape a whirle wind: there is no ſtanding ſtalke in it, the bud shal not yeld meale: and if it doe yeld, ſtrangers shal eate it. † Iſrael is deuoured: Now is he become in nations as an vncleane veſſel. † Becauſe they went vp to Aſſur, a wilde aſſe ſolitarie to himſelf: Ephraim haue geuen gifts to louers. † Yea and when they shal hyre the nations with reward, now wil I gather them together: and they shal reſt a while from the burden of the king, and the princes. † Becauſe Ephraim hath multiplied altars to ſinne: altars are made to him vnto ſinne. † I wil write to him my manifold lawes, which haue bene accounted as ſtrange. † They shal offer hoſtes, they shal immolate flesh, and shal eate, and the Lord wil not receiue them: now wil he remember their iniquitie, and wil viſite their ſinnes: they shal returne into Aegypt. † And Iſrael hath forgotten his maker, and hath built temples: and The two tribes ſeing the miſeries of the other tenne, vvil not preuent the like by penance, but thinke to eſcape by fortifying their cities. Iudas hath multiplied fenſed cities: and I wil caſt fire on his cities, and it shal deuoure the houſes therof.
CHAP. IX. The tenne tribes shal ſuffer famine: 12. be depriued of their children: and made captiue.
BE not glad Iſrael, reioyce not as the peoples: becauſe thon haſt fornicated from thy God, thou haſt loued reward aboue al the flores of wheate. † The flore and the winepreſſe shal not feede them, and the wine shal lie to them. † They shal not dwel in the land of our Lord: Manie of the kingdom of Iſrael by reaſon of famine and other diſtreſſes, vvil flee into Aegypt, as both this place, and the ſame wordes. ch. 8. v. 13. do foreſhevv. 8 Ierom. & Theodoret. v. 6. Ephraim is returned into Aegypt, and among the Aſſyrians he hath eaten the thing polluted. † They shal not offer wine to our Lord, and they shal not pleaſe him: their ſacrfices as the bread of mourners: al that shal eate it, shal be contaminated: becauſe their bread for their ſoule, shal not enter into the houſe of our Lord. † what wil you doe in the ſolemne day, in the day
of the feſtiuitie of our Lord? † For behold they are gone forth from deſtruction: Aegypt shal gather them together, Memphis shal burie them: their ſiluer to be deſyred the nettle shal inherite, the burre in their tabernacles. † The dayes of viſitation are come, the dayes are come of retributions: know Iſrael did fooliſhly prophecie al proſperity to them ſelues, ô Iſrael the foolish prophete, not inſpired by God, but repleniſhed vvith furie of madnes. the mad ſpiritual man, for the multitude of thine iniquitie, the multitude alſo madnes. † The watchman of Ephraim with my God: the prophete is made a ſnare of ruine vpon al his wayes, madnes in the houſe of his God. † They haue ſinned deeply, as in the dayes of Gabaa: he wil
Iudic. 19. 1. Reg. 8. 4. Reg. 9. remember their iniquitie, and wil viſite their ſinne. † As grapes in the deſert I found Iſrael: as the firſt fruites of the figtree in the toppe therof I ſaw their fathers: but they haue entered into Beelphegor, and are alienated into confuſion, and are become abominable, as thoſe thinges, which they loued. † Ephraim as a bird hath flowen away, their glorie from birth, and from the wombe, and from conception. † But if they shal nourish vp their children, I wil make them without children among men: yea & wo to them, when I shal depart from them. † Ephraim, as I ſaw, The kingdom of Iſrael vvas as proud and inſolent as Tyre. Iſai. 23. Ezech. 26. 27. & 28. was Tyre founded in beautie: and Ephraim shal lead out his children to the murderer. † Geue them ô Lord, what wilt thou geue to them? Geue them a wombe without children, and dire breſts. † Al their wicked in Galgal, becauſe there I hated them: for the malice of their inentions I wil caſt forth out of my houſe: I wil not adde to loue them, al their princes reuolters. † Ephraim is ſtrooken, their roote is dried vp, they shal yeld no fruite. But and if they shal haue iſſue, I wil kil the beſt beloued things of their wombe. † My God wil caſt them away, becauſe they heare him not: and they shal be vagabunds in the nations.
CHAP. X. After manie benefites, and aduancement, much affliction shal fal vpon the tenne tribes, for their ingratitude towards God.
ISRAEL a vine a thicke of branches, the fruite is made equal
By hovv much more & greater benefites Iſrael receiued of God: ſo much vvere they more vngratful. to it: according to the multitude of his fruite he hath multiplied altars, according to the plentie of his land he hath abunded in idols. † Their hart is diuided, now they shal perish: he shal breake their idols, he shal deſtroy their altars. † Becauſe they wil now ſay: We haue no king: for we feare not our Lord: and what shal a king do to vs? † You ſpeake wordes of vnprofitable
viſion, and you shal make a couenant: & iudgement shal ſpring as bitternes vpon the furrowes of the filde. † The kine of The houſe of one of their calues which Ieroboam ſet vp for their God, othervviſe called. Bethel.
Bethauen haue the inhabitans of Samaria worshipped: Becauſe his people mourned vpon him, & his temple wardens reioyced vpon him in his glorie, becauſe it departed from him. † For he alſo was caried vnto Aſſur, a gift to the king Reuenger: confuſion shal take Ephraim, & Iſrael shal be confunded in his owne wil. † Samaria hath made her king to paſſe as froth vpon the face of water. † And the excelſes of the idol the ſinne of Iſrael shal be deſtroyed: the burre and the thiſtle shal grow vp ouer their altars: and they shal ſay to the mountaines: Couer vs; andIſa. 2. Apoc. 6. to the litle hilles: Fal vpon vs. † From the Dayes From the time that the tribe of Dan, adored an idol vvhich they tooke from Micheas (lud. 18. v. 14. which the other Iſra▪ clites reuenged not) they haue very often either committed or ſuffered idolatrie, vvhich they ought to haue hindered and therfore ſhal at laſt be puniſhed. of Gabaa, Iſrael hath ſinned, there they ſtood: the battel in Gabaa vpon the children of iniquitie shal not apprehend them. † According to my deſire I wil chaſtiſe them: and the peoples shal be gathered together vpon them, when they shal be chaſtiſed for their two inquities. † Ephraim an heifer taught to loue threshing, and I haue paſſed ouer the beautie of her necke: I wil aſcend vpon Ephraim, Iudas shal plough, Iacob shal breake the furrowes to himſelf. † Sow to your ſelues in iuſtice,
Iere. 4. and reape in the mouth of mercie, fallow ground: but the time to ſeeke our Lord, when he shal come that shal teach you iuſtice. † you haue ploughed impietie, you haue reaped iniquitie, you haue eaten the fruite of lying: becauſe thou haſt truſted in thy wayes, in the multitude of thy ſtrong ones. † A tumult shal ariſe in thy people: & al thy munitions shal be deſtroyed as Salmana was deſtroyed by his houſe that tooke vengeanceIudic. 2. on Baal in the day of battel, the mother being dashed in peeces vpon the children. † So hath Bethel done to you, becauſe of the malice of your iniquities.
CHAP. XI. The kingdom of Iſrael is further admonished, and threatned, 10. of which tribes manie shal beleue in Chriſt.
AS the morning paſſed, hath the king of Iſrael paſſed away. Becauſe Iſrael was a child, and I loued him: and Literally this is ſpoken of the people of Iſrael called Gods ſonne (Exo. 4 v. 23.) vvhom he deliuered out of Aegypt but myſtically is verified of Chriſt called out of Aegypt. Mat▪
2▪ and is no leſſe certaine the true myſtical ſenſe, the Euangeliſt indued vvith the Holie Ghoſt, ſo interpreting then is the literal ſenſe of this or anie other place. out of Aegypt I called my ſonne. † They called them, ſo they departed
Mat. 2. from their face: they immolated to Baalim, & ſacrificed to idols. † And I as it were the nurſe of Ephraim, caried them in myne armes: and they knew not that I cured them. † In the cordes b of Adam I wil draw them, in the bands of charitie:
and I wil be to them as lifting vp the yoke vpon their cheekes: and I declined to him that he might
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ate. † He shal not returne into the Land of Aegypt, and Aſſur he his king: becauſe they would not conuert. † The ſword hath begune in his cities, and it shal conſume his elect, and shal eate their heades. † And my people shal hang vpon my returne: but a yoke shal be put vpon them together, which shal not be taken away. † how
Gen. 19. shal I geue thee Ephraim, protect thee Iſrael? how shal I geue thee as Adama, lay thee as Seboim? My hart is turned within, my repentance is diſturbed together. † I wil not doe the furie of my wrath: I wil not returne to deſtroy Ephraim: becauſe I am Gods propertie is to haue mercie and to pardon. God, and not Man is prone to reuenge and puniſh. man: in the middes of thee the Holie one, and I wil not enter into the citie. † They shal walke after our Lord, as a lion wil he roare: becauſe he wil roare, and the children of the ſea shal feare. † And they shal flie away as a
b God draweth men by ſweete inuitations by great & manie benefites a. greable to mans nature and freevvil by his loue and charitie: not as beaſtes are dravven by feare & force. bird out of Aegypt, and as a doue out of the Land of the Aſſyrians: and I wil place them in their houſes, ſaith our Lord. † Ephraim hath compaſſed me in denying, and the houſe of Iſrael in deceite: but Iudas a witneſſe is deſcended with God, and with the ſainctes, faithful.
CHAP. XII. The people by their ſinnes procure their owne miſeries, 3. not regarding Iacobs vertues.
EPHRAIM To make ſhevv of turning to God; and to truſt more in men is as vayne as to thinke to fede or to gouerne the vvinde. feedeth the winde, and foloweth the heate: al the day he multiplieth lying and waſte: and he hath made a league with the Aſſyrians, and he caried oyle into Aegypt. † The iudgement therfore of our Lord with Iuda, and viſitation vpon Iacob: according to his wayes, and according to his inuentions he wil render to him. † In the wombe he
Gen. 25. & 32. ſupplanted his brother: and in his ſtrength he was directed with the Angel. † And he preuailed againſt the Angel, and was ſtrengthened: and he wept, and beſought him: in Bethel he found him, an there he ſpake with vs. † And our Lord the God of hoſtes, the Lord is his memorial. † And thou shalt conuert to thy God: keepe mercie and iudgement, and hope in thy God alwayes. † Chanaan in his hand a deceitful balance, he hath loued calumnie. † And Ephraim ſayd: But yet I am made rich, I haue found an idol to my ſelf: al my labours shal not finde me the iniquitie, which I haue ſinned. † And I the
Lord thy God out of the Land of Aegypt, I wil yet make thee ſitte in tabernacles, as in the dayes of feſtiuitie. † And I haue ſpoken vpon the prophets, and I haue multiplied viſion, and in the hand of the prophets I haue bene reſembled. † If an idol in Galaad, then in vaine were they in Galgal immolating with oxen: for their altars alſo as heapes vpon the furrowes of the filde. † The hiſtorie of Iacob and his children written in Geneſis and Exodus vvhich the prophet here toucheth, ſheweth the ſingular benefites of God tovvards this people. Iacob fled into the countrie of Syria, and Iſrael ſerued
Gen. 28. Exo. 14. for a wife, and for a wife he kept her. † But by a prophete our Lord brought Iſrael out of Aegypt: and by a prophete he was preſerued. † Ephraim hath prouoked me to wrath in his bitternes, and his bloud shal come vpon him, and his reproch his Lord wil reſtore to him.
CHAP. XIII. For their obſtinacie in idolatrie, 7. greateſt plagues are threatned: 10. from which none shal be able to deliuer them. 14. But at laſt Chriſt coming wil redeme al by his death.
EPHRAIM VVhen Iero boam firſt ſet vp the calues to be adored the people had horrour therof yet conſented therto. ſpeaking, horrour inuaded Iſrael: and he ſinned and ſhortly after ſome added the idol of Baal. 3 Reg. 16. in Baal, and died. † And now they haue added to ſinne: and they haue made to themſelues and of other idols: as this place teſtifieth a molten of their ſiluer as it were the ſimilitude of idols, the whole is the worke of crafteſmen: the theſe they ſay: Immolate men adoring calues. † Therfore they shal be as a morning cloude, and as a morning dew paſſing away, as duſt caught with a whirlewind out of the floore, and as ſmoke out of the chimnie. † But I
Iſa. 43. the Lord thy God out of the Land of Aegypt: and God beſide me thou shalt not know, and there is no Sauiour beſide me. † I knew thee in the deſert, in the land of wildernes. † According to their puſtures they were filled, and were made ful: they haue lifted vp their harr, and haue forgotten me. † And I wil be vnto them as a lioneſſe, as a leopard in the way of the Aſſyrians. † I wil meete them as a beare her yong being violently taken away, and I wil breake in ſunder the inner partes of their liuer: and wil conſume them there as a lion, the beaſt of the filde shal teare them. † Euils that happen are al of mans owne procurement by his ſinnes: vvherof God is no vvay the auctor or cauſe: Perdition is thine ô Iſrael:
vvho of his part doth al for the helpe of man: for vvhether he puniſh or pardon, al is to ſaue men: ſo God is onlie cauſe of helpe and of al good but not of euil as it is euel he is in dede the cauſe of puniſhment, vvhich is called malum paenae, the euil of paine. Amos. 3. v. 6. but this for amendment during this life, and of iuſtice after death. onlie in me thy helpe. † Where is thy king? Now eſpecially let him ſaue thee in al thy cities: & thy iudges, of whom thou ſaydſt: Geue me kinges, and princes. † I wil geue thee a king
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. in my furie, and wil take him away in mine indignation. † The iniquitie of Ephraim is bound together, his ſinne is hidden. † The ſorowes of a woman in trauel shal come to him, he a
ſonne not wiſe: for now he shal not ſtand the confraction of the children. † This can not be vnderſtood of temporal death, from vvhich God vvil no
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deliuermen, nor of violent death, from vvhich he vvould not deliuer thoſe that vvere slaine by the Aſſyrians, but neceſſarily of eternal death, from vvhich the iuſt ſhal be deliuered. Out of the hand of death I wil deliuer them,
1. Cor. 15. from death I wil redeme them: I wil be thy death ô death, thy bitte wil I be ô hel, conſolation is hidden from mine eyes. † Becauſe
Heb. 2. Ezec. 19. he shal diuide betwen bretheren: our Lord wil bring a burning winde riſing from the deſert: and it shal drie vp his vaines, and shal make his fountaine deſolate, and he shal ſpoyle the treaſure of euerie veſſel that is to be deſired.
CHAP. XIIII. The prophet forewarning the people of their future afflictions, 2. exhorteth them to repentance, and confeſſion of their ſinnes: 5. foreshewing that God wil geue much grace to the penitent. 10. Al which myſteries only the godlie wiſe shal vnderſtand.
LET Samaria Such imprecations in holie ſcriptures are ſometimes only predictions. as Pſal. 68. v. 23. & ſo here is prophecied what ſhal happen to the Iſraelites in Aſſyria. S. Ierom. ſometimes are the zelous deſires of Sainctes conformable to Gods iuſtice. as Pſal. 149. v. 6. 7. 8. 9. perish, becauſe she hath ſtirred vp her God to bitternes: let them perish by the ſword, let their litle ones be dashed, and let the wemen with child be cut in ſunder. † Conuert ô Iſrael to our Lord thy God: becauſe thou art fallen
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el. 2. Zach. 1. in thine iniquitie. † Take wordes with you, and conuert to our Lord, and ſay to him: Take away al iniquitie, and receiue good: and we wil render the calues of our lippes. † Aſſur shal not ſaue vs, we wil not mount vpon horſe: neither wil we ſay any more: Our goddes the worke of our handes: becauſe thou wilt haue mercie on that pupil, which is in thee. † I
VVhen the Iſraelites ſhal conuert to God, as ſome did vvhen Chriſt came, and manie wil nere the end of the vvorld, then Chriſt wil heale thē. wil heale their confractions, I wil loue them voluntarily: becauſe my furie is auerted from them. † I wil be as dew, Iſrael ſhal ſpring as the lillie, and his roote shal breake forth as that of Libanus. † His boughes shal goe, and his glorie shal be as the oliuetree: and his ſmel as of Libanus. † They shal be conuerted that ſitte vnder his shadow: they shal liue with wheate, and they shal ſpring as a vine: his memorial as the wine of Libanus. † Ephraim what haue I to doe any more with idols? I wil heare, and I wil direct him as a verdant firretree: out of me thy fruit is found. † No humane vvitte is able to vnderſtand this (and other prophetes) yet the iuſt ſhal know ſo much as is neceſſarie. S. Ierom. in prooem▪
S. Aug. li. 18. c. 28. ciuit.
Who is wiſe, and shal vnderſtand theſe thinges? of vnderſtanding, and shal know theſe thinges? becauſe the wayes of our Lord be right, and the iuſt shal walke in them: but preuaricatours shal fal in them.
THE PROPHECIE OF IOEL.
IOEL the ſonne of Phatuel borne in Bethoron, of the tribe of Iſſachar;
S. Epiph. de vita Patriar
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. prophecied the ſame time, or part therof; with Oſee, accordingIoel prophecied the ſame time vvith Oſee. to S. Ieromes rule, approued by moſt expoſiters, that when anie of theſe twelue Prophetes expreſſeth not what time he writte, the ſame time is vnderſtood which the precedent prophet noteth. He prophecied to the kingdom of Iuda, as appeareth by expreſſe mention of Sacrifice, Prieſtes, houſe of God,Eſpecially to the two tribes. Ieruſalem, and Sion; but deſcribeth alſo the whole land of twelue tribes, conſumed by the Eruke, Locuſt, Bruke, and Blaſt. And
S. Iero. Epiſt ad Paulin.
after the euerſion of the former people, the coming of the Holie Ghoſt vpon the ſeruants of God men and wemen: the 120. faithful
The contents.
gathered in the chamber in Sion. Finally foreshewing the general Iudgement, and future eternal world.
CHAP. I. The Chaldees shal miſerably waſte the kingdom of Iuda: 9. take away ſacrifice by deſtroying the temple: 10. and ſo make the land barren ſpiritually, and temporally.
THE word of our Lord, that was made to Ioel the ſonne of Phatuel. † Heare this ye ancients, and harken with your eares al ye inhabitants of the land: if this hath bene done in your dayes, or in the dayes of your fathers? † Vpon this Prophecies perteyne not only to thoſe that then liue, when they are vttered, but alſo to al poſte ritie, euen to the end of the vvorld, that it may appeare vvhat is fulfilled, and vvhat yet reſteth to come in due time. tel you to your children, and your children to their children, and their childred to an other generation. † “ The reſidue of the eruke hath the locuſt eaten, & the reſidue of the locuſt hath the bruke eaten, and the reſidue of the bruke hath the blaſt eaten. † Awake you that be drunke, and weepe, and how le al ye, that drinke wine in ſweetnes: becauſe it is perished from your mouth. † For a nation is aſcended vpon my land, ſtrong & innumerable: his teeth as the teeth of a lion: and his checkteeth as of a lions whelpe. † He hath layd my vineyard into a deſert, and hath pilled of the barke of my figtree: ſtripping he hath ſpoiled it, and caſt it forth: the boughes therof are made white. † Mourne as a virgin girded with ſackcloth vpon the huſband of her youth. † VVhen Ieruſalem vvas taken and the Temple deſtroyed by the Babylonians, the ſacrifice neceſſarily ceaſed according to this and other prophecies. Sacrifice and libation is perished out of the houſe of our Lord: the prieſts our Lords miniſters mourned. † The region is deſtroyed, the ground hath mourned: becauſe
the wheate is waſted, the wine is confounded, the oyle hath languished. † The husbandmen are confounded, the dreſſers of vines haue howled vpon the wheate, and the barley, becauſe the harueſt of the filde is perished. † The vineyard is confounded, and the figtree hath languished: the pomegranet, & the palmetree, and the appletree, and al the trees of the filde are withered: becauſe ioy is confounded from the children of men. † Gird yourſelues, and mourne ye prieſts, howle ye miniſters of the altar: goe in, lie in ſacke clothe ye miniſters of my God: becauſe ſacrifice & libation is perished out of the houſe of your God. † Faſting, praying and other good vvorkes of manie aſſembling together▪ are an eſpecial meanes to appeaze Gods vvrath, prouoked by former ſinnes. Sanctifie ye a faſt, cal an aſſemblie, gather together the ancients, al the inhabitants of the land into the houſe of your God: and crie ye to our Lord: † A a a, for the day: becauſe the day of our Lord is at hand, and as deſtruction from the mightie it shal come. † Why, are not the victuals perished before your eyes, ioy and exultation out of the houſe of our God? † The beaſtes are rotted in their dung, the barnes are deſtroyed, the ſtorehouſes are diſſipated: becauſe the wheate is confounded. † Why groned the beaſt, why lowed the flockes of the heard? becauſe there is no paſture for them: yea and the flockes of the cattel are perished. † To thee ô Lord wil I crie: becauſe fire hath eaten the beautiful thinges of the deſert, and the flame hath burnt al the trees of the region.
† Yea and the beaſtes of the filde, as a garden bed thirſting for a shower, haue looked vp to thee, becauſe the fountaines of waters are dried vp, & fire hath deuoured the beautiful thinges of the deſert.
ANNOTATIONS. CHAP. I.
4. The reſidue of the eruke, loeuſt, bruke, blaſt.] Eruca a vvorme that deſtroyethThe captiuitie deſcribed by the harme of moſt noyſome thinges. Ieruſalem foure times ſpoyled by the Babylonians. herbes and fruictes, Locuſta, a fleing beaſt vvith long hinder legges, deſtroying corne, and fruite; Bruchus, an other fleeing litle beaſt, that deuoureth not only fruite, but alſo the leaues of trees; and Rubigo, the blaſt, or burning myſt, that conſumeth the eares of corne euen to duſt; do metaphorically ſignifie the Chaldees, and other ſouldiars of ſundrie nations, in the armie of Nabuchodonoſor, inuading & waſting the kingdom of Iuda. And that at foure ſeueral times euer worſe & worſe. Firſt when Nabuchodonoſor beſeeging Ieruſalē ſubdued king Ioakim and his kingdom, taking hoſtages for aſſurance of ſubiection (amongſt
Dan. I. vvhich vvere Daniel, and the other three children) and caried avvay part of the1. holie veſſel of the Temple. 4. Reg 24 v. 1. The ſecond, vvhen eight yeares after2. Nabuchodonoſor returned, and killed king Ioakim for rebelling, and caried his ſonne king Ioachin (othervviſe called Iechonias) into Babylon, with his mother, and Ieremie the Prophet, alſo manie other principal perſons, and much riches (ibidem. v. 10.) The third vvhen eleuen yeares after he tooke and ſpoyled3.
Ieruſalem, deſtroyed the Temple, killed al king Sedecias ſonnes in his ſight, then put out his eyes, and caried him blinde into Babylon, vvith much more people and ſpoyle. 4. Reg 25. Fourthly when ſhortly after he ſent Nabuzardan general4. of his armie, and caried avvay more men and vvealth, leauing only the baſeſt people to til the land. ibidem v. 8. Al vvhich ſhevveth clerly the fulfilling of this Prophecie according to the hiſtorical letter, In like ſorte vve might explicateVVhy vve make not more Annotations. the reſt of this, and other prophetes, but it is not our purpoſe to be ſo large. Much leſſe to proſecute the Myſtical ſenſe vvhich is manifold, as appeareth in the vvorkes of the ancient Fathers. VVherof ſee F. Francis Ribera.
CHAP. II. The Chaldees wil aſſault & afflict the Iewes with great violence. 12. After humble repentance in captiuitie, 18. Gods benignitie wil comforte them. 23. with abundance of ſpiritual grace by Chriſt: 28. ſending alſo the Holie Ghoſt. 30. And terrible ſignes before the day of Iudgement.
SOVND ye Prophets do often ſpeake in ſuch phraſe as if they admoniſhed the people vvhat to doe, vvhen in dede they foreſhevv what they wil do in their diſtreſſes: with the trumpet in Sion, howle in my holie mount, let al the inhabitants of the land be trubled: Becauſe In the time when God wil ſuffer affliction to fal vpon them for their ſinnes. the day of our Lord cometh, † becauſe the day of darkenes, and of miſt is neere, the day of clowde, and whirlewind: as the morning ſpred vpon the montaines much people & ſtrong: the like to it hath not bene from the beginning, and after it ſhal not be euen vnto the yeares of generation & generation. † Before the face therof a deuouring fyre, and after it a burning flame: the land before it as it were a garden of pleaſure, and after it the wildernes of a deſert, neither is there that can eſcape it. † As the appearance of horſes, their appearance. & as horſemen ſo ſhal they runne. † As the ſound of chariots vpon the toppes of mountaines shal they leape, as the ſound of a flame of fire deuouring ſtubble, as a ſtrong people prepared to battel. † At his preſence the people shal be vexed: al viſages shal be made like a potte. † They shal runne as valients: as men of warre they shal ſcale the wal: the men shal march in their wayes, & shal not decline from their pathes. † None shal preſſe his brother; they shal walke euerie one in his owne pathe: yea & through the windowes they shal fal, & shal take no harme. not demolish. † They shal enter the city: they shal runne on the wal, they shal climbe the houſes, by the windowes they shal enter as a theefe.
Iſa. 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1. † At his preſence the earth hath trembled, the heauens are moued: the ſunne and moone are darkened, and the ſtarres haue withdrawne their shining. † And our Lord hath geuen his voice before the face of his hoſt: becauſe his campes are exceding manie, becauſe ſtrong & doing his word: for great is the day of our Lord, & terrible excedingly: and who shal ſuſteyne it? † Now therfore ſayth our Lord: For better mouing the hart to true repentance: Conuert to me in al your
hart, God requireth theſe external workes of penance. And where the ſame are wanting, at leaſt in vvil, it is a manifeſt ſigne that the hart is not truly penitent. S. Ierom.
in faſting, and in weeping, and in mourning. † And rent your hartes, and not your garments, and turne to the Lord your God: becauſe he is benigne and merciful, patient and of
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. Pſal. 85. much mercie, & readie to be gracious vpon the malice. † Who knoweth if he wil conuert, and forgeue, and leaue after him benediction, ſacrifice and libament to the Lord your God? † Sound ye with the trumpet in Sion, ſanctifie a faſt, cal an aſſemblie, † gather together the people, ſanctifie the Church, aſſemble the ancients, gather together the litle ones, and them that ſucke the breaſtes: let the bridegrome goe forth of his chamber, and the bride out of her bride chamber. † Betwen the porch and the altar the prieſts our Lords miniſters shal weepe, and shal ſay: Spare ô Lord, ſpare thy people: and geue not thine inheritance into reproch, that the nations haue dominion ouer them. Why ſay they in the peoples: Where is their God? † Our Lord hath bene Zele is an indignation riſing of loue: vvhen one ſeeth anie perſon, or thing, vvhich he loueth contemned, or vvronged. So God hath zele for his people; when they are vniuſtly afflicted, more of the malice of their afflicters then for iuſtice. Yet God ſuffereth often times his people to be puniſhed for their ful correction and for their more merite. zelous to his land, and hath ſpared his people. † And our Lord anſwered, and ſayd to his people: Behold So that vvhich God here promiſeth by his prophet, touching his protection and deliuerie of his people, was not fulfilled til after the ſeuentie yeares of their captiuitie, nor then fully, but is verified in thoſe that beleue in Chriſt. And eſpecially after this life, vvhen his glorious Saincts ſhal liue in eternal ioy. I wil ſend you corne, and wine, and oyle, and you shal be replenished with them: and I wil geue you no more to be a reproch in the Gentils. † And him that is from the North, I wil make far from you: and I wil expel him into a land vnpaſſable, & deſert, his face againſt the eaſt ſea, and his extreme part to the laſt ſea: & his ſtinke shal aſcend, & his rotennes shal aſcend, becauſe he hath done proudly. † Feare not ô land, reioyce & be glad: becauſe our Lord hath magnified to doe. † Feare not ye beaſtes of the region: becauſe the beautiful thinges of the deſert are ſprung, becauſe the tree hath brought his fruite, the figtree, and the vine haue geuen their vigour. † And ye children of Sion reioyce, and be ioyful in the Lord your God: becauſe he hath geuen you a doctor of iuſtice, and he wil make the early and the late showre to deſcend to you as in the beginning. † And the floores shal be filled with wheare, and the preſſes shal ouerflow with wine, and oyle. † And I wil render you the yeares, which the locuſt, the bruke, and the blaſt, and the eruke hath eaten: my great ſtrength, which I haue ſent vpon you. † And you shal eate eating, and shal be filled: and you shal praiſe the name of the Lord your God, that hath done meruels with you, and my people shal not be confounded for euer. † And you shal know that I am in the middes of Iſrael: & I the Lord your God, and there is none beſides: and my people shal not be confounded for euer.
† And it shal be after this: That this is a plaine prophecie of the miſſion of the Holie Ghoſt performed on VVhitſunday, the fiftith day after Chriſts Reſurrection, and the tenth after his Aſcenſion, S. Peter teacheth. Act. 2. I wil powre out my ſpirit vpon al
Iſa. 44. Act. 2. flesh: and your ſonnes, & your daughters shal prophecie: your ancients shal dreame dreames, and your yong men shal ſee viſions. † Yea and vpon my ſeruants, and handmayds in thoſe dayes I wil powre out my ſpirit. † And I wil geue wonders in heauen, and in earth, bloud, and fire, and vapour of ſmoke. † The ſunne shal be turned into darkenes, and the moone into bloud: before the great and horrible day of the Lord doth come. † And it shal be, euerie one that shal inuocate the name
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. of the Lord, shal be ſaued: becauſe in mount Sion, and in Ieruſalem shal be ſaluation, as our Lord hath ſayd, and in the reſidew whom our Lord shal cal.
CHAP. III. After the conuerſion of the Iewes to Chriſt, 2. shortly foloweth the general Iudgement. 3. where euerie one according to their deſertes, shal receiue (expreſſed here in parabolical ſpeach) 7. & 19. the wicked euerlaſting paine: 18. & 20. and the bleſſed eternal ioy.
BECAVSE loe S Ierom and moſt other expoſiters vnder ſtand this chapter of the general Iudgement, though ſome expound it of the relaxation of the Ievves from captiuitie, and of the puniſhment of their enimies. in thoſe dayes, and in that time when I shal conuert the captiuitie of Iuda, and Ieruſalem. † I wil gather together al Nations, & wil lead them into the valley of And ſo Ioſaphat is literally vnderſtood the place on the eaſt ſide of Ieruſalem betwen the Temple and mount Oliuet whence our Sauiour aſcended into heauen. Neither is there anie reaſon why the Iudgement ſhould rather be in an other place ſeing this is expreſſed by name, ſignifying: The Iudgement of our Lord.
Ioſaphat: and I wil plead with them there vpon my people, and myne inheritance Iſrael, whom they haue diſperſed in the nations, and haue diuided my land. † And vpon my people they haue caſt lot: and boy they haue geuen to be a ſtrumpet, and wench they haue ſould for wine that they might drinke. † But what is to me and to you ô Tyre, and Sidon, and al the border of the Paleſthines? what, wil you render me reuenge? and if you doe reuenge againſt me, I wil ſoone render you quickly recompence vpon your head. † For my ſiluer, and my gold you haue taken: and my deſiderable thinges, and moſt beautiful you haue caried into your temples. † And the children of Ieruſalem you haue ſold to the children of the Greekes that you might make them far of from their coaſts. † Behold I wil rayſe them vp out of the place, wherin you haue ſold them: and I wil turne your retribution vpon your owne head. † And I wil ſel your ſonnes, & your daughters into the handes of the children of Iuda, and they shal ſel them to the Sabaeans, a nation far of, becauſe our Lord hath ſpoken, † Proclaime ye
this in the Gentils: ſanctifie battel, rayſe vp the ſtrong: let them come, let al the men of warre come vp. † Cut your ploughes into ſwordes, and your ſpades into ſpeares. Let the weake ſay: That I am ſtrong. † Breake out, and come al ye nations from round about, and be gathered together: there wil our Lord make al thy ſtrong ones to be ſlaine. † Let them ariſe, and let the Gentils aſcend into the valley of Ioſaphat: becauſe there I wil ſit, to iudge al nations round about. † Put in the ſithes, becauſe the harueſt is ripe: come, and deſcend,Apoc. 14. becauſe the preſſe is ful, the preſſes runne ouer: becauſe their malice is multiplied. † This duplication of the vvord peoples importeth an innumerable multitude in that valley of conciſion (alſo repeted) to ſignifie, that there al Gods enimies ſhal be vtterly damned to eternal deſtruction, as it vvere cut in peeces, as fuel to the fire of hel▪
Pſal. 128. v. 4. Our iuſt Lord vvil cut the neckes of ſinners.
Peoples peoples in the valley of d conciſion, becauſe the day of our Lord is nigh in the valley of conciſion. † The ſunne and the moone are darkened, and the ſtarres haue withdrawen their shining. † And our Lord wil
Iere. 21. Amos. 1. roare out of Sion, and out of Ieruſalem he wil geue his voice: and the heauens, & the earth shal be moued, and our Lord the hope of his people, and the ſtrength of the children of Iſrael. † And you shal know that I am the Lord your God dwelling in Sion my holy mount: and Ieruſalem shal be holie, & ſtrangers shal paſſe through it no more. † And it shal be in that day:
Amos. 9. the mountaines shal diſtil ſweetnes, and the hilles shal flow with milke: and through al the riuers of Iuda shal runne waters: & a fountaine shal iſſue out of the houſe of the Lord, and shal water the torrent of thornes. † Aegypt shal be into deſolation, & Idumea into a deſert of perdition, for that they haue done vniuſtly againſt the children of Iuda, and haue shed innocent bloud in their land. † And Iewrie shal be inhabited for euer, and Ieruſalem vnto generation and generation. † And I wil clenſe their bloud, which I had not clenſed: and the Lord wil dwel in Sion.
THE PROPHECIE OF AMOS.
AMOS a heardeſman of Thecua in the tribe of Zabulon, wasAmos prophecied the ſame time vvith (). ſee, and Io
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l▪
indued with the ſpirite of prophecie about the ſame time with Oſee, and Ioel, in the reigne of Ozias king of Iuda, and of Ieroboam ſonne of Ioas king of Iſrael; in Metaphores, and other obſcure ſpeaches agreable toS. Ierom▪
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ad
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. his paſtoral education, but profound in ſenſe, prophecieth eſpecially againſt
Eſpecially, Againſt the tenne tribes▪
the kingdom of Iſrael, and diuers Gentiles; partly alſo againſt Iuda, foreshewing their afflictions for their ſinnes: but at last the vocation of al Nations to Chriſt, with abundance of ſpiritual graces in his Church.
CHAP. I. In the reigne of Iozias in Iuda, and of Ieroboam in Iſrael, this prophet Amos, 3. threatneth Damaſcus, 6. Gaza, 8. Azotus, and other Philiſtians. 9. Tyre, 11. Idumea, 13. and Ammon, for their obſtinacie in ſinne, abuſing his long patience.
THE wordes of Amos, who was among As Dauid was called from keping ſhepe, made a king, & a Prophet: ſo Amos being a ſhepheard o
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hearde man was alſo made a Prophet. the paſtours of Thecua: Which he ſaw vpon Iſrael in the dayes of Ozias the king of Iuda, and in the dayes af Iereboam the ſonne of Ioas the king of Iſrael two yeares before Ioſephus. li. 9. c. 1. Antiq. ſayeth this earthquake happened when king Onias preſumed to offer incenſe, but it muſt nedes be vnderſtood of a former, in the dayes of Ieroboam, v. 1. who died in the 38. yeare of O
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ias
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Par. 26. at leaſt 14. yeares before his depoſition: for he reigned in al. 52▪
the earthquake. † And he ſayd: Our
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el. 3. Zach.
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4. Lord wil roare out of Sion, and out of Ieruſalem he wil geue his voice: & the beautiful places of the paſtours haue mourned and the toppe of Carmel is withered. † Thus ſayth our Lord: Vpon Three ſignifie the multitude of their ſinnes: for three is the firſt number that is called manie or may be called al.
three wickedneſſes of Damaſcus, and and foure ſignifie exceſſe in multitude, ſo that, albeit God doth forgeue a multitude of ſinnes, yet at laſt for ſo great exceſſe he haſteneth their puniſhment. vpon foure I wil not conuert it: becauſe they haue threshed Galaad with yron waynes. † And I wil ſend fyre into the houſe of Azael, and it shal deuoure the houſes of Benadad. † And I wil breake the barre of Damaſcus: and I wil deſtroy the inhabitant out of the idol, and him that holdeth the ſcepter out of the houſe of pleaſure: and the people of Syria shal be tranſported to Cyrene, ſaith our Lord. † Thus ſaith our Lord: Vpon three wickedneſſes of Gaza, & vpon foure I wil not conuert it, becauſe they haue tranſported a perfect captiuitie, to shut it vp in Idumea. † And I wil ſend
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yre on the wal of Gaza, and it shal deuoure the houſes therof. † And I wil deſtroy the inhabitant out of Azotus, and him that holdeth the ſcepter out of Aſcalon: and I wil turne my hand vpon Accaron, and the reſt of the Philiſthims shal perish, ſayth our Lord God. † Thus ſaith our Lord: Vpon the three wickedneſſes of Tyre, and vpon foure I wil not conuert it: becauſe they haue shut vp a perfect captiuite in Idumea, and haue not remembred the league of brethren. † And I wil ſend fyre vpon the wal of Tyre, it shal deuoure the houſes therof. † Thus ſayth our Lord: Vpon three wickedneſſes of Edom, and vpon foure I wil not conuert him: becauſe he hath perſecuted his brother with the ſword, and hath violated his mercie, and hath held his furie longer, and hath kept his indignation euen to the end. † I wil ſend fyre into The man: and it shal deuoure the houſes of Boſra. † Thus ſayth our Lord: Vpon three wickedneſſes of the children of Ammon, and vpon foure I wil not conuert him: becauſe he hath
cut in ſunder the wemen with childe of Galaad to dilate his limite. † And I wil kindle a fyre in the wal of Rabba: & it shal deuoure the houſes therof with howling in the day of battel, and with a whirlewind in the day of commotion. † And The god of the Ammonites. Melchom shal goe into captiuitie, himſelf, and his princes together, ſayth our Lord.
CHAP. II. God alſo threatneth Moab, 4. Iuda, 6. and Iſrael, 9. that for ingratitude, 12. and other ſinnes, they shal be brought into captiuitie.
THVS ſayth our Lord: Vpon three wickedneſſes of Moab and vpon Beſides other ſinnes of the Moabites, their crueltie, in dravving the bones of the king of Idumea out of the graue, as S. Ierom teſtifieth by tradition; and their king immolating his ovvne ſonne, 4. Reg. 3. exceeded the reſt, and therfore vvere at laſt more ſeuerely puniſhed. foure I wil not conuert him: becauſe he hath burnt the bones of Idumea euen to ashes. † And I wil ſend fyre into Moab, and it shal deuoure the houſes of Carioth: and Moab shal dye in the ſound, in the noyſe of the trumpet: † and I wil deſtroy the iudge out of the middes of him, and al his princes I wil kil with him, ſaith our Lord. † Thus ſaith our Lord: Vpon three wickedneſſes The moſt heynous ſinne in Iuda, vvas that hauing the lavv to inſtruct them, they contemned, and tranſgreſſed it. of Iuda, & vpon foure I wil not conuert him: becauſe he hath caſt away the law of our Lord, and not kept his commandments: for their idols haue deceiued them, after which their fathers went. † And I wil ſend fire into Iuda, and it shal deuoure the houſes of Ieruſalem. † Thus ſaith our Lord: Vpon three wickedneſſes of Iſrael, and vpon Iſrael much more contemned the ſame lavv of God, & committed the ſinnes of al nations. foure I wil not conuert him: becauſe he hath ſold the iuſt for ſiluer, and the poore for shoes. † Which bruiſe the heades of the poore vpon the duſt of the earth, and decline the way of the humble: and Sonnes committed inceſt vvith their fathers vviues; & the fathers vvith their daughters in lavv, vvhich moſt deteſtable ſinnes muſt nedes be ſeuerly puniſhed. the ſonne and his father haue gone to puellam. a young woman, that they might violate my holie name. † And vpon garments layd to pledge they did lye beſide euerie altar: & the wine of the condemned they dranke in the houſe of their God. † But I did caſt out the Ammorrheit before their face: whoſe height the height of Cedars, & he ſtrong asNum. 21. Deut. 2. an oke: and I deſtroyed his fruite from aboue, & his rootes beneath. † It is I that made you come vp out of the Land of Aegypt, & I ledde you in the deſert fourtie yeares, that you might poſſeſſe the Land of the Amorrheite. † And I rayſed vp of your ſonnes to be prophets & of your yongmen Nazareites, is it not ſo ô children of Iſrael, ſaith our Lord? † And you dranke wine to the Nazareites: and the prophets you commanded, ſaying: Prophecie not. † Behold I wil ſcreake vnder you, as a wayne ſcreaketh loden with hay. † And flight shal perish from the
ſwift, and the valient shal not obteyne his ſtrength, and the ſtrong shal not ſaue his life. † And he that holdeth the bow shal not ſtand, and the ſwift of his feete shal not be ſaued, and the rider of the horſe shal not ſaue his life. † and the ſtoute of hart among the valients shal flee naked in that day, ſayth our Lord.
CHAP. III. For their manifold ſinnes, al the twelue tribes shal be ſore plaged. 11. and made captiues.
HEARE the word, that our Lord hath ſpoken vpon you, ye children of Iſrael: vpon al By Iſrael is here vnderſtood the whole people al the kinred or ofspring of Iacob, deliuered from Aegypt. the kindred that I brought forth out of the Land of Aegypt, ſaying: † Onlie you haue I knowen of al the kindreds of the earth: therfore wil I viſite vpon you al your iniquities. † As tvvo men do not vvel trauel together except they agree: ſo man can not walke vvith God, vnles he agree with God, keeping his commandments. Why shal two walke together, vnles they be agreed? † Wil the lion roare in the forreſt, vnles he haue a praye? wil the lions whelpe geue voice out of his denne, vnles he hath caught ſomewhat? † wil the bird fal into the ſnare of the earth, without the ſowler? Shal the ſnare be taken away from the earth, before it hath taken ſomewhat? † Shal the trumpet ſound in the citie, and wil not the people be afrayd? Shal there be
Al euil of paine that is, puniſhment for ſinne is by Gods permiſſion, and ordinance, either to bring ſinners to repentance, or (if they dye in mortal ſinne) the beginning of etetnal puniſhment. euil in the citie, which our Lord hath not done? † Becauſe our Lord God wil not doe a word, vnles he haue reueled his ſecret to his ſeruants the prophers. † The lion shal roare, who wil not feare? Our Lord God hath ſpoken, who shal not prophecie? † Make it heard in the houſes of Azotus, and in the houſes of the Land of Aegypt: and ſay: Gather ye together vpon the mountaines of Samaria, and ſee the manie madneſſes in the midddes therof, and them that ſuffer calumnie in the inner parts therof. † And they haue not knowne to doe right, ſayth our Lord, treaſuring vp iniquitie, and robberies in their houſes. † Therfore thus ſayth our Lord God: The land shal be in tribulation, & compaſſed about: and thy ſtrength shal be plucked away from thee, and thy houſes shal be ſpoyled. † Thus ſayth our Lord: As if a paſtour should get out of the lions mouth two legges, or the tippe of the eare: ſo shal the children of Iſrael, that dwel in Samaria, be deliuered, in the plague of the bed, and in the couche of Damaſcus. † Heare ye, and conteſt in the houſe of Iacob, ſayth our Lord the God of hoſts: † That in the day when I shal begin to viſite the preuarications of Iſrael, I wil viſite vpon him, and vpon
the altars of Bethel: and The fayreſt and ſtrongeſt thinges that vvicked men haue ſhal at laſt be deſtroyed. the hornes of the altar shal be cut of, and shal fal to the ground. † And I wil ſtrike the winter houſe with the ſummer houſe: and the houſes of yuorie shal perish, and manie houſes shal be diſſipated, ſayth our Lord.
CHAP. IIII. The tenne tribes are particularly charged for oppreſſing the poore, 2. therfore threatned with calamities: 6. blamed for their obſtinacie: 12. neuertheles al are admonished to expect Chriſt.
HEARE this word ye Rich hardharted people, vvho being vvelthie haue no compaſſion of the poore. fatte kine, which are in the mountaines of Samaria: which doe calumnie to the needie, and breake the poore: which ſay to your lords: Bring, and we wil drinke. † Our Lord God hath ſworne by his holie, that loe the dayes shal come vpon you, and they shal lift you vp on poles, and your remnant in pottes boyling hotte. † And by the breaches you shal goe out one againſt an other, & you shal be caſt forth into places of Armenia. Armon, ſaith our Lord. † After manie admonitions geuen in vaine God ſuffereth the idolaters to do al the vvickednes they liſt. Come ye to Bethel, and doe impiouſely: to Galgal, and multiplie preuarication: and offer in the morning your victimes, three dayes your tithes. † And ſacrifice ye prayſe of the leauened: and cal voluntarie oblations, and proclaime it: for ſo would you ô children of Iſrael, ſayth our Lord God. † Wherupon I alſo Al theſe afflictions God ſent to the children of Iſrael for their good, but they murmured & vvere ſtil obſtinate. haue geuen you dulnes of the teeth in al your cities, and lacke of bread in al your places: and you haue nor returned to me, ſayth our Lord. † I alſo haue ſtayed the rayne from you, when there remayned yet three monethes vnto harueſt: and I rayned vpon one citie, and vpon an other citie I rayned not: one part was rayned vpon; and the part whereupon I rayned not, withered. † And two and three cities came to one citie to drinke water, & were not filled: & you returned not to me, ſaith our Lord. † I ſtroke you with a burning winde, & with
Agge. 2. blaſting, the multitude of your gardens, and al your vineyards: your oliue groues, & figgroues the eruke hath eaten: and you returned not to me, ſayth our Lord. † I ſent death vpon you in the way of Aegypt, I ſtroke your yongmen with the ſword, euen to the captiuitie of your horſes: and I made the putrefaction of your campe to come vp into your noſtherels: and you returned not to me, ſayth our Lord. † I ſubuerted you, as God ſubuerted Sodom and Gomorth, and you were made as a fyrebrand haſtely caught from the burning: and you returned not to me, ſayth our Lord. † Wherfore theſe thinges wil I doe to
thee Iſrael: but after I shal doe theſe thinges to thee, After long captiuitie Chriſt vvil offer himſelf to the Iewes, and ſuch as receiue him, he vvil ſaue. be prepared to meete thy God ô Iſrael. † Becauſe loe he that formeth the mountaines and createth the wind, and declareth his word to man, maketh the morning miſt, and walketh vpon the high places of the earth: our Lord the God of hoſt is his name.
CHAP. V. Notwithſtanding great miſeries threatned againſt the tenne tribes: 4. yet if they wil repent they shal eſcape: 7. otherwiſe they shal fal into captiuitie: 14. and therfore they are admonished to returne to God: 16. but being obſtinate, 21. no ſacrifice can appeaze Gods wrath.
HEARE ye this word, that I lift vpon you VVhen the people neither fele nor feare euil, God forſeing their calamities, lamenteth the ſame in their behal
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, therby admoniſhing them to know their ovvne danger, and by repentance to preuent it. a lamentation. The houſe of Iſrael is fallen, and it shal not adde to riſe againe. † The virgine of Iſrael is caſt forth vpon her land, there is none to rayſe her vp. † Becauſe thus ſayth our Lord God: The citie, out of which came forth a thouſand, there shal be left in it an hundred: and out of which there came an hundred, there shal be left in it tenne, in the houſe of Iſrael. † Becauſe thus ſayth our Lord to the houſe of Iſrael: Seeke ye me, and you shal liue. † And ſeeke not Bethel, and into Galgal enter not, and into Berſabee you shal not paſſe: becauſe Galgal shal be led captiue, and Bethel shal be vnprofitable. † Seke ye our Lord: and liue: leſt perhaps the houſe of Ioſeph be burnt as fyre, and it shal deuoure, and there shal be none to quench Bethel. † You that turne iudgement into wormewod, and leaue of iuſtice in the land. † Him that maketh Arcturus, and Orion, and that turneth darknes into morning, and that changeth day into night: that calleth the waters of the ſea, and powreth them out vpon the face of the earth: The Lord is his name. † He that ſeeketh deſtruction vpon the ſtrong, and bringeth depopulation vpon the mightie. † They haue hated him that rebuketh in the gate: and him that ſpeaketh perfectly they haue abhorred. † Therfore becauſe you ſpoiled the
Soph. 1. poore, and tooke the choſen praye from him: you shal build houſes with ſquare ſtone, and shal not dwel in them: you shal plant moſt amiable vineyards, and ſhal not drinke the wine of them. † Becauſe I haue knowen manie your wickedneſſes, and your ſtrong ſinnes: enemies of the iuſt, taking bribe, and oppreſſing the poore in the gate. † Therfore shal the wiſe at that time hold his peace, becauſe it is an euil time. † Seeke ye good, and not euil, that you may liue: and our Lord the God of
hoſts wil be with you, as you haue ſayd. † Hate ye euil, and loue
Rom. 12. Pſal. 96. good, and eſtablish iudgement in the gate:
If men ſeeke good & not euil God vvil aſſiſt them, as in the former verie, and in innumerable holie ſcriptures: but it is here ſayd: perhaps God vvil haue mercie by reaſon of the difficultie of mans part who conuerteth not alvvayes perfectly, as he hath freevvil to do by Gods grace aſſiſting▪ him. if perhaps our Lord the God of hoſts may haue mercie on the remnant of Ioſeph. † Therfore thus ſayth our Lord the God of hoſts the Dominatour, in al ſtreates lamentation▪ and in al places that are without, shal be ſayd wo wo: and they shal cal the huſbandman to mourning, and to lamentation them that know to lament. † And in al vineyardes there shal be lamentation: becauſe I wil paſſe through in the middes of thee, ſayth our Lord. † Wo vnto them that deſyre the day of our Lord: to what purpoſe
Iſa. 13. Iere. 30. Ioel. 1. Soph. 1. the ſame vnto you? This day of our Lord, darkenes, and not light. † As if a man should flee from the face of a lion, & a beare should mete him: & enter into the houſe, & leane with his hand vpon the wal, and a ſerpent should bite him. † Why, is not the day of our Lord darkenes, and not light: and miſt, and no shining therein? † I haue hated, and haue reiected your
Iſa. 1. Ier. 6. Mat. 2. feſtiuities: and I wil not take the odour of your aſſemblies. † And if you shal offer vnto me holocauſts, and your gifts, I wil not receiue them: and the vowes of your far thinges I wil not reſpect. † Take away from me the tumult of thy ſonges: and the canticles of thy harpe I wil not heare. † And iudgement shal be reueled as water, and iuſtice, as a mightie torrent. † Why, In the firſt yeare of the 40 and beginning of the ſecond they offered ſacrifices to God. Leuit. 8. & 9. Num. 7. But not aftervvardes. S. Aug. q. 47. in Exod.
did you offer hoſtes and ſacrifice to me in the deſert
Act. 7. Pſal.
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4. fourtie yeares, ô houſe of Iſrael? † And you caried a tabernacle for your Moloch, and the image of your idols, the ſtarre of your God, which you made to your ſelues. † And I wil make you remoue beyond Damaſcus, ſaith our Lord, the God of hoſtes is his name.
CHAP. VI. For the auarice, and luxurie of both kingdomes, 7. they shal be caried into captiuitie.
VVO TO you that are rich It is a fowle & odious fault vvhen rich men neglect the poore, but moſt deteſtable vvhen the rich in S
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n, welthie clergie men, haue not compaſſion on them that vvant, either ſpiritual or temporal helpe. in Sion, and haue confidence
Iac 5. in the mountaine of Samaria: ye great men, heads of the peoples, going ſtately into the houſe of Iſrael. † Paſſe ye into Chalane, and ſee, & goe ye thence into Emath the great: and deſcend into Geth of the Paleſtines, and to al the beſt kingdoms of theſe: if their border be larger then your border. † You that are ſeperated vnto the euil day: and approch to the throne of iniquitie. † You that ſleepe in beds of iuorie, and play the wantons in your couches: that eate the lambe out of the flocke, and calues out of the middes of the
heard. † You that ſing to the voice of the pſalter: as Dauid they haue thought themſelues to haue the inſtruments of ſong. † That drinke wine in phials, and are annoynted with the beſt oyntment: and they ſuffered nothing vpon the contrition of Ioſeph. † Wherfore now they shal goe in the head of them, that goe in tranſmigration: and the faction of the wantons shal be taken away. † The Lord God hath ſworne by his ſoule,
Iere.
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. ſaith our Lord the God of hoſtes: I deteſt the pride VVheras Iacob by humilitie, patience, & manie other vertues, became great in Gods
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auour: novv his progenie by pride and delicacie become hateful to God in reſpect of theſe ſinnes, & are therfore afflicted, and miſerably ſlaine, and caried captiues. of Iacob, and I hate his houſes, and I wil deliuer vp the citie with the inhabitants therof. † And if there shal be left tenne men in one houſe, they alſo shal dye. † And his kinſman shal take him vp, and shal burne him, that he may carie the bones out of the houſe: and he shal ſay to him, that is in the inner parts of the houſe: Is there yet with thee? † And he shal anſwer: There is an end. And he shal ſay to him: Hold thy peace, & remember not the name of our Lord. † Becauſe loe our Lord hath commanded, and he wil ſtrike the greater houſe with ruins, and the leſſer houſe with clefts. † Why To turne the vvorkes of iudgement and iuſtice, into ſinnes, vvhich are bitter and vngratful, is as contrarie to order, as it is contrarie to the courſe of nature, that horſes ſhould
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unne vpon craggierockes or wild bu
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les be brought to dravv the plough. can horſes runne vpon rockes, or can there be ploughing with buffles? becauſe you haue turned iudgement into bitternes, and the fruite of iuſtice into worme wood? † Which reioyce in thinges of naught: which ſay: Why haue not we taken vnto vs hornes in our owne ſtrength? † For behold I wil rayſe vp from you ô houſe of Iſrael, ſaith our Lord the God of hoſtes, a nation: and they shal deſtroy you from the entrance of Emath, euen to the torrent of the deſert.
CHAP. VII. In three viſions manie miſeries are reueled, which shal come vpon both the kingdomes. 10. A falſe prieſt of Bethel accuſing the prophet of ſedition, and endeuouring to chaſe him away, 14. is by him forewarned of miſeries to his familie, and death to himſelf.
THESE thinges hath our Lord God shewed to me: and loe the former Locuſtes ſvvarming in multitude ſignified the Aſſirian
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ars inuading the tenne tribes, as is recorded 4. Reg. 18. of the locuſt in the beginning of thinges that ſpring of the later rayne, and behold the later rayne after the kings mowing. † And it came to paſſe: after it had finished to eate the graſſe of the land, I ſayd: O Lord God be propicious I beſeech thee: who shal rayſe vp Iacob, becauſe he is a litle one? † Our Lord hath had pitie vpon this: Sa
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manaſar king of Aſſirians hauing ſubdued the tenne tribes, inuaded the kingdom of Iuda, & beſieged Ieruſalem but his armie was miraculouſly deſtroyed▪ 4. Reg. 19. It shal not be, ſayth our Lord. † Theſe thinges hath our Lord God called iudgement vnto c fyre, and it deuoured the great depth
and it did eate a part together. † And I ſayd: Lord God be quiet I beſech thee: who shal rayſe vp Iacob, becauſe he is a litle one? † Our Lord had pitie vpon this: Yea this alſo shal not be, ſayth our Lord God. † Theſe thinges hath our Lord shewed to me: and loe our Lord ſtanding vpon a wal plaſtered, and in his hand This third viſion ſignified the calamities vvhich the ten tribes ſuffered ſhortly after in the reigne of Manahem. 4. Reg. 15 v. 20. a maſons truel. † And our Lord ſayd to me:? What ſeeſt thou Amos? And I ſayd: A maſons truel. And our Lord ſayd: Behold I wil lay downe the truel in the middes of my people Iſrael: I wil adde no more to plaſter it ouer. † And the
c This ſecond viſion of ſire ſignified the captiuitie of the two tribes caried into Babylon. 4. Reg. 24. & 25. excelſes of the idol shal be throwen dowen, and the ſancrifications of Iſrael shal be made deſolate: and I wil riſe vpon the houſe of Ieroboam with the ſword. † And Amaſias the prieſt of Bethel ſent to Ieroboam the king of Iſrael, ſaying: Amos Falſe prophets not induring the vvhol ſome preaching of true paſtores falſely accuſe them of rebellion, treaſon, and ſedition. hath rebelled againſt thee in the middes of the houſe of Iſrael: the land wil not be able to ſuſteyne al his wordes. † For thus ſaith Amos: In this alſo the falſe prophetlyed, for Amos ſayd not: Ieroboam shal dye by the ſvvord: but that God would riſe vpon the houſe of Ieroboam vvith the ſvvord. v. 9. fulfilled vvhen Zacharias the ſonne of Ieroboam was ſlaine by Sellum. 4. Reg. 15 v 10. Ieroboam shal dye by the ſword, and Iſrael shal depart captiue out of their land. † And Amaſias ſayd to Amos: Thou that ſeeſt, goe, flee into the land of Iuda: & eate bread there, and thou shalt prophecie there. † And in Bethel thou shalt adde no more to prophecie: becauſe it is the ſanctification of the king, and it is the houſe of the kingdom. † And Amos anſwered, and ſayd to Amaſias: I am not a prophete
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yedu
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tion., and I am not the ſonne of a prophet: but an heardſman am I plucking ſycomores. † And our Lord tooke me when I folowed the flocke, and our Lord ſayd to me: Goe, prophecie to my people Iſrael. † And now heare the word of our Lord: Thou ſayeſt: Thou shalt not prophecie vpon Iſrael, and thou shalt not diſtil vpon the houſe of the idol. † Therfore thus ſaith our Lord: Thy wife shal fornicate in the citie, and thy ſonnes, and thy daughters shal fal by the ſword, & thy ground shal be meaſured with a corde: and thou shalt dye in a polluted land, and Iſrael shal depart captiue out of their land.
CHAP. VIII. In a viſion of an apple hooke the captiuitie of the tenne tribes is againe foreshewed, 4. with reprehenſion of their auarice, and oppreſſion of the poore: 7. for which they shal fal into great miſeries.
THESE thinges hath our Lord shewed to me: and By this viſion of a hooke is ſignified that not only the nerer partes of the tenne tribes ſhould be brought into captiuitie vvhich is writen. 4. Reg. 15. v. 29. but alſo the reſt which vvere further of: as fruite of trees, vvhich can not be gathered vvith the hand, is dravven vvith a hooke: & ſo al vvere caried avvay. 4. Reg. 17. v. 6. behold an apple hooke. † And he ſayd: What ſeeſt thou Amos? And I ſayd: An apple hooke. And our Lord ſayd to
me: The end cometh vpon my people Iſrael: I wil adde no more to paſſe them. † And the henges of the temple shal creake in that day, ſaith our Lord God: manie shal dye: in euerie place shal ſilence be caſt. † Heare this you that tread downe the poore, & make the needie of the land to fayle, † ſaying: When wil the moneth paſſe, and we shal ſel wares: and the Sabbath, and we open the corne: that we may diminish the meaſure, and increaſe the ſicle, and conuey in deceitful balances, † that we may for ſiluer poſſeſſe the needie, and the poore for shoes, and may ſel the refuſe of the corne? † Our Lord hath ſworne agaynſt the pride of Iacob: If I shal forget euen to the end al their workes. † Why, shal not the land be moued vpon this, and euerie inhabitant therof mourne: and riſe vp as a riuer altogether, and be caſt out, and runne downe to the riuer of Aegypt? † And it shal be in that day, ſaith our Lord God: In their great proſperitie, vvhen they leaſt ſuſpect, calamities ſhal fal vpon them. The ſunne
Deut.
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. Iere 15. shal goe downe at midday, & I wil make the earth to be darke in the day of light. † And I wil turne your feſtiuities into mourning,
Tob. 2. Mar. 1. and al your ſongues into lamentation: and I wil bring in vpon euerie backe of yours ſack cloth, and vpon euerie head baldnes: and I wil lay it as the mourning of an onlie begotten ſonne, and the later end therof as a bitter day. † Behold the dayes come, ſaith our Lord, and I wil ſend forth famine into the land: It can not be doubted but in the ſiege there vvas vvant of bread drinke and of other victuals: but greater vvant of ſpiritual foode. not the famine of bread, nor thirſt of water, but of hearing the word of the Lord. † And they shal be moued from the ſea euen to ſea, and from the North euen to the Eaſt: they shal goe about ſeeking the word of our Lord, and shal not finde. † In that day the fayre virgins shal faile, & the yongmen in thirſt. † They that ſweare by the ſinne of Samaria, and ſay: Thy God ô Dan liueth: and the way of Berſebee liueth: and they shal fal, and shal riſe no more.
CHAP. IX. The great deſtruction of Ieruſalem, 8. and diſperſion of al the Iewes are againe prophecied: 11. with the conuerſion of Gentils, and the Church of Chriſt shal greatly proſper.
I SAW our Lord ſtanding vpon Deſtruction of the Altar, the altar, and he ſayd: † Strike and the Temple, importe the aboliſhing of ſacrifice, vvhen the two tribes vvere caried into Babylon. the henges, & let the lintels be moued: for there is auarice in the head of al, and the laſt of them wil I kil by the ſword: there shal be no flight for them: they shal flee, and hePſal.
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. shal not be ſaued that shal flee of them. † If they shal deſcend euen to hel, thence shal my hand bring them out: and if they
shal a ſcend enen to heauen, thence wil I plucke them downe. † And if they shal be hid in the toppe of Carmel, thence ſearching wil I take them away: and if they shal hide themſelues from mine eyes in the depth of the ſea, there wil I command the ſerpent & he shal bite them. † And if they shal go into captiuitie before their enemies, there wil I command the ſword, and it shal kil them. And I wil ſet mine eyes vpon them toIere. 44. euil, and not to good. † And our Lord the God of hoſtes, which toucheth the earth, and it shal melt away: and al that dwel therein shal mourne: and it shal al riſe as a riuer, and shal runne downe as the floud of Aegypt. † He that buildeth in heauen his aſcenſion, and hath founded God who defendeth his Church as a ſtrong bundel faſt bond together, vvil puniſh the vvicked vvith iuſt afflictions. his bundel vpon the earth: who calleth the waters of the ſea, and powreth them out vpon the face of the earth, the Lord is his name. † Why, are not you as the children of the Aethiopians vnto me, ô children of Iſrael, ſaith our Lord? Did not I make Iſrael to aſcend out of the Land of Aegypt: and the Paleſthins out of Cappadocia, and the Syrians out of Cyrenee? † Behold the eyes of our Lord God vpon the ſinning kingdom, & I wil deſtroy it from the face of the earth: but yet deſtroying I wil not deſtroy Notvvithſtanding the great ruine of the Ievves, ſlaine & ledde captiues, yet God in them conſerued the Church that it vvas not deſtroyed. the houſe of Iacob, ſayth our Lord. † For behold I wil command, and wil shake the houſe of Iſrael in al nations, as wheate is shaken in a ſieue: and there shal not a litle ſtone fal vpon the earth. † Al the ſinners of my people shal fal by the ſword: which ſay: The euil shal not approch, & shal not come vpon vs. † S. Iames conformable to S. Peters doctrine, interpreteth this place of the conuerſion of the Gentiles to Chriſt Act. 15. v. 15. &c.
In that day I wil rayſe vp the tabernacle of Dauid, that
Act. 15. was fallen: & I wil reedifie the breaches of the walles therof, and thoſe thinges, that were fallen I wil repayre: and I wil reedifie him as in the dayes of old. † That they may poſſeſſe the remnant of Idumea, and al nations, becauſe that my name is inuocated vpon them: ſaith our Lord that doth theſe thinges. † Behold the dayes come, ſaith our Lord: and the plougher shal ouertake the reaper, & the treader of the grape him that ſoweth ſede: and the mountaynes shal droppe ſweetnes, andIoel. 3. al hilles shal be tilled. † And I wil conuert the captiuitie of my people Iſrael: and they shal build the deſert cities, & inhabite: and shal plant vineyards, and drinke the wine of them: & shal make gardens, and eate the fruites of them. And I wil plant them vpon their owne ground: & I wil no more plucke them out of their land, which I haue geuen them, ſayth our Lord thy God.
THE PROPHECIE OF ABDIAS. ABDIAS borne in Sichem, of the tribe of Ephraim, prophecied the
S Epiph.
ſame time with Amos; ſo briefly that his prophecie is not parted into chapters: I. againſt the Idumeans; foreshewing their deſtruction; 10. for their perpetual emnitie against the lewes, and confederacie with the Chaldees. 17. The captiuitie and relaxation of the lewes. 19. And redemption of the whole world by Chriſt.
THE viſion of Abdias. Thus ſayth our Lord God
Iere. 49. to Edom: We haue heard a bruit from our Lord, and he God directed the cogitations of diuers other Gentiles, hath ſent a legate to the Gentils: Riſe ye, and let vs ariſe againſt him into battel. † Behold I haue geuen thee a litle one in the Gentils: thou art contēptible excedingly. † The pride of thy hart hath extolled thee, dwelling in the clefts of rockes, exalting thy throne: which ſayſt in:: to ioyne their forces againſt the Idumeans. thy hart: Who shal plucke me downe to the earth? † If thou shalt be exalted as an eagle, and if thou shalt ſet thy neſt among the ſtarres: thence wil I plucke thee downe, ſayth our Lord. † If theues had gone in to thee, if robbers by night, how hadſt thou held thy peace? would not they haue ſtolen thinges ſufficent for themſelues? if the grape gatherers had entered in to thee, would they not haue left thee at the leaſt a cluſter? † How haue they ſearched Eſau, haue they ſought out his hidden thinges? † Euen to the border haue they caſt thee out: al the men of thy league haue mocked thee: the men of thy peace haue preuailed againſt thee: they that eate with thee, shal lay embushments vnder thee: there is no wiſedom in him. † Why, shal not I in that day, ſayth our Lord, deſtroy the
Iſa. 29. wiſe out of Idumea, and prudence from the mount of Eſau, † And thy valients of the South shal feare, that man may perish from the mount of Eſau. † For the ſlaughter, and for the
Gen. 2
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. iniquitie againſt thy brother Iacob, confuſion shal couer thee, and thou shalt perish for euer. † In the day when thou ſtoodeſt againſt him, when ſtrangers tooke his armie, and foreners entered his gates, and vpon Ieruſalem caſt lotte: thou alſo waſt as one of them. † And God admoniſheth them vvhat they ought not to do, but vvithal foreſhevveth that they vvil diſpiſe the levves heir bretheren: & vvil reioyce in their miſeries. thou shalt not dispiſe in the day of thy brother, in the day of his peregrination: and thou shalt not reioyce ouer the children of Iuda, in the day of their perdition: & thou shalt not magnifie thy mouth in the day of diſtreſſe.
† Neither shalt thou enter the gate of my people in the day of their ruine: neither shalt thou alſo diſpiſe in his euils in the day of his deſtruction: and thou shalt not be ſent out againſt his armie in the day of his deſtruction. † Neither shalt thou ſtand in the outgoings to kil them that flee: and thou shalt not shut vp his remnant in the day of tribulation. † Becauſe the day of our Lord is at hand vpon al nations: as thou haſt done, ſo shal it be done to thee: thy retribution he wil returne vpon thine owne head. † For as you haue drunke vpon my holie mount, shal al Gentils drinke continually: & they shal drinke, and ſwallow vp, and they shal be as though they were not. † And in Hiſtorically al this proſperitie vvas promiſed to the levves after their deliuerie from Babylon and ſo much therof performed as their nevv ſinnes hindered not, the reſt is fulfilled in Chriſtians. S Ierom. ep ad Dardam.
mount Sion shal be ſaluation, and it shal be holie: and the houſe of Iacob shal poſſeſſe thoſe that had poſſeſſed them. † And the houſe of Iacob shal be a fyre, and the houſe of Ioſeph a flame, and the houſe of Eſau ſtubble: and they shal be kindled in them, and shal deuoure them: and there shal be no remaynes of the houſe of Eſau, becauſe our Lord hath ſpoken. † And The reſt of this prophecie is only of Chriſt poſſeſſingal nations. To vvhom al the prophetes geue testimonie that al receiue remiſſion of ſinnes by his name beleeuing in him. Act. 10. v. 43. see. S. Auguſtin li. 18. c 31. deciuit.
they that are toward the South, shal inherite the mount of Eſau, and they in the champaine countries, Philiſthiims: and they shal poſſeſſe the region of Ephraim, and the region of Samaria: and Beniamin shal poſſeſſe Galaad. † And the tranſmigration of this hoſt of the children of Iſrael, al places of the Chananeits euen to Sarepta: and the tranſmigration of Ieruſalem, that is in Boſphorus, shal poſſeſſe the cities of the South. † And ſauiours shal aſcend into mount Sion to iudge the mount of Eſau: and the kingdom shal be to ourluc. 1. v. 3. Lord.
THE PROPHECIE OF IONAS.
IONAS the ſonne of Amathi in Geth, of the tribe of Zabulon, in the
Mat. 12. Luc. 11.
Ionas a figure of Chriſt prophecied ſaluation to al nations.
reigne of Ieroboam ſonne of Ioas king of Iſrael, not only in wordes, but alſo in his perſon prophecied, and prefigured Chriſt; as our Sauiour
S. Ierom. Epoſt ad Paulin.
himſelf teſtiſieth. And vnder the name of Niniue announceth ſaluation to al Gentiles, that repent, and returne to God, as Niniue did.
CHAP. 1. Ionas being ſent to preach in Niniue fleeth by ſea, 4. atempeſt riſeth, 8. wherof he being found by lotte, to be the cauſe; 12. is caſt into the ſea, 15. and it is caulme.
AND the word of our Lord was made to Ionas the ſonne of Amathi, ſaying: † Ariſe, and goe into
God creator and Lord of al the vvorld, hath alſo care of al. Rom. 3. v. 29 & therfore ſent this prophet to the great citie Niniue, as likevviſe others prophecied to the Babylonians Aegyptians, Moabites, Ammonites, Idumeans, &c.
Niniue the great citie, and preach in it: becauſe the malice therof is aſcended before me. † And Ionas aroſe, Ionas ſhevveth the cauſe vvhy he fled, ch. 4. v. 2. fearing to be counted a falſ. prophet. to flee into Tharſis from the face of our Lord, and he went downe into Ioppe, and found a shippe going into Tharſis: and he gaue the fare therof, & went downe into it, that he might goe with them into Tharſis from the face of our Lord. † But our Lord ſent a great winde into the ſea: and a great tempeſt was made in the ſea, & the shippe was in danger to be broken. † And the mariners were afrayd, and the men cried to their god: & they threw the veſſels, that were in the shippe, into the ſea, that it might be lightned of them: and Ionas went downe into the inner part of the shippe, and ſlept a deepe ſleepe. † And the gouerner came to him, & ſayd to him: Why art thou oppreſſed with ſleepe? Riſe, inuocate thy God, if perhaps God wil thinke of vs, and we perish not. † And euerie one ſayd to his felow: Come, and The mariners ſeing no natural cauſe of ſo ſudaine & great a tempeſt, ſought to knovv the reaſon therof by lotte, wherto the prophet agreed, by Gods inſpiration, & ſo was diſcouered. let vs caſt lottes, and know why this euil is to vs. And they caſt lottes, and the lot fel vpon Ionas. † And they ſayd to him: Tel vs for whoſe cauſe this euil is to vs, what is thy worke? what is thy countrie? and whither goeſt thou? or of what people art thou? † And he ſayd to them: I am an Hebrew & the Lord God of heauen I feare, which made the ſea and the drie land. † And the men feared with great feare, and they ſayd to him: Why haſt thou done this? (For the men knew that he fled from the face of our Lord: becauſe he had told them.) † And they ſayd to him: What shal we do to thee, and the ſea shal ceaſe from vs? becauſe the ſea went, and ſwelled. † And he ſayd to them: Take me vp, and caſt me into the ſea, and the ſea shal ceaſe from you: for I know that for me this great tempeſt is vpon you. † And the men rowed, to returne to the land, and they were not able: becauſe the ſea went and ſwelled vpon them. † And they cried to our Lord, and ſayd: We beſech thee ô Lord, let vs not perish in the life of this man, and geue not vpon vs innocent bloud: becauſe thou ô Lord, haſt done as thou wouldeſt. † And they tooke Ionas, and caſt him into the ſea: and the ſea ceaſed from his rage. † And the men feared our Lord with great feare, & Sacrifice and vovves are knovvne to al men by the light of nature to be gratful to God. immolated hoſtes to our Lord, and vowed vowes.
CHAP. II. Ionas is ſwallowed by a great fish; 3. prayeth with confidence in God; 11. and the fish caſteth him on the drie land.
AND our Lord prepared That this great fiſh vvas a vvhale, our Sauiour plainly expreſſeth. Mat. 12 v. 40. a great fish to ſwallow done
Mat. 12. Luc. 11. Ionas: and Ionas was in the bellie of the fish three dayes and three nightes. † And Ionas The prophet doubtles prayed before & vvhen they caſt him out of the ſhippe, and continued the ſame prayer being in the vvhales bellie, vvith more confidence, that he ſhould be ſafly caſt on the brie land v. 5 And therfore rendereth thankes, vowing ſacrifice of thankes geuing. v 10. prayed to our Lord his God out of the bellie of the fish. † And he ſayd:
I cryed out of my tribulation to our Lord, & he hath heard me:
Pſal. 119. & 129. out of the bellie of hel cried I, and thou haſt heard my voice.
† And thou haſt caſt me forth into the depth in the hart of the ſea, and a floud hath compaſſed me: al thy ſurges, & thy waues haue paſſed ouer me.
† And I ſayd: I am caſt away from the ſight of thine eyes: but yet I shal ſee thy holie temple againe.
† The waters haue compaſſed me euen to the ſoule: the depth hath incloſed me, the ſea hath couered my head.
† I am deſcended to the Fu
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theſt that can be from mountaines, euen into the depth of the ſea, vvhich is lower then any other valleyes. extreme parts of the mountaines: the barres of the earth haue shut me vp for euer▪ and thou wilt lift vp my life from corruption, ô Lord my God.
† When my ſoule was in diſtreſſe within me, I remembred our Lord: that my prayer may come to thee vnto thy holie temple.
† They that kepe vanities in vaine, forſake their mercie.
† But I in the voice of prayſe wil immolate to thee: what thinges ſoeuer I haue vowed I wil render for ſaluation to our Lord.
† And our Lord Gods vvil is his vvord by vvhich al creatures vvere made, and to vvhich, as vvel liuing, as ſenſles thinges obey. ſpake to the fish: and it vomited vp Ionas vpon the drie land.
CHAP. III. Againe Ionas is commanded to preach in Niniue, that within fourtie dayes it shal be deſtroyed: 5. They al faſt, and repent: 10. and God recalleth his ſentence.
AND the word of our Lord was made to Ionas the ſecond time, ſaying: † Ariſe, & goe into Niniue
Diodorus Siculus, li. 3. c 1. VVriteth that Niniue was in length, 150. ſtadia or forlōgs, in breadth. 90. ſo it was in citcuite of the vvalles. 480. And euerie forlong hauing 125. paces of fiue foote the pace, the compaſſe vvas 60. Italian myles, about 50. or 48. Engliſh myles; a ſufficient trauel of three dayes, to paſſe through the principal ſtreates, and more publique places therof. the great citie: and preach in it the preaching which I ſpeake to thee. † And Ionas aroſe, & went into Niniue according to the word of our Lord: & Niniue was a great citie of three dayes iorney. † And Ionas began to enter into the citie on dayes iorney: & he cried,
and ſayd: As yet fourtie dayes, and Niniue As vvel this, as manie other like prophecies, ſhevv that Gods threates are conditional, if ſinners vvil repent: for then God changeth his ſentence. S. Chryſ. ho. 5. ad popul. S. Iero, in hun:.
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ocum. S. Greg. li. 16 c. 18 Moral. The ſame is alſo clere. Iere 18. v. 8. shal be ſubuerted. † And the men of Niniue beleued in God: and they proclamed a faſt, and were clothed with ſackcloths from the greater to the leſſer. † And the word came to the king of Niniue: and he roſe vp out of his throne, and caſt away his garment from him, and was clothed with ſackcloth, and ſate in ashes. † And he cried, and ſayd in Niniue from the mouth of the king & of his princes, ſaying: Men, Great remorſe & deteſtation of ſinne maketh penitents to excede in auſtere vvorkes, vvhich being vvel meant is accepted at Gods handes, ſo it be not indiſcreete. and beaſts, and oxen, and cattel let them not taſte any thing: nor feede, and let them not drinke water. † And let men, and beaſts be couered with ſackcloths,
Iere. 18. and crie to our Lord in ſtrength, and let euerie man conuert from his euil way & from the iniquitie, that is in their handes. † Who knoweth if God wil conuert, and forgeue: and wil
Ioel.
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. returne from the furie of his wrath, and we shal not perish? † And God ſaw their workes, that they were conuerred from their euil way: and God had mercie on the euil which he had ſpoken, that he would do to them, and he did it not.
CHAP. IIII. The prophet lamenteth for that he was commanded to preach otherwiſe then it came to paſſe. 5. Going forth he ſtayeth nere the citie to ſee the end; 6. an yuie growing couereth his head from the ſunne; 7. but withereth the next day; 8. & he lamenting deſireth to dye; 10. and God sheweth that it is more meete to ſaue Niniue then the yuie.
AND Ionas Ionas coniectured by their penance that God vvould for this time ſpare Niniue, and ſo vvas afflicted fearing that both this, and other prophecies ſhould be reputed vn certaine. But this doubt is ſolued, vnderſtanding Gods threates to be conditional as before. ch 3 v. 4. and ſo it proued. For they falling againe into former ſinnes vvere afterwards deſtroyed Nahum. 1. 2, & 3. was afflicted with great affliction, and was * angrie: † and he prayed to our Lord, and ſayd: I beſech
Pſal. 58. Ioel. 2. thee ô Lord, Why, is not this my word, when I was yet in my countrie? for this did I preuent to flee into Tharſis. For I know that thou art a clement, and merciful God, patient, and of much compaſſion, and forgeuing vpon the euil. † And now Lord take I beſech thee my ſoule from me: becauſe better is death to me then life. † And our Lord ſayd: Art thou angrie wel thinkeſt thou? † And Ionas went out of the citie, and ſate againſt the Eaſt part of the citie: and he made himſelf a bowre there, and he ſate vnder it in the shadow, til he might ſee what would befal to the citie. † And our Lord God prepared an iuie tree, & it came vp ouer the head of Ionas, to be a shadow ouer
his head, and to couer him: for he had laboured: and Ionas reioyced vpon the iuie with great ioy. † And God prepared a worme in the ryſing of the morning againſt the morrow: and it ſtroke the iuie, and it withered. † And when the ſunne was riſen, our Lord commanded an hotte, and burning winde: and the ſunne beate vpon the head of Ionas, and he broyled for heate: and he deſired for his ſoule to dye, and ſayd: It is better for me to dye then to liue. † And our Lord ſayd to Ionas: Art thou angrie wel, thinkeſt thou, for the iuie? And he ſayd: Ionas had iuſt cauſe to be greued; & ſo God had iuſt cauſe of compaſſion, that the citie ſhould not periſh. In this prophecie, vvhich is alſo an hiſtorie, vvho could haue thought that Ionas had bene a figure of our Sauiours death, and reſurrection, vnles himſelf had ſo expounded it? Mat. 12. I am greued. angrie wel euen vnto death. † And our Lord ſayd: Thou art ſorie for the iuie, wherin thou haſt not laboured, nor made it to grow, which in one night came forth, and in one night is perished. † And shal not I ſpare Niniue the great citie, wherin are more then a hundred twentie thouſand men, that know not what is betwen their right hand and their left, and manie beaſtes?
THE PROPHECIE OF MICHEAS.
MICHEAS a Moraſthite of the tribe of Ephraim, propheciedS. Epiph. devita prophet.
Micheas prophecied the ſame time vvith Iſai. &c. part of the time with Iſai, & the former fiue leſſe Prophets: againſt both the kingdomes of Iſrael and Iuda: foreshewing their captiuities, and relaxation of Iuda from Babylon: their conuerſion to Chriſt nere the end of the world: and that in the meane time al other nations shal beleue in Chriſt.
CHAP. I. Samaria and al the tenne tribes shal be brought into captiuitie by the Aſſirians. 9. The two tribes shal alſo be inuaded and ſpoyled, euen nere to Ieruſalem.
THE word of our Lord that was made to Michaeas the Moraſthite, in the dayes of Ioathan, Achaz, and Ezechias kinges of Iuda: which he ſaw vpon Samaria and Ieruſalem. † Heare al ye peoples: and let the earth attend, and the fulnes therof: and If the prophet ſhould not admoniſh the people, both he and they ſhould dye in their ſinne; Iere. 3. v. 18 19 but he diſchargin his office (as
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od is witnes) they not repenting ſhal periſh in their iniquitie. let our
Deut. 32. Iſa. 1. Iſa. 26. Lord God be vnto you for a witnes, our Lord out of his holie temple. † Becauſe loe our Lord wil goe forth out of his place: and he wil deſcend, & wil tread vpon the higheſt of the earth. † And the mountaines shal be conſumed vnder him: and the
valleis shal be clouen, as waxe at the preſence of fyre, & as waters that runne downe headlong. † For the wickednes of Iacob al this, and for the ſinnes of the houſe of Iſrael. what is the wickednes of Iacob? is it not Sammaria? and what the excelſes of Iuda? is it not Ieruſalem? † And I wil lay Samaria as a heape of ſtones in the filde when a vineyard is planted: and I wil plucke downe her ſtones into the valley, & wil diſcouer her fundations. † And al her ſculptils shal be cut in ſunder, and al her wages shal be burnt with fyre, and I wil lay al her idols into perdition: becauſe they are gathered together of the wages of an harlot, & Samaria gathering riches by traffike with idolaters communicated alſo vvith them in idolatrie & therfore their riches ſhal be caried into Niniue, & other places of Aſſyria. vnto the hyre of an harlot they shal returne. † Vpon this wil I lament, and howle: I wil goe ſpoiled, and naked: I wil make lamentation as of dragons, and mourning as it were of ſtriches. † Becauſe her plague is deſperate, becauſe it is come euen to Iuda it hath touched the gate of my people euen to Ieruſalem. † Tel not theſe calamities vvhich I foreſhew amongſt your enimies, leſt they reioyce therat. In Geth declare it not, weepe not with teares:But lament in your ovvne houſes vvhich ſhal be ruined, & repleniſhed vvith duſt. S. Ierome here teſtifieth the hardnes of this place praying for the aſſiſtance of the Holie Ghoſt to vnderſtand it.
in the houſe of duſt ſprinkle your ſelf with duſt. † And paſſe ye to your ſelues ô faire habitation, confounded with ignominie: she went not out that dwelleth in the going out: the houſe adioyning shal receiue lamentation of you, which ſtood to her ſelf. † Becauſe she is weakened to good which dwelleth in bitterneſſes: becauſe euil is deſcended from our Lord into the gate of Ieruſalem. † Tumult of the chariot of aſtonishment to the inhabitant of Lachis: it is the beginning of ſinne to the daughter of Sion, becauſe in thee are found the wickedneſſes of Iſrael. † Therfore shal he geue ſpoilers vpon the inheritance of Geth: the houſes of lying into deception to the kinges of Iſrael. † As yet wil I bring an heyre to thee which dwelleſt in Mareſa: euen to Ironiouſly he ſayth the glorie, that is, the miſerie of Iſrael ſhal be extended to Odolla the vttermoſt citie of Iuda. Odolla shal the glorie of Iſrael come. † Be bald, and be pouled for the children of thy delicacies: enlarge thy baldnes as an eagle: becauſe they are led captiues out of thee.
CHAP. II. By their great iniuſtice, 7. notwithſtanding their vaine preſumption of Gods mercie; wherto he is in dede moſt prone, 8. the Iſraelites through their exceſſiue rapine, prouoke God to punish them. 12. yet when Chriſt shal come ſome Iewes wil ſerue him; and manie more in the end of the world.
VVO TO you which thinke that is By the figure Liptote, that is here called vnprofitable, vvhich is indede extreme hurtful, & hath nothing profitable in it. vnpofitable, and worke euil in your beds: in the morning light
they doe it, becauſe their hand is againſt God. † And they haue couered fildes, and violently taken, and houſes forcibly taken away: and oppreſſed the man and his houſe, the man and his inheritance. † Therfore thus ſaith our Lord: Behold I purpoſe euil vpon this familie: whence you shal not take away your neckes, and you shal not walke prowd, becauſe it is a very euil time. † In that day a parable shal be taken vp vpon you, and a ſongue shal be ſung with ſweetnes, of them that ſay: With depopulation we are waſted: part of my people is changed: how shal he depart from me, wheras he returneth, that wil diuide our regions? † For this cauſe thou shalt haue none caſting the cord of lot in the aſſemblie of our Lord. † Speake ye not The princes of the people command the prophets not to ſpeake and inculcate ſo much of future afflictions. ſpeaking: It shal not droppe vpon theſe, confuſion shal not apprehend them. † The houſe of Iacob ſaith: Way is the ſpirit of our Lord abridged, or are his cogitations ſuch? God anſvvereth, that his threates procede from his mercie. For he vvould ſaue al and thoſe that either vvalke rightly, or repent ſhal feele the effect of his mercie, but except they be admoniſhed, neither the good vvil perſeuere in goodnes, nor the euil returne into the right vvay. Are not my wordes good with him that walketh rightly? † And on the contrarie my people is riſen vp as an aduerſarie: from aboue the cote you haue taken away the cloke: & them that paſſed ſimply, you turned into battel. † The wemen of my people you haue caſt out of the houſe of their delicacies: from their litle ones you haue taken my praiſe for euer. † Ariſe, and goe, becauſe you haue no reſt here. For the vncleannes therof it shal be corrupted with a ſore putrefaction. † Would God I were not a man hauing the ſpirit, and that I did rather ſpeake a lie: I wil diſtil to thee into wine, and into drunkennes: and it shal be this people vpon whom it is diſtilled. † In further proofe of Gods mercie he promiſeth to gather his Church of al nations by Chriſt. Gathering I wil gather thee wholly together ô Iacob: I wil bring together the remnant of Iſrael into one, I wil put them together as a flocke in the fold, as cattel in the middes of sheepcotes, they shal make a tumult by reaſon of the multitude of men. † For he shal aſcend opening the way before them: they shal diuide, and paſſe through the gate, and shal enter by it: and their king shal paſſe before them, and our Lord in the head of them.
CHAP. III. For the ſinnes of the rich opreſſing the poore, 5. of falfe prophets flatering for lucre, 9. and of Iudges peruerting iuſtice, 12. Ieruſalem, and the temple shal be deſtroyed.
AND I ſayd: Heare ye princes The chief of both the kingdomes (the tvvo tribes, & the tenne) were great extorcioners, and the poore murmuring againſt the rich alſo extorted ech from other: imitating the greater ſorte in euil. of Iacob, & ye dukes of the houſe of Iſrael: Why, is it not your part to know
iudgement, † which hate good, and loue euil: which violently take away their skinnes from them, and their flesh from their bones? † Which haue eaten the flesh of my people, and haue ſtead their skinne from them: and haue broken, and cut their bones as in a kettle & as it were flesh in the middes of a potte. shal they crie to our Lord, and he wil not heare them: and he wil hide his face from them at that time, as they haue done wickedly in their inuentions. † Thus ſayth our Lord vpon
Falſe prophetes ſought alſo their priuate gaine. the prophets, that ſeduce my people: that bite with their teeth, nnd preach peace: and if a man geue not ſomething in their mouth, they ſanctifie battel vpon him. † Therfore there shal be nigt to you for viſion, and darkenes to you for diuination: and the ſunne shal goe downe vpon the prophets, & the day shal be darkened ouer them. † And they shal be confounded that ſee viſions, and the diuiners shal be confounded: and al shal couer their faces, becauſe there is no anſwer of God. † But yet I am replenished with the ſtrenght of the ſpirit of our Lord, with iudgement, and power: to declare vnto Iacob his wickednes, and to Iſrael his ſinne. † Heare this ye princes of the houſe of Iacob, and ye Likewiſe the Iudge peruerted iudgement ſcraping their tempo al profite of other mens quarels. iudges of the houſe of Iſrael: which abhorre iudgement, & peruert al right thinges. † Which build Sion in bloud, and Ieruſalem in iniquitie. † Her princes
Ezec. 22. Soph. 3. iudged for gifts, and her prieſts taught for wages, and her prophets diuined for money: & they reſted vpon our Lord, ſaying: Why, is not our Lord in the middes of vs? euils shal not come vpon vs. † And therfore al ſortes greeuously offending ſhal al vvorthely periſh. For this, becauſe of you, Sion shal be ploughed
Iere. 26. as a filde, and Ieruſalem shal be as an heape of ſtones, and the mount of the temple as the high places of foreſts.
CHAP. IIII. Manie Gentiles shal beleue in Christ: 6. and laſtly the multitude of Iewes. 8. In the meane time the two tribes shal be caried into captiuitie, and be deliuered againe.
AND it shal be: In The Ievves confeſſe this prophecie to be of Chriſt the promiſed Meſſias: but denie it to be of our Sauiour IESVS of Nazareth, framing for their purpoſe diuers arguments, which the lerned may ſee very vvel confuted by Doct. Franc. Ribera, in this place. The later dayes are this whole time from Chriſt to the end of the vvorld, which is the laſt time or ſtate, after which shal be no other ſtat
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of time, but eternitie. Though in ſome places, the later dayes, or laſt dayes, ſignifie the time that folovveth after the thing then mentioned. as. Iſa. 9. v. 1. 2 Tim. 3. v. 1.
the later end of dayes there shal be the
Iſa. 2. mount of the houſe of our Lord prepared in the toppe of mountaines, and high about the hilles: and peoples shal flow to it. † And manie nations shal haſten, & shal ſay: Come, let vs goe vp to the mountaine of our Lord, & to the houſe of the God of Iacob: & he wil teach vs of his wayes, and we shal goe in this pathes: becauſe out of Sion shal the law goe forth, and the word of our Lord out of Ieruſalem. † And he shal
iudge betwen manie peoples, and he shal rebuke ſtrong nations vnto a far of: and they True and ſincere chriſtians loue & kepe, peace, yea rather ſuſtaine iniuries with meeknes then contend one againſt an other. 1 Cor. 6.
shal cut their ſwordes into culters, and their ſpeares into ſpades: nation shal not take ſword againſt nation: and they shal no more learne to make battel. † And euerie man shal ſitte vnder his vine, & vnder his figtree, and there shal be none to make them afrayd: becauſe the mouth of the Lord of hoſts hath ſpoken it. † Becauſe Al ſuch quiet patient people as vvalke in the name of God our Lord, wil kepe this peace, yea euen vvith them that hate peace. P
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119. ſuffering perſecution with alacritie of minde. Heb. 10. v. 34. S. Iren l. 4. c 67. aduerſ haereſ. S Iuſtin. Apolog. 2. pro Chriſtian. S. Cyril in hunc. locū.
al peoples wil walke euerie one in the name of his God: but we shal walke in the name of the Lord our God for euer and euer. † In that day, ſaith our Lord; The Iewes ſhal be at laſt conuerted to Chriſt. I wil gather her that halteth: and her that I had caſt out, I wil gather vp, & her whom I had afflicted. † And I wil make her that halted into a remnant:
Soph. 3. Luc. 1. Dau. 7. and her that had laboured into a mightie nation: and our Lord wil reigne ouer them in mount Sion, from this time now and for euer. † And thou Captiuitie of the two tribes. the towre of flocke, clowdie of the daughter of Sion shal come to thee: and the firſt powre shal come the kingdom to the daughter of Ieruſalem. † Now why art thou drawne together with penſifnes? why, is there not a king to thee, or is thy counſelor perished, becauſe ſorow hath apprehended thee as a woman in trauel? † Sorow thou & labour ô daughter of Sion as a woman in trauel: becauſe now shalt thou goe out of the citie, and shalt dwel in the countrie, and shalt come euen to Babylon, there thou shalt be deliuered: there our Lord wil redeme thee out of the hand of thine enemies. † And now manie nations are gathered together vpon thee, which ſay: Let her be ſtoned: and let our eye looke vpon Sion. † The relaxation from captiuitie. But they haue not knowne the cogitations of our Lord, and haue not vnderſtood his counſel: becauſe he hath gathered them together as the haye of the floore. † Ariſe, and thresh ô daughter of Sion: becauſe I wil make thy horne of yron, and thy hoofes I wil make of braſſe: & thou shalt breake in peeces manie peoples, and shalt kil the ſpoiles of them to our Lord, and their ſtrength to the Lord of the whole earth.
CHAP. V. Ieruſalem shal be beſieged and taken (2. Chriſt shal be borne in Bethlehem) 3. the Iewes shal not be wholly reiected, vntil the Gentiles beginne to embrace the true faith. 4. Which shal be ſpred in the whole world, 8. pure from idolatrie, 14. and the incredulous punished.
NOW shalt thou be ſpoiled Ieruſalem is called daughter of the ſpoiler, that is, addicted to ſpoyling & oppreſſing the poore as ch.
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. and therfore ſhal be ſpoyled; yet ſhal be reſtored, & conſerued, til Bethlehem bring forth the Dominatour, Chriſt our Lord. daughter of the ſpoiler: they haue layd ſi
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ge vpon vs, with a rod shal they ſtrike the cheeke of the iudge of Iſrael. † AND THOV BETHLEHEM,
Mat. 2. Ioan.
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. Ephrata, art Bethlehem a ſmal citie, of leaſt account amongſt manie yet by Chriſt borne there, it became not a litle one, but more excellent then manie others. Mat.
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. v. 6. a litle one in the thouſands of Iuda: out of thee shal come forth vnto me he that shal be the dominatour in Iſrael: and his coming forth “ from the begynning, from the dayes of eternitie. † Therfore shal he geue them euen til the time, wherin she that traueleth shal bring forth: and the remnant of his bretheren shal be conuerted to the children of Iſrael. † And he shal ſtand, and feede in the ſtrength of our Lord, in the height of the name of our Lord his God: and they shal be conuerted, becauſe now shal he be magnified euen to the endes of the earth. † And this man shal be peace: when the Aſſyrian shal come into our land, and when he shal tread in our houſes: and we wil rayſe vpon him “ ſeuen paſtours, and “ eight principal men. † And they shal feede the land of Aſſur in the ſword, and the land of Nemrod in the ſpeares therof: and he shal deliuer from Aſſur, when he shal come into our Land, and when he shal tread in our coaſts. † And the remnant of Iacob shal be in the middes of manie peoples as dew from our Lord, and as droppes vpon the graſſe, which expecteth not man, and tarieth not for the children of men. † And the remnant of Iacob shal be in the Gentiles in the middes of manie peoples, as a lion among the beaſts of the foreſts, and as a lions whelpe among the flockes of cattel: who when he hath paſſed, and troden downe, and taken, there is none to deliue
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. † Thy hand shal be exalted ouer thine enemies, and al thine enemies shal perish. † And it shal be in that day, ſayth our Lord: I wil take away thy horſes out of the middes of thee, and wil deſtroy thy chariots. † And I wil deſtroy the cities of thy land, and wil deſtroy al thy munitions, and I wil take away ſorceries out of thy hand, & there shal be no diuinations in thee. † And I wil make thy ſculptils to perish, and thy ſtatuees out of the middes of thee: and thou shalt no more adore the workes of thy handes. † And I wil plucke vp thy groues out of the middes of thee: and wil deſtroy thy cities. † And I wil doe vengeance in furie and in indignation among al the nations, that haue not heard.
ANNOTATIONS. CHAP. V.
2. From the beginning, from the dayes of eternitie] To ſignifie that Chriſt takingChriſt man and God. mans nature, vvas neuertheles eternal God vvith the Father and Holie Ghoſt,
the prophet addeth that he vvas from the beginning, and from the dayes of eternitie. vvhich maner of ſpeach, by
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te
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a
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ng the ſame termes, as alſo ſeculum ſeculi, ſecu
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a ſaeculo
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um. & the like, ſignifie abſolute eternitie Though the ſame wordes put ſingle▪ in ſome places do only importe long time, or du
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ing ſuch a ſtate▪ as Exo. 21. v. 6. Pſal. 23. v. 7. &▪ 9.
5. Seuen paſtors, eight principal men] Chriſt raiſeth vp, and alvvayes conſerueth manie, or a great number (ſignified by the tvvo myſtical numbers, ſeuen
The Church hath alvvayes true paſtors. and eight) to defend the faithful people of the Church, againſt Aſſur, & Nemrod, that is, againſt al perſecutors and aduerſaries. Theſe defenders are the Fathers and Doctors of the Church, eſpecially Biſhops, vvho are here called Paſtors, to admoniſh them, that their office is to ſeed
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the people vvith ſpiritual foode, doctrine and Sacraments: and are called alſo princes, or principal men, to admoniſh the people to obey, and folovv their ordinance▪ As S. Paul alſo admoniſheth: Obey your Prelates, and be ſubiect to them. For they vvatch as being to render account for your ſoules. Heb. 13.
CHAP. VI. God expoſtulateth with the chiefe of the Iewes, 3. and with the whole people, their ingratitude, for his ſingular benefites: 6. who is not pacified with ſacrifices, 8. but by doing iuſtice. 9. which they not doing, 13. shal be afflicted by their enimies.
HEARE ye what our Lord ſpeaketh: Ariſe, contend in iudgement againſt the mountaines, & let the hilles heare thy voice. † Let the mountaynes heare the iudgement of our Lord, & the ſtrong fundations of the earth: becauſe the iudgement of our Lord is with his people, and with Iſrael he wil be iudged. † VVheras God ſhevved moſt ſingular great benefits the vngratful malignant people required him with moſt vvicked & reprochful crueltie. As is excellently ſet forth, in the Churches ſeruice on good fri
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day.
My people what haue I done to thee, or what haue I moleſted thee? anſwer me. † Becauſe I brought thee out of
Iere. 2. Exo 14. Num. 22. the Land of Aegypt, & deliuered thee out of the houſe of them that ſerued: and ſent before thy face Moyſes, and Aaron, and Both Moyſes & Aaron were figures of our Sauiour, and their ſiſter Marie a figure of B Marie the mother of Chriſt. Marie? † My people remember I pray thee, what Balach the king of Moab purpoſed: and what Balaam the ſonne of Beor anſwered him: from Setim euen to Galgal, that thou mightſt know the iuſtices of our Lord. † What worthie thing shal I offer to our Lord? shal I bow the knee to the high God? What shal I offer vnto him holocauſts, & calues of a yeare old? † Why, can our Lord be pacified with thouſandes of rammes, or with manie thouſandes of fatte buckgoates? Why, shal I geue my firſt borne for my wickednes, the fruite of my womb for the ſinne of my ſoule? † I wil shew thee ô man what is good, and what our Lord requireth of thee: Verely VVorkes of iuſtice, & mercie do farre excel external ſacrifice of the old lavv. to do iudgement, and to loue mercie, and to walke ſolicitous with thy God. † The voice of our Lord crieth to the citie, and ſaluation shal be to them that feare thy name: heare ye ô tribes, and who shal approue it? † As yet there is fire in the houſe of
the impious, treaſures of iniquitie, and a leſſer meaſure ful of wrath. † Why, shal I iuſtifie an impious balance, and the deceitful weights of the bag? † By which her richmen were replenished with iniquitie, and the inhabitants therin ſpake lies, and their tongue was fraudulent in their mouth. † And I therfore begane to ſtrike thee with perdition for thy ſinnes. † Thou shalt eate, & shalt not be filled: and thy humiliation in the middesLeuit. 26. Deut. 28. Agge. 1. of thee: and thou shalt apprehend, and shalt not ſaue: and whom thou shalt ſaue, I wil geue vnto the ſword. † Thou shalt ſow, and shalt not reape: thou shalt tread the oliue, and shalt not be anoynted with the oyle: and preſſe muſte, & shalt not drinke the wine. † And thou haſt kept the precepts Thou Ieruſalem art ſo wicked & fooliſh, as to imitate the moſt vvicked kings and people of the tenne tribes Amri, & Achab. 3. Reg 16. v. 25. & 30. of Amri, and al the worke of the houſe of Achab: and thou haſt walked in their willes, that I might geue thee into perdition, and the inhabitants therin into hiſſing, and the reproch of my people you shal beare.
CHAP. VII. The prophet lamenteth, that for al his preaching few are good, and manie corrupt in maners: 5. therfore their miſeries approch: 7. from which they shal be againe deliuered, 14. and proſper, 20. and al mankind shal be redemed by Chriſt.
VVO is me, becauſe I am become as he that gathereth in autumne the cluſters of vintage: there is no cluſter to eate, timely ripe figges my ſoule hath deſired. † The holie is perished out of the earth, & there is Such general ſpeach doth not importe abſolutly al vvithout exception, but that very manie or the farre greater part of the vvicked remaned ſo ſtil notvvithſtanding the prophetes diligence in preaching, by the vvhich fevv were conuerted none righteous among men: al lie in wayte for bloud, euerie one hunteth his brother to death. † The euil of their handes they cal good the prince requireth, and the iudge is in rendring: and the great man hath ſpoken the deſire of his ſoule, and they haue trubled it. † He that is left among them, is as a brier: and he that is righteous, as the thorne of the hedge. The day of thy ſpeculation, thy viſitation cometh: now shal be the deſtruction of them. † In time of great & general diſtreſſe ne reſt freindes euen domeſtical may not be truſted, becauſe euerie one in ſuch caſe hath care of himſelf, though it be vvith preiudice of others. Beleue not a frend, and truſt not in prince: from her that fleepeth in thy boſome, keepe the cloſures of thy mouth. † Becauſe the ſonne doth contumelie to the father, & the daughterMat. 10. v. 21.
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5. ryſeth agaynſt her mother, the daughter in law againſt her mother in law: & a mans enemies they of his owne houshold. † But I wil looke towards our Lord, I wil expect God my ſauiour: my God wil heare me. † Reioyce not thou mine enemie ouer me, becauſe I am fallen: I shal ariſe, when I haue ſitte
in darkenes, our Lord is my light. † I wil beare the wrath of our Lord, becauſe I haue ſinned to him: vntil he iudge my iudgement: he wil bring me forth into the light, I shal ſee his iuſtice. † And mine enemie shal behold, and Babylon ſhal be taken and ſpoyled by the Medes & Perſians, by them the Iewes ſhal be deliuered: vvherat the Chaldees vvil much repine. she shal be couered with confuſion, which ſayth to me, where is the Lord thy God? Mine eyes shal looke on her: now shal she be into conculcation as the myre of the ſtreetes. † The day that thy walles may be builded vp: in that day shal the law be made far of. † In that day and Aſſur shal come euen to thee, & euen to the fenſed cities, and from the fenſed cities euen to the riuer, and to ſea from ſea, and to mountaine from mountaine. † And the land shal be into deſolation for the inhabitants therof, and for the fruite of their cogitations. † Paſtors office is to feede and rule, Feede thy people with thy
e rod, the flocke of thine inheritance, them that dwel alone in in the foreſt, in the middes of Carmel: they shal feede vpon Baſan and Galaad according to the dayes of old. † According to the dayes of thy coming forth out of the Land of Aegypt I wil shew him meruels. † The nations shal ſee, and shal be confounded vpon al their ſtrength: they shal put the hand vpon:: vvith meate, and rodde; vvith doctrine and diſcipline. the mouth, their eares shal be deafe. † They shal lieke duſt as ſerpents, as the creeping beaſts of the earth, they shal be trubled in their houſes: the Lord our God they shal dreade, andIere. 10. Act. 10. Colloſ. 2. shal feare thee. † What God is like to thee, which takeſt away iniquitie, and paſſeſt ouer the ſinne of the remnant of thine inheritance? he wil ſend his furie in no more, becauſe he is willing mercie. † He wil returne, and wil haue mercie on vs: he wil lay away our iniquities: and he wil caſt al our ſinnes intoIuc. 1. v. 55. 73. Gen. 22. v. 17. the botome of the ſea. † Thou wilt geue God gaue truth to Iacob performing that vvhich was promiſed, truth to Iacob, of his mere mercie to Abraham. mercie to Abraham: which thou haſt ſworne to our fathers from the dayes of old.
THE PROPHECIE OF NAHVM.
NAHVM borne in Elceſe a towne in Galiley, prophecied shortlyS. Ierom. Epiſt ad Paulin.
Nahum prophecied about 50. yeares after Ionas,
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ere 135. before the deſtruction of Niniue. after the captiuitie of the tenne tribes, againſt Niniue, about fiftie yeares after Ionas preaching, and their repentance; when they became more wicked then before: foreshewing their vtter ruine, and ignominie. In figure of the deſtruction of idolatrie in al nations, by Chriſt euangelizing and announcing peace, to al that wil beleue in him.
CHAP. 1. Niniue shal be deſtroyed not able to eſcape Gods powreful wrath. 9. The Aſſtrians shal not preuaile againſt Ieruſalem: 13. but themſelves shal be ſlaine.
THE
Burden ſignifieth comminatorie & pen ſiue prophecie of ruine and puniſhment. Allegorically Nahum according to his name, comforteth the iuſt, ſhevving that God vvil reuenge them by deſtroying Niniue the beautiful great citie, that is, the terreſtrial vvorld called coſmos beautful, and then reward his Sainctes in eternal glorie. burden of Niniuie. The booke of the viſion of Nahum the Elce
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te. † God is ielous, & our Lord reuenging, our Lord reuenging, and hauing furie: our Lord reuenging on his aduerſeries, and he is angrie with his enemies. † Our Lord is patient, and great of ſtrength and clenſing, he wil not make innocent. Our Lords wayes in tempeſt, and whirle wind, and clowdes the duſt of his feete. † Rebuking the ſea, and driyng it vp: and bringing al riuers to a deſert. Baſan is weakened and Carmel: & the floure of Libanus is faided. † The mountaines were moued at him, and the hilles were deſolate: and the earth hath trembled at his preſence, and the world, and al that dwel therin. † Befote the face of his indignation who shal ſtand? and who shal reſiſt in the wrath of his furie? his indignation is powred out as fire: and the rockes are diſſolued by him. † Our Lord is good, and ſtrenghning in the day of tribulation: and knowing them that hope in him. † And in a floud paſſing by, he wil make a conſummation of the place therof: & darkenes shal purſew his enemies. † VVhat thinke ye againſt our Lord? conſumation he wil make: there shal not riſe duble tribulation. † Becauſe as thornes claſpe one an other: ſo The Aſſirians accounting themſelues aſſured to take and ſpoile Ieruſalem, and therupon banketting and drinking were defeated al in one night. the feaſt of them that drinke together: they shal be conſumed as ſtuble ful of drienes. † Out of thee shal come forth one that thinketh malice againſt our Lord in the minde deuiſing preuarication. † Thus ſaith our Lord: If they shal be perfect: and ſo a grear manie, ſo alſo shal they be shorne, and he shal paſſe by: I haue afflicted thee, and I wil afflict thee no more. And now I wil breake his rod from of thy backe, and I wil burſt thy bondes in ſunder. † And Our Lord wil command vpon thee, there To Senacherib ſucceded his ſorne Aſar haddon, but preſently after the vvhole lineage vvas deſtroyed
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. shal not be ſowen of thy name any more: out of the houſe of thy God I wil deſtroy ſculptil, & molten, I wil put thy graue, becauſe thou art dishonored. † Behold vpon the mountaines the feete of him that
Iſa. 52▪ Rom. 10. Euangalizeth, and preacheth peace: celebrate ô Iuda thy feſtiuities, & render thy vowes: becauſe Belial shal no more adde to paſſe through thee, he is wholly perished.
CHAP. II. The Chaldees shal mightely inuade the Aſſirians, 5. take and ranſacke Niniue.
HE is come vp that Nabuchodo noſor muading the territorie of Niniue vvaſted al thinges, and then aſſaulted and tooke the citie. shal ſcatter before thee, that shal keepe the ſeige: behold the way, fortifie the loynes, ſtrengthen force excedingly. † Becauſe our Lord hath rendered
The Aſſirians became more proud and inſolent after they had ſpoiled the tvvo tribes & caried the ten into captiuitie and therfore God vvil novv reuenge this pride. the pride of Iacob, as the pride of Iſrael: becauſe the waters haue diſſipated them, and haue marred their branches. † The buckler of his valiants fyrie, the men of the armie in ſcarlets, the raynes of the chariot fyrie in the day of his preparation, and the driuers are brought aſleepe. † In the wayes they are trubled, the chariots ſtrooke one agaynſtan other in the ſtreetes: their appearance are as it were lampes, as it were lightning running to and fro. † He wil remember his valiants, they shal fal in their wayes: they shal quickly ſcale the walles therof, and a bowre shal be prepared. † The gates of the riuers are opened, and the temple throwen downe to the ground. † And the ſouldiar is led away captiue: and her handmayds were led away mourning as doues, murmuring in their hartes. † And Niniue The people of Niniue, vvhen the wal of the citie ſhal once be broken by the enemies, vvil flee away as vvater runneth out of a pond, or fiſhpoole, vvhen the banke is broken her waters as it were a fiſhpoole of waters: but themſelues are fled Although ſome of more corege wil exhortethe fugitiues to ſtay, and ſight for their citie, it vvil not auaile, becauſe the moſt part vvil ſeeke to eſcape by running avvay. Stand ſtand, & there is none that wil returne. † Spoile the ſiluer, ſpoile the gold: and there is no end
Iſa. 2. of the riches of al veſſels that are to be deſired. † She is diſſipated, and rent, and torne: and pyning hart, and diſſolution of the knees, and defect in al reynes: and the faces of them al as the blacknes of a pot. † The king of Aſſirians like a furious lion gathered praye out of al countries, and brought it into Niniue as into his denne, but at laſt ſhal be ſpoyled of al. VVhere is the habitation of lions, & the paſture of lions welps, to which the lion went, to goe in thither, the lions whelpe, and is there none to make them afrayd? † The lion hath caught ſufficiently for his welpes, and hath killed for his lioneſſes: and he hath filled his dennes with praye, and his couch with rauening. † Behold I to thee, ſaith the Lord of hoſts, and I wil burne thy chariots euen to ſmoke, and the ſword shal eate thy litle lions: and I wil deſtroy thy praye out of the land, and the voice of thy meſſengers shal be heard no more.
CHAP. III. A deſcription of Niniues ruine, 5. made ignominious to al nations: 17. forraine ſouldiars fleing away, and al their owne terrified.
VVO to thee ô citie Nemrod beganne vvith ſheeding bloud to make himſelf great. Gen 10. ſo Ninus who built Niniue, and their ſucceſſors vvere ſtil very bloudie, and otherwiſe wicked, but at laſt after 1200 yeares, vnder Sardanapalus their Monarchie decayed much, as moſt vvriters both Greke & Latin teſtifie, but yet continued longer & floriſhed againe as Doctor Ribera ſhevveth by the holie Scriptures, & continued in al from Ninus time til it vvas deſtroyed by the Chaldees, about 1440. yeares, yea & vvas repayred againe & vvas great after the relaxation of the Ievves from captiuitie. As Euſebius. S. Auguſtin. S. Beda and others vvrite.
of blouds, al of lying ful of tearing:
Bzee. 14. Habac. 2. ſpoile shal not depart from thee. † The voice of the whippe, and the voice of the violence of the wheele, & of the neighing horſe, and of the feruent chariot, and of the horſman mounting. † And of the gliſtering ſword, and of the glittering ſpeare, and of a multitude ſlaine, and of a greuous ruine: neither is there an end of corſes, and they shal fal on their bodies. † Becauſe of the multitude of the fornications, of the harlot beautiful & grateful, and hauing ſorceries, which hath ſold nations in her fornications, & families in her ſorceries. † Behold I to thee, ſayth the Lord of hoſts: and I
Iſa. 47. wil diſcouer thy priuie parts in thy face, and wil shew to the Gentils thy nakednes, & to kingdoms thine ignominie. † And I wil throw vpon thee abominations, and wil vſe thee contumeliouſly, and wil put thee for an example. † And it shal be, euerie one that shal ſee thee, shal leape backe from thee, and shal ſay: Niniue is waſted: who shal shake the head vpon thee? whence shal I ſeeke a cōforter for thee? † Why, art thou better then This citie was firſt called No, but being deſtroyed by the Chaldees, and reedified by K. Alexander vvas then called by his name. S. Ierom.
Alexandria ful of peoples, which dwelleth in the riuers? waters round about it: whoſe riches, the ſea: waters the walles therof. † Aethiopia the ſtrength of it, and Aegypt, & there is no end: Afrike, and the Libyans haue bene in thine ayde. † But she alſo in tranſmigration was led into captiuitie: her litle ones were dashed in the head of al wayes, and vpon her noble ones, they haue caſt lot, and al her great men were made faſt in fetters. † Thou alſo therfore shalt be made drunke, and shal be deſpiſed: and thou shalt ſeeke helpe of the enemie. † Al thy munitions as figtrees with their grene figges: if they be shaken, they wil fal into the mouth of the eater. † Behold thy people wemen in the middes of thee: to thine enimies the gates of thy land with opening shal be opened, fyre shal deuoure thy barres. † Draw thee water for the ſiege, build thy munitions: enter into the clay, and tread, making morter hold the bricke. † There the fyre shal eate thee: thou shalt perish by the ſword, as a bruke it shal deuoure thee: be gathered together as the bruke, be multiplied as the locuſt. † Thou haſt made thy merchandiſes more then are the ſtarres of heauen: the bruke was ſpred, & flew away. † Thy kepers as the locuſts: & thy litle ones as it were the locuſts of locuſts, which ſwarme on the hedges in the day of could: the ſunne aroſe, & they flew away, and their place was not knowen where they were. † Thy
paſtours ſlumbred, ô King of Aſſur, thy princes shal be buried thy people lay hid in the mountaynes, and there is none to gather them together. † Thy deſtruction is not obſcure, thy plague is very ſore: al that haue heard the fame of thee, haue clapped the hand vpon thee: for vpon whom hath not thy malice paſſed alwayes?
THE PROPHECIE OF HABACVC.
HABACVC borne in Bezochar prophecied the ſame time with NahumHabacuc prophecied of the tvvo tribes: of the Chaldees: and of Chriſt. foreshewing the victories of the Chaldees ſubdewing manie nations, namely the kingdom of Iuda, deſtroying Ieruſalem and the temple, and carying the people captiue into Babylon; and afterwards the ruine of the ſame Chaldees, and relaxation of the Iewes: at laſt the coming of Chriſt, with diuers particular Myſteries deſcribed in a Canticle from his Incarnation to the general Iudgement, and eternitie of the next world.
CHAP. I. The prophet lamenteth the imminent ruine of the people, by the inſolent crueltie of the Chaldees: 12. eſpecially for that the holie citie shal be ranſacked by idolaters, and moſt wicked men.
THE This prophet expreſſeth not againſt vvhat kingdom citie or perſon this burden is the reaſon vvherof ſemeth to be, becauſe it is againſt very manie and diuers, yea againſt al perſecuters of Gods ſeruantes. burden that Habacuc the prophete ſaw. † How long ô Lord ſhal I crie, and thou wilt not heare? shal I crie out to thee ſuffering violence, and thou wilt not ſaue? † Why haſt thou shewed me iniquitie and labour, to ſee praye and iniuſtice againſt me? and iudgement is made, & contradiction more mightie. † For this cauſe is the law torne, & iudgement came not to the end: becauſe the impious preuaileth agaynſt the iuſt, therfore doth there come forth peruerſe iudgement. † Behold ye in the nations,
Act 13. v. 41. and ſee: meruel, and be aſtonied: becauſe S. Paul alleageth this place in the myſtical ſenſe Act 13 in the literal the coherence is very obſcure. a worke is done in your dayes, which no man wil beleue when it shal be told. † Becauſe loe I The Chaldees vvere not yet comen to their greatnes; and therfore this could not be the ſame Habacucmentioned. Daniel. 14. v. 32. wil rayſe vp the Chaldees, a bitter & ſwift nation, walking vpon the latitude of the earth, to poſſeſſe tabernacles not their owne. † It is horrible, and terrible: out of it ſelf shal the iudgement, and the burden therof procede. † His horſes lighter then leopards, and ſwifter then euening wolues; and his horſemen shal be ſpred abrode, for his horſemen shal come from a far, they shal flie as an eagle haſtening to eate. † Al shal come to the praye, their faces a burning
winde: & he shal gather together as the ſand, captiuitie. † And he shal triumph ouer kinges, & tyrants shal be his laughing flocke, and he shal laugh vpon euerie munition, and shal caſt vp a mount, and shal take it. † After that the Chaldees ſhal haue ſubdued the Aſſirians, they ſhal alſo be ouerthrowne by others, to witte, by the Medes and Perſians. Then shal the ſpirit be changed, and he shal paſſe, & fal: this is his ſtrength of his God. † Why waſt thou not from the beginning ô Lord my God, my holie one, & we shal not dye? Lord thou haſt appoynted him for iudgement: and ſtrong to chaſtiſe, thou haſt founded him. † Thine eyes are cleane, from ſeing euil, & thou canſt not looke toward iniquitie. Why lookeſt thou not vpon them that doe vniuſt thinges, & holdeſt thy peace when the impious deuoureth him that is more iuſt then him ſelf? † And thou wilt make men as the fishes of the ſea, & as the creeping beaſt not hauing a prince. † The Chaldees and other victorious nations conquering other countries attribute al to their owne induſtrie, & forces, honoring themſelues, and not God. He lifted vp al in the hooke, he drew it in his traine, and gathered it into his nette: vpon this he wil be glad and reioyce. † Therfore wil he immolate to his trayne, and he wil ſacrifice do his nette: becauſe by them his portion is fatte, and his meate choſen. † For this cauſe therfore ſpreddeth he his trayne, and alwayes to kil Men of al nations. the nations he wil not ſpare.
CHAP. II. The captiuitie of the two tribes, their relaxation, Chriſt wil aſſuredly come though not quickly. 5. Their afflicters (the Chaldees) shal be deſtroyed; 18. and al other idolaters.
I The wordes of the prophet expecting vvhat God wil further reuele vnto him. WIL ſtand vpon my watch, and fixe my ſteppe vpon the munition: and I wil behold, to ſee what may be ſayd to me,Iſa. 2
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. and what I may anſwer to him that rebuketh me. † And our Lord anſwered me, & ſayd: Write the viſion, & make it playne vpon tables: that he which runneth may read it ouer. † Becauſe as yet the viſion is far, and it shal appeare at the end, and shal not lye: if he shal make tariance, expect him: becauſe coming he wil come, & he He that cometh at the time appointed though it belong, is not ſlacke. wil not ſlacke. † Behold he that is incredulous, his ſoule shal not be right in him ſelf: but The principal comforte of the iuſt conſiſteth in their faith an I confidence of the vvorld to come. VVherby they liue vvith conſolation, vvheras otherwiſe this miſerable life vvere rather
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death Heb. 10. v. 38 Sec alſo S. Aug. li. 3. c. 5. cont. duas epiſt Pe'ag. li. 14. de
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rinit. c. 12. & de ſpiritu & lit c. 9. & 11. explicating vvith the Apoſtle that faith is the beginning of ſpiritual life by grace to vvhich workes of the lavv vvithout faith in Chriſt ſufficed not. Rom. 1. Gal.
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the iuſt shalIoan.
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. Rom. 1. Gal. 3. Heb. 10. liue in his faith. † And as wine deceiueth him that drinketh: ſo shal the prowd man be, and he shal not be beautified: who as it were hel, hath dilated his ſoule: and himſelf as death, and he is not filled: and he hath gathered together vnto him al nations, and hath heaped together vnto him al peoples. † Why, shal not al theſe take vp a parable vpon him, and a ſpeach of obſcure ſayings of him: and it be ſayd: Wo to him, that multiplieth thinges not his owne? how long alſo doth he agrauat
againſt himſelf thicke clay? † Why, shal they not riſe ſodenly, that shal bite thee: and they that teare thee, be rayſed vp, and thou be for a ſpoile to them? † Becauſe thou haſt ſpoiled manie nations, al that shal be left of the peoples shal ſpoile thee: for the bloud For much bloudſhed by the Chaldees for auarice, in iuſtice & other vvickednes they ſhal at laſt be ruined. of man, and the iniquitie of the land, of the citie, and of al that dwel therein. † Wo to him that gathereth together naughtie auarice to his houſe, that his neſt may be on high, and thinketh he is deliuered out of the hand of euil. † Thou Vvhiles thou thougheſt by rapine & auarice to eter n
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ze thy familie & kingdom thou haſt merited the ruine therof. haſt thought confuſion to thy houſe, thou haſt cut in ſunder manie peoples, and thy ſoule hath ſinned. † Becauſe the ſtone out of the wal shal crie: and the timber, that is betwen the iunctures of the buildings, shal anſwer. † Wo to him that buildeth a citie in blouds, and prepareth a
Ezec. 24. Nah
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. 3. citie in iniquitie. † Why, are not theſe thinges from the Lord of hoſts? For the peoples shal labour in much fire: and the nations in vaine, and they shal faynt. † Becauſe the earth shal be replenished, that they may know the glorie of our Lord, as waters couering the ſea. † Wo to him that geueth drinke to his freind, putting in his gal, and making drunke, that he may behold his nakednes. † Thou art filled with ignominie for glorie, drinke thou alſo, and be faſt a ſleepe: the cuppe of the right hand of our Lord shal compaſſe thee, and the vomite of ignominte vpon thy glorie. † Becauſe the iniquitie of Libanus shal couer thee, and the waſting of the beaſts shal terrifie them for the blouds of men, and the iniquitie of the land, and of the citie, and of al that dwel therein. † What profiteth the thing engrauen, that the forger therof hath grauen it a molten, and a falſe image? becauſe the forger therof hath hoped in his forgerie, to make dumme idols. † Wo vnto him that ſayth to wood: Awake: Ariſe, to the dumme ſtone. Why, can it teach?Pſal. 10. Behold, this ſame is couered with gold, and ſiluer: and there is no ſpirit in the bowels therof. † But our Lord is in his holie temple: let al the earth be ſilent at his preſence.
CHAP. III. 1. The prayer of Habacuc the prophet for Al ſinnes in ſome ſorte procede of ignorance: for remiſſion wherof the prophet prayeth in this Canticle, & that for the ſame Chriſts coming may not be differred: 2. So prophecieth his Incarnation, 3. Natiuitie, 4. Miracles and Doctrine, 5. Paſſion, Reſurrection, and conuerſion of Gentiles: 16. The general Iudgement, Glorie of the bleſſed, & damnation of the reprobate. ignorances.
LORD I heard thy hearing, and For the great excellent, and admirable mercie of God I was aſtoniſhed as one afrayde, ſeing God himſelf vvil take mans nature, and therin pay ranſom & redeme mankind. was afrayd. Lord thy worke in
in the time diſigned for this purpoſe. The 70. Interpreters reade, betvven tvvo liuing creatures thou shalt be found and ſo the Church hath in the office of Chriſts Natiuitie and Circumciſion betvven an oxe and an aſse in the ſhall.
the middes of yeares, quicken it: In the middes of yeares shalt thou make it knowen: when thou art angrie, thou wilt remember mercie.
† God wil come from From Bethlem vvhich is ſouthvvard from Ieruſalē. the South, and the holie one from mount Pharan:Sela. See A
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not. Pſal
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His glorie shal couer the heauens, and the earth is ful of his prayſe.
† His brightnes shal be as the light, hornes in his handes: There is his ſtrength hid.
† Before his face shal death goe. and the deuil shal goe forth before his feete.
† He ſtood and meaſured the earth. he beheld, and diſſolued the Gentils: and the mountaines of the world were broken. The hilles of the world were bowed, by the wayes of his eternitie.
† For iniquitie I ſaw the tents of Aethiopia, In Madian a part of Aethiopia the people liued moſt in tentes, not in houſes ſo here is ſignified that in the tumulte of warres vvil be much remouing of skinnes that is, of their tentes made of skinnes. the skinnes of the land of Madian shal be trubled.
† Why, waſt thou angrie with the riuers ô Lord? or was thy furie in the riuers? or thine indignation in the ſea?
Who wilt mount vpon thy horſes, and thy chariots ſaluation.
† Rayſing thou wilt rayſe vp thy bow: the othe to the tribes which thou haſt ſpoken.Sela.
Thou wilt curte the riuers of the earth.
† The mountaines ſaw thee, and were ſorie, the gulfe of water paſſed. The depth gaue his voice: the height lifted vp his handes.
† The ſunne, and the moone ſtood in their habitation, in the light of thine arrowes, they shal goe in the brightnes of thy glittering ſpeare.
† In freating thou wilt treade downe the earth: in furie thou wilt aſtonish the Gentils.
† Thou wentſt forth the ſaluation of thy people: ſaluation with thy Chriſt. Thou ſtrokeſt Antichriſt the head of the malignant houſe, or conuenticle, ſhal be deſtroyed by Chriſt. Iſa. 11 v. 4 2▪ Theſ 2. the head out of the houſe of the impious, thou haſt diſcouered the fundation euen to the neck.Sela.
† Thou haſt curſed his ſcepters, the head of his warriers, them that come as a whirlewinde to diſperſe me.
Their exultation, as his that deuoureth the poore in ſecrete.
† Thou madeſt a way in the ſea for thy horſes, in the middes of manie waters.
† I heard, and my bellie was trubled: at the voice my lippes trembled. let rottenes enter in my bones, & ſwarme vnder me.
That I may reſt in Al afflictions are to be patiently ſuſtayned, that vve may haue reſt in the day of iudgement. the day of tribulation: that I may aſcend to our girded people.
† For the figtree shal not florish: and there shal be no ſpring in the vines. The worke of the oliuetree shal deceiue: and the fields shal not yeld meate: the cattel shal be cut of from the fold, and there shal be no heard in the ſtalles.
† But I wil ioy in our Lord: and wil reioyce in God my IESVS.
God our Lord is my ſtrength: and he wil make my feete as of the harts. and vpon my high places he the conquerer wil lead me ſinging in pſalmes.
THE PROPHECIE OF SOPHONIAS.
SOPHONIAS the ſonne of Chuſi borne in Sarabatha of the tribe ofSophonias prophecied the captiuitie of the tvvo tribes: their relaxation. And Myſteries of Chriſt. Simeon, in the reigne of Ioſias king of Iuda, ſomewhat before Ieremie (who beganne in the 13. yeare of the ſame Ioſias. After whom folowed Ezechiel, in the fift yeare of the tranſmigration of king Ioachin, and Baruch in the fift yeare after the deſtruction of Ieruſalem: then Daniel three yeares after him) prophecied the captiuitie of the two tribes, and their relaxation; likewiſe the ruine of diuers Gentiles, the coming of Chriſt; conuerſion of Gentiles, excecation of the Iewes, with their general conuerſion towards the end of the world.
CHAP. I. For certaine enormious ſinnes, the captiuitie of the two tribes, is threatned, with admonition to repent, otherwiſe it shal be moſt terrible.
THE word In ſaying the vvord of our Lord, the prophets ſignifie that they are not the principal auctors of that vvhich they preach or vvrite, but the miniſters by vvhom God ſpeaketh. of our Lord that was made to Sophonie the ſonne of Chuſi, the ſonne of Godolias, the ſonne of Amarias, the ſonne of Ezechias, in the dayes of Ioſias the ſonne of Amon king of Iuda. †
Gathering more cōmonly ſignifieth a benefite, but by that vvhich folovveth, from the face of the earth, it is manifeſt, that God here threatneth to deſtroy ſinners, the kingdom of Iuda. Gathering I wil gather together al thinges from the face of the earth, ſayth our Lord: † gathering man, and beaſt, gathering the foules of the heauen, and fishes of the ſea: and there shal be ruines of the impious: and I wil deſtroy men from the face of the earth, ſayth our Lord. † And I wil ſtretch forth my hand vpon Iuda, and vpon al the inhabitantes of Ieruſalem: and I wil deſtroy out of this place the remnant of Baal, and the names of the templewardens with the prieſts: † and them that adore vpon the toppes of houſes the hoſt of heauen, and adore, and ſweare c by our Lord, and ſweare by
Melchom. † And them that turne away from after the backe of our Lord, and that haue not ſought our Lord, nor ſearched after him. † Be ſilent before the face of our Lord God: becauſe
The day of puniſhment is commonly called the day of our Lord. Iſa. 2. Ioel. 2. 1. Cor. 3. 2. Theſſ. 2. the day of our Lord is nere, becauſe our Lord hath prepared an hoſt, he hath ſanctified his called. † And it shal be: in the day of the hoſt of our Lord I wil viſite vpon the princes, and vpon Ioachaz vvas depriued of his kingdom and died in Aegypt. 4. Reg. 23 Ioakim vvas continually vered by the Babylonians & other nations, 4. Reg. 24. at laſt ſlaine and his bodie caſt out of the citie Iere. 22. Sedecias taken, his eyes put out, ſo ca
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ed into Babylon▪ and al his ſonnes ſlaine, Iechonias otherwiſe called Ioachin was kept long priſoner in Babylon, & al the iſſue of Ioſias afflicted▪
the kinges ſonnes, and vpon al that are clothed withVVhoſoeuer ioyneth falſe goddes vvith God Almightie, in dede ſerueth not God. ſtrange clothing: † and I wil viſite vpon euerie one, that arrogantly entereth vpon the threshold in that day, them that fil the houſe of our Lord their God with iniquitie, & guile. † And it shal be in that day, ſayth our Lord, the voice of clamor from the gate of fishes, and howling from the ſecond, and great deſtruction from the hilles. † Howle ye inhabitants of the
the valley ner
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Ieruſalem Morter. Al the people of Chanaan is hush, al are perished that were wrapped in ſiluer. † & it shal be in that time: I wil ſearch Ieruſalem with lampes, and wil viſite vpon the men that are fixed in their dregges: that ſay in their hartes: The Lord wil not doe good, and he wil not doe euil. † And their ſtrength shal be into ſpoile, and their houſes as a deſert: and they shal build houſes, and shal not inhabite them: and shal plant vineyards,Amos
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. & shal not drinke the wine of them. † Al theſe afflictions are nere. g Repeting and inculcating the ſame termes, doth
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legantly deſcribe the greatnes of the future calamities. The great day of our Lord is neere, it is neere and exceding ſwift: the voice of the day of our Lord is bitter, the ſtrong shal there haue tribulation. † That day g a day of wrath, a day of tribulation
Iere. 3
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. Ioel. 2. Amos.
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. and diſtreſſe, a day of calamitie and miſerie, a day of darknes and miſt, a day of clowde & whirlewind: † a day of the trumpet and ſound vpon the fenſed cities, & vpon the high corners. † And I wil afflict men, and they shal walke as blindmen, becauſe they haue ſinned to our Lord: and their bloud shal be powred out as duſt, and their bodies as dung. † Yea and their
Ezech
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. ſiluer, and their gold shal not be able to deliuer them in the day of the wrath of our Lord: in the fire of his ielouſie shal al the earth be deuoured, becauſe he wil make conſummation with ſpeede to al that inhabit the earth.
CHAP. II.
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exhortation to repent: 4 with prophecie of the deſtruction of the Philiſtims▪ 8. Moabites and Ammonites; 12. Aethiopians: 12. Aſſirians: 15. with their chief citie Niniue.
COME together, be Ye that deſerue not Gods loue but rather to be re
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ected, yet by repentance returne to him and he vvil receiue you. ye gathered together ô nation not to be beloued: † before that the commandment bring forth the day as duſt paſſing away, before the wrath of the furie of our Lord come vpon you, before the day of the indignation of our Lord come vpon you. † Seeke our Lord al ye meeke of the earth, which haue wrought his iudgement: ſeeke the iuſt, ſeeke the meeke: if by any meanes you may be hid in the day of the furie of our Lord. † Becauſe Gaza It is very frequent in the prophetes
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o ſpeake of thinges to come as if they were donne already for the certaintie therof. And theſe prophecies of the deſtructions of other nations by the Chaldees, do confirme that vvhich is threatned to the Ievves, for al ſinning, al muſt be puniſhed. And God vvho is Lord of al wil ſovvner or later geue to al as they deſerue. is deſtroyed, and Aſcalon as a deſert, Azotus at noone they shal caſt out, and Accaron shal be rooted out. † Wo to you that inhabite the cord of the ſea, ô nation of caſtawayes: the word of our Lord vpon you ô Chanaan land of the Philiſthims, and I wil deſtroy thee, ſo that there shal not be an inhabiter. † And the cord of the ſea shal be the reſt of paſtours, and ſoldes of cattel. † and it shal be the cord of him, that shal remayne of the houſe of Iuda, there they shal feede: in the houſes of Aſcalon at euen they shal reſt: becauſe our Lord their God wil viſite them, and turne away their captiuitie. † I hane heard the reproch of Moab, and the blaſphemies of the children of Ammon, with which they haue vpbrayded my people, and were magnified vpon their borders. † Therfore liue I, ſayth the Lord of hoſts the God of Iſrael, that Moab shal be as Sodom, and the children of Ammon as Gomorrha, drynes of thornes, and heapes of ſalt, and a deſert euen for euer: the remnant of my people shal ſpoile them, and the reſidue of my nation ſhal poſſeſſe them. † This shal be fal them for their pride: becauſe they haue blaſphemed, and haue beene magnified vpon the people of the Lord of hoſts. † Our Lord shal be dreadful vpon them, and shal attenuate al the goddes of the earth: and they shal adore him euerie man out of his owne place, al the ilands of the Gentils. † Yea and you Aethiopians shal be ſlaine with my ſword. † And he wil ſtretch forth his hand vpon the North, and wil deſtroy Aſſur: and he wil lay the Beautiful as a wildernes, and as a place not paſſable, and as a deſert. † And flockes shal lie in the middes therof, al the beaſtes of the Gentils: andIſa. 34. on ocratulus, and the Irchin shal abide in the thresholdes therof: the voice of one ſinging in the window, the rauen on the vpper poſt, becauſe I wil attenuate her ſtrength. † This is
Niniue exceeding glorious for antiquitie, greatnes, riches, vvarlike proweſe, & moſt large dominion vvas at laſt deſtroyed. the glorious citie dwelling in confidence: that ſayd in her hart: I am, and beſide me there is none other els: how is she become as a deſert the couche for beaſtes? euerie one that paſſeth by her, shal hiſſe, and wag his hand.
CHAP. III. Ieruſalem for reiecting Gods admonitions shal be destroyed, 7. Chriſt being riſen from death; the Iewes perſecuting the faithful shal be reiected, miſerably deſtroyed, 9. and the Gentils called. 11. So his Church shal floorish. 13. and at laſt the Iewes shal be conuerted.
VVO TO thee thou Ieruſalem vvithout proper merites preferred by Gods ſpecial grace before al other places ſanctified, adorned, protected moſt ſingularly, yet ſtil prouoked him to vvrath contemning his admonitions, and perſiſting and multiplying ſinnes, can not but at laſt be ſeuerely puniſhed. prouoking, and redemed citie, the doue. † She hath not heard the voice, and she hath not receiued diſcipline: she hath not truſted in our Lord, to her God she hath not approched. † Her princes in the middes
Ezec
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Mich.
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. of her as lions roarnig: her iudges wolues in the euening, left nothing for the morning. † Her prophets madde, men vnfaythful: her prieſts haue polluted the holie, they haue done vniuſtly agaynſt the law. † Our iuſt Lord in the middes therof wil not doe iniquitie: in the morning in the morning he wil bring▪
geue his iudgement into light, and it shal not be hid: but the wicked man hath not knowen the confuſion. † I haue deſtroyed the Gentils, & their corners are diſſipated: I haue made their wayes deſert, whiles there is none that paſſeth by: their cities are deſolate, not a man remayning, nor any inhabiter. † I ſayd: Neuertheles thou shalt feare me, thou shalt receiue diſcipline: and her habitation shal not perish for al thinges, wherin I haue viſited her: but yet ryſing early they corrupted al their cagitations.
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. Wherfore About 40. yeares after Chriſts reſurrection the moſt part of the Ievves perſiſting obſtinate vvere brought to maruelous diſtreſſe and miſeries vvhen Titus tooke & deſtroyed Ieruſalem which is alſo a figure of the deſtruction of this vvorld, and of eternal puniſhment of the vvicked▪
expect me, ſayth our Lord, in the day of my reſurrection til hereafter, becauſe my iudgement to aſſemble the Gentils, and to gather kingdomes: & to powre vpon them mine indignation, al the wrath of my furie: for in the fyre of my ielouſie shal al the earth be deuoured. † Becauſe c then wil I reſtore to the peoples, a choſen lippe, that al may inuocate in the name of the Lord, & may ſerue him with one shoulder. † Beyond the riuers of Aethiopia, thence shal my ſuppliants the children of my diſperſed bring me a gift. † In that day thou shalt not be confounded vpon al thine inuentions, wherin thou haſt preuaricated againſt me: becauſe then wil I take away out of the middes of thee the loftie ſpeakers of thy pride, & thou shalt adde no more to be exalted in my holie mount. † And I wil leaue in the middes of thee a people poore and needie: & they shal hope in the name of our Lord. † The remnāt of Iſrael shal not doe iniquitie, neyther shal they ſpeake leaſing, and deceitful tongue shal not be found in their mouth: becauſe they shal feede, and
shal lie downe, and there shal be none to make them afrayd.Al nation▪ ſhal inuocate one God in a choſen lippe or tongue, in vnitie of fayth and vvith one shoulder of fortitude beare the yoke and burden of Chriſtian life▪ made ſvvete and light by Chriſts grace.
† Prayſe ô daughter of Sion: make iubilation Iſrael: be glad, & reioyce in al thy hart ô daughter of Ieruſalem. † Our Lord hath taken away thy iudgement, he hath turned away thine enemies: the king of Iſrael our Lord in the middes of thee, thou ſhalt feare euil no more. † In that day it shal be ſayd to Ieruſalem: Feare not: to Sion, let not thy handes be diſſolued. † Our Lord thy God in the middes of thee ſtrong, he wil ſaue: he wil reioyce vpon thee in gladnes, he wil be ſilent in his loue he wil be ioyful vpon thee in prayſe. † The Men of light conuerſation, & contemners of Chriſt ſhal alſo be conuerted, become graue & greatly honour him. triflers that were departed from thee, I wil gather together, becauſe they were of thee: that thou mayſt no more haue reproch for them. † Behold I wil kil al that haue afflicted thee at that time: and I wil ſaue the halt, & her that was caſt out I wil gather: and I wil make them into prayſe, and into name, in al the land of their confuſion. † In that time, when I wil bring you: and in the time, that I wil gather you: for I wil geue you into a name, and into prayſe to al the people of the earth, when I shal conuert your captiuitie before your eyes, ſaith our Lord.
THE PROPHECIE OF AGGEVS.
AGGEVS prophecying in the ſecond yeare of Darius Hiſtaſpis kingAggeus prophecied after the captiuitie▪ of Chriſt and his Church. of Perſians, that is, in the 18. yeare after the relaxation from captiuitie of Babylon, exhorteth to reedifie the Temple, which had bene begune and intermitted; promiſing much proſperitie after the building therof, and finally the coming of Chriſt deſired of al nations; who by his preſenceS Ierom. Epiſt. ad Paulin. wil glorifie this new temple, more then the former built by Salomon; and eſpecially prophecieth the glorie of his Catholique Church, which shal much excel the Church of the old Teſtament.
CHAP. I. The Iewes building to themſelues excellent houſes, are iuſtly reprehended for not building the Temple of God. 10. VVhich is the cauſe of the barrennes▪ ſicknes, and other euils. 12. VVherupon they vndertake the holie worke▪
IN THE ſecond yeare of Darius the king, the ſixth moneth, in the firſt day of the moneth: the word of our Lord was made in the hand of Aggeus the prophet, to Zorobabel deſcending directly from the kinges of Iuda was now duke, & chiefe temporal gouerner of the Iewes, by permiſſion of Darius king of Perſians. Zorobabel the sōne of Salathiel, duke of Iuda, & to b Ieſus the ſonne of Ioſedec the grandprieſt ſaing † Thus ſayth the Lord of hoſtes, ſaying: This people ſayth:
It behooueth without delay to ſet forward reſtauration of Gods ſeruice, reductiō of ſoules from ſinne, & amending of il maners: becauſe by foreſ
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owing therof Gods honour is hindered, and manie ſoules, do eternally periſh. The time is not yet come of building the houſe of our Lord. † And the word of our Lord was made in the hand of Aggeus the prophete, ſaying: † Why is it time for you to dwel in embowed houſes, and this houſe deſert? † And now thus ſayth
In like ſorte Ieſus ſecceded in the office of high prieſt to Ioſedec, vvho vvas caried vvith others captiue into Babylon 1 Par. 6. v. 15. the Lord of hoſtes? Set your hartes vpon your wayes. † You
Deut. 28. Mich.
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. haue ſowed much, and brought in litle: you haue eaten, and haue not bene filled: you haue drunke, and haue not bene inebriated: you haue couered your ſelues, & haue not bene warmed: and he that hath gathered the wages, put them into a broken bag. † Thus ſayth the Lord of hoſts: Set your harts vpon your wayes: † go vp into the mountayne, carie timber, and build the houſe: and it shal be acceptable to me, and I shal be glorified, ſayth our Lord. † You haue looked for more, and behold it became leſſe, and you brought it into the houſe, and I puft at it: for what cauſe ſayth the Lord of hoſts? becauſe my houſe is deſert, and you haſten euerie man into his owne houſe. † For this cauſe were the heauens ſtayed ouer you that they gaue no dew, and the earth was prohibited that it yelded not her ſpring: † and I called a drought vpon the earth, & vpon the mountaines, and vpon the wheate, and vpon the wine, and vpon the oile, and what thinges ſoeuer the ground brought forth, & vpon men, & vpon beaſtes, & vpon al the labour of the handes. † And Zorobabel the ſonne of Salathiel, and Ieſus the ſonne of Ioſedec the high prieſt, & al the remnant of the people heard the voice of their God, & the wordes of Aggeus the prophet, as our Lord their God ſent him to them: & the people feared at the face of our Lord. † And Aggeus the meſſenger of our Lord, To incite the people to iuſt eſtimation of his preaching, the prophet auoucheth that he is a meſſenger, not coming of him ſelf but ſent by God. of the meſſengers of our Lord ſpake, ſaying to the people: I am with you, ſayth our Lord. † And our Lord rayſed vp the ſpirit of Zorobabel the ſonne of Salathiel duke of Iuda, and the ſpirit of Ieſus the ſonne of Ioſedec the grandprieſt, and the ſpirit of the reſt of al the people: and they went in, and did the worke in the houſe of the Lord of hoſtes their God.
CHAP. II. They are encoreged to procede in building the temple: 6. with promiſe that Chriſt by his perſonal preſence wil bring more glorie to this, then was in the former temple. 11. Their former ſlacknes in this worke was the cauſe of their wantes: 19. and now they shal haue abundance.
IN the foure and twenteth day of the moneth, in They beganne the new vvorke the 24. day of the ſixt moneth: the ſixth moneth, in the ſecond yeare of Darius the king. † In the
and the 21 of the 7▪ moneth the prophet had an other reuelation ſeuenth moneth, the one and twentith of the moneth, the word of our Lord was made in the hand of Aggeus the prophet, ſaying: † Speake to Zorobabel the ſonne of Salathiel the duke of Iuda, & to Ieſus the ſonne of Ioſedec the grand prieſt, and to the reſt of the people, ſaying: † Who among you is left, that ſaw this houſe in the firſt glorie therof? & what do you ſee this ſame now? Why, is it not ſo, as if it were not in your eyes? † And now take courege Zorobabel, ſaith our Lord, and take courege Ieſus the ſonne of Ioſedec grand prieſt, and take courege al ye people of the land, ſaith the Lord of hoſtes: and doe (becauſe I am with you, ſayth the Lord of hoſts) † the word that I did couenant with you when you came out of the Land of Aegypt: and my ſpirit shal be in the middes of you: feare not. † Becauſe thus ſayth the Lord of hoſts: As yet there
Heb. 12. is one litle while, and I wil moue the heauen, & the earth, and the ſea, and the drie land. † And I wil moue al nations: AND
Iacob the Patriarch. Gen. 49. prophecied that Chriſt ſhould be the expectation of the Gentiles. VVho is called the deſired of al Nations, becauſe he vvas hertofore vvanting and alvvayes neceſſarie to al nations. THE DESIRED OF AL NATIONS SHAL COME: and I wil fil this houſe with glorie, ſayth the Lord of hoſts. † Mine is the ſiluer, and mine is the gold, ſayth the Lord of hoſtes. † “ Great shal be the glorie of this laſt houſe more then of the firſt, ſayth the Lord of hoſts: and in this place wil I geue peace, ſayth the Lord of hoſts. † In the foure and twentith of the ninth moneth, in the ſecond yeare of Darius the king, the word of our Lord was made to Aggeus the prophet, ſaying: † Thus ſaith the Lord of hoſts: Aske the prieſts the law, ſaying: † If a man take ſanctified flesh in the skirt of his garment, and touch with the skirt therof bread, or broth, or wine, or oile, or any meate: That vvhich touched a holie thing vvas ſanctified. Leui. 6. v 18 but the thing ſo touched did not ſanctifie other thinges: ſo the people by touching the ſacrifices vvere legally ſanctified but not really: and therfore their ſacrifices were not gratful to God, ſo long as they did not endeuour to build the temple, as they ought to haue done. shal it be ſanctified? And the prieſts anſwering, ſaid: No. † And Aggeus ſayd: If one polluted on a ſoule touch any of al theſe, shal he be contaminated? And the prieſts anſwered, and ſayd, he shal be contaminated. † And Aggeus anſwered, and ſayd: So this people, and ſo this nation before my face, ſayth our Lord, and ſo al the worke of their handes: & al that they haue offered there, shal be contaminated. † And now ſet your hartes, from this day and vpward, before there was ſtone layd vpon ſtone in the temple of our Lord. † When you went to an heape of twentie bushels, & they became ten: and entered into the preſſe, to preſſe out fiftie flagons, & they became twentie. † I ſtroke you with the burning winde, and with the blaſt, and with haile, al the workes of your handes:Amos. 4. and there was none among you, that returned to me, ſaith our
Lord. † Set your hartes from this day, and hence forward, from the foure and twenteth day of the ninth moneth: from the day that the fundations of the temple of our Lord were layd, lay it vpon your hartes. † Is there the ſeede now ſpr
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ng vp. abreward? and as yet the wine, and the figtree, and the pomegranate, and the oliue tree hath not florished? from this day I wil bleſſe. † And the word of our Lord was made the ſecond time to Aggeus in the foure and twentith of the moneth, ſaying: † Speake to Zorobabel the duke of Iuda, ſaying: I wil moue the heauen and alſo the earth. † And I Al other kingdomes periſhing the kingdom of Chriſt, which is his Church, is neuer deſtroyed. wil ouerthrow the throne of kingdoms, & wil deſtroy the ſtrength of the kingdom of the Gentils: and I wil ouerthrow the chariote, and the rider therof: and the horſes shal come downe, and the riders of them, euerie one by the ſword of his brother. † In that day, ſayth the Lord of hoſts, I wil take thee ô Zorobabel ſonne of Salathiel my ſeruant,Eccli▪
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. ſaith our Lord, and wil put thee as a ſignet, becauſe thee haue I choſen, ſayth the Lord of hoſts.
ANNOTATIONS. CHAP. II.
10. Great shal be the glorie] VVhen according to the prophets exhortationThe temple reſtored after the captiuitie vvas not ſo glorious as that which Salomon built. the temple vvas built againe, Eſdras ch. 3. v 12 vvriteth, that ſuch ancient men as had ſene the former, lamented, becauſe this nevv one vvas not ſo excellent as the former had bene, vvhich is alſo clere by other places of holie ſcripture. For amongſt other differences, Salomons temple had in height, and in breadth, an hundred and twentie cubites 2 Paral. 3. v. 4. this nevv temple had but ſixtie cubites. 1 Eſd. 6. v. 3. Likevviſe balomons temple vvas built of ſtones hevved and perfectly poliſhed, 3. Reg 6. v. 7. vvhich vvere alſo couered on the innerſide vvith ſeeling vvorke of ceder vvood. v. 18. This nevv temple vvas built of rughBut Chriſts Church of the nevv Teſtament in which he dvvelleth ſpiritually farre excelleth the material temple. and vnpolished ſtones. 1. Eſd. 5. v. 8 As for the ſame temple long after enlarged and adorned by Herod, it continued not long in that ſtate, & the chiefeſt glorie therof vvas by our Sauiours preſence therin, vvhen he vvas preſented by his mother, and ioyfully receiued into the armes of Simeon, and often preached there. And therfore S. Auguſtin proueth li. 18. c. 45. ciuit▪
that the prophet here foreſhevveth the glorie of Chriſts myſtical temple, faithful Chriſtian ſoules of al nations, in whom God dwelleth by grace of the nevv Teſtament, farre more glorious in liuing ſtones, then that temple vvhich king Salomon built, or that vvhich vvas reſtored after the captiuitie.
THE PROPHECIE OF ZACHARIAS.
ZACHARIAS the ſonne of Barachias, and nephew of Addo, beginning
Zacharie begane to prophecie but two monethes after Aggeus.
two monethes after Aggeus, exhorteth alſo to reedifie the Temple: and sheweth by diuers viſions, that the Church shal floorish, partly in that time of the old Synagog, but much more after Chriſts coming: whoſe firſt and
chiefe promulgators of his Gospel, shal be of the Iewish nation: but the
S. Ierom. Epiſt ad Paulin.
farre greatter number shal be of the Gentiles, the Iewes for their obſtinacie reiected. Yet they alſo in the end shal returne to Chriſt.
CHAP. I. The prophet exhorteth the people to conuert to God, and not to imitate the euil examples of their fathers. 7. by a viſion of an horſeman, and diuers colored horſes, he prophecieth bitter times: 18. confirming the ſame by an other viſion of foure hornes.
IN THE eight moneth in the ſecond yeare of king Darius the word of our Lord was made to Zacharie the ſonne of Barachias, the ſonne of Addo, the prophet, ſaying: Our Lord hath bene wrath vpon your fathers with wrath. † And thou shalt ſay to them: Thus ſaith
Mal. 3. Iſa. 21. Iere. 3. Ezec. 18. & 20. Oſe. 14. Ioel▪ 2. the Lord of hoſts: VVhen God in the holie Scriptures ſayth: Conuert to me, and I vvil conuert to you. VVe are admoniſhed that vve haue freewil. And when vve anſvver: Conuert vs o Lord to thee, and vve shal be conuerted, we confeſſe that Gods grace preuenteth vs. Conc. Trid. ſeſſ. 6. c. 5.
Conuert to me, ſayth the Lord of hoſts: and I wil conuert to you, ſayth the Lord of hoſts. † Be not as your fathers, to whom the former prophets cried, ſaying: Thus ſaith the Lord of hoſts: Conuert from your euil wayes, & from your moſt wicked thoughts: and they heard not, neither attended to me, ſayth our Lord. † Your fathers where are they? and the prophets shal they liue for euer? † But yet my wordes, & mine ordinances, which I gaue in commandment to my ſeruants the prophets, did they not take hold of your fathers, and they conuerted, & ſayd: As the Lord of hoſts thought to do to vs according to our wayes, & according to our inuentions, he hath done to vs. † In the foure & twentith day of the eleuenth moneth Sabath: in the ſecond yeare of Darius, the word of our Lord was made to Zacharie the ſonne of Barachias, the ſonne of Addo, the prophet, ſaying: † I ſaw by night, and behold
That this was an Angel in the ſhape of a man is manifeſt. v 11. a man mounting vpon a red horſe, & he ſtood amongSeuentie yeares from the tranſmigration of Ioachin vvere complet in the firſt of Cytus. Dan 9. Seuentie yeares were alſo complet from the deſtructiō of the temple in the ſecond of Darius Hiſtaſpis and therfore the prophet novv prayeth God to inſpire ſuch as vvere able, that they would build the temple againe. the myrtletrees, that were in the botome: and after him horſes red, ſpeckled, and white. † And I ſayd: What are theſe, my Lord? and the Angel that ſpake in me, ſayd to me: I wil shew thee what theſe thinges are. † And the man, that ſtood among the myrtle trees anſwered, & ſayd: Theſe are they, whom our Lord ſent to walke through the earth. † And they anſwered to the Angel of our Lord, which ſtood among the mirtle trees, & ſayd: We haue walked through the earth, and loe al the earth is inhabited, and at reſt. † And the Angel of our Lord anſwered, and ſayd: ô Lord of hoſts, how long wilt thou not haue mercie on Ieruſalem, and on the cities of Iuda, with which thou haſt
bene angrie? this now is c the ſeuentith yeare. † And our Lord anſwered the Angel, that ſpake in me, good wordes, comfortable wordes. † And the Angel that ſpake in me, ſayd
Zach. 8▪
to me: Crie, ſaying: Thus ſayth the Lord of hoſts: I haue bene zelous for Ieruſalem, and Sion with great zele. † And with great anger am I angrie vpon the welthie nations: becauſe I was angrie a litle, but they helped toward the euil. † Therfore thus ſaith our Lord: I wil returne to Ieruſalem in mercies: my houſe shal be built in it, ſaith the Lord of hoſts: & the plumme line shal be ſtretched forth vpon Ieruſalem. † As yet crie thou ſaying: Thus ſaith the Lord of hoſts: As yet shal my cities flow with good thinges: and the Lord wil yet comfort Sion, and he wil yet chooſe Ieruſalem. † And I lifted vp mine eyes, and ſaw: and behold From foure partes of the world, to wite, the Moabites & Ammonites on the eaſt of Iurie; The Idumeans and Aegyptians on the ſouth; the Philiſthims on the vveaſt▪ & the Aſſirians & Chaldees on the North ſide had much moleſted the Ievves; al vvhich vvere therfore plaged & puniſhed for the ſame. foure hornes. † And I ſayd to the Angel, that ſpake in me: What are theſe: And he ſayd to me: Theſe are the hornes that haue ſcattered Iuda, and Iſrael, and Ieruſalem. † And our Lord shewed me foure fabros. artificers. † And I ſayd: What come theſe to doe? Who ſpake ſaying: Theſe are the hornes, that ſcattered Iuda euerie man a part, & none of them lifted his head: and theſe are come to fray them, to caſt downe the hornes of the nations, that haue lifted the horne vpon the land of Iuda to ſcatter it.
CHAP. II.
Ʋnder the name of Ieruſalem, he prophecieth the progreſſe of the Church of Chriſt: 6. by the conuerſion of ſome Iewes, 8. and manie Gentiles.
AND I lifted vp mine eyes, and ſaw: and loe a man, and in his hand a corde of meaſurers. † And I ſayd: Whither goeſt thou? And he ſayd to me: To meaſure According to S Auguſtins rule in Pſal. 71. vvhen greater thinges are ſayd then can be verified as the letter ſoundeth, the ſame is literally to be vnderſtood of the thing preſigured. And ſo this prophecie perteyneth to the Church of Chriſt rather then to the citie of Ieruſalem. Ieruſalem, and to ſee how great the breadth therof is, and how great the length therof. † And behold the Angel that ſpake in me, came forth, and an other Angel went out to meete him. † And he ſayd to him: Runne, ſpeake to this yongman ſaying: Without wal shal Ieruſalem be inhabited for the multitude of men, and of beaſts in the middes therof. † And I wil be to it, ſayth our Lord, a wal of fire round about: and I wil be in glorie in the middes therof. † O b flee ye out of the land of the North, ſaith our Lord, becauſe into the foure windes of heauen haue I diſperſed you, ſayth our Lord. † O c Sion, flee thou that dwelleſt with the daughter of Babylon: † becauſe thus ſayth the Lord of hoſts: After glorie he ſent me to the nations, that
haue ſpoiled you: for he that shal touch you, toucheth theO ye Gentiles that remaine in confuſed Babylon of this world, flee from it into the Church. apple of myne eye: † becauſe loe I lift vp my hand vpon them, and they shal be a praye to thoſe that ſerued them: and you shal know that the Lord of hoſts ſent me. † Prayſe, and reioyce ô daughter of Sion: becauſe loe I come, and wil dwel in the middes of thee, ſayth our Lord. † And manie nations shal
And ye Iewes that haue feloſhip vvith Babylon, leaue it, and ſerue God ſincerely. be ioyned to our Lord in that day, and they shal be my people, and I wil dwel in the middes of thee: and thou shal know that the Lord of hoſts hath ſent me to thee. † And our Lord wil poſſeſſe Iuda his portion in the ſanctified land: and he wil yet chooſe Ieruſalem. † Let al flesh be ſilent at the preſence of our Lord: becauſe he is riſen vp out of his holie habitation.
CHAP. III. In a viſion the diuel appeareth accuſing the hiegh Prieſt. 4. He is clenſed from his ſinnes. 8. Chriſt is promiſed, and great fruite of his paſſion.
AND our Lord shewed me Literally this viſion perteyned to the hiegh prieſt of tha
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time: Ieſus the grand prieſt ſtanding before the Angel of our Lord: and Satan ſtood on his right hand, to be his aduerſarie. † And our Lord ſayd to Satan: The Lord geue rebuke on thee Satan: and the Lord that choſe Ieruſalem geue rebuke on thee: Why, is not this a firebrand, taken out of the fire? † And Ieſus was clothed Vvhoſe fault is here taxed, for that he admoniſhed not the people to build the temple; and to abſtaine from marying vvemen of ſtrange nations, as. 1.
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ſd. 8 9 10. with filthie garments: and he ſtood before the face of the Angel. † Who anſwered, and ſayd to them that ſtood before him, ſaying: Take away the filthie garments from him. And he ſayd to him: Behold I haue taken away thine iniquitie, and haue clothed thee with change of garments. † And he ſaid: Put a cleane mitre vpon his head: & they put a cleane mitre vpon his head, and clothed him with garments: and the Angel of our Lord ſtood. † And the Angel of our Lord conteſted Ieſus, ſaying: † Thus ſaith the Lord of hoſts: If you wil walke in my wayes, and keepe my watch, thou alſo shalt iudge my houſe, and shalt keepe my courts, and I Angels are promiſed to aſſiſt the Prelates of the Church wil geue thee walkers of them that now aſſiſt here. † Heare ô Ieſus thou grand prieſt, thou and thy frendes that dwel before thee, becauſe they are portending men: for behold I WIL BRING Chriſt according to his manh
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od is the ſeruant of God. Of vvhó S Luke expoundeth this prophecie. MY SERVANT THE ORIENT. † Becauſe loe the ſtone that I layd
Luc. 1.
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. 78. before Ieſus: vpon one ſtone there be ſeuen eyes, behold I wil graue the grauing therof, ſayth the Lord of hoſts: & I wil take away the iniquitie of that land in one day. † In that day, ſayth the Lord of hoſts, euerie man shal cal his frende vnder the vine and vnder the figtree.
CHAP. IIII. In a viſion of a candleſtike and candles, 3. and of two oliue trees is prophecied the vocation of the Gentils, 11. and laſtly of the Iewes.
AND the Angel returned that ſpake in me: and he rayſed me vp, as a man that is rayſed out of his ſleepe. † And he ſayd to me: What ſeeſt thou? And I ſayd: I ſaw, and Moſt Hebrevv Doctors & ſome Chriſtian expound this viſion of the temple, & the old ſynagog, but moſt others vnderſtand it literally of Chriſt & his Church. loe
The candleſticke Metaphorically ſignifieth Chriſts Church. a candleſticke al of gold, and The lampe or light Chriſt. the lampe therof vpon the head of it: and the
ſeuen lightes al the paſtores of the Church. ſeuen lights therof vpon it: and ſeuen funnels for the lights, that were vpon the head therof. † And
Tvvo oliues Enoch and Elias. Apoc. 11. tow oliue trees vpon it: one on the right hand of the lampe, and one on the left hand therof. † And I anſwered, and I ſayd to the Angel that ſpake in me, ſaying: What are theſe thinges, my Lord? † And the Angel that ſpake in me anſwered, and ſayd to me: Why, knoweſt thou not what theſe thinges are? And I ſayd: No, my Lord. † And he anſwered, and ſayd to me, ſaying: This is the word of our Lord VVhich viſion vvas to be declared to Zorobabel, for his conſolation that he might knovv, that God vvould proteſt his Church. to Zorobabel, ſaying: Not in an hoſt, nor in ſtrength: but in my ſpirit, ſayth the Lord of hoſts. † Who art thou ô great mountayne before Zorobabel? into a plaine: and he wil bring forth the principal ſtone, and wil make grace equal to the grace therof. † And the word of our Lord was made to me, ſaying: † The handes of Zorobabel haue founded this houſe, and his handes shal perfite it: and you shal know that the Lord of hoſts hath ſent me to you. † For who hath deſpiſed litle dayes? and they shal reioyce, and shal ſee the ſtone of tinne in the hand of Zorobabel. Theſe are the ſeuen eyes of our Lord, that runne through out the whole earth. † And I anſwered, and ſayd to him: What are theſe two oliuetrees on the right hand of the candleſtike, and on the left hand therof? † And I anſwered the ſecond time, and ſayd to him: What are the
Tvvo branches the diuine and humane natures of Chriſt. two branches of oliuetrees, that are beſide the two beaks of gold, in which are the funnels of gold? † And he ſayd to me, ſaying: Why, knoweſt thou not what theſe are? And I ſayd: No, my Lord. † And he ſayd: Theſe are two ſonnes of oyle which aſſiſt the dominatour of the whole earth.
CHAP. V. In a viſion of a flying booke theeues, and ſweares are threatned: 5. in an other viſion is foreshewed that the Iewes shal be blind, and obdurate.
AND I turned and lifted vp myne eyes: and I ſaw, and
In this booke or roll of papers were writen the ſinnes of the people, and deſigned puniſhment. behold a volume It appeared flying to ſignific that this decree of puniſhment came from heauen. S. Chryſoſt. ho. 27. ad popul.
flying. † And he ſayd to me: What
ſeeſt thou? And I ſayd: I ſee a volume flying: the length therof of twentie cubits, and the breadth therof of ten cubits. † And he ſayd to me: This is the malediction, that goeth forth vpon the face of the earth: becauſe euerie theefe, as is there written, shal be iudged: and euerie ſwearer, by it in like maner shal be iudged. † I wil bring it forth, ſayth the Lord of hoſts: and it shal come to the houſe of the theefe, and to the houſe of him that ſweareth by my name falſly: & it shal abide in the middes of his houſe, and shal conſume it, and the timber therof, and the ſtones therof. † And the Angel went out that ſpake in me: and he ſayd to me: Lift vp thine eyes, and ſee what is this, that goeth forth. † And I ſayd: What is it? And he ſayd: This is an amphore going forth. And he ſayd: This is their eye in al the earth. † And behold a talent of lead was caried, and loe one woman ſitting in the middes of the amphore. † And he ſayd: This is impietie. And he threw her in the middes of the amphore, and caſt a lumpe of lead vpon the mouth therof. † And I lifted vp mine eyes, and ſaw: and behold Excecation & obduration fel vpon the Iewes for their auarice, and periurie. two wemen coming forth, and ſpirit in the winges of them, and they had winges as the winges of a kite: and they lifted vp the amphore betwen the earth and the heauen. † And I ſayd to the Angel that ſpake in me: Whither do theſe carie the amphore? † And he ſayd to me: That a houſe may be built for it in the land Antichriſt ſhal beginne his reigne vvhere Babylon vvas firſt built. Gen. 11. of Sennaar, and it may be eſtablished, and ſet there vpon the foundation therof.
CHAP. VI. In a viſion of chariots is foreshewed the ſucceſſion of foure monarchies. 11. In crownes ſet on the high prieſts head, the Kingdom, and Prieſthood of Chriſt: 15. and the rewards of them that receiue him.
AND I turned, and lifted vp mine eyes, and ſaw: and behold
Foure Monarchies of the Chaldees, the Medes and Perſians, the Grecians, and the Romanes. Dan. 2. foure chariots coming forth from the middes of two mountaines: & the mountaines, mountaines of braſſe. † In the firſt chariot red horſes, & in the ſecond chariot blacke horſes, † and in the third chariot white horſes, and in the fourth chariot ſpeckled horſes, & ſtrong. † And I anſwered, and ſayd to the Angel, that ſpake in me: What are theſe thinges, my Lord? † And the Angel anſwered, and ſayd to me: Theſe are the foure windes of heauen, which goeforth to ſtand before the Dominatour of al the earth. † That, in which were the blacke horſes went forth into the land of the North, and the
white went forth after them: and the ſpeckled went forth to the land of the South. † But they that were ſtrongeſt, went out, and ſought to goe, and to runne about through out al the earth. And he ſayd: Goe walke through out the earth: and they walked through out the earth. † And he called me, and ſpake to me, ſaying: Behold, they that goe forth into the land of the North, haue made my ſpirit to reſt in the land of the North. † And the word of our Lord was made to me, ſaying: † Take of the tranſmigration of Holdai, and of Tobias, and of Idaias: and thou shalt come in that day, and shalt enter into the houſe of Ioſias, the ſonne of Sophonias, who came out of Babylon. † And thou shalt take gold and ſiluer: & shalt make crownes, and thou shalt ſet on the head of Ieſus the ſonne of Ioſedec the grand prieſt, † and thou shalt ſpeake to him, ſaying: Thus ſayth the Lord of hoſts, VVhen the prophet ſet the crovvne on the high prieſts head, that he might withal ſignifie that it perteyned not him, but as in figure of Chriſt, he explicateth, that God reueled this myſterie, ſaying: Behold a man vvho is alſo God, called Orient, that is Raiſing vp & eſtabliſhing the kingdom vvhich vvas promiſed to Dauid. S. Iero. is bunc locum.
ſaying: BEHOLDLuc. 1. r, 78. A MAN ORIENT IS HIS NAME: and vnder him shal ſpring vp, and shal build a temple to our Lord. † And he shal build a temple to our Lord: and shal beare glorie, and shal ſit, and rule vpon his throne: and he shal be a prieſt vpon his throne, and the counſel of peace shal be betwen them two. † And the crownes shal be to Helem, and Tobias, and Idaias, and Hem, the ſonne of Sophonias, a memorial in the temple of our Lord. † And they that are far, shal come, and shal build in the temple of our Lord: and you shal know that the Lord of hoſts ſent me to you. But this shal be, if hearing you wil heare the voice of our Lord your God.
CHAP. VII. The faſt of the fift and ſeuenth moneth obſerued in the captiuitie, being good, 5. was vnperfect, 8. faſting from ſinne is alwayes more neceſſarie.
AND it came to paſſe in the fourth yeare of Darius the king, the word of our Lord was made to Zacharie, in the fourth of the ninth moneth, which is Caſleu. † And Saraſar, and Rogommelech, and the men that were with him, ſent to the houſe of God, to beſech the face of our Lord: that they should ſay to the prieſts of the houſe of the Lord of hoſts, and to the prophets, ſaying: Muſt I weepe in Becauſe the temple vvas burned in the fift moneth, & Godolias ſlaine in the ſeuenth; 4. Reg. 25. v. 8. 15 the Ievves faſted in thoſe two monethes al the time of their captiuitie.
the fifth moneth, or muſt I ſan ctifie myſelf as now I haue done manie yeares? † And the word of the Lord of hoſts was made to me, ſaying: Speake to al the people of the land, and to the prieſts, ſaying:
Iſa. 58. when you faſted, and mourned in the fifth and the ſeuenth for theſe ſeuentie yeares: VVhich faſt vvas good, but vnperfect, wan ting vvorkes of mercie, moſt eſpecially required in faſtes. Iſa. 58 S. Greg. p. 3 paſt. curae admonie. 20. & ho 16. in Euang.
did you faſt a faſt vnto me? † and
when you did eate and drinke, did you not eate for your ſelues, and drinke for your ſelues? † Why, are they not the wordes, which our Lord ſpake in the hand of the former prophets, when Ieruſalem as yet was inhabited, and was welthie, it ſelf and the cities round about it, and toward the South, and in the champine there was dwelling? † And the word of our Lord was made to Zacharie, ſaying: † Thus ſayth the Lord of hoſts, ſaying: And therfote the prophet admoniſheth to faſt from al ſinnes. Iudge ye true Iudgement, and doe ye mercie, & miſerations euerie man with his brother. † And the widow, and
Exo. 22. Iſa. 1. Iere. 5. the pupil, and the ſtranger, and the poore doe not calumniate: and let not a man thinke in his hart euil to his brother. † And they would not attend, and they turned away the shoulder departing: and they aggrauated their eares; not to heare. † And they made their hart as the adamant, leſt they should heare the law, & the wordes which the Lord ſent in his ſpirit by the hand of the former prophetes: and there was great indignation made from the Lord of hoſts. † And it came to paſſe as he ſpake, and they heard not: ſo shal they crie, & I wil not heare, ſayth the Lord of hoſts. † And I diſperſed them through out al kingdoms, which they know not: and the land was left deſolate of them, for that there was none paſſing & returning: and the land to be deſired they layd into a deſert.
CHAP. VIII. God wil geue abundance of ſpiritual benefites to al nations by Chriſt: 7. to whom shal be conuerted 13. manie Iewes, 20. but manie more Gentiles.
AND the word of the Lord of hoſts was made, ſaying: † Thus ſayth the Lord of hoſtes: I haue bene ielous for Sion with great zeale, and with great indignation haue I bene ielous for it. † Thus ſayth the Lord of hoſts: Theſe benefites here prophecied are greater then euer vvere beſtovved vpon the Ievves before Chriſt came, & therfore are rather to be vnderſtood of the graces of the nevv teſtament. I am returned to Sion, and I wil dwel in the middes of Ieruſalem: and IeruſalemZach. 1. v. 14. shal be called the Citie of truth, & the Mount of the Lord of hoſts, the ſanctified mount. † Thus ſayth the Lord of hoſts: As yet shal old men dwel, and old wemen in the ſtreets of Ieruſalem: and euerie mans ſtafe in his hand for multitude of yeares. † And the ſtreets of the citie shal be filled with infantes, and girles playing in the ſtreets therof. † Thus ſayth the Lord of hoſts: If it shal ſeme hard in the eyes of the remnant of this people in thoſe dayes: Why, shal it be hard in mine eyes, ſayth the Lord of hoſts? † Thus ſayth the Lord of hoſts: Behold I wil ſaue my people from the land of The tenne tribes vvere caried captiue into Aſſiria, & the two tribes into Babylon: both vvhich are northward: not into the eaſt nor vveaſt. And therfore this prophecie is of al nations Iewes & Gentils to be called to Chriſt fromal partes. the Eaſt, and from the
land of the Going downe of the ſunne. † And I wil bring them, and they shal dwel in the middes of Ieruſalem: and they shal be my people, and I wil be their God in truth and in iuſtice. † Thus ſayth the Lord of hoſts: Let your handes be ſtrengthned, you that heare in theſe dayes theſe words by the mouth of the prophets in the day, that the houſe of the Lord of hoſts was founded, that the temple might be built. † For before thoſe dayes there was no hyre for men, neither was there hyre for beaſts, neither was there peace to the comer in, nor goer out for tribulation: and I did let goe al men, euerie one againſt his neighbour. † But now not according to the former dayes wil I doe to the remnant of this people, ſayth the Lord of hoſts, † but the ſeede of peace shal be: the vine shal geue his fruite, and the earth shal geue her ſpring, and the heauens shal geue their dew: and I wil make the remnant of this people to poſſeſſe al theſe thinges. † And it shal be: as you were a malediction among the Gentils, ô houſe of Iuda, & houſe of Iſrael: ſo wil I ſaue you, and you shal be a benediction: feare not, let your handes be ſtrengthned. † Becauſe thus ſayth the Lord of hoſts: As I purpoſed to afflict you, when your fathers had prouoked me to wrath, ſayth our Lord, † and I had no mercie: ſo conuerting I haue meant in theſe dayes to doe good to the houſe of Iuda, and Ieruſalem: feare not. † Theſe then are the wordes, which you shal doe: Speake ye truth, euerie one withEpheſ 4. v. 25. his neighbour: truth and iudgement of peace iudge ye in your gates. † And thinke ye not euerie man in your hart euil againſt his frend: & lying othe loue ye not: for al theſe things are ſuch as I hate, ſayth our Lord. † And the word of our Lord of hoſts was made to me, ſaying: † Thus ſayth the Lord of hoſts: The faſt Not only the faſt of the fift, and ſeuenth monethes (vvherof the queſtion vvas propoſed ch. 7. v. 3.) but alſo of the fourth & tenth, were to be leaft of in the times of ioy and feſtinitie. of the fourth, and the faſt of the fifth, and the faſt of the ſeuenth, and the faſt of the tenth shal be to the houſe of Iuda into ioy, and gladnes, & into goodlie ſolemnities: truth onlie, and peace loue ye. † Thus ſayth the Lord of hoſts, vntil peoples come, & dwel in manie cities, † and the inhabitants goe, one to an other, ſaying: Let vs goe, and beſech the face of our Lord, and let vs ſeeke the Lord of hoſts: I alſo wil goe. † And manie peoples shal come, and ſtrong nations to ſeeke the Lord of hoſts in Ieruſalem, & to beſech the face of our Lord. † Thus ſayth the Lord of hoſts: In thoſe dayes, wherein ten men of al the tongue of the Gentils shal take hold, and they shal take hold of the skirt of a man that is a Iewe, ſaying: We wil goe with you: for we haue heard that God is with you.
CHAP. IX. The bordering enimies of the Iewes shal beleue in Chriſt. 9. who wil firſt come to the Iewes in mekenes, yet in ſolemnitie riding on an aſſe: 11. deliuer the godlie from the lake, 12. geue great thinges to the faithful, 17. and one moſt excellent thing aboue the reſt.
THE Preaching of true doctrine is at firſt vngratful to ſome hearers, and ſtil to the incredulous, but this burden becometh light to the faithful. burden of the word of our Lord in the land of
acitie of Syria. Hadrach, & Damaſcus his reſt: becauſe our Lord is the eye of man, and of al the tribes of Iſrael. † Emath alſo in the borders therof, and Tyre, and Sidon: for they haue taken to themſelues wiſedom excedingly. † And Tyre hath built her munition, and heaped together ſiluer as earth, and gold as the myre of the ſtreets. † Behold our Lord shal poſſeſſe her, and shal ſtrike her ſtrength in the ſea, and she shal be deuoured with fyre. † Aſcalon shal ſee, and shal feare, and Gaza, and shal be ſorie excedingly: & Accaron, becauſe her hope is confounded: and the king shal perish out of Gaza, & Aſcalon shal not be inhabited. † And the ſeperatour shal ſit in Azotus, and I wil deſtroy the pride of the Philiſthims. † And I wil take away his bloud out of his mouth, and his abominations out of the middes of his teeth: and he alſo shal be left to our God, and he shal be as a duke in Iuda, and Accaron as a Iebuſeite. † And I wil enuiron my houſe of them, that ſerue me in warfayre going and returning, and the exactour shal no more paſſe ouer them: becauſe now I haue ſene with myne eyes. † Reioyce
Iſa. 62. Mat 21. v. 5. Ioan. 1. v. 15. greatly ô daughter of Sion, make iubilation ô daughter of Ieruſalem: BEHOLD THY KING Chriſt came often into Ieruſalē but this laſt coming excelled al the reſt, vvhen he came to dye for redemption of mankinde. wil come to thee, the iuſt and ſauiour: himſelf poore, and ryding vpon an aſſe, and vpon a colt the fole of an aſſe. † And I wil deſtroy chariot out of Ephraim, and horſe out of Ieruſalem, and the bow of warre shal be diſſipated: and he ſhal ſpeake peace to the Gentils, and his power from ſea euen to ſea, and from the riuers euen to the end of the earth. † Thou alſo in the bloud of thy teſtament haſt let forth thy priſoners out of S. Ierom, S. Cyril & other fathers vnderſtand this lake to be Limbus patrum from whence Chriſt deliuered the Sainctes of the old teſtaments. the lake, wherin is no water. † Conuert to the munition ye priſoners of hope, to day alſo declaring I wil render thee duble. † Becauſe I haue bent Iuda for me as a bow, I haue filled Ephraim: and I wil rayſe vp thy ſonnes ô Sion vpon thy ſonnes ô Greece, & I wil make thee as the ſword of the ſtrong. † And our Lord God shal be ſeene ouer them, and his dart shal goe forth as lightning: & our Lord God▪ wil ſound with trumpet, and wil goe in the whirle wind of the
South. † The Lord of hoſts wil protect them: and they shal deuoure, and ſubdew with the ſtones of the ſling: and drinking they shal be drunke as it were of wine, & they shal be filled as phials, and as the hornes of the altar. † And our Lord their God wil ſaue them in that day, as the flocke of his people: becauſe holie ſtones shal be eleuated ouer his land. † For what is his good thing, and what is his beautiful thing, but Chriſt is the grane of vvheat vvhich dying bringeth much fruite Ioan. 12. And of this vvheat that bread is made that came from heauen Ioan. 6.
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Ierom in hunc locum.
the corne of the elect, and wine ſpringing virgins?
CHAP. X. The Iewes are exhorted to aske good thinges of God: 4. of their nation cometh the Redemer of al men, 5. and of the ſame are the Apoſtles, ſpiritual maſters of the whole world. 6. The whole nation shal at laſt be conuerted.
ASKE of our Lord rayne in Latevvard time is vvhen fruite vvaxeth ripe, and ſo is here taken for the time of grace vvhich S. Paul calleth the acceptable time: & therfore this prophet exhorteth to aske this grace; and al ſpiritual benefites of God. the lateward time, and our Lord wil make ſnowes, and wil geue them rayne of showers, to euerie one graſſe in the filde. † Becauſe the idols ſpake that which was vnprofitable, and the deuiners ſaw a lie, & the dreamers ſpake in vayne: they comforted vaynely: therfore are they led away as a flock: they shal be afflicted, becauſe they haue no paſtour. † Vpon the paſtours my furie is wrath, and vpon the buckgoates I wil viſite: becauſe the Lord of hoſts hath viſited his flocke, the houſe of Iuda, and hath made them as the horſe of his glorie in the battel, † Of him the corner, of him the pinne, of him the bow of battel, of him shal come forth euerie exactour together. † And they shal be as valients, treading the myre of the wayes in battel: and they shal fight, becauſe our Lord is with them: and the riders of horſes shal be confounded. † And I wil ſtrengthen the houſe Not only the tvvo tribes, of Iuda, and the houſe but alſo the tenne ſhal be conuerted at laſt to Chriſt. of Ioſeph I wil ſaue: and I wil conuert them, becauſe I wil haue mercie on them: and they shal be as they were when I had not caſt them of, for I am the Lord their God, and wil heare them. † And they shal be as the valients of Ephraim, & their hart shal reioyce as it were of wine: and their children shal ſee, and shal reioyce, & their hart shal be ioyful in our Lord. † I Chriſtians are ſvvetely dravvne by internal inſpiration vvithout clamorus, and violent perſvvaſion of vvordes. S. Cyril.
wil hiſſe to them, and wil gather them together, becauſe I haue redemed them: and I wil multiplie them as they were multiplied before. † And I wil ſaw them among peoples, and from a far they shal remember me: and they shal liue with their children, and shal returne. † And I wil bring them backe out of the Land of Aegypt, and out of the AſſyriansIſa. 11. I wil gather them: and to the Land of Galaad, & Libanus
I wil bring them, and there shal not be found place for them. † And he shal paſſe ouer in the ſtrayte of the ſea, and shal ſtrike the waues in the ſea, and al the depths of the riuer shal be confounded, and VVhen the faithful are multiplied & confirmed in religion, their enimies can not hurt them. the pride of Aſſur shal be humbled, and the ſcepter of Aegypt shal depart. † I wil ſtrengthen them in the Lord, and in his name they shal walke: ſayth our Lord.
CHAP. XI. Ieruſalem shal be againe moſt miſerably deſtroyed, 4. the Iewish nation reiected and diſperſed, 12. becauſe Chriſt was ſold by them to the Gentils for thirtie pence. 16. They wil receiue Antichriſt, who shal be finally deſtroyed.
OPEN thy gates Ieruſalem is called Libanus, Iſa. 10. v. 34. & in other places, for the great beautie therof: likewiſe the temple, & becauſe it vvas built of the trees of Libanus, as S. Ierom here, & Ezech. 17. expoundeth. And ſo by this metaphore the deſtruction of the citie and temple by Titus is here prophecied. The ceders alſo ſignifie the principal men of the Iewes. ô Libanus, and let fyre deuoure thy ceders. † Howle thou firre tree, becauſe the ceder is fallen, becauſe the magnifical are waſted: howle ye okes of Baſan, becauſe the fenſed forreſt is cut downe. † The voice of the howling of paſtours, becauſe their magnificence is waſted: the voice of the roaring of lions, becauſe the pride of Iordan is waſted. † Thus ſayth our Lord my God: Feede thou the cattel of ſlaughter, † which they that poſſeſſed, ſlew, and were not ſorie, and they ſold them, ſaying: Bleſſed be our Lord, we are become rich: and their paſtours ſpared them not. † And I wil ſpare no more vpon the inhabitants of the earth, ſayth our Lord: behold I wil deliuer men, euerie one in his neighbours hand, and in the hand of his king: and they shal cut the land in peeces, and I wil not deliuer it out of their hand. † And I wil feede the cattel of ſlaughter for this, ô ye poore of the flocke: and I tooke vnto me two roddes, one I called God the cretor and gouernor of al men, calleth his general gouernmēt beautie: becauſe it is moſt ſemelie that al be vnder his rod. And his peculiar gouernment of the Ievves he calleth a Cord, becauſe it is limited to one people. Beautie, and the other I called c Corde: and I fed the flocke. † And I cut of three paſtours in one moneth, and my ſoule shrunke together at them: for their ſoule alſo varied on me. † And I ſayd: I wil
Iere. 15. v. 2. not feede you: that which dieth, let it dye: and that which is cut of, be it cut of: and let the reſt deuoure euerie one his neighbours flesh. † & I tooke my rod that was called beautie, and I cut it of to make voyd my couenant, which I made with al peoples. † And it was made voyd in that day: and ſo the poore of the ſlocke that keepe for me, vnderſtood, that it is the word of the Lord † And I ſayd to them: If it be good in your eyes, bring hither my hyre: and if not, be quiet. And they weighed my hyre thirtie peeces of ſiluer. † And our Lord ſayd to me, caſt it forth to the ſtatuarie, a goodlie price, that I was
priced at by them. And I tooke Chriſt bought and ſold for 30. pence.
the thirtie peeces of ſiluer: & I threw them into the houſe of our Lord to the ſtatuarie. † And
Mat. 2
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. I The Ievves are reiected: cut of my ſecond rod, that was called Corde, that I might diſſolue the brotherhood betwen Iuda and Iſrael. † And our Lord ſayd to me: As yet take to thee the vnap
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inſtruments. veſſels of a foolish paſtour. † Becauſe loe Antichriſt a deſtroyer, I wil rayſe vp a paſtour in the land, which shal not viſite thinges forſaken, the thing diſperſed he shal not ſeeke, and the broken he shal not heale, & that which ſtandeth he shal not nourish, and he shal eate the flesh of the fat ones, and their hoofes he shal diſſolue. † O paſtour, and idol, leauing the flocke: ſhal be deſtroyed. the ſword vpon his arme, & vpon his right eye: his arme shal be dried with withering, and his right eye waxing darke shal be obſcured.
CHAP. XII. The Iewes perſecuting Chriſt and his Church, shal be ſore afflicted. 6. The Church stil proſpering: 11. the incredulous shal be condemned.
THE burden of the word of our Lord vpon VVhen the Church of Chriſt beganne in Ieruſalem, proceeding to al Iurie, and Samaria, and to other nations, the other Ievves moſt earneſtly perſecuted Chriſtians. Act. 4. 5. &c.
Iſrael. Sayth our Lord extending the heauen, & founding the earth, & forming the ſpirit of man in him: † Behold I wil make Ieruſalem a lintel of ſurfet to al peoples round about: yea &
Iuda beſieged Ieruſalem when Ievves remayning in Iudaiſme perſecuted other Ievves beleuing in Chriſt, for then brother deliuered brother to death, the father the ſonne &c. Mat. 10. v 21. Iuda shal be in the ſiege againſt Ieruſalem. † And it shal be: In that day I wil make Ieruſalem a ſtone of burden to al peoples: al that shal lift it, shal be torne with tearing: and al the kingdoms of the earth shal de gathered agaynſt her. † In that day, ſayth our Lord, I wil ſtrike euerie horſe into aſtonishment, and his rider into madnes: and vpon the houſe of Iuda I wil open mine eyes, and euerie horſe of the peoples I wil ſtrike with blindnes. † And the dukes of Iuda shal ſay in their hart: Let the inhabitants of Ieruſalem be ſtrengthened for me in the Lord of hoſts their God. † In that day I wil make the dukes of Iuda as a furnace of fyre amongſt ſtickes, and as a brand of fire in hay: and they shal deuoure to the right hand, & to the left al people round about: and Ieruſalem shal be inhabited agayne in her place in Ieruſalem. † And our Lord shal ſaue the tabernacles of Iuda, as in the begynning: that the houſe of Dauid glorie not magnifically, and the glorie of them that inhabite Ieruſalem agaynſt Iuda. † In that day shal our Lord protect the inhabitants of Ieruſalem, and he that offended of them in that day shal be as Dauid: and the houſe of Dauid, as of God, as an Angel of our Lord in their ſight. † And it shal be in that day: I wil
ſeeke to deſtroy al Nations, that come againſt Ieruſalem. † And I wil powre out vpon the houſe of Dauid, & vpon the inhabitants of Ieruſalem the ſpirit of grace, and of prayers: and they shal looke toward me, whom they pearced: and they shal lamentIoan. 19. v. 3. him with lamentation as it were vpon an only begotten, and they shal ſorow vpon him, as the maner is to be ſorowful in the death of the firſt begotten. † In that day shal be great lamentation in Ieruſalem, as the lamentation of A towne nere to Iezrahel in the countrie of Mageddon, vvhere Ioſas vvas ſlaine. 2. Baral. 35. and great lamentation vvas made for him, vvhich vvas a figure of the miſerable calamitie of the obſtinate in the day of iudgement, S. Iero
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Adadremmon2. Par. 35. in the filde of Mageddon. † And the land shal lament: families and families apart: the families of the houſe of Dauid apart, and their wemen apart: † the families of the houſe of Nathan apart, and their wemen apart: the families of the houſe of Leui apart, and their wemen apart: the families of Semei apart, and their wemen apart. † Al the reſt of the families, families and families apart, and their wemen apart.
CHAP. XIII. In the Church of Chriſt al idolatrie shal be abolished. 6. In his paſſion his Apoſtles shal be disperſed, and they and others shal be proued by tribulations.
IN In the time of the new teſtament Chriſt is made an open fountaine of grace by his Incarnation. Ioa. 4. v. 13. S. Greg h
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. 20. in Ezec & li. 6. epiſt. 186. that day shal be a fountayne lying open to the houſe of Dauid, and to the inhabitants of Ieruſalem: for the ablution of the ſinner, and of the menſtruous woman. † And it shal
Ezec. 3
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. be in that day, ſayth the Lord of hoſts: I wil deſtroy the names of idols our of the earth, & they shal be remembred no more: and the falſe prophetes, and the vncleane ſpirit I wil take away out of the earth. † And it shal be when any man shal prophecie any more, his father & his mother that begot him, shal ſay to him: Thou Falſe doctrine as idolatrie and hereſie, are puniſhable by death in the law of Chriſt. shalt not liue: becauſe thou haſt ſpoken a lie in the name of our Lord. And his father, & his mother his parents shal ſtrike him, when he shal prophecie. † And it shal be: in that day, the prophets shal be confounded euerie one by his owne viſion, when he shal prophecie, neither shal they be couered with cloke of ſackcloth, to lie: † But he shal ſay: I am no prophet, an husbandman am I: becauſe Adam my example from my youth. † And it shal be ſayd to him: What are theſe wounds in the middes of thy handes? And he shal ſay: With theſe was I wounded in the houſe of them, that loued me. † By ſvvord is vnderſtood al ſortes of perſecution that fel vpon our Sauiour. Sword be thou rayſed vp vpon my paſtour, and vpon the man that cleaueth to me, ſayth the Lord of hoſts: Strike theMat. 26. Mar. 14. paſtour, and the sheepe shal be diſperſed: and I The Apoſtles fleīg God recalled them, and ſtreingthned them with fortitude. wil turne
my hand to the litle ones. † And there shal be in al the earth, ſayth our Lord: two parts in it shal be deſtroyed, and shal fayle: and Neither Ievves nor Gentiles, remayning in their proper profeſſions can be ſaued, but Chriſtian Catholikes liuing iuſtly, which are Gods proper people diſtinct from the reſt by his grace. the third part shal be left in it. † And I wil bring the third part through fyre, and wil burne them as ſiluer is burnt: and I wil trie them as gold is tried. They shal cal my name, and I wil heare them. I wil ſay: Thou art my people; and they shal ſay: Our Lord my God.
CHAP. XIIII. Ieruſalem shal be deſtroyed, manie Iewes ſlaine, the reſt made captiues: 3. Chriſts Church shal florish, 8. eſpecially in the Gentils. 12. Perſecuters shal be finally punished: 20. and the godlie procede in grace.
BEHOLD the dayes of our Lord shal come, and thy ſpoyles shal be diuided in the middes of thee. † And I In the armie of the Romaines were ſouldiars of manie nations at the laſt deſtructiō of Ieruſalem. wil gather together al nations to Ieruſalem into battel, and the citie shal be taken, and the houſes shal be waſted, and the wemen shal be defiled: and the halfe part of the citie shal goe forth into captiuitie, and the reſt of the people shal not be taken away out of the citie. † And our Lord wil goe forth, and wil fight againſt thoſe nations, as he fought in the day of conflict.E
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. 14. † And his feete shal ſtand in that day vpon the mount of oliues, which is againſt Ieruſalem toward the Eaſt: and the mount of oliues shal be clouen by the halfe part therof to the Eaſt, & to the Weaſt with a ſtiepe rupture exceding great, and halfe of the mountayne shal be ſeperated to the North, & halfe therof to the South. † And you shal flie to the valley of thoſe mountaynes, becauſe the valley of the mountaynes shal be ioyned euen to the next, and you shal flee as you fled from the face Amos. ch. 1. maketh alſo mention of this earthquake, and Ioſephus li. 9. c. 11 Antiq. though it be not in the bookes of the Kinges nor Paralipomenon. of the earthquake in the dayes of Ozias king of Iuda: andAmos.
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. v. 1. our Lord my God shal come, and al the ſaintes with him. † And it shal be in that day: there shal be no light, but cold and froſt. † And there shal be one day, which is knowen to our Lord, not day nor night: & in the time of the euening there shal be light. † And it shal be in that day: Chriſtian doctrine of the Catholique Church vniuerſal in al liuing waters shal iſſue forth out of Ieruſalem: halfe of them to places and the Eaſt ſea, and halfe of them to the laſt ſea: in al times. ſummer & in winter shal they be. † And our Lord shal be king ouer al the earth: in that day there shal be one Lord, & his name shal be one. † And al the land shal returne euen to the deſert, from the hil of Remmon to the South of Ieruſalem: and it shal be exalted, and shal dwel in her place, from
the gate of Beniamin euen to the place of the former gate, and euen to the gate of the corners: & from the towre of Hananeel euen to the kings preſſes. † And they shal dwel in it, and there shal be anathema no more: but Ieruſalem shal ſit ſecure. † And this shal be the plague, wherwith our Lord shal ſtrike al nations, that haue fought againſt Ieruſalem: It partly appeared already (as. S. Ierom noteth) in the perſecuting Emperors, & ſince in other examples, but ſpecially theſe calamities vvil fal vpon the vvicked nere the day of Iudgement. as Luc. 21 v. 26. the flesh shal pine away of euerie one ſtanding vpon his feete, and his eyes shal weare away in their holes, & their tongue shal conſume away in their mouth. † In that day there shal be a great tumult of our Lord among them: and a man shal take the hand of his neighbour, and his hand shal be claſped vpon his neighbours hand. † Yea and Iudas shal fight agaynſt Ieruſalem: and the riches of al nations round about shal be gathered together, gold, and ſiluer, and garments exceding manie. † And ſo shal there be ruine of horſe, and mule, and camel, and aſſe, and of al the beaſts, that shal be in thoſe tents, as is this ruine. † And al In the meane time ſuch as before perſecuted the Church ſhal be conuerted, & vvith great deuotion vvil celebrate the feſtiuities, and exerciſe religious rites to Gods honour: and ſhal merite great revvardes. that shal be left of al Nations, that came againſt Ieruſalem, shal goe vp from yeare to yeare, to adore the King, the Lord of hoſts, and to celebrate the feſtiuitie of tabernacles. † And it shal be: he And the obſtinate incredulous ſhal remaine barren vvithout grace, and voide of eternal glorie. that shal not aſcend of the families of the land to Ieruſalem, to adore the King, the Lord of hoſts, there shal be no showre vpon them. † Yea and if the familie of Aegypt shal not aſcend, and shal not come: neither vpon them shal it be, but ruine shal be, wherwith our Lord wil ſtrike al Nations that wil not aſcend to celebrate the feſtiuitie of tabernacles. † This shal be the ſinne of Aegypt, and this the ſinne of al Nations, that wil not aſcend to celebrate the feſtiuitie of tabernacles. † In that day ſhal that which is vpon the bridle of the horſe be holie to our Lord: and the caudrons in the houſe of our Lord shal be as the phials before the altar. † And euerie caudron in Ieruſalem, and Iuda shal be ſanctified to the Lord of hoſts: and al that immolate, shal come, and take of them, and shal ſethe in them: & there shal be merchant no more in the houſe of the Lord of hoſts in that day.
THE PROPHECIE OF MALACHIE.
MALACHIE (whom S. Ierom, and ſome others thinke to be Eſdras)In ca. 2. v. 7. &
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. 3. v. 7.
Much is conteyned in this briefe Prophecie. prophecied laſt of the twelue, after that the Temple was reedified. He reprehendeth both Prieſtes, and people, for that they did not offer their ſacrifices with ſinceritie; foresheweth the reiection of the Iewes, and calling of the Gentils by Christ. Before whoſe first coming shal be one Precurſor: and an other before his laſt coming to iudge.
CHAP. I. God shewed his especial loue towards the Iewes, in that he choiſe their progenitor Iacob, rather then Eſau. 7. Prieſtes are reprehended, for not offering the beſt thinges in ſacrifice. 10. The old ſacrifices shal be reiected, and new farre more excellent shal be offered in al nations.
THE burden of the word of our Lord to Iſrael in the hand of Malachie. † I haue loued you, ſayth our Lord: & you haue ſayd: Wherin haſt thou loued vs? Gods peculiar loue was firſt ſhewed to the Iſraelits in preferrīg their progenitor Iacob and them his iſſue befor Eſau & his of ſpring, though in them there vvas no difference at al, the one neither deſeruing more, nor leſſe then the other, but of his mere mercie electing the one and iuſtly reiecting the other. vvherof ſee the Annot. Rom. 9. Was not Eſau brother to Iacob, ſayth our Lord, and I loued Iacob, † but hated Eſau? and I layd his mountaines
Rom. 9. v. 1
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. into a wildernes, & his inheritance vnto the dragons of the deſert. † But if Idumea shal ſay: We are deſtroyed, but returning we wil build the thinges that are deſtroyed: thus ſayth the Lord of hoſts: Theſe shal build, and I wil deſtroy: and they shal be called the borders of impietie, and the people with whom our Lord is angrie Againe laſtly the ſame ſpecial vndeſerued loue vvas ſhevved▪ in that the Idumeans ſubdued by the Chaldees remained in captiuitie, but the Iſraelites were novv reduced into their countrie. for euer. † And your eyes shal ſee: and you shal ſay: Our Lord be magnified vpon the border of Iſrael. † The ſonne honoureth the father, and the ſeruant his lord: if then I be the father, where is my honour? and if I be the Lord, where is my feare: ſayth the Lord of hoſts? † To you ô prieſts, that deſpiſe my name, & haue ſayd: Wherin haue we deſpiſed thy name? Thoſe that offer ba
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and contemptible thinges to God ſhew that they eſteme litle of God▪ and ſo by their
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ct diſpiſe and contemne him. d If you dare not offer your worſe thinges to your temporal prince, hovv dare you offer them to God? You offer vpon myne altar polluted bread: and you ſay: Wherin haue we polluted thee? In that you ſay: The table of our Lord is contemptible. † If you offer the blind to be immolated, is it not euil? and if you offer the
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ame and the
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eble is it not euil? offer it d to thy prince if it shal pleaſe him, or if he wil receiue thy face, ſayth the Lord of hoſts. † And now beſech ye the face of God, that he may haue mercie on you (for by your hand hath this bene done) if by any meanes he wil receiue your faces, ſaith the Lord of hoſts. † Who is there among you, that wil shut the doores, & wil kindle fire on my altar for naught? “ I haue no wil in you, ſayth the Lord of hoſts: and gift I wil not receiue of your hand. † For from the riſing of the ſunne euen to the going downe, great is my name
Pſal. 11
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among the Gentils, & “ in euerie place there is ſacrificing, and there is offered to my name a cleane oblation: becauſe my name is great among the Gentils, ſayth the Lord of hoſts. † And you haue polluted it in that you ſay: The table of our Lord is contaminated: and that which is layd therupon, is contemptible with the fyre, that deuoureth it. † And you haue ſayd:
Loe of labour, and you puffed at it, ſayth the Lord of hoſts, and you brought in Tvvo defectes vvere in their ſacrifices: they offered that vvhich they gotte by robberie, or extorſion: of robberies and not the beſt, but vvorſe part therof. the lame & the ſicke, and brought in a gift: Why, shal I receiue it of your hand, ſayth our Lord? † Curſed is the deceitful, that hath in his flocke a male, and making a vow immolateth the feeble to our Lord: becauſe I am a great King, ſayth the Lord of hoſts, and my name is dreadful among the Gentils.
ANNOTATIONS. CHAP. I.
10. I haue no vvil in you.] Manie Prophets (as vve haue often noted) did foreſhevv the reiection of the Ievves, and vocation of the Gentils: but noneReiection of the Ievves and vocation of the Gentils. more plainly then this here; by vvhom God expreſly ſayth▪ I haue no vvil in you: and I vvil not receiue gift of your hand. The reaſon is alſo explicated in this chapter, becauſe God moſt peculiarly louing them, they vvere ſtil vngratful, and diſſpiſed him, committing ſinnes vpon ſinnes And therfore in their place, he would bring in the Gentils: and that not anie one, or fevv nations, but al from the riſing of the ſunne, to the going downe therof, ſhould ſovvner or later come into his Church.
11. In euerie place there is ſacrificing.] God not only changed, and multipliedAl old ſacrifices aboliſhed, and the ſacrifice of Chriſts bodie & bloud prophecied. his people, but alſo changed, and bettered his Sacrifice. For in place of ſacrificing cattel, birdes, and other weake and poore creatures, vvhich vvere not able
Gal. 4▪
v. 9. to purge ſinnes, and vvere alſo polluted oftentimes by the ſinnes of them that offered the ſame, God here promiſeth a moſt effectual, pure, & excellent daylie Sacrifice, to continevv perpetually in al places of his Church, that can not be polluted. VVhich accordingly our Bleſſed Redemer and Sauiour inſtituted, of his ovvne bodie and bloud, in the formes of bread and vvine. As al ancient Fathers proue, by this place amongſt others. So S. Iuſtinus Martyr teacheth, in dialogo cum Triphone. S Cyprian. li. 4.
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18. aduerſus Iudaeos: S. Damaſcen. li 4.Proued by the fathers.
c. 14 de
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ide Orthodoxa. S. Ierom, S. Theodoret, and S. Cyril in their commentaries vpon this place. S. Auguſtin li 18 c. 35. de ciuit. S. Chryſoſtom in Pſ. 95. and Orat. 2. contra Iudaeos▪
ſhevving plainly, and vrging the Ievves, and al oppugners ofAnd reaſons deduced from the ſcriptures. this Catholique beleefe and doctrine, that this prophecie is no otherwiſe fulfilled, but in the daylie Sacrifice of the Church. For that here is prophecied an other Sacrifice, diſtinct and different from the Ievves ſacrifices: neither vvere ſacrifices offered in al the vvorld▪ neither could be ordinarily offered out of Ieruſalem. But of this moſt ſacred Myſterie, and particularly that it is here prophecied,Deut. 16. here is ſo much publiſhed by ancient and late vvriters, that more nedeth not to be here added.
CHAP. II. Priestes are further reprehended becauſe they diſcharged not wel their great office. 10. Both they and others offended in marying ſtrangers. 14. They ought to loue, and not lightly diſmiſſe their wiues.
AND now to you this commandment Prieſtes coueting & ſcraping riches do greatly diſhonour God: diminiſh the eſtimation of holie Sacraments & other rites, as though they were
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em
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ral to be
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ought & ſold for money, & ſo do ſcandalize the weake ô ye prieſts. † If
Leui. 2
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. Deut. 28. you wil not heare▪ and if you wil not ſet it vpon the hart,
to geue glorie to my name, ſayth the Lord of hoſts: I Such are happie if God by ſuffering them to be ſpoyled, recal them to repentance. For otherwiſe they wil be depriued of eternal revvard as being payed their vvages already in this vvorld. Theſe our Sauiour calleth. Hyrelinges, not true paſtors. Ioa. 10. wil ſend vpon you pouertie, & wil curſe your bleſſings, and I wil curſe them: becauſe you haue not ſet it vpon the hart. † Behold I wil caſt forth to you the arme, and wil ſpinkle vpon your face the dung of your ſolemnities, and it shal take you with it. † And you shal know that I ſent you this commandment, that my couenant might be with Leui, ſayth the Lord of hoſts. † My couenant was with him of life and peace: & I gaue him feare: and he feared me, and at the face of my name he was afrayd. † The law of truth was in his mouth, and iniquitie was not found in his lippes in peace, and in equitie he walked with me, and turned away manie from iniquitie. † For The proper office of prieſts beſides the adminiſtration of Sacraments is alſo to teach the people true doctrine: the lippes of the prieſt shal keepe knowlege, and the law they shal require of his mouth: becauſe he is as being the Angel, that is to ſay, the meſſenger, from God. the angel of the Lord of hoſts. † But you haue departed out of the way, and haue ſcandalized manie in the law: you haue made voide the couenant of Leui, ſayth the Lord of hoſts. † VVhich holie functions prieſts not performing are made contemptible in this world and miſerable in eternal torments. Ip.
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ud. v. 11. For which cauſe I alſo haue made you contemtible, and baſe to al peoples, as you haue not kept my wayes, and haue accepted face in the law. † Why, is there not
Mat. 2
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. v. 9. Eph. 4. v. 5. one father of vs al? hath not one God created vs? why then doth euerie one of vs deſpiſe his brother, violating the couenant of our fathers? † Iuda hath tranſgreſſed, and abomination was done in Iſrael, and in Ieruſalem: becauſe Iudas hath contaminated the ſanctification of our Lord, which he loued, and hath had the daughter of a ſtrange god. † Our Lord wil
Amos 5. v. 22. deſtroy the man, that hath done this, the maſter, & the ſcholar out of the tabernacles of Iacob, & him that offereth gift to the Lord of hoſts. † And this agayne haue you done, you couered the altar of the Lord with teares, with weeping, and howling, ſo that I haue reſpect no more to ſacrifice, neither do I accept any placable thing at your hand. † And you haue ſayd: For what cauſe? becauſe the Lord hath teſtified betwen thee, and the wife of thy youth, whom thou haſt deſpiſed: and she thy partaker, and the wife of thy couenant. † Did not one make, and the reſidue of the ſpirit is his? And what doth one ſeeke, but the ſeede of God? Keepe ye then your ſpirit, and the wife of thy youth deſpiſe thou not. † When thou shalt hate, diſmiſſe, ſayth our Lord the God of Iſrael: but iniquitie shal couer his garment, ſaith the Lord of hoſts, keepe ye your ſpirit, and do not deſpiſe. † You haue in your wordes
Epheſ. 4. v. 39. made our Lord to labour: and you ſayd: Wherein haue we
made him to labou
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? In that you ſay: Euerie one that doth euil, is good in the ſight of our Lord, and ſuch pleaſe him: or certes where is the God of iudgement?
CHAP. III. A precurſer shal come before Chriſt. 3. The Prieſthood, and Sacrifice of the new law are pure, 5. God who ſeeth al ſinners wil punish them: 10. but if they amend, they shal receiue Gods benefites. 13. Not euil men, but the good pleaſe God.
BEHOLD I ſend S. Iohn Baptiſt is called an Angel, or meſſenger becauſe he vvas to be ſent vvith ſpecial commiſſion from
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od: and for his puritie in Angelical life. myne Angel, and he shal prepare the
Mat. 11. v. 20. Mar. 1. Luc. 1. & 7. Pſal. 131. v. 17. way before my face. And S. Iohn vvas firſt onceiued likevviſe firſt b
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rne▪ and he firſt prea
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hed, and ſhortly after him our Sauiour came. forthwith shal come to his temple the Dominatour, whom you ſeeke, and Chriſt is the Angel of the teſtament, becauſe he made the Pact of peace betvven God and man. the Angel of the teſtament, whom you deſire. Behold he cometh, ſayth the Lord of hoſts: † and who shal be able to thinke the day of his aduent? and who shal ſtand to ſee him? For he as it were purging fyre, & as the herbe of fullers: † and he shal ſit purging, and clenſing the ſiluer, and he shal purge the ſonnes of Leui, and wil ſtreyne them as gold, and as ſiluer, and they shal be
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fering ſacrifices to our Lord in iuſtice. † And the ſacrifice of Iuda and Ieruſalem shal pleaſe our Lord, as the dayes of the world, and as the yeares of old. † And In the meane time God threatneth to puniſh al euen ſecrete ſinnes: I wil come to you in iudgement, and knovven
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o him though not to other vvitneſſes. wil be a ſwift witnes to ſorcerers, and aduouterers, and to the periured, and them that calumniate the hyre of the hyred man, the widowes, and pupils, and oppreſſe the ſtranger, nor haue feared me, ſayth the Lord of hoſts. † For I the Lord, and I am not changed: and ye ſonnes of Iacob are not conſumed. † For from the dayes of your fathers you haue departed from mine ordinances, and haue not keptZach. 1. v. 3. them. Returne to me, and I wil returne to you, ſayth the Lord of hoſts. And you haue ſayd: Wherin shal we returne? † Shal man faſten God, becauſe you do faſten me? And you haue ſayd: Wherein do we faſten thee? In tithes, and in firſt fruites. † And in penurie you are accurſed, and you your whole nation faſten me. † Bring in Paying of tithes is moſt ſtrictly commanded. al the tithe into the barne: and let there be meare in my houſe, and proue me vpon this, ſayth our Lord: if I open not vnto you the fludgates of heauen, and powre you out bleſſing euen to abundance, † and I wil rebuke for you the deuourer, and he shal not corrupt the fruite of your land: neither shal the vine in the filde be barren, ſayth the Lord of hoſts. † And al Nations shal cal you bleſſed: for you shal be a land worthie to be deſired, ſayth the Lord of hoſts. † Your
wordes haue bene forcible vpon me, ſayth the Lord. † And you
Iob.
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v. 14. Iſa. 5
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▪ v.
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. ſayd: What haue we ſpoken againſt thee? You haue ſayd: Sinne of murmuring againſt God, is great blaſphe mie and not to lerable: For vvhen they were puniſhed by famine, for defrauding the Leuites of tithes, they blaſphemouſly imputed it to God: as though he had not ſuch care of his owne people, as he had of other nations, vvhich had abundance of temporal goodes. He is vayne that ſerueth God, and what profite is it that we haue kept his precepts, and that we haue walked ſorowful before the Lord of hoſt? † Therfore now we cal the arrogant bleſſed, for they that doe impietie are builded, and they haue tempted God and are made ſafe. † Then ſpake they that feared our Lord, euerie one with his neighbour: and our Lord attended, and heard: and a booke of monument was writen before him for them that feare our Lord, and thinke on his name. † And they shal be to me, ſaith the Lord of hoſts, in the day that I doe to my peculiat and I wil ſpare them, as a man ſpareth his ſonne ſeruing him. † And you shal conuert, and shal ſee what is betwen the iuſt, and the impious: and betwen him that ſerueth God, and ſerueth him not.
CHAP. IIII. In the terrible day of iudgement, the wicked shal be condemned, and the iuſt eternally rewarded. 5. Before which time Elias shal returne, and conuert the Iewes to Chriſt.
FOR behold In the day of iudgement it ſhal plainly appeare, vvhat difference is betvven the iuſt and the wicked. the day shal come kindled as a furnace: and al the proude, and al that doe impietie shal be ſtubble: and the day coming shal inflame them, ſayth the Lord of hoſts,Zach. 3. v 8. & 6. v. 11. Luc. 1. v. 78. which shal not leaue them roote, and ſpring. † And there shal riſe to you that feare my name the Sunne of iuſtice, and health in his winges: and you shal goe forth, and shal leape as calues of the heard. † And you shal treade the impious, when they shal be ashes vnder the ſole of your feete in the day, that I doe,Exo. 20. D
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ut 4. 5. & 6. Mat 11, & 17. v 11. ſayth the Lord of hoſts. † Remember ye the law of Moyſes my ſeruant, which I commanded him in Horeb to al Iſrael precepts, & iudgements. † Behold I wil ſend you The Septuagint for explication adde Thesbites. And S. Ierom. in 17. Mat teacheth that Elias shal in dede come and reſtore al thinges
Elias the prophete, before the day of our Lord come great, and Chriſts firſt coming was in al mekenes not in terrour, but his coming to iudge wil be dreadful. And therfore the prophet here meaneth not S. Iohn Baptiſt, but that Elias himſelf ſhal come before the great and dreadful day of our Lord. dreadful. † And he shal conuert the hart of the fathers to the children & the hart of the children to their fathers: leſt perhaps I come, and ſtrike the earth with vtter deſtruction
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anathema.
The end of the Prophetical Bookes.
THE BOOKES OF MACHABEES PERTEYNING TO THE HISTORICAL PART OF THE OLD TESTAMENT.
The argument of the bookes of Machabees, with other prooemial Annotations.
BEFORE we declare the contents, the reader perhaps wil require toProoemial queſtiōs touching theſe bookes. know, why they are called the Bookes of MACHABEES: how manie they be; who writ them; in what language; & eſpecially whether al, or anie, or which of them are Canonical Scripture? For ſatisfaction of al which demandes, diſtinguishing betwen certaine and vncertaine, we shal briefly shew that which ſemeth more probable in the doubtful pointes; and the aſſured certaintie of that which is decided by the Catholique Church of Chriſt.They are called Machabees of Iudas Machabeus. Iudas had this ſurname for his ſtreingth and val
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e. Concerning therefore the name and inſcription. S. Ierom, very probably ſuppoſeth that theſe Bookes haue their title of Iudas MACHABEVS; the narration of whoſe heroical vertues, and noble Act
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s occupieth the greateſt part of this whole hiſtorie. And this ſurname Machabeus ſignifying valient of ſtreingth (or by an vſual hebrew contraction, Mobi, more explicated, Milchamach Coach bihuda, that is, Force of battel, or Streingth in Iuda) was geuen him by his father Mathathias, when before his death diſpoſing of his ſonnes & exhorting them, he ſayd to them al: You my ſonnes take corege, and doe manfully in the law, becauſe in it you shal be
li. 1. c. 2. v. 64, 65, & 66.
glorious. And behold Simon your brother I know that he is a man of counſel: heare ye him alwayes, and he shal be father to you. Next headdeth: And Iudas Machabeus, valient of ſtreingth from his youth, let him be to you the prince of warfayre, and he shal manage the battel of the people. And from him this name was alſo aſcribedOthers alſo called Machabees. to his bretheren, and to al the reſt that ioyned with them either in the holie warres, or otherwiſe shewed their valure, profeſſing Gods law in ſpiritual combate euen to death. As Nicetas writeth in Orat. 22. S. Greg. Nazian.li. 2. c. 6. & 7. VVherupon old Eleazarus and the ſeuen young bretheren, with their mother are alſo called Machabees.
There be in al, foure bookes called Machabees. The firſt S. IeromThere be foure bookes. found in Hebrew, the ſecond in Greke, as he teſtifieth Epiſt. 106. The third
is alſo extant in Greke, and Latin in Biblijs Complutenſibus. The fourthVVritten by vncertaine auctors. The tvvo laſt are not Canonical. ſemeth to be that which is mentioned in the end of the firſt booke. And either v. 24. the ſame, or an other vnder that title, is alſo extant in Greke, as teſtifieth Sixtus Senenſis, li. 1. Bibliothecae. VVho writte them is more vncertaine: but moſt probable euerie one had a diuers auctor. Neither are the two laſt approued for Canonical by anie authentical auctoritie.
It reſteth therfore to ſpeake of the two firſt, which the Iewes and ProteſtantsIevves & Proteſtantes denie alſo theſe two firſt. Their arguments. denie, becauſe they are not in the Hebrew Canon. The Proteſtants further alleaging that they are not in the former Canon of the Church, before S. Ieroms time. Moreouer obiecting certaine places of theſe bookes, which they ſay, are contrarie to ſound doctrine, & to the truth of other authentical hiſtories; or contradictorie in themſelues. None of which thinges can procede from the Holie Ghoſt, the principal auctor of al Diuine Scriptures. Al which textes we shal more conueniently explicate, according to their true ſenſe, in li. 1. c. 1. v. 1. 7. 11. & 57. ch. 4. v. 52. ch. 6. v. 16. ch. 8. v. 16. li. 2. ch. 1. v. 19. ch. 2. v. 25. ch. 12. v. 43. ch. 14 v. 41. ch. 15. v. 39. Euſeb. li. 3. c. 25. hiſt. S. Ierom de viru illuſtrib. their proper places. As for the exception, that theſe bookes are not in the Canon ofAnſvvers. the Iewes, it is anſwered already (Praef. Tobiae.) that the Canon of the Chriſtian Catholique Church is of ſouereigne auctoritie, though the Iewes Canon haue them not. Finally wheras theſe bookes were not canonized in the former General Councels, it ſufficeth that they are ſince declared to be Canonical, & Diuine Scripture, as ſome other partes haue likewiſe bene, which English Proteſtants do not denie. As the Epiſtle of S. Iames, the ſecond of S. Peter, the ſecond and third of S. Iohn, and S. Iudes epiſtle: of al which Euſebius, and S. Ierom testifie, that ſome lerned Fathers doubled ſometimes, whether they were Apoſtolical or no. But afterwards the ſame, with theſe two bookes of Machabees, and others were expreſly declared to be Diuine Scripture, by the third Councel of Carthage, can. 47. By the Councel of ſeuentieApproued by Councels. Biſhops vnder Gelaſius, though by the name of one booke, as alſo Eſdras and Nehemias as but one booke. Laſt by the Councels of Florence, and Trent.
If anie further require the iudgement of more ancient Fathers, diuers doeAnd by Ancient▪ Fathers. alleage theſe bookes as Diuine Scriptures. S. Dyoniſe, c. 2. celeſt. Hierar. S. Clemens Alexan. li. 1. Stromat. S. Cyprian li. 1. Epiſt. ep. 3. ad Cornelium. li. 4. ep. 1. & de exhort. ad Martyrium. c. 11. Iſidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the ſeuen Machabees Martyrs, and their mother. S. Ambroſe li. 1. c. 41. Offic. But to omite others, albeit S. Ierom vrged not theſe bookes against the Iewes, yet he much eſtemed them, as appeareth in his commentaries vpon Daniel. c. 1. 11. & 12. S. Auguſtin moſt clerly auoucheth li. 2. c. 8. de doct. chriſt. & li. 18. c. 36. de ciuit. that notwithſtanding the Iewes denie theſe bookes, the Church holdeth them Canonical. And wheras one Gaudentius an heretike alleaged for defenſe of his haereſie the example of Razias, who ſlew him ſelf. 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke, but diſcuſseth the
fact, and admonisheth that it is not vnprofitably receiued by the Church; ſi ſobrie legatur, vel audiatur: if it be read, or heard ſoberly. VVhich was a neceſsarie admonition to thoſe Donatistes: who not vnderſtanding the holie Scriptures, depraued them (as S. Peter ſpeaketh of like heretikes,
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p. 2. c. 3.) to their owne perdition.
Now touching the contentes, a great part of the ſame hiſtorie, which isThe ſame contentes of both the bookes. written in the former booke, is repeted in the ſecond, with ſuch varietie of ſome thinges added, ſome omitted, as in the bookes of Kinges and Paralipomenon: and as the Gospel is written by the foure Euangeliſtes. Ioyning therfore theſeFoure principal partes. two bookes together, the Concordance therof conteyneth foure principal partes. The Preface; the Hiſtorie: an Appendix, & the Concluſion. But the three former partes are very extraordinarily dispoſed. For theThe occaſion of ſo extraordinarie diſpoſition. writer of the ſecond booke (who doubtles was a diſtinct perſon from him that writte the former) firſt of al added an Appendix to the hiſtorie (written before) making mention of two Epiſtles, and reciting the ſumme of one of them, in the firſt chapter and part of the ſecond, as though he meant to haue writte no more of the ſame matter. But then, as it may ſeme vpon new reſolution, intending to abridge the hiſtorical bookes of Iaſon, maketh a preface to
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. 2. c. 2. v. 24. his worke, in the reſt of that ſecond chapter. And ſo proſecuteth his purpoſe: and finally maketh a briefe concluſion in the three laſt verſes of the ſame ſecond booke. The mayne hiſtorie conteyneth two ſpecial partes. TheThe hiſtorie conteyneth tvvo partes. firſt sheweth the ſtate of Gods peculiar people, the Iewish nation, from the beginning of the Grecian Monarchie, parted after the death of Alexander amongſt his folowers: of which ſome did exceedingly perſecute the Iewes, by diuers both ſuttle and cruel meanes, to the ruine of manie, and euen to death and martyrdom of ſome moſt conſtant obſeruers of Gods Lawes, and true Religion, til the warres of the Machabees, in the firſt chapter of the firſt booke, and in the 3. 4 5 6. and 7. chapters of the ſecond booke. In the other fiftene chapters of the former booke, and other eight of the ſecond, are deſcribed the battles, victories, & triumphes of the valient Machabees. Of which holie warres Mathathias was the beginner and firſt captaine: Iudas the ſecond: the third Ionathas: and Simon the fourth: after whoſe death his ſonne Iohn Hyrcanus ſucceded Duke and Hieghprieſt.
But becauſe theſe bookes are intermixed the one with the other, wh
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ſoeuerAn order how to reade theſe bookes. pleaſe to read them in order of the hiſtorie, may folow the direction of the Alphabet letters, ſet in the inner margen, beginning with A. at the twentith verſe of the ſecond chapter of the ſecond booke, to the end of the ſame chapter. Thence procede as the ſigne of a ſtarre directeth to the next letter B. which is at the beginning of the firſt booke, the firſt chapter firſt verſe. And ſo in the reſt. And when the capital letters are ended, the ſmaller wil direct you.
THE FIRST BOOKE OF MACABEES.
CHAP. I. King Alexander conquering manie countries, erecteth a new Monarchie. 6. who dying, his chief folowers ſucceede in ſeueral kingdomes of the ſameRead firſt the preface. li. 2. ch. 2. v. 20. Monarchie. 11. King Antiochus approueth that a prophane ſchole be ſetup in Ieruſalem, 17. ſubdueth Aegypt; 21. inuadeth Iudea; entreth by force into Ieruſalem; ſpoyleth the temple, 25. and killeth manie. 30. Two yeares after ſendeth an other ſpoyler; who killing manie, robbeth and burneth leruſalem:The firſt part of the hiſtorie. The perſecution of the Church by Antiochus. 35. fortiſieth the towre of Dauid; 38. prophaneth al holie thinges: 4
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. commandeth al to committe idolatrie; 47. and to forſake the rites of Gods law, 52. vpon paine of death. 57. He ſetteth vp an abominable idol in the Temple, 60. perſecuteth, and murdereth thoſe that conforme not themſelues to theſe innouations.
AND it came to paſſe, after that Alexander Philips
B ſonne the Macedonian, that Other kings reigned before Alexander in Grece but he vvas the firſt that reigned in that great Monarchie erected by himſelfe. firſt reigned in Greece, being gone out of the land of Cethim, ſtroke Darius king of the Perſians and the Medes: † he made manie battels, and obteyned the munition of al, and ſlewe the kinges of the earth: † and he paſſed through euen to the ends of the earth: and tooke the ſpoiles of the multitude of the Gentils: and the earth was ſilent in his ſight. † And he gathered powre, and an armie exceding ſtrong: and his hart was exalted and eleuated: † and he obtayned the regions of the Gentils, and the tyrantes: and they were made tributaries to him. † And after theſe thinges, he fel downe in his bed, and he knew that he should dye. † And he called his ſeruants the Nobles, that were brought vp with him from his youth: & he By deliuering his ring to Perdicca, he gaue him auctoritie to diſtribute his kingdomes. I
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li. 12.
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urtius. li. 10. diuided his kingdom to them, when he yet liued. † And Alexander reigned twelue yeares, and he died. † And his ſeruants poſſeſſed the kingdom, euerie one in his place: † and they did al put crownes on them after his death, & their ſonnes after them manie yeares, & euils were multiplied in the earth li. 2. c. 3. v. 1.. † And there came forth of them a ſinful roote Antiochus
Epiphanes, Noble in re
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owme. Illuſtre,
D the ſonne of king Antiochus, that had bene at Rome an
hoſtage: and he reigned in This Antiochus begane his reigne in the yeare 137. from Seleuchus the firſt king of Syria after Alexander. otherwiſe this vvas the 156 yeare of the Grecian Monarchie, Euſeb in chroni
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the hundreth and ſeuen and thirteth yeare of the kingdom of the Greekes. † In thoſe dayes there went forth of Iſrael wicked children, & perſwaded manie, ſaying: Let vs goe, and make a couenant with the Gentils, that are about vs: becauſe ſince we departed from them, manie euils haue found vs. † And the talke ſemed good in their eyes. † And ſome of the people determined, and went to the king: and he gaue them leaue to doe the iuſtice of the Gentils. † And they built a ſchoole in Ieruſalem, according to the lawes of the Nations: † and they made to them ſelues prepuces, and reuolted from the holie teſtament, and were ioyned to the Nations, and were ſolde to doe euil. li. 2. c. 4. v. 7.
† And the kingdom was prepared in the ſight of Antiochus, &
F he begane to reigne in the land of Egypt, Being eſtabliſhed in the kingdom of Syria, he coueted alſo the kingdom of Aegypt. that he might reigne ouer two kingdoms. † And he entered into Aegypt with great multitude, with chariots and elephants, and horſemen, and a copious multitude of shippes: † And he made warre agaynſt Ptolomee the king of Egypt, and Ptolomee was afrayd at his preſence, and fled, and manie fel wounded. † And he tooke the fenſed cities in the land of Aegypt: and he tooke the ſpoiles of the land of Aegypt. li. 2. c. 4. v. 21.
† And Antiochus turned, after he ſtrooke Aegypt in the
H hundreth and three and fourtith yeare: and he went vp to Iſrael, † and went vp to Ieruſalem with a great multitude. † And he entered into Ioſephus. li. 12. c. 6. vvriteth that Antiochus firſt killed ſuch as vvould haue hindred his entrance into Ieruſalem and aftervvards thoſe that opened the gates vnto him, but vvould haue hindered him from ſpoyling the temple. the ſanctification with pride, & tooke the golden altar, and the candleſticke of light, and al the veſſels therof, and the table of propoſition, and the libatories, and the phials, and the litle morrers of gold, and the vele, and the crownes, and the golden ornament, that was in the face of the temple: and he brake al into p
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eces. † And he tooke the ſiluer and gold, and the deſiderable veſſels: and he tooke the hidden treaſures which he found: and carying away he departed into his owne land. † And he made a ſlaughter of men, and ſpake in great pride. † And great lamentation was made in Iſrael, and in euerie, place of theirs: † and the princes, and the ancients mourned, and the youngmen, and the virgins were weakned, and the beautifulnes of the wemen was changed. † Euerie husband tooke lamentation: and the wemen that ſate in the mariage bed, mourned: † and the land was moued vpon the inhabitants therein, & al the houſe of Iacob did put on confuſion. † And after two yeares of dayes the king ſent
a prince of tributes into the cities of Iuda, & This vvas Apollonius, as appeareth li. 2. c. 5. v. 2
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. he came to Ieruſalem with a great multitude. † And he ſpake vnto them peaceable wordes in guile: and they beleued him. † And he fel vpon the citie ſodenly, and ſtroke it with a great plague, and deſtroyed much people in Iſrael. † And he tooke the ſpoiles of the citie, and burnt it with fyre, and deſtroyed the houſes therof, and the walles therof round about: † and they led the wemen captiue, and the children, and the cattel they poſſeſſed. † And they built The tovvre of Sion fortified and kept. the citie of Dauid with a great wal, and a ſtrong, and with firme towers, and it was made a caſtel for them: † and they placed there a by a garriſon of Macedonians. ſinful nation, wicked men, and they waxed ſtrong therein: And they layd armour, and victuals, and gathered together the ſpoiles of Ieruſalem: † and layd them vp there: and they became a great ſnare. † And this was made for an embushment of the ſanctification, and to be an il deuil in Iſrael. † And they shed innocent bloud round about the ſanctification, and contaminated the ſanctification. † And the inhabitants of Ieruſalem fled by reaſon of them, and it became the habitation of ſtrangers, and she became ſtranger to her owne ſeede, and her children forſooke her. † Her ſanctification was deſolate as a wildernes, her feſtiual dayes were turned into mourning, her ſabbaths into reproche, her honours into naught. † According to her glorie was her ignominie multiplied, and her highnes was turned into mourning. † And king Antiochus It ſufficed not this cruel tyrant to ſpoile Gods people of their goodes, and manie of their liues, but he alſo peruerted manie in religion: becauſe his maſter the diuel ſeeketh to deſtroy mens ſoules. wrote to al his kingdom, that al the people should be one: and euerie one should leaue his owne law. † And al Nations conſented according to the word of king Antiochus. † and manie of Iſrael conſented to his ſeruice, and they ſacrificed to idols, and defiled the ſabbath. † And the king ſent bookes by the handes of meſſengers into Ieruſalem, & into al the cities of Iuda: that they should folow the law of the Nations of the earth, † and should prohibite holocauſts and ſacrifices, & placations to be made in the temple of God, † and should prohibite the ſabbath to be celebrated, and the ſolemne dayes. † And he commanded the holie places to be defiled, and the holie people of Iſrael. † And he commanded altars to be built, and temples, and idols, and ſwines flesh to be immolated, and common beaſts, † and to leaue their children vncircumciſed, and their ſoules to be contaminated in al vncleanneſſes, and abominations, ſo that they should forget the law, and should change al the iuſtifications
of God. † And whoſoeuer had not done acording to the word of king Antiochus, they should dye. † According to al theſe words wrote he to al his kingdom: and he appoynted princes ouer the people, that should force theſe thinges to be done. † And they commanded the cities of Iuda to ſacrifice. † And manie of the people were gathered to them, they that had forſaken the law of our Lord: and they did euils vpon the land: † and they chaſed forth the people of Iſrael in hidden corners, and in the ſecret places of fugitiues. † The fiftenth day of the moneth Caſleu, the hundreth fiue and fourtith yeare king Antiochus Daniels prophecie. ch. 9. vvas here in part fulfilled, as in a figure, and our Sauiour confirmeth it.
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la
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. 24 of Antichriſt ſetting vp abomination of deſolation in the holie place.
built the abominable idol of deſolation vpon the altar of God, and through out al the cities of Iuda round about they builded altars: † and before the gates of houſes, and in the ſtretes they burnt frankincenſe, & ſacrificed. † and the bookes of the law of God they burnt with fyre, cutting them: † and with whomſoeuer were found the bookes of the teſtament of our Lord, and whoſoeuer obſerued the law of our Lord, they murdered him, according to the edict of the king. † In their powre did they theſe thinges to the people of Iſrael, that was found in euerie moneth and moneth in the cities: † And the fiue and twentith day of the moneth they ſacrificed vpon the altar that was agaynſt the altar. † And the wemen that circumcided their children, were murdered according to the commandment of king Antiochus, † and they hang vp the children by the necks through out al their houſes, and thoſe that had circumcided them, they murdered. † And manie of the people of Iſrael determined with themſelues, that they would not eate the vncleane thinges: & they choſe rather to dye, then to be defiled with vncleane meates: † & they would not breake the holie law of God, & they were murdered, † and there was made great wrath vpon the people excedingly li. 2. c. 5. v. 11..
CHAP. II. Mathathias with his fiue ſonnes, lamenteth the calamities of the people, 8. and prophanation of holie thinges, 15. reſiſteth the kings wicked decrees, 23. killeth an idolater, and the kings commiſſioner, ſo flyeth into the mountaines with others. 31. Manie are ſlaine not reſiſting in battel on the ſabbath dayes. 40. Vpon further conſideration the rest defend themſelues in the ſabbath; 45. kil their enimies, and deſtroy idolatrie. 49. Mathathias dying exhorteth his ſonnes to be zelous in the law: 65. appoynting Simon their counſeler, and Iudas their capitaine.
IN thoſe dayes aroſe Mathathias the ſonne of Iohn, the
The 2. part. The warres of the Machabees, begune by this Mathathias, and proſecuted by his ſonnes, eſpecially by Iudas as in the ſeuen chapters folovving and more largely in the ſecond booke from 8. chapter to the end of the laſt.
K ſonne of Simeon, prieſt of the ſonnes of Ioarib from Ieruſalem, and he ſate in the mountayne of Modin: † and he had fiue ſonnes, Iohn who was ſurnamed Gaddis: † and Simon, who was ſurnamed Thaſi: † and Iudas, who was called Machabeus: † and Eleazar, who was ſurnamed Abaron: and Ionathan, who was ſurnamed Apphus. † Theſe ſaw the euils, that were done in the people of Iuda, and in Ieruſalem. † And Mathathias ſayd: Wo is me, wherfore was I borne to ſee the affliction of my people, and the affliction of the holie citie, and to ſitte there, when it is geuen in the handes of the enemies? † The holie places are come into the hand of ſtrangers: the temple therof as an ignoble man. † The veſſels of her glorie are caried away captiue: her old men are murdered in the ſtreets, and her youngmen are fallen by the ſword of the enemies. † What nation hath not inherited her kingdom, and hath not obteyned her ſpoiles? † Al her beautie is taken away. She that was
:: This ſmal helpe of great importance, is that ayde wher of Daniel prophecied ch. 11. v
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4. free, is made a ſeruant. † And loe our holies, and out beautie, and our glorie is deſolate, and the Nations haue defiled them. † Whereto then is it for vs yet to liue? † And Mathathias rent his garments, & his ſonnes: and they couered themſelues with heareclothes, and lamented excedingly. † And there came thither they that were ſent from king Antiochus, to compel them, that were fled into the citie of Modin, to immolate, and to burne frankincenſe, and to depart from the law of God. † And manie of the people of Iſrael conſenting came to them: but Mathathias, and his ſonnes ſtood conſtantly. † And they that were ſent from Antiochus anſwering ſayd to Mathathias: Thou art the prince, and moſt honorable, and great in this citie, and adorned with ſonnes, and bretheren. † Therfore come thou firſt, and doe the kings commandement, as al Nations haue done, and the men of Iuda, and they that are remayning in Ieruſalem: & thou shalt be, and thy ſonnes among the kings frends, & amplified with gold, and ſiluer, and manie giftes. † And Mathathias anſwered, & ſayd with a lowde voice: Although al Nations obey king Antiochus, that euerie man reuolt from the ſeruice of the law of his fathers, and conſent to his commandements: † I and my ſonnes, and my bretheren wil obey the law of our fathers. † God be merciful vnto vs: it is not profitable for vs to forſake the law, and the iuſtices of God: † we wil not heare the wordes of king Antiochus, neither
wil we ſacrifice, tranſgreſſing the commandments of our law, to go an other way. † And as he ceaſed to ſpeake theſe words, there came a certayne lewe in the eyes of al to ſacrifice to the idols vpon the altar in the citie of Modin, according to the kings commandment. † And Mathathias ſaw, and was ſorie, and his reynes trembled, and his furie was kindled Mathathias not of priuate ſpirite, but being general capitaine of the people, did this iuſtice according to the lavv, vvhere it is commanded to kil the auctors of falſe pretended religion. Deut. 13. S. Cyprian. Exhort, ad Martyrium. c. 5. S. Beruar. Epiſt. 158. ad Innocent.
according to the iudgement of the law, and flying vpon him he ſlew him vpon the altar: † yea and the man, whom king Antiochus had ſent, which compelled them to immolate, he ſlewe in that verie time, and deſtroyed the altar, † and zeled the law, as did Phinees to Zamri the ſonne of Salomi.Num. 25. † And Mathathias cried out with a lowde voice in the citie, ſaying: Euerie one that hath zele of the law, eſtablishing his teſtament, let him comeforth after me. † And he fled himſelf, and his ſonnes into the mountaynes, and left al thinges whatſoeuer they had in the citie. † Then came downe manie ſeeking iudgement, and iuſtice, into the deſert: † and they ſate there them ſelues, and their children, and their wiues, and their cattel: becauſe the euils ouerflowed vpon them. † And it was reported to the kings men, and to the armie that was in Ieruſalem in the citie of Dauid, that certayne men which diſſipated the kings commandment, were departed into ſecrete places in the deſert, and manie were gone after them. † And forthwith they went forwards towards them, and ſet battel againſt them in the day of the Sabbaths, † and they ſayd to them: Doe you reſiſt now alſo as yet? comeforth, and doe accordidg to the word of king Antiochus, and you shal liue. † And they ſayd: We wil not come forth, neither wil we doe the kings word, to pollute the day of the Sabbaths. † And they haſtened battel againſt them. † And they anſwered them not, neither did they caſt a ſtone at them, nor ſtopped the ſecrete places, † ſaying: Theſe are commended by S. Ambroſe li. 1. Offic. c. 40. and other fathers, dying in the ſimplicitie of doues, though they had not the prudence of ſerpents, which others obſeruing are more commended, eſpecially in reſpect of the whole Church ſo dangerouſly impugned, which God in dede wil euer defend, and conſerue from vtter ruine: Yet he vſeth alſo ordinarie meanes, by lawful vvarres and the like. Let vs dye al in our ſimplicitie: and heauen and earth shal be witneſſes, vpon vs that you vniuſtly deſtroy vs. † And they gaue them battel on the Sabbaths: and there died they, & their wiues, & their children, and their cattel euen to a thouſand ſoules of men. † And Mathathias vnderſtood it and his freinds, and they had lamentation vpon them excedingly. † And euerie man ſayd to his neighbour: If we shal al doe as our bretheren haue done, and shal not fight againſt the heathen for our liues, and our iuſtifications: now wil they quickly deſtroy vs from the earth. † And they thought in
that day, ſaying: Euerie man whoſoeuer shal come vnto vs in battel on the day of the Sabbaths, let vs fight againſt him: and we wil not al dye, as our bretheren died in ſecrete places. † Then was there gathered to them the ſynagoge of Aſſideans othervviſe called Eſſeni not hypoch
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ically as the Phariſes, nor erroniouſly as the Sadduces, but ſincerely profeſſed a peculiar holie rule of life. Ioſephus li. 2, c.
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2. de bello Iudaico.
the Aſſide ans ſtrong of force out of Iſrael, euerie voluntarie in the law: † and al that fled from the euils, were added to them, & were made a ſtrength to them. † And they gathered an armie, and ſtroke the ſinners in their wrath, and the wicked men in their indignation: and the reſt fled to the nations to eſcape. † And Mathathias went round about, and his freindes, and they deſtroyed the altars: † and they circumcided the vncircumciſed children, as manie as they found in the coſts of Iſrael: and in ſtrength. † And they perſecuted the children of pride, and the worke proſpered in their handes: † and they obteyned the law out of the handes of the nations, and out of the handes of the kinges: & they gaue not the horne to the ſinner. † And the dayes of Mathathias approched to dye, & he ſayd to his ſonnes: Now is pride ſtrengthned, and chaſtiſement, and the time of ſubuerſion, & the wrath of indignation: † Now therfore ô my ſonnes, be ye emulatours of the law, & geue your liues for the teſtament of your fathers. † And remember the workes of the fathers, which they haue done in their generations: & you shal receiue great glorie, and an eternal name. † Abraham was he
Gen. 22. not in tentation found faythful, and it was reputed to him vnto iuſtice? † Ioſeph in the time of his diſtreſſe kept the commandment,
Gen. 41. Num. 25. and he was made lord of Aegypt. † Phinees our father, feruent in the zele of God, receiued the teſtament of an euerlaſting prieſthood. † Ieſus whiles he accomplished the
Ioſue. 1. Num. 14. 2. Reg 2. word, was made the duke in Iſrael. † Caleb whiles he teſtifieth in the church, receiued an inheritance. † Dauid in his mercie obteyned the ſeate of the kingdom for euer. † Elias whiles he
4. Reg 2. Dan. 3. Dan. 6. zeleth the zele of the law, was receiued into heauen. † Ananias and Azarias and Miſael beleuing, were deliuered out of the flame. † Daniel in his ſimplicitie was deliuered out of the lions mouth. † And ſo thinke ye through generation & generation: that al that hope in him, are not weakened. † And of the wordes of the ſinful man be not afrayd: becauſe his glorie is dung, & worme: † to day he is extolled, & to morow he shal not be found: becauſe he is turned into his earth, & his cogitation is perished. † You therfore my ſonnes take courege, & doe manfully in the law: becauſe in it you shal be glorious. † In al affayres order is of ſingural importance that euerie office be deſigned to
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eſt perſons. As here Mathathias appointed Simon the chiefe for determining matters in counſel, & Iudas the firſt for execution, and that the reſt ſhould obey theſe two, and ech of theſe the other in his office. And
behold Simon your brother, I know that he is a man of counſel: heare ye him alwayes, & he shal be a father to you. † And Iudas Machabeus valiant of ſtrength from his youth, let him be to you the prince of warfare, & he shal manage the battel of the people. † And you shal bring to you al the doers of the law: and reuenge ye the reuenge of your people. † Repay retribution to the Gentiles, and attend to the precept of the law. † And he bleſſed them, and was layd to his fathers. † And he died the hundreth and ſix and fourtith yeare and he was buried by his ſonnes in the ſepulchers of his fathers in Modin, and al Iſrael lamented him with great lamentation.
CHAP. III. Iudas Machabeus punisheth the wicked: 10. killeth Apollonius in battel. 13. Seron braggeth, but is alſo ouerthrowen. 25. Antiochus furiouſly incenſed, 29. gathereth money in Perſis, 32. leauing Lyſias viceroy; 38. who ſending a great armie againſt the Iſraelites, 42. Iudas and his bretheren commending the cauſe to God, by prayer and penance, 54. reſolue to fight againſt their enemies.
AND Iudas, that was called Machabeus his ſonne He did not arrogate to himſelf to be chief, but being deſigned by his father, vvas ſo accepted by his bretheren, & the good people ioyned vvith them in defence of the lavv of God. aroſe in his ſteed: † and al his bretheren helped him, and al that had ioyned themſelues to his father, and they fought the battel of Iſrael with ioy. † And he dilated glorie to his people, and put on him a brigantine as a giant, and girded about him his warlie armour in battels, and protected the campe with his ſword. † He became like a lion in his actes, and as a lions whelpe roaring in hunting. † And he perſecuted the wicked enquiring them out, and ſuch as trubled his people, them he burnt with fyre: † and his enemies were repelled for feare of him, al the workers of iniquitie were trubled: and ſaluation was directed in his hand. † And he exaſperated manie kinges, and reioyced Iacob in his workes, and for euer his memorie is in benediction. † And he walked through the cities
:: Iudas had foure battles, and victories, againſt foure general captaines ſent by king Antiochus Epiphanes. The firſt againſt this Apollonius. of Iuda, and deſtroyed the impious out of them, and turned away wrath from Iſrael. † And he was renowned euen to the vttermoſt part of the earth, & he gathered thē that perished.
li. 2. c. 8. v. 1. † And Apollonius gathered together the Gentils, and from
M Samaria a powre much and great, to make battel againſt Iſrael. † And Iudas vnderſtood it, and wentforth to meete him: and he ſtroke, and killed him: and there fel manie wounded, and the reſt fled away. † And he tooke the ſpoiles of
them, and the ſword of Apollonius Iudas tooke away, and he fought with it al his dayes. † And The ſecond againſt Seron. Seron capitaine of the armie of Syria heard that Iudas gathered a congregation of the faithful, and an aſſemblie with him, † and he ſayd: I wil make me a name, & wil be glorified in kingdom, & wil ouerthrow Iudas, and thoſe that are with him, that deſpiſed the word of the king. † And he prepared himſelf: and there went vp with him a campe of the impious ſtrong helpers, to doe vengeance vpon the children of Iſrael. † And they approched euen as far as Bethoron: & Iudas went forth to meete him with few. † But as they ſaw the armie coming to meete them, they ſayd to Iudas: How shal we a few be able to fight againſt ſo great a multitude and ſo ſtrong, and we are wearied with faſting to day? † And Iudas ſayd: It is an eaſie matter for manie to be incloſed in the hand of few: & The natural frailtie of man feareth to encounter vvith a ſtrong enemie, but true confidence in Gods helpe, which is euer aſſured in a good cauſe, geueth corege and getteth the victorie. there is no difference in the ſight of the God of heauen to deliuer in manie, and in few. † Becauſe not in the multitude of the armie is the victorie of battel, but from heauen is the ſtrength. † They come to vs in an obſtinate multitude, and in pride, to deſtroy vs, and our wiues, and our children, and to ſpoile vs. † But we wil fight for our liues, and our lawes: † and our Lord himſelf wil deſtroy them before our face, but you feare them not. † And as he ceaſed to ſpeake, he flew vpon them ſodenly: and Seron was deſtroyed, and his hoſt in his ſight: † and he purſewed him in the deſcent of Bethoron euen to the playne, and there fel of them eight hundred men, and the reſt fled into the land of the Phyliſthims. † And the feare of Iudas and of his bretheren, and the dread f
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l vpon al the nations round about them. † And his name came to the king, and al nations told of the battels of Iudas. † And as king Antiochus heard theſe wordes he was wrath in his mind: and he ſent, and gathered the armie of al his kingdom, a campe exceding ſtrong: † and he opened his treaſurie, and gaue wages to the armie for a yeare: and he commanded them, that they should be readie at al aſſayes. † And he ſaw that money fayled out of his treaſures, and the tributes of the region ſmal becauſe of Not only the Ievves reſiſted Antiochus innouations in religion, but alſo diuers other nations reuolted and rebelled becauſe he commanded al
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o leaue their for merrites and goddes, and to accept of his goddes only. ch. 1. v. 43. the diſſenſion, and :: the plague, that he had made in the land, to take away the ordinances, that were from the firſt dayes: † and he feared leſt he should not haue as once and twiſe, for coſts and gifts, which he had geuen before with a large hand: and he had abunded aboue the kinges, that had bene before him. † And he was excedingly aſtonied in
minde, & purpoſed to goe into Perſis, and to take the tributes of the regions, and to gather together much ſiluer. † And he left Lyſias a noble man of the bloud royal, ouer the kings affayres, from the riuer Euphrates euen to the riuer of Aegypt: † and that he should bring vp Antiochus his ſonne, til he returned. † And he deliuered to him half the armie, and Elephants: and he gaue him in commandment concerning al thinges that he would, & concerning the inhabitants of Iurie,:: perſecuting al that did not therto conforme themſelues. and Ieruſalem: † and that he should ſend an armie to them, to deſtroy and roote out the powre of Iſrael, and the remnant of Ieruſalem, and to take away the memorie of them out of the place: † and that he should appoynt inhabitants in al their coſts, children ſtrangers, & should by lot diſtribute their land. † And the king tooke the part of the armie that remayned, and went forth from Antioch the citie of his kingdom in the yeare an hundreth and ſeuen and fourtie: and he paſſed ouer the riuer Euphrates, & walked through the higher countries. † And Lyſias choſe Ptolomee the ſonne of Doryminus, and Nicanor, and Gorgias, mightie men of the kings freindes. † And he ſent with them fourtie thouſand men, and ſeuen thouſand horſemen: that they should come into the land of Iuda, and should deſtroy it according to the word of the king. † And they went forth with al their power, and came, and ioyned nere to Enimaum in the champaine countrie. † And the merchants of the countries heard the name of them: and they tooke ſiluer and gold exceding much, and ſeruants: and they came into the campe, to take the children of Iſrael for ſlaues, and there were added to them the armie of Syria, and of the land of the ſtrangers. † And Iudas ſaw, and his bretheren, that the euils were multiplied, and the armies approched to their borders: and they knew the kings words, which he commanded to doe to the people vnto deſtruction and conſummation: † and they ſayd euerie one to his neighbour: Let vs ſet vp the abaſing of our people, and let vs fight for our people, and our holies. † And an aſſemblie was gathered, that they should be readie vnto battel: and that they should Praying faſting & other vvorkes of penance are the beſt armour in holie vvarres for religion. pray and deſire mercie and miſerations. † And Ieruſalem was not inhabited, but was as a deſert: there was none that came in and went out of her children: and the holie place was conculcated: and the children of ſtrangers were in the caſtel, there was the inhabitation of the Gentils, and pleaſure was taken
away from Iacob, and there failed their pipe, and harpe. † And they gathered together, and came into Maſpha againſt Ieruſalem: becauſe the place of prayer in Iſrael was in Maſpha Publique place of prayer vvas, firſt in Silo. Ioſue. 18. after in Maſpha. 1. Reg. 7. laſtly in Ieruſalem. before. † And they faſted that day, and clothed themſelues with heareclothes, and put ashes on their head: and they rent their garments: † and they layd open the bookes of the law, out of which the Gentils ſearched the ſimilitude of their idols: † and they brought the ornaments of prieſts, and firſt fruites, and tithes, and rayſed vp Nazareits, that had fulfilled their dayes: † and they cried with a lowd voice to heauen, ſaying: What shal we doe with theſe, & whither shal we carie them? † And thy holies are conculcated, and they are contaminated, and thy prieſts are brought into mourning, and into humiliation. † And behold the Nations are come together againſt vs, to deſtroy vs: thou knoweſt what thinges they intend againſt vs. † How shal we be able to ſtand before their face, vnles thou ô God doe helpe vs? † And with trumpets they cried out with a lowd voice. † And after theſe thinges Iudas appointed captaynes of the people, tribunes, and centurions, and a ſeargents,a penta contarchos. and decurions. † And he ſayd to them, that built houſes, and deſpouſed wiues, and planted vyneyards, and to the fearful, that euerie one should returne into his houſe according toDeu. 20. the law. † And they remoued the campe, and pitched at the South of Emmaum. † And Iudas ſayd: Gird vp your ſelues, and be mightie ſonnes, and be readie agaynſt the morning, that you may fight againſt theſe nations, which are aſſembled againſt vs to deſtroy vs, and our holies: † becauſe it is better for vs to dye in battel, then to ſee the euils of our nation, and of the holies: † but This moſt godlie reſolution encoreged themſelues, & procured Gods merciful protection. as it shal be the wil in heauen, ſo be it done.
CHAP. IIII. Gorgias with ſix thouſand ſouldiars wel appointed, intending ſudenly to deſtroy the Iſraelites armie of three thouſand not wel armed, 8. is defeated; halfe of his men ſlaine, the reſt running away. 16. Iudas ſtaying his men from ſpoyling, til the enemies were out of ſight, then they take rich prayes; and render thankes to God. 28. The next yeare, Lyſias with three ſcore thouſand foote, and ſix thouſand horſemen inuading Iurie, Iudas with tenne thouſand (making his prayer to God) killeth fiue thouſand: 35. the reſt flying, Lyſias gathereth more ſouldiars. 36. Iudas with his bretheren, and others clenſe the temple, and renew holie thinges. 55. Offer Sacrifice, 58. and inſtitute a feaſt of the dedication of a new Altar.
AND The third battle made by Iudas vvas againſt this Gorgias an other captaine of Antiochus Epiphanes. Gorgias tooke fiue thouſand choſen horſemen: & they remoued the campe by night, † that they might approch to the campe of the Iewes, and might ſtrike them ſodenly: and the children that were of the caſtel, were their guides. † And Iudas Vigilancie in rulers and paſtors preſerueth from al the diuels ſtratagems. heard, and aroſe, he and the mighties to ſtrike the powre of the kings armie, that were in Emmaum. † For as yet the armie was diſperſed from the campe. † And Gorgias came into the campe of Iudas by night, and found no man, and he ſought them in the mountaynes: becauſe he ſayd: Theſe flee from vs. † And when the day was come, Iudas appeared in the filde with three thouſand men onlie, which had not harnes, and ſwords as they would: † and they ſaw the campe of the Gentils ſtrong, and the men in brigantines, and horſemen round about them, and theſe were skilful to battel. † And Iudas ſayd to the men that were with him: Confidence in God procureth his aſſiſtance. Feare not the multitude of them, & of their aſſault be not afrayd. † Remember in what ſort our fathers were ſaued in the redſea, when Pharao with a great armie folowed them. † And now let vs crie towards heauen: and our Lord wil haue mercie on vs, and wil be mindful of the teſtament of our fathers, & wil deſtroy this armie, before our face this day: † and al Nations shal know that there is one that redemeth and deliuereth Iſrael. † And the aliens lifted vp their eyes, and ſaw them coming againſt them. † And they went out of the campe into battel, and theſe that were with Iudas, ſounded with the trumpet. † And they mette together: and the Gentils were diſcomfited, and fled into the playne. † but al the hi
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moſt fel by the ſword, and they purſewed them as far as Gezeron, and euen to the playnes of Idumea, and of Azotus, and of Iamnia: and there fel of them euen to three thouſand men. † And Iudas returned, and his armie folowing him. † And he ſayd to the people: Couet not the ſpoiles: becauſe there is battel againſt vs, † and Gorgias and his armie are neere vs in the mount: but ſtand ye now againſt our enemies, and ouerthrow them, and you shal take the ſpoiles afterwards ſecure. † And as Iudas was ſpeaking theſe wordes, loe a certaine part appeared looking forth from the montayne. † And Gorgias ſaw that his men were turned to flight, & that they burnt the campe: for the ſmoke that was ſene declared what was done. † Which thinges ſeene they feared excedingly, beholding withal both Iudas, & the armie in the playne readie
to battel. † And they did al flee into the playne of the aliens: † and Iudas returned to the ſpoiles of the campe, & they tooke much gold, and ſiluer, and hiacynth, and purple of the ſea, and great riches. † And turning they ſung an hymne, and bleſſed
Pſa. 106. God towards heauen, becauſe he is good, becauſe his mercie is for euer. † And great ſaluation was made in Iſrael in that day. † And whoſoeuer eſcaped of the aliens, they came and told Lyſias al thinges that had chanced. † Which when he heard being amaſed he faynted in mynd: that ſuch thinges chanced not in Iſrael, as he would, and ſuch as the king commanded. li. 2. c. 8. v. 8.
O † And the yeare folowing The fourth great battle of Iudas vvas agaynſt Lyſias ſent by Antiochus into Iurie. Lyſias gathered of choſen men three ſcore thouſand, and of horſemen fiue thouſand, to ouerthrow them. † And they came into Iewrie, and pitched the campe in Bethoron, and Iudas mette them with ten thouſand men. † And they ſaw the armie ſtrong, and he prayed, and ſayd: Bleſſed art thou ô ſauiour of Iſrael, which brakeſt the1. Reg. 17. 1. Reg. 14. aſſault of the mightie by the hand of thy ſeruant Dauid, and didſt deliuer the campe of the aliens into the hand of Ionathas Sauls ſonne, and of his eſquyer. † shut vp this armie in the hand of thy people Iſrael, and let them be confounded in their armie and horſemen. † Geue them feare, and conſume the bouldnes of their ſtrength, and let them be shaken with their contrition, † caſt them downe with the ſword of them, that loue thee: & let al that know thy name, prayſe thee in hymnes. † And they ioyned battel: and there fel of the armie of Lyſias fiue thouſand men. † And Lyſias ſeing the flight of his men, and the boldnes of the Iewes, and that they are readie either to liue or to dye manfully, he went to Antioch, and choſe ſouldiars, that being multiplied they might come agayne into Iewrie. † But Iudas, and his bretheren ſayd: Behold our enemies are diſcomfited: As it vvas the firſt and chiefe intention of Iudas to defend religion & holie things ſo hauing expugned their enimies, his chief care is to purge the temple, and to reſtore al holie rites of Gods true ſeruice. let vs goe vp now to clenſe the holie places, and to renew them. † And al the armie aſſembled together, and they went vp into mount Sion. † And they ſaw the ſanctification deſert, and the altar prophaned, and the gates burnt, and in the courts shrubbes growen vp as in a foreſt, or on the mountaynes, & the chambers throwen downe. † And they rent their garments, and lamented with a great lamentation, and layd ashes vpon their head: † and they fel on their face vpon the earth, and cried out with trumpets of ſignifications, and cried towards heauen. † Then Iudas ordayned men, to fight againſt them that were in the caſtel, til they clenſed
the holie places. † And he choſe prieſts without ſpotte, hauing their wil in the law of God: † and they clenſed the holie places, and tooke away Altars, temples, & ſtatues of falſe goddes made of ſtone, and ſet vp in the temple. ch. 1. v. 50. vvere novv deſtroyed. the ſtones of contamination into an vncleane place. † And he conſidered of the altar of holocauſts, that was prophaned, what he should doe with it. † And good counſel came to their mindes, to deſtroy it: leſt perhaps it might be a reproch to them, becauſe the Gentils contaminated it, and they threw it downe. † And they layd vp the ſtones in the mount of the houſe in a place conuenient, til there should come a prophete, and geue anſwer concerning them. † And they tooke whole ſtones according to the law, and builded a new altar according to that which was before: † and they built the holie places, and the thinges that were within the temple inward: and the temple, and the courts they ſanctified. † And they made the holie veſſels new, and brought in the candleſtike, and the altar of incenſes, and the table into the temple. † And they put incenſe vpon the altar, and lighted the lampes, that were vpon the candleſticke, and they gaue light in the temple. † And they ſet loaues vpon the table, and hung vp the veles, and finished al the workes, that they had made. † And before the morning they aroſe the fiue and twentith day of the ninth moneth (this is the moneth of Caſleu) of The temple vvas purged tvvo yeares & ſome thing more after the prophanation vvhich vvas in the yeare 145. ch. 1. v. 57. the hundreth and eight and fourtith yeare: † and they offered ſacrifice according to the law vpon the new altar of holocauſts, which they made. † According to the time and according to the day, wherin the heathen contaminated it, in the ſame was it renewed in canticles, and harps, and lutes, and in cymbals. † And al the people fel on their face, and they adored toward heauen, and bleſſed him that proſpered them. † And Our Sauiour obſerued this feaſt being inſtituted long after the Lavv of Moyſes. Ioan. 10. v. 226▪
they made the dedication of the altar eight dayes, and
Ioan. 10. they offered holocauſts with ioy, and ſacrifice of ſaluation, and of prayſe. † And they adorned the face of the temple with golden crownes, & litle shieldes: and they dedicated the gates, and the chambers, and hanged doores vpon them. † And there was made exceding great ioy in the people, and the reproch of the Gentils was turned away. † And Iudas decreed, and his bretheren, and al the church of Iſrael, that the day of the dedication of the altar be kept in the times therof from yeare to yeare for eight dayes, from the fiue and twentith day of the moneth Caſleu, with ioy and gladnes. † And they builded at that time mount Sion, & round about high walles, and ſtrong
towres, leſt ſometime the Gentils ſhould come, & conculcate it as they did before. † And he placed an armie there, to keepe it, and he fenſed it to keepe Bethſura, that the people might haue a munition againſt the face of Idumea.
li. 2.
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. 10. v.
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CHAP. V. Iudas and his bretheren expugne their bordering enimies, 9. deliuer them that were diſtreſſed. 17. Simon prospereth in Galeley, 24. Iudas in Galaad, 45. taketh Ephron, and al returne ſafe into Ieruſalem. 55. Ioſephus and Azarias attempting ambiciouſly without order to fight againſt their enemies, are defeated. 63. And Iudas hath more victories.
AND it came to paſſe, as In this chapter is mention of tenne battles in vvhich Iudas or his bretheren Ionathas and Simon vvere victors. the Gentils round about heard
Q that the altar was builded vp, & the ſanctuarie as before, they were exceding angrie: † and they thought to take away the ſtocke of Iacob, that were among them, & they began to kil of the people, and to perſecute. † And Iudas fought againſt
The firſt againſt the Idumeans in A
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rabathane. the children of Eſau in Idumea, and them that were in Acrabathane: becauſe they beſette the Iſraelites round about, and he ſtroke them with a great plague. † And he remembred the malice of the children The ſecond againſt the Beanites. of Bean, which were to the people a ſnare and a ſcandal, lying in waite for them in the way. † And they were shut vp by him in towres, & he came nere to them, & vtterly deſtroyed. anathematized them, & burnt their towres with fyre, with al that were in them. † and he paſſed to the children The third againſt the Ammonites. of Ammon, and found a ſtrong band, and a copious people, and Timothee their captaine: † & he made manie battels with them, and they were diſcomfited in their ſight, and he ſtroke them: † and he tooke Gazer the citie, & her villages. daughters, and returned into Iewrie. † And the Gentils that are The fourth againſt the Galadites. in Galaad, gathered together agaynſt the Iſraelites, that were in their coſts to diſpatch them: and they fled into the fortreſſe of Batheman. † And they ſent letters to Iudas, & his bretheren, ſaying: The heathen round about are gathered together againſt vs, to diſpatch vs: † and they prepare to come, and to occupie the fortreſſe into which we are fled: and Timothee is the captayne of their hoſt. † Now therfore come, & deliuer vs, out of their handes, becauſe a multitude of vs is fallen. † And al our bretheren, that were in the places of Tubin, are ſlaine: & they led away their wiues captiues, and the children, and the ſpoiles, and they haue ſlaine there almoſt a thouſand men. † And the epiſtles were yet in reading, and loe other meſſengers came our of Galilee
their coates rent reporting according to theſe wordes: † ſaying that there were aſſembled againſt them from Ptolemais, and Tyre, and Sidon, and al Galilee is replenished with alienes, to conſume vs. † And as Iudas and the people heard theſe wordes, a great aſſemblie aſſembled together to conſider what they should doe for their bretheren, that were in tribulation, and were expugned of them. † And Iudas ſayd to Simon his brother: Chooſe thee men, and goe, and deliuer thy bretheren in The fifth againſt the Galileans of the Gentiles. Galilee: and I, and my brother Ionathas wil goe into the countrie of Galaad. † And he left Ioſeph the ſonne of zacharie, and Azarias captaynes of the people with the reſidue of the armie in Iurie to keepe it: † and he commanded them, ſaying: Be ye ouer this people: & make no battel againſt the heathen, til we returne. † And there were parted to Simon three thouſand men, to goe into Galilee: but to Iudas eight thouſand to goe into the countrie of Galaad. † And Simon went into Galilee, and made manie battels with the heathen: & the heathen were diſcomfited before his face, and he purſewed them euen to the gate of Ptolemais. † And there fel of the heathen almoſt three thouſand men, & he tooke the ſpoiles of them, † and he toke them that were in Galilee & in Arbatis with their wiues, and children, & al thinges that they had, and he brought them into Iurie with great ioy. † And Iudas Machabeus, and Ionathas his brother paſſed ouer Iordan, and went three dayes iorney through the deſert. † And the Nabutheians mette them, and receiued them peaceably, and told them al thinges, that had happened to their bretheren in the countrie of Galaad, † and that manie of them were comprehended in Baraſa, and Boſor, and in Alimis, and in Caſphor, and Mageth, and Carnaim, al theſe cities fenſed, and great. † Yea and in the reſt of the cities of Galaad they are held captiue, & on the morow they appoynted to remoue the armie nere to theſe cities, and to take them, & to diſpatch them in one day. † And Iudas turned, and his armie the way into Boſor ſodenly, and tooke the citie: and he ſlew euerie male in the edge of the ſword, and tooke al their ſpoiles, and burnt it with fire. † And they aroſe thence by night, and went euen to the fortreſſe. † And it came to paſſe early in the morning, when they had lifted vp their eyes, and behold much people, wherof there was no number, carying ladders, and engins, to take the fortreſſe, and they expugned them. † And Iudas ſaw that the battel began,
and the crie of the battel aſcended to heauen as a trumpet, and a great crie out of the citie: † and he ſayd to his hoſt: Fight ye to day for your bretheren. † And he came with three rankes behind them, and they cried out with trumpets, and cried in prayer. † And the campe of Timothee vnderſtood that it was Machabeus, and they fled backe from his preſence: and they ſtroke them with a great plague: and there fel of them in that day almoſt eight thouſand men. † And Iudas turned aſide into Maſpha, and expugned, and tooke it, and he ſlew euerie male therof, and he tooke the ſpoiles therof, and burnt it with fyre. † From thence he marched, and tooke Casbon, and Mageth, and Boſor, and the reſt of the cities of Galaad. † But after theſe wordes Timothee gathered an other armie, & camped againſt Raphon beyond the torrent. † And Iudas ſent to vewe the armie: and they reported vnto him, ſaying: That al the nations, that are round about vs, are aſſembled againſt vs, an armie exceding great: † and they haue hyred the Arabians to helpe them, and they haue camped beyond the torrent, being readie to come vnto thee into battel. And Iudas went to meete them. † And Timothee ſayd to the princes of his armie: When Iudas shal approch, and his armie to the torrent of water: if he paſſe ouer vnto vs firſt, we shal not be able to ſuſtaine him: becauſe preuayling he wil preuaile againſt vs. † but if he be afrayd to paſſe ouer, and campe without the riuer, let vs paſſe ouer to them, and we shal preuaile againſt him. † But as Iudas approched to the torrent of water, he ſet the ſcribes of the people by the torrent, and commanded them, ſaying: Leaue not a man: but let al come into the battel. † And he paſſed ouer to them firſt, and al the people after him, and al the heathen were diſcomfited at their preſence, and they threw away their weapons, and fled to the temple, that was in Carnaim. † And he tooke The ſixth againſt the Carnaimites. the citie itſelf, and the temple he burnt with fire, with al thinges that were therein: & Carnaim was ſubdewed, and could not ſtand againſt the face of Iudas. † And Iudas gathered together al the Iſraelites, that were in the countrie of Galaad, from the leaſt euen to the greateſt, and their wiues, and children, and an armie exceding great, to come into the land of Iuda. † And they came as far as The ſeuenth againſt the Ephronites. Ephron, and this citie was great ſituate in the entrance, fenced excedingly, and there was no meanes to decline from it on the right hand or on the left, but the way was through the middes. † And
they that were in the citie, shut in themſelues, and ſtopped the gates with ſtones: and Iudas ſent to them in peaceable wordes, † ſaying: Let vs paſſe through your land, and goe into our countrie: and no man shal hurt you, onlie on foote we wilNum. 20. paſſe. And they would not open vnto them † And Iudas commanded proclamation to be made in the campe, that they should approch euerie man in the place wherein he was. † and the men of ſtrength approched, and he aſſaulted that citie al the day, and al the night, and the citie was deliuered into his hand: and they ſlew euerie male in the edge of the ſword, and he rooted it vp, and tooke the ſpoiles therof, and paſſed through al the citie vpon the ſlaine. † And they p
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ſſed ouer Iordan in the great playne, againſt the face of Bethſan. † And Iudas gathered together :: the hin moſt, and he A good and pious captaine cheriſheth and comforteth the vveake ſouldiars: :: and en
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oreged
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l to ſhew their ſo
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titude. exhorted the people throughout al the way, til they came into the land of Iuda: † and they went vp into mount Sion with ioy, and gladnes, & offered holocauſts becauſe none of them was fallen til they returned in peace. † And in the dayes, that Iudas and Ionathas were in the land of Galaad, and Simon his brother in Galilee againſt the face of Prolomais, † Men that pre
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ume of their ovvne ſtrength without commiſſion from lawful auctotitie, haue not Gods aſſiſtance, and ſo faylein their attemptes, as not called of God amongſt thoſe men, by vvhom ſaluation is made in Iſrael. v. 62. Ioſeph the ſonne of Zacharie heard, and Azarias, the princes of the band, the thinges wel atcheiued, and the battels that were made, † and he ſayd: Let vs alſo make vs a name, and let vs goe fight againſt the heathen, that are round about vs. † And he commanded them that were in his armie, and they went to Iamnia. † And Gorgias went forth out of the citie, and his men to meete them into battel. † And Ioſeph and Azarias were chaſed in flight euen vnto the borders of Iurie: and there fel that day of the people of Iſrael about two thouſand men, and there was made a great tumult in the people: † becauſe they heard not Iudas, and his bretheren, thinking that they should doe manfully. † But they were not of the ſeede of thoſe men by whom ſaluation was made in Iſrael. † And the men of Iuda were magnified excedingly in the ſight of al Iſrael, and of al nations where their name was heard † And they came together vnto them, with acclamations for their good ſucceſſe. † And Iudas went out, and his bretheren, and they expugned the children of The eight againſt the Idumeans, in Chebron. Eſau in the land, that is toward the South, and they ſtroke Chebron, and her daughters: and the walles therof and the towres he burnt with fyre round about. † And he remoued the campe to goe into the land of
the aliens, and he walked through The ninth againſt the Samaritanes. Samaria. † In that day fel the prieſts in battel, whiles they wil doe manfully, whiles they goe forth without counſel into battel. † And Iudas declined
The tenth againſt the Philiſtimes in Azotus. to Azotus into the land of the aliens, and he threw downe their altars, and the ſculptils of their goddes he burnt with fyre: and he tooke the ſpoiles of the cities, and returned into the land of Iuda.
CHAP. VI. Antiochus repulſed from Elimais, 5. and hearing of the ouerthrow of his armie in lurie, falleth vehemently ſick: 11. and acknowleging his calamities to haue happened, for he hath done againſt the Iewes, dyeth. 17. His young ſonne Antiochus Eupator ſuccedeth. 18. Iudas beſiegeth the Macedonians fortreſſe. 21. Relapſed Iewes ſolicite the king, 28. and he cometh with a terrible huge armie. 32. Iudas therfore leauing the ſiege meeteth the enemie. 43. Eleazar going vnder an elephant killeth him and ſo himſelfe is alſo ſlaine. 47. The king taketh Bethſura by compoſition. 51. and bendeth his forces againſt Ieruſalem. 55. By Lyſias aduice the king maketh peace with the Iewes; 62. but breaking his othe deſtroyeth the wal of Sion; 63. and returning recouereth Antioch from Philippe.
AND king Antiochus walked through the higher countries, and he heard that there was a citie Elymais in Perſis moſt noble, and plentiful in ſiluer, and gold, † and a temple therin exceding rich: and couerings thereof gold, and brigantines, and shildes, which Alexander philips ſonne the king of Macedonia that reigned firſt in Grece left there. † And he came, and ſought to take the citie, and to ſpoile it, and he could not, becauſe the word was knowen to them that were in the citie. † And they roſe vp into battel, and he fled from thence, and departed with great ſorow, and returned into The ful hiſtorie of Antiochus Epiphanes his death is vvritten in this chapter to the 16. v. and in al the 9. of the ſecond booke. Babylonia.:: Finally he returned into the countrie of Babylon: :: but before he arriued there he heard the bad newes of his armie in Iurie, & fel into intolerable and deſperate diſeaſes, v. 8. and li. 2. ch. 9. v 5. † And there came one that told him in Perſis, that the campes that were in the land of Iuda, were put to flight: † and that Lyſias went with great powre with the firſt, and was put to flight before the face of the Iewes, and they grew ſtrong with armour, and force, and manie ſpoiles, which they tooke out of the campes, which they deſtroyed: † and that they threw downe the abomination which they had builded vpon the altar that was in Ieruſalem, and the ſanctification they compaſſed about as before with high walles, yea and Bethſura his citie. † And it came to paſſe as the king heard theſe wordes, he was ſore afrayd, and was moued excedingly: and he lay
downe vpon his bed, and fel into ſicknes for ſorow, becauſe it was not chanced to him as he thought. † And he was there for manie dayes: becauſe there was renewed in him great ſorowfulnes, and he made account to dye. † And he called al his freindes, and ſayd to them: Sleepe is departed from mine eyes, and I am fallen away, & my hart is gone for penſifenes: † and I ſayd in my hart: Into how great tribulation am I come, & into what waues of ſorow, wherin now I am: who was pleaſant, and beloued in my powre! † But Al this vvas but ſeaned repentance li.
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ch. 9. v 13. now I remember the euils, that I haue done in Ieruſalem, from whence alſo I tooke away al the ſpoiles of gold, and of ſiluer, that were in it, and I ſent to take away the inhabitants of Iewrie, without cauſe. † I know therfore that for this cauſe haue theſe euils found me: and loe I perish with great ſorow in a ſtrange countrie. † And he called philip, one of his frendes, and he made him chiefe ouer al his kingdom. † And he gaue him the crowne, and his robe, and ring, that he should bring Antiochus his ſonne, & should bring him vp to reigne. † And Antiochus the king died there in the yeare Antiochus begane to perſecute the Ievves in the yeare. 143. ch 1. v. 21. and dying this yeare, 149 it appeareth that his perſecution dured about ſix yeares, or ſome vvhat more agreable to the anſwer of the Angel. Dan. 8. v. 14. that it ſhould indure. 2300. dayes, vvhich make ſix yeares, & almoſt foure monethes. vvithin vvhich time Iudas by his valure obteyned & purged the holie places, in the yeare 148. ch. 6. v 52 ſome monethes before Antiochus death. an hundreth fourtie nine.
li. 2. c. 9. v. 1.
† And Lyſias vnderſtood that the king was dead, and he appoynted S Antiochus his ſonne to reigne, whom he brought vp a young man: and he called his name Eupator.
li. 2. c. 10. v. 10.
† And they that were in the caſtel, had incloſed Iſrael round
V about the holie places: and they ſought them euils alwayes, and the ſtrengthning of the Gentils, † And Iudas thought to deſtroy them: and he called together al the people, to beſiege them. † And they came together, and beſieged them in the yeare an hundredth fiftie, and they made baliſts and engins. † And certaine of them that were beſieged, went forth: & ſome impious men of Iſrael ioyned them ſelues vnto them, † and they went to the king, and ſayd: How long doeſt thou not iudgements, and reuengeſt our bretheren? † We decreed to ſerue thy father, and to walke in his precepts, and obey his edicts: † and the children of our people for this alienated them ſelues from vs, and whoſoeuer were found of vs, they were ſlayne, and our inheritances were ſpoiled. † And not to vs only haue they extended the hand, but alſo into al our coaſts. † and behold they haue approched this day to the caſtel in Ieruſalem to take it, and they haue fortified a fortreſſe in Bethſura: † and vnles thou preuent them more ſpedely, they wil doe greater thinges then theſe, and thou shalt not be able
to winne them. † And the king was angrie, as he heard theſe thinges: and he called together al his freinds, and the princes of his armie, and them that were ouer the horſemen. † Yea and of other realmes, and of the ilands by the ſea there came vnto him hyred armies. † And the number of his armie was an hundred thouſand footemen, and twentie thouſand horſemen, and elephants thirtie two, taught to battel. † And they came through Idumea, and approched to Bethſura, and fought manie dayes, and they made engins and came forth, and burnt them with fyre, and fought manfully. † And Iudas departed from the caſtel, and remoued the campe to Bethzacaram againſt the kings campe. † And the king aroſe before it was light, and ſtirred the bands into fiercenes againſt the way to Bethzacaram: and the armies made themſelues readie to the battel, and they ſounded with trumpets: † and to the elephants they shewed
Bloud of the grup (vvine Deut
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2. v 14.) a
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iuyce of mulberies do incite elephantes to fight. A
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ſome kinde of bloud or ſmel therof doth incire houndes to hunt. Valleſius c. 82 ſacrae Philoſophia.
the bloud of the grape, and of the mulberie, to prouoke them to the battel. † And they diuided the beaſts by the legions: and there ſtood by euerie elephant a thouſand men in coates of maile, & helmets of braſſe on their heads: and fiue hundred horſemen ſet in order were choſen for cuerie beaſt. † Theſe before the time wherſoeuer the beaſt was, there were they: and whither ſoeuer it went, they went, and they departed not from it. † Yea & vpon them were ſtrong woodden to wres prorecting euerie beaſt: & vpon them engins, and vpon euerie one thirtie two men of ſtrength, which fought from aboue: & within the maſter of the beaſt. † And the reſidue of the horſemen he placed on this ſide and on that ſide into two parts, with trumpets to ſtir vp the armie, & to vrge them that ſtood thicke together in the legions therof. † And as the ſunne did shine vpon the bucklers of gold, and of braſſe, the mountaynes gliſtered there with, and they gliſtered as lampes of fire. † And part of the kings armie was ſeuered by the high montaynes, and an other part by the low places: and they marched warely and orderly. † And al the inhabitants of the land were moued at the voice of the multitude of them, and the marching of the troupe, & the ratling of the armour, for it was an armie exceding great and ſtrong. † And Iudas approched, and his armie into battel: & there fel of the kings armie ſix hundred men. † And Eleazar the ſonne of Saura ſaw one of the beaſts harneſſed with the kings harnes: and it was eminent aboue the other beaſts; and it ſemed to him that the
king was on it: † and he gaue himſelf to deliuer his people, and to get him ſelf an euerlaſting name. † And he ranne to it boldly in the middes of the legion, killing on the right hand, & on the left, and they were ſlaine of him on this ſide and that ſide. † And S Ambioſe li. 1 c. 40 Offic. highly commendeth the fortitude of this ſouldiat putting himſelf in ſo preſent danger of death fighting for religion. he went vnder the feete of the elephant, and put himſelf vnder him, and ſlew him: and it fel to the ground vpon him, and he died there † And they ſeing the kinges powre, and the fiercenes of his armie, turned them ſelues aſide from them. † But the kings campe went vp againſt them vnto Ieruſalem: and the kings campe approched to Iurie and mount Sion. † And he made peace with them that were in Bethſura: and they came forth out of the citie, becauſe there were no victuals for them there benig shút vp, becauſe it was the ſabbaths of the land. † And the king tooke Bethſura: and he placed there a garriſon to kepe it. † And he turned the place of the ſanctification manie dayes: & he placed there arbaliſts and engins, and inſtruments to caſt fyre, and peeces to caſt ſtones, and arrowes, & ſcorpions to shoote arrowes, and ſlings. † And they alſo made engins againſt their engins, and they fought manie dayes. † But there were no victuals in the citie, for that it was the ſeuenth yeare: and they that had remayned in Iurie of the Gentils, had conſumed their remaynes, that had bene layd vp. † And there remayned in the holies few men, becauſe famine had preuailed ouer them: and they were diſperſed euerie man into his place. † And Lyſias heard that Philip, whom king Antiochus when he liued, had appointed to bring vp his ſonne to reigne, † was returned from Perſis, and Media, and the armie that went with him, and that he ſought to take vpon him the affayres of the kingdom: † and he haſtened to goe, and to ſay to the king, and to the princes of the armie: We decay dayly, and there is litle victual for vs, and the place that we beſiege, is fenſed, & it lyeth vpon vs to take order for the kingdom. † Now therfore let vs geue the right handes to theſe men, and make peace with them, and with al their nation. † And let vs decree for them, that they walke in their owne ordinances as before. For, becauſe of their ordinances which we diſpiſed, they haue bene wrath, and haue done al theſe thinges. † And the word was liked in the ſight of the king, and of the princes: and he ſent vnto them to make peace: and they receiued it. † And the king and the princes ſware to them: and they came out of the fortreſſe. † And the
king entred mount Sion, and ſaw the munition of the place: and he brake quickly the othe which he ſware, and commanded to deſtroy the wal round about. † And he departed in haſt, and returned to Antioche, and found Philip ruling ouer the citie: and he fought againſt him and wanne the citie. li. 2. c. 13. v. 1.
CHAP. VII. Demetrius commandeth to kil Antiochus and Lyſias being eaptiues. 5. Alcimus and other wicked Iewes ſolicite the king, 8. and he ſendeth a great armie into Iurie: appointeth Bacchides general, and Alcimus highprieſt. 10. Who falſly pretending peace, Iudas doth not credite them, but the Aſſidians are deceiued: 16. and manie are ſlayne. 23. Iudas reſiſting, the perſecuters depart. 26. Wherupon Nicanor is ſent with an other armie, fighteth, and loſeth manie men; 33. parteth in great rage, 39. aſſaulteth Bethoron, 42. is ſlayne; and his armie flying is al deſtroyed. 48. They celebrate that day with ioy, and haue peace for a while.
IN the yeare an hundreth fiftie firſt went forth Demetrius
X the ſonne This Scleucus vvas brother to Antiochus Epiphanes: & ſo Antiochus Eupator vvas Demetrius his conſin german. of Seleucus from the citie of Rome, and he aſcended with few men into a citie by the ſea ſide, and reigned there. † And it came to paſſe, as he entered into the houſe of the kingdom of his fathers, the armie tooke Antiochus, and Lyſias, to bring them vnto him. † And the king was knowne to him: and he ſayd: Shew me not their face. † And the armie ſlew them. And Demetrius ſate vpon the ſeate of his kingdom: † and there came to him the wicked and impious men of Iſrael: & Alcimus the captaine of them, who Alcimus was novv in place of the highprieſt, as Menelaus had bene before him, ſet vp by Antiochus: & therfore is righ
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ly here ſayd: he vvould haue bene the chiefe prieſt, but in dede vvas not. For the true highprieſthood vvas amongſt the Machabees would be made the prieſt. † And This vſurper vvith his complices deuiſed falſe accuſations againſt Iudas, and the reſt to incenſe the king againſt them. And by great giftes gayned the kings fauour. li. 2 c. 14. v. 4. they accuſed the people to the king, ſaying: Iudas and his bretheren haue deſtroyed al thy freindes, and vs he hath deſtroyed out of our land. † Now therfore ſend a man, whom thou doeſt credite, that he may goe, and ſee al the deſtruction, that he hath done to vs, and to the kings countries: and let him puniſh al his freinds, and their ayders. † And the king choſe of his freinds Bacchides, that ruled beyond the great riuer in the kingdom, and was faythful to the king: and he ſent him, † to ſee the deſtruction that Iudas hath made: and Alcimus the impious man he appointed to the prieſthood, and gaue him in commandment to make reuenge vpon the children of Iſrael. † And they aroſe, and came with a great armie into the land of Iuda: and they ſent meſſengers, and ſpake to Iudas, & his brethren with peaceable wordes in guile. † And they attended not to their wordes: for
they ſaw that they came with a great armie. † And there aſſembled to Alcimus & Bacchides a congregation of the ſcribes to require the thinges that are iuſt: † and Among the Scribes the Aſſideans vvere firſt conſulted being as lerned as the Phariſes, or anie other, and in dede more ſincere, as we noted, ch. 2. v. 42. firſt, the Aſſideans that were in the children of Iſrael, and they ſought peace of them. † for And ſo Alcimus deceiuing them in a matter of fact, tovvitte, that himſelf meant truly (as he did not) cruelly murdered thre
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ſcore of them. they ſayd: A man that is a prieſt of the ſeede of Aaron is come, he wil not deceiue vs. † And he ſpake with-them peaceable wordes: and he ſware to them, ſaying: We wil doe you no harme, nor your freindes. † And they beleued him. And he tooke of them threeſcore men, and ſlew them in one day according to the word, that is written: † The flesh of thy
Pſal. 78. ſaincts, and the bloud of them they haue shed round about Ieruſalem, and there was none to burie them. † And there fel feare, and trembling vpon al the people, becauſe they ſayd: There is no truth, & iudgement in them: for they haue tranſgreſſed the appointment, and the othe which they ſware. † And Bacchides remoued the campe from Ieruſalem, and approched to Bethzecha: and he ſent, & tooke manie of them that were fled from him, and certaine of the people he killed, and threw them into a great pitte. † And he committed the countrie to Alcimus, and left with him ayde to helpe him. And Bacchides went away to the king: † and Alcimus did what he could for the principalitie of his prieſthood: † and there gathered together vnto him al that diſturbed their people, and the obteyned the land of Iuda, & made a great plague in Iſrael. † And Iudas ſaw al the euils that Alcimus did, and they that were with him, to the children of Iſrael, much more then the Gentils. † And he went out into al the coaſts of Iurie round about, and did vengeance vpon the men that reuolted, and they ceaſed to goe forth any more into the countrie. † But Alcimus ſaw that Iudas preuailed, and they that were with him: and he knew that he could not ſtand with them, and he went backe to the king, and accuſed them of manie crimes. li. 2. c. 14. v. 1. † And the king ſent This Nicanor vvas the moſt terrible enimie againſt Iudas, but was at laſt ſlaine by him. v. 43. & li. 2. c. 15. v. 28. Nicanor, one of his nobler princes: that
Z practiſed emnities againſt Iſrael: and he commanded him to deſtroy the people. † And Nicanor came into Ieruſalem with a great armie, and he ſent to Iudas and to his bretheren in peaceable wordes with guile, † ſaying: Let there be no fighting betwen me and you: I wil come with few men, to ſee your faces with peace. † And he came to Iudas, and they ſaluted one an other peaceably: and the enemies were readie to catch Iudas. † And the thing was knowne to Iudas that he was
come with guile: and he was ſore afrayd of him, & would not ſee his face any more. † And Nicanor knew that his counſel was diſcloſed: and he went forth to Iudas into battel beſide Capharſalama. † And there fel of Nicanors armie almoſt fiue thouſand men, and they fled into the citie of Dauid. † And after theſe wordes Nicanor went vp into mount Sion: & there went forth of the prieſts of the people to ſalute him in peace, and to ſhew him the holocauſts, that were offered for the king. † And ſcorning he contemned them, and polluted them: and he ſpake proudly, † and ſware with anger, ſaying: Vnles Iudas be deliuered, and his armie into my handes, incontinent when Ishal returne in peace, I wil burne this houſe. And he went out with great anger: † and the prieſts entered in, and ſtood before the face of the altar and the temple: and weeping they ſayd: † Thou ô Lord haſt choſen this houſe for thy name to be inuocated therin, that it might be a houſe of prayer, and obſecration for thy people. † Take vengeance vpon this man, and his armie, and let them fal by the ſword: remember their blaſphemies, and grant not vnto them to be permanent. li. 2 c. 14. v. 12. † And This was the laſt conflict betwen Iudas and Nicanor vvritten more largely in the laſt chapter of the ſecond booke. Nicanor went out from Ieruſalem, and moued the campe neere to Bethhoron: and the armie of Syria mette him. † And Iudas approched in Adarſa with three thouſand men: and Iudas prayed, and ſayd: † They that were ſent by king Sennacherib, ô Lord, becauſe they blaſphemed thee, an4. Reg. 19. angel came forth, and ſtroke of them an hundred eightie fiue thouſand: † ſo deſtroy this armie in our ſight to day, and let the reſt know that he hath ſpoken il vpon the holy places: and iudge thou him according to his malice. † And the armies ioyned battel the thirtenth day of the moneth Adar: and the campe of Nicanor was diſcomfited, and himſelf was ſlaine firſt in the battel. † And as his armie ſaw that Nicanor was ſlaine, they threw away their weapons, & fled: † and they purſewed them one dayes iorney from Adazer, euen til ye come into Gazara, and with trumpets they ſounded after them with ſignifications. † And they went forth out of al the townes of Iurie round about, and they pushed them with the hornes, and they turned againe to them, and they were al ſlaine with the ſword, and there was not left of them ſo much as one. † And they tooke the ſpoiles of them for a praye: and Nicanors head they cut of, and his right hand, which he had proudly ſtretched forth, and they brought it, and hung it vp againſt Ieruſalem.
† And the people reioyced excedingly, and they ſpent that day in great gladnes. † And he ordayned that this day should be kept euerie yeare the thirtenth of the moneth Adar. † And the land of Iuda was quiet for VVhiles Iudas diſpoſed thinges perteyning to religion, and the commonvvealth: Demetrius prepared for warres ch. 9. v. 3. a few dayes. li. 2. c. 15. v. 1.
CHAP. VIII. Iudas knowing the Romanes to be a moſt renowmed nation, reciting their worthie actes, 17. ſendeth Embaſſaders to enter league with them: 21. Wherto they a greing confirme a perpetual amitie with mutual conditions.
AND Iudas heard of Of the renow med actes of the Romans, other Hiſtoriographers haue alſo vvritten largely: eſpecially Liuius, Diodorus, Iuſtinus Florus Varre Plutarchus, and manie others. the name of the Romanes, that
d they are mightie of power, and agree vnto al thinges that are requeſted of them: and whoſoeuer haue come vnto them, they haue made amitie with them, and that they are mightie of powre. † And they heard of their battels, & goodlie acts, which they did in Galatia, that they ouercame them, and brought them vnder tribute: † & how great thinges they did in the countrie of Spaine, & that they brought into their powre the metalles of ſiluer and gold, that are there, and poſſeſſed euerie place by their counſel, & patience: † and deſtroyed Vvhat places theſe vvere loſephus expreſſeth. li. 12. c. 17. the places that were very far of from them, & the kings that came vpon them from the ends of the earth, and ſtroke them with a greate plague: and the reſt geue them tribute euerie yeare. † And Philip and Perſes the king of the Ceteans, and the reſt that had borne weapon againſt them, they diſcomfited in battel, and ouercame them: † and that Antiochus the great king of Aſia, who made battel againſt them, hauing Polybius li. 5. vvriteth that Antiochus had 102. elephants in his vvarre againſt Prolemeus, & therfore it is not to be merueled that he had 120. againſt the Romans. an hundred and twentie elephants, & horſemen, & chariottes an armie exceding great was diſcomfited by them: † & that they tooke him aliue, and appointed him, that himſelf and they that should reigne after him, should geue a great tribute, and he should geue hoſtages, and the thing appointed him. † and the region of the Indes, & the Medes, & the Bydiains of their beſt countries: and the ſame being taken of them, they gaue to Eumenes the king. † And that they which were in Hellada, would haue gone to diſpatch them: and the word was knowen to them, † and they ſent vnto them one captayne, and they ſought againſt them, & manie of them were ſlaine, and they led away their wiues captiue, and their children, and ſpoiled them, and poſſeſſed their land, and deſtroyed their walles, and brought them into bondage euen vntil this day: † and the reſidue of kingdoms, and iles that ſome time had reſiſted them, they ſpoyled,
and brought vnder their powre. † But with their freinds, and thoſe that reſted in them, they kept amitie, and obteyned the kingdoms, that were next, and that were far of: that whoſoeuer heard their name, feared them. † But ſuch as they would helpe to reigne, thoſe reigned: and whom they would, they depoſed from the kingdom: and they were exalted excedingly. † And in al theſe none bare a crowne, nor was clothed with purple, to be magnified therin. † And that they made them ſelues a court, and conſulted dayly three hundred and twentie, that ſate in counſel alwayes for the multitude, that they might doe the thinges that were conuenient: † and they committe their gouerment Though Rome vvas then gouerned by tvvo conſuls. Yet one only ruled euerie day in their courſe, not both in one day, for ſo ſaith Liuius (li. 2 hiſt.) it ſhould haue bene more terror of tvvo rulers, then before it had bene of one king. to one man euerie yeare to rule ouer al their land, & al they obey one, & there is no enuie, nor emulation amongſt them. † And Iudas choſe Eupolemus the ſonne of Iohn, the ſonne of Iacob, and Iaſon the ſonne of Eleazar, & he ſent them to Rome to make amitie and ſocietie with them: † and that they should take from them the yoke of the Greeks, becauſe they ſaw that they preſſed the kingdom of Iſrael vnto bondage. † And they went to Rome, a way exceding great, and they entered into the court, and ſayd: † Iudas Machabeus, and his bretheren, and the people of the Iewes haue ſent vs vnto you to make ſocietie and peace with you, and to write vs your felowes and freindes. † And the word was liked in their ſight. † And this is the reſcript, that they wrote againe in tables of braſſe, and ſent into Ieruſalem, that it might be with them there a memorial of peace, & ſocietie. † BE IT WEL TO THE ROMANES, and to the nation of the Iewes by ſea, & by land for euer: and ſword and enemie be far from them. † But and if warre be toward the Romanes firſt, or al their felowes in al their dominion: † the nation of the Iewes shal geue ayde, according as the time shal appoint, with ful hart: † and to them fighting, they shal not geue nor allow wheate, armour, money, shippes, as it hath pleaſed the Romanes: and they shal keepe their charge, taking nothing of them. † In like maner alſo and if warre shal happen firſt to the nation of the Iewes, the Romanes shal helpe with al their hart, according as the time shal permitte them: † and to them helping shal not be geuen wheate, armour, money, shippes, as it hath pleaſed the Romanes: and they shal keepe their charge without guile. † According to theſe wordes did the Romanes agree to the people of the Iewes. † And if after theſe wordes theſe or they
wil adde to theſe, or take away any thing, they shal doe it at their pleaſure: and whatſoeuer they shal adde, or take away, shal be ratified. † Yea and concerning the euils, that Demetrius the king hath done againſt them, we haue writen to him, ſaying: Why haſt thou aggrauated thy yoke vpon our freinds, and felowes the Iewes? † If therfore they come againe vnto vs againſt thee, we wil doe iudgement for them, and wil fight with thee by ſea and land.
CHAP. IX. Bacchides and Alcimus returning into Iurie make great ſlaughter. 5. More then two partes of Iudas ſmal troupe flying away, he with eight hundred, ſetteth vpon the enemie, 14. ouerthroweth the ſtrongeſt part of their armie: 16. but an other part coming at his back, with great ſlaughter on both parties, Iudas is ſlaine: 19. and moſt honorably buried. 23. Much euil encreaſeth in Iſrael. 28. Ionathas is made captaine general. 36. The children of Iambrie kil his brother, which he reuengeth. 43. Being enuironed by Bacchides chaceth him away to his fenſed places, killing manie. 54. Alcimus beginning to deface the temple, is ſtriken with a palſie, and dyeth miſerably. 57. So they haue peace two yeares. 58. Bacchides coming with a new armie: 62. Ionathas and Simon retyre into Bethbeſsen. 65. there defend themſelues, and annoy the enemie. 69. who blaming his counſellers, maketh peace, and departeth.
IN This happened about a yeare after the death of Nicanor. ch. 7. v. 50, li. 2, c. 15, 38. the meane time as Demetrius heard that Nicanor was fallen and his armie in the battel, he added to ſend Bacchides and Alcimus againe into Iurie, and the right wing with them. † And they went the way, that leadeth into Galgal, and camped in Maſaloth, which is in Arbellis: and they wanne it, & ſlew of men manie ſoules. † In the firſt moneth of :: the yeare an hundreth and fiftie two they brought the armie nere to Ieruſalem: † and they aroſe, and went into Beraea twentie thouſand men, and two thouſand horſemen. † And Iudas had camped in Laiſa, and three thouſand choſen men with him: † & they ſaw the multitude of the armie that they were manie, and they feared excedingly: and manie withdrew themſelues out of the campe, and there remayned of them but eight hundred men. † And Iudas ſaw that his armie shrunke away, and the battel preſſed vpon him, and Strongeſt men are not free from firſt motions of perturbation, but reflecting vpon their ovvne infirmitie, and conſiding in Gods prouidence, take corege in a good cauſe, being aſſured either of temporal victorie, or of eternal glorie As now it happened to this moſt glorious Champion. v. 18. his hart was broken: becauſe he had not time to gathr them together, and he was diſcoureged. † And he ſayd to them that were remayning: Let vs riſe, and goe to our aduerſaries, if we may be able to
fight againſt them. † And they diſwaded him, ſaying: We are not able, but let vs ſaue our liues now, and returne to our brethren, and then we wil fight againſt them: and we are few. † And Iudas ſayd: God forbid we should doe this thing, to flee from them: and if our time be neere, let vs dye manfully for our bretheren, and let vs not ſtayne our glorie. † And the armie moued out of the campe, and they ſtood to meete them: and the horſemen were diuided into two parts, and the ſlingers, and the archers went before the armie, and of the foreward al mightie. † And Bacchides was in the right wing, and the legion approched on two ſides, and they ſounded with trumpets: † and they alſo cried out that were on Iudas ſide, euen they alſo, and the earth was moued at the voice of the armies: and the battel was fought from morning euen vntil the euening. † And Iudas ſaw that the ſtronger part of the armie was on the right hand, & al the ſtout of hart came together with him: † and the right ſide was diſcomfited of them, and he purſewed them euen to the mount of Azotus. † And they that were in the left wing, ſaw that the right wing was diſcomfited, and they folowed after Iudas, and them that were with him at the backe: † and the battel grew ſore, and there fel manie wounded of theſe and of them. † And Iudas was ſlaine, and the reſt fled. † And Ionathas and Simon tooke Iudas their brother, and buried him in the ſepulcher of their fathers in the citie Modin. † And al the people of Iſrael lamented him with great lamentation, and they mourned manie dayes, † and ſayd: The mightie may fal in the ſight of men, but Iudas his fortitude proued and confirmed by former heroical actes, vvith proſperous ſucceſſe, vvas now perfectly conſummate by this moſt glorious end. S. Ambr. li. 1. c. 4
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Offre.
How is the mightie fallen, that ſaued the people of Iſrael! † And the reſt of the wordes of Iudas battels, and of the valient acts that he did, and of his greatnes are not deſcribed: for they were exceding manie.
† And it came to paſſe: VVhere there is no gouernour the people ſhal fal. Pro. 11. v. 14. after the death of Iudas, there came forth the wicked men in al the coſts of Iſrael, and there aroſe al that wrought iniquitie. † In thoſe dayes was made an exceding great famine, and al their countrie with themſelues yelded to Bacchides. † And Bacchides choſe the impious men, and appointed them lords of the countrie: † and they ſought out, and ſearched for the freindes of Iudas, and brought them to Bacchides, and he tooke reuenge on them, & ſcorned them. † And there was made great tribulation in Iſrael, ſuch as was no
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ſince the day, that there was no prophete ſeene in Iſrael. † And al the freinds of Iudas gathered, and ſayd to Ionathas the third general captaine of the Macha, bees vvas alſo high prieſt after the death of Iudas. Though Alcimus by the kinges fauoure vniuſtly vſurped the office, (ch. 7. v. 9.) vvhiles Iudas yet liued, and vntil this time. v 54. Ionathas:
† Since thy brother Iudas died, there is not a man like vnto him, to goe forth againſt the enemies, Bacchides, & them that are the enemies of our nation. † Now therfore thee haue we choſen this day to be for him our prince, and captayne to wage our battel. † And Ionathas tooke vpon him at that time the princedom, and aroſe in the place of Iudas his brother. † And Bacchides vnderſtood it, and ſought to kil him. † And Ionathas vnderſtood it, & Simon his brother, and al that were with them: and they fled into the deſert of Thecua, and they pitched by the water of the lake Aſphar. † And Bacchides vnderſtood it, and in the day of the Sabbaths came him ſelf, and al his armie ouer Iordan. † And Ionathas ſent his brother captayne of the people, to deſire the Nabutheians his freindes, that they would lend him their prouiſion, which was copious. † And the children of Iambri iſſued forth of Madaba, and They alſo killed him. v. 38. 42. tooke Iohn, and al thinges that he had, and went away hauing them. † After theſe wordes, it was told Ionathas, and Simon his brother, that the children of Iambri make a great mariage, and bring the bride out of Madaba, the daughter of one of the great princes of Chanaan with great pompe. † And they remembred the bloud of Iohn their brother: and they went vp, and hid them ſelues vnder the couert of the mountayne. † And they lifted vp their eyes, and ſaw: and loe a tumult, and great preparation: and the bridegrome came forth, and his freindes, and his bretheren to meete them with timbrils, and muſical inſtruments, and manie weapons. † And they roſe vpon them out of the embushement, and ſlew them, and there fel manie wounded, & the reſt fled into the mountaines, and they tooke al the ſpoiles of them: † & the mariage was turned into mourning, and the voice of their muſical inſtruments into lamentation. † And they To reuenge or puniſh faultes in due meaſure, & other right circumſtances is a ſpecial vertue, moderating mans defence of his perſon, honour, or right vvithout crueltie, or remiſnes: and ſo the children ſometimes are temporally puniſhed, for their parents finnes, and the communitie for their leaders, either for their conſent before the fact or after; or to preuent that they doe not the like. S. Tho. 2. 2. q. 108. tooke reuenge of the bloud of their brother: & they returned to the banke of Iordan. † And Bacchides heard it, and he came on the day of the Sabbaths euen to the brinke of Iordan with a great powre. † And Ionathas ſayd to his companie: Let vs ariſe, and fight againſt our enemies: for it is not to day as yeſterday, and the day before. † For loe battel directly againſt vs, and the water of Iordan on this ſide and on that ſide, & bankes, and marriſes, and foreſts: and there is no place to turne aſide. † Now therfore crie ye vnto heauen, that you may be deliuered out of the hand of your enemies.2. Par. 20. v. 3. And battel was ioyned. † And Ionathas ſtretched forth his
hand to ſtrike Bacchides, and he turned aſide from him backwards. † And Ionathas lept aſide, and they that were with him into Iordan, and they ſwame Ionathas and his men ſvvame not to the other ſide, but to an other place on the ſame ſide: for othervviſe the armies had bene parted by the riuer: and ſo there had bene no conflict that time. ouer Iordan to them: † and there fel of Bacchides part that day a thouſand men: and they returned into Ieruſalem, † and built fenſed cities in Iurie, the fortreſſe that was in Iericho, and in Ammaum, & in Bethoron, and in Bethel, and Thamnata, and Phara, and Thopo with high walles, and gates, and lockes. † And he placed a garriſon in them, that they might exerciſe emnities againſt Iſrael: † and he fenſed the citie Bethſura, and Gazara, and the caſtel, and ſet gariſons in them, and prouiſion of victuals: † and he tooke the ſonnes of the princes of the countrie for hoſtages, & put them in the caſtel in Ieruſalem into ward. † And in Ioſephus li. 12. c. 17. confeſſeth that Iudas vvas highprieſt, but erreth in ſaying he ſucceded after Alcimus: neither conſidering that Alcimus vvas not in dede high prieſt, but an vſurper: nor that he liued after Iudas: vvho vvas ſlaine a yeare before this time v. 3 & 18. VVherby, and by manie other ſuch errors, vve ſee that Ioſephus is rather to be corrected by this booke then to diſalovv this booke becauſe it differeth from Ioſephus, or other like auctors. the yeare an hundred fiftie three, the ſecond moneth, Alcimus commanded the walles of the inner holie houſe to be deſtroyed, and the workes of the prophets to be deſtroyed: and he began to deſtroy. † In that time was Alcimus ſtrooken: and his workes were ſtayed, and his mouth was ſtopped, and he was diſſolued with the palſey, neither could he ſpeake a word any more, and geue commandement touching his houſe. † And Alcimus died at that time with great torment. † And Bacchides ſaw that Alcimus was dead: and he returned to the king, and the land was quiet for two yeares. † And al the wicked thought ſaying: Behold Ionathas, and they that are with him, dwel in ſilence ſecurely: now therfore let vs bring Bacchides, and he shal take them al in one night. † And they went, and gaue him counſel. † And he aroſe to come with a great armie: and he ſent ſecretly epiſtles to his felowes that were in Iurie, to take Ionathas, and them that were with him: but they could not, becauſe their counſel was knowen to them. † And he apprehended of the men of the countrie, that were the principal of the miſchife, fiftie men, and he ſlew them. † And Ionathas retyred aſide, and Simon, and they that were with him into Bethbeſſen, which is in the deſert: and he built vp the ruins therof, and they fortified it. † And Bacchides vnderſtood it, and gathered together al his multitude: and ſent word to them that were of Iurie. † And he came, and camped aboue Bethbeſſen, and aſſaulted it manie dayes, and made engins. † And Ionathas left Simon his brother in the citie, and went forth into the countrie, and came with a number, † and ſtroke Odares, and his bretheren, and the children of Phaſeron
in their tabernacles, & he began to ſlay, and to grow in forces. † But Simon and they that were with him, went out of the citie, and burnt the engins, † and they fought againſt Bacchides, and he was diſcomfited by them: and they afflicted him excedingly, becauſe his counſel, and his conflict was in vayne. † And being angrie againſt the wicked men, that had geuen him counſel to come into their countrie, Euil counſel hovv ſoeuer it happeneth to them that folovv it, is euer hurtful to them that geue it. he ſlewe manie of them: but himſelf thought with the reſt to depart into their countrie. † And Ionathas vnderſtood it, and he ſent vnto him legates to make peace with him, and to render vnto him the captiues. † And he tooke it gladly, and did according to his wordes, & ſware that he would doe him no harme al the dayes of his life. † And he rendered vnto him the captiues, which he before had taken for a praye, out of the land of Iuda: and returning he departed into his owne countrie, and he added no more to come into their coaſts. † And the ſword ceaſed out of Iſrael: and Ionathas dwelt in Machmas, & Ionathas began there to iudge the people, and he deſtroyed the impious out of Iſrael.
CHAP. X. Demetrius inuaded by Alexander, 3. ſeeketh helpe of Ionathas: 15. but he ioyneth with Alexander, a ſurer freind: 22. though Demetrius ſolicite him againe, offering rewardes, with remiſſion of tributes, 31. and great priuilegies, 46. Al which he ſuſpecting to be feaned, perſiſteth with Alexander: 48. who in battel killeth Demetrius: 52. eſpouſeth the kings daughter of Aegypt: 59. calleth Ionathas to the mariage: 62. and honoreth him as a king. 67. Demetrius (the ſonne) coming into Syria, ſendeth Apollonius againſt Ionathas: 70. prouoketh him, 74. and is ouerthrowen (79. notwithſtanding his ambushment of a thouſand horſemen) 83. Ionathas burneth Aſotus, with their idol Dagon. 86. ſo returneth by Aſcalon to Ieruſalem with great glorie.
AND in the yeare an hundreth threeſcore came vp Alexander
He falſely auovvched that he vvas the ſonne of Antiochus Epiphanes. for he was in dede of very meane birth. Iuſtinus, li. 35. the ſonne of Antiochus, that was ſurnamed Noble: and he tooke Ptolemais, and they receiued him, and he reigned there. † And Demetrius the king heard it, and he gathered together an exceding great armie, and went forth to meete him into battel. † And Demetrius ſent an epiſtle to Ionathas in peaceable wordes, to magnifie him. † For he ſayd: Let vs preuent to make peace with him, before he make with Alexander againſt vs: † for he wil remember al the euils, that
we haue done againſt him, and againſt his brother, and againſt his nation. † And he gaue him authoritie to gather an armie, and to make weapons, and to be himſelf his felow: and the hoſtages that were in the caſtel, he commanded to be deliuered to him. † And Ionathas came into Ieruſalem, and read the epiſtles in the hearing of al the people, and of them that were in the caſtle. † And they feared with great feare, becauſe they heard that the king gaue him authoritie to gather an armie. † And the hoſtages were deliuered to Ionathas, & he rendered them to their parents. † And Ionathas dwelt in Ieruſalem, and began to build, and to renew the citie. † And he ſpake to them that made the workes, that they should build the walles, and mount Sion round about with ſquare ſtones for munition: and ſo they did. † And the Aliens fled that were in the holdes, which Bacchides had built: † and euerie man left his place, and departed into his owne countrie: † onlie in Bethſura there remained ſome of them, that had forſaken the law, and the precepts of God: for this was for a refuge to them. † And Alexander the king heard of the promiſes, that Demetrius had promiſed to Ionathas: and they told him the battels, and the worthie acts that he did, and his bretheren, and the labours, that they endured: † and he ſayd: Why, shal we find any ſuch man? and now we wil make him a freind, & our felow. † And he wrote an epiſtle, & ſent it to him according to theſe wordes, ſaying: † KING Alexander to his brother Ionathas greeting. † We haue heard of thee, that thou art mightie of powre, and art meete to be our freind: † & now It vvas not in the kinges povvre to make Ionatha
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high prieſt but he being ſo before, the
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ing from this time did ſo account him▪
we make thee this day high prieſt of thy nation, that thou be called the kings freind (and he ſent him purple, and a crowne of gold) and in our affayres thou be of one minde with vs, and keepe amitie towards vs. † And Ionathas put on him the holie ſtole the ſeuenth moneth, in the yeare an hundreth threeſcore in the ſolemne day of Scenopegia: and he gathered an armie, and made very manie weapons. † And Demetrius heard theſe wordes, and was exceding ſorie, and ſayd: † What is this that we haue done, that Alexander hath preuented vs to take the frendshippe of the Iewes for his ſtrength? † I alſo wil write to them wordes of requeſt, and dignities, and gifts: that they may be with me to ayde me. † And he wrote to them in theſe wordes: KING Demetrius to the nation of the Iewes greeting. † Becauſe you haue kept couenant towards vs, and haue continewed in our
amitie, and haue not ioyned to our enemies, This king Demetrius to gette his deſired purpoſe, ſticked not to vvrite a plainelye, for he had heard that the Ievves had refuſed him and made league vvith his enimie Alexander v, 22, 23. we haue heard of it, & are glad. † And now perſeuere ſtil to keepe fidelitie towards vs, & we wil reward you with good thinges,
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or that you haue done with vs. † And we wil remitte you manie charges, and wil geue you manie gifts. † And now I releaſe you, and al the Iewes from tributes, and I pardon you the prices of ſalt, and remitte the crownes, and the thirds of the ſeede: † and the halfe of the fruite of trees, which is my portion, I leaue to you from this day forward, that it be not taken of the land of Iuda, and of the three cities that are added therto of Samaria, and Galilee from this day and for euer: † and let Ieruſalem be holie, and free with the coaſts therof: and the tithes, & tributes be they to it. † I releaſe alſo the authoritie of the caſtel, that is in Ieruſalem, and I geue it to the high prieſt, to place therin men whomſoeuer he shal chooſe, that may keepe it. † And euerie ſoule of the Iewes, that is captiue from the land of Iuda in al my kingdom, I diſmiſſe free for nothing, that al may be diſcharged alſo from tributes of their cattel. † And al the ſolemne dayes, and the ſabbaths, and the new moones, and the dayes appointed, and three dayes before the ſolemne day, and three dayes after the ſolemne day let them al be of immunitie and remiſſion, to al the Iewes that are in my kingdom: † and no man shal haue powre to do any thing, and to make buſineſſes againſt any of them in any cauſe. † And let there be inrolled of the Iewes in the kinges armie to the number of thirtie thouſand men: and allowance ſhal be geuen them as behoueth to al the kings bands, and of them there ſhal be ordayned certaine, that shal be in the fortreſſes of the great king: † and of theſe there shal be appoynted ouer the affayres of the kingdom, that are done of truſt, and let there be princes of them, and let them walke in their owne lawes, as the king hath commanded in the land of Iuda. † And the three cities that are added to Iurie of the countrie of Samaria, let them be accounted with Iurie: that they may be vnder one, and obey no other powre, but the high prieſtes: † Prolomais, and the confines therof, which I haue geuen for a gift to the holies, that are in Ieruſalem, to the neceſſarie charges of the holie thinges. † And I geue euerie yeare fiftene thouſand ſicles of ſiluer of the kings accounts, that belong to me: † and al that is aboue which they had not rendred, that were ouer the affayres the yeares before, from this time they shal geue it to the workes of the houſe.
† And beſide theſe fiue thouſand ſicles of ſiluer, which they receiued of the account of the holies euerie yeare: and let theſe perteyne to the prieſts, that execute the miniſterie. † And whoſoeuer flee into the temple that is in Ieruſalem, & in al the coaſts therof, in the kings danger for matter, let them be diſmiſſed, & al thinges, that they haue in my kingdom, let them haue it free. † And to build or repayre the workes of the holie places, the charges shal be geuen of the kings account: † and to build the walles in Ieruſalem, and to fortifie them round about, the charges shal be geuen of the kings account, and to build the walles in Iurie. † But as Ionathas, and the people heard theſe wordes, Notwithſtanding the great offers of euil diſpoſed men, Ionathas and al prudent men conſidering their former vvicked dedes do not geue credite to glorious vvordes. they beleued them not, nor receiuedch. 7. v. 11. them: becauſe they remembred the great miſchife, that he had done in Iſrael, and had afflicted them excedingly. † And their liking was toward Alexander, becauſe he had bene the firſt mouer of the wordes of peace vnto them, and him they ayded al dayes. † And king Alexander gathered a great armie, and moued the campe nere to Demetrius. † And the two kinges ioyned battel, and the armie of Demetrius fled, and Alexander purſewed him, and vrged them ſore. † And the battel grew very ſore, til the ſunne went downe: and Demetrius was ſlaine in that day. † And Alexander ſent legates to This Ptolomeus Philometor decided a controuerſie that the Iewes had the true temple in Ieruſalem, and that the Samaritanes temple in Garizim vvas ſchiſmatical: vvhich he iudged becauſe albeit both pleaded antiquitie, yet only the Iewes proued by continual ſucceſſion of high prieſtes from Aaron, and ſhewed that the other departed from them, firſt in the time of Ieroboam, and aftervvardes, built that temple in Garizim, vvhen ſome were returned from captiuitie: vvherof Ioſephus vvriteth. li. 13. c. 6. Antiquit. Our Sauiour alſo iudged that the cauſe of the Ievves vvas better, Ioan. 4. v. 22. Ptolomee king of Aegypt according to theſe wordes, ſaying: † BECAVSE I am returned into my kingdom, and am ſet in the ſeate of my fathers, and haue obteyned the princedom, and haue deſtroyed Demetrius, and poſſeſſed our countrie, † and haue ioyned battel with him, and he is deſtroyed him ſelf, & his campe by vs, and we ſit in the ſeate of his kingdom: † and now let vs make amitie one with an other: and geue me thy daughter to wife, and I wil be thy ſonne in law, and I wil geue thee gifts, and to her, dignitie. † And king Ptolomee anſwered, ſaying: HAPPIE is the day wherin thou art returned to the land of thy fathers, and art ſet in the ſeate of their kingdom. † And now I wil doe to thee that which thou haſt writen: but meete me at Ptolemais, that we may ſee one an other, and I may deſpouſe her to thee as thou haſt ſayd. † And Ptolomee went out of Aegypt, he and Cleopatra his daughter, and he came to Ptolomais in the yeare an hundred threeſcore and two. † And Alexander the king mette him, and he gaue him Cleopatra his daughter: and he made her mariage at Ptolomais, as kinges in great glorie. † And king Alexander wrote to Ionathas, that he
ſhould come to meete him. † And he went with glorie to Ptolomais, and he mette there the two kinges, and he gaue them much ſiluer, and gold, and gifts: and he found grace in their ſight. † And there aſſembled againſt him peſtilent men of Iſrael, wicked men ſoliciting againſt him: and the king attended not to them. † And he commanded Ionathas to be changed of his garments, and that he should be clothed with purple: and ſo they did. And the king placed him to ſit with him ſelf. † And he ſayd to his princes: Goe ye out with him into the middes of the citie, & proclame, that no man ſolicite againſt him for any matter, and that no man be trubleſome vnto him for any cauſe. † And it came to paſſe, as they that ſolicited, VVhen caluminators ſee that the innocent is iuſtified and honored, they faile in their hart to procede againſt him. ſaw his glorie that was published, & him couered with purple, they al fled: † and the king magnified him, and wrote him amongſt his chiefe freindes, and made him Duke, and partaker of the princedom. † And Ionathas returned into Ieruſalem with peace, and ioy. † In the yeare an hundreth ſixtie fiue came Demetrius the ſonne of Denetrius from Crete into the land of his fathers. † And Alexander the king heard it, and he was verie ſorie, and returned to Antioche. † And Demetrius the king made Apollonius general, who was ruler of Coeleſiria: & he gathered a great armie, & came to Iamnia: and he ſent to Ionathas the high prieſt, † ſaying: Thou onlie reſiſteſt vs, and I am brought into deriſion, and into reproch, becauſe thou doeſt exerciſe powre againſt vs in the mountains. † Now therfore if thou truſt in thy forces, come downe to vs into the plaine, let vs compare there one with an other: becauſe with me is the force of battels. † Aske, and learne who I am, and the reſt, that ayde me, who alſo ſay that your foote can not ſtand before our face, becauſe twiſe haue thy fathers bene put to flight in their owne land: † and now how wilt thou be able to abide the horſemen, & ſo great an armie in the plaine, where is no ſtone, nor rocke, nor place to flee? † But as Ionathas heard the wordes of Apollonius, he was moued in minde: and he choſe tenne thouſand men, and went forth from Ieruſalem, & Simon his brother mette him to ayde him. † And they moued the campe to Ioppe, and it shut him out of the citie: becauſe the gariſon of Apollonius was in Ioppe, and he aſſaulted it. † And they that were in the citie being put in great feare, opened to him, and Ionathas obteyned Ioppe. † And Apollonius heard it, & he tooke three thouſand horſemen,
and a great armie. † And he went to Azotus as making iorney, and immediatly he went forth into the plaine: becauſe he had a multitude of horſemen, and he truſted in them. And Ionathas purſewed him vnto Azorus, and they ioyned battel. † And Apollonius left in the campe a thouſand horſemen behinde them ſecretly. † And Ionathas vnderſtood that there was an embushement behind him, and they compaſſed his campe, and they threw dartes vpon the people from morning euen vnto euening. † But Ionathas ſet his armie in that maner as on euerie ſide his men ſtood in front readie to reſiſt the force of the enemie coming towards them, al their backes ſo turned vvithin their ovvne ſquadron, that the enemie could no vvay enter without preſent reſiſtance: and ſo thoſe of the embuſhment could only caſt dartes, but could not breake the aray of Ionathas campe, not make anie entrance with out their owne preſent death. the people ſtood, as Ionathas had commanded: and their horſes laboured. † And Simon put forth his armie, and ioyned it againſt the legion: for the horſemen were wearied: and they were diſcomfited by him, and fled. † And they that were ſcattered by the playne, fled into Azotus, and entered into Bethdagon their idol houſe, there to ſaue them ſelues. † And Ionathas burnt Azorus, and the cities that were round about it, and he tooke the ſpoiles of them, and the temple of Dagon: and al that fled into it, he burnt with fire. † And there were that were ſlayne by the ſword, with theſe that were burnt, almoſt eight thouſand men. † And Ionathas remoued the campe from thence, and brought it to Aſcalon: and they went out of the citie to meete him in great glorie. † And Ionathas returned into Ieruſalem with his companie, hauing manie ſpoiles. † And it came to paſſe: as Alexander the king heard theſe wordes, he added yet to glorifie Ionathas. † And he ſent him a cheyne of gold, as the cuſtome is to be geuen to the coſins of kings. And he gaue him Accaron and al the borders therof in poſſeſſion.
CHAP. XI. Ptolomeus king of Aegypt deceiptfully coming into Syria, 8. ſurpriſeth certaine cities, & taking his daughter from Alexander geueth her to Demetrius. 15. Alexander flying away, 17. is treacherouſly ſlaine. 18. Ptolomeus dyeth the third day, and Demetrius reigneth. 20. Ionathas beſiegeth the fortreſſe which reſiſted him in Ieruſalem. 24. obtayneth of Demetrius remiſſion of tributes, and other priuilegies. 38 Demetrius diſmiſſing his armie, the ſouldiars conſpire with Tryphon againſt him. 43. Ionathas aydeth him with three thouſand men, who kil an hundred thouſand mutiners. 53. Demetrius breaking league with Ionathas, is ouerthrowen by Tryphon. 57, Young Antiochus reneweth league with Ionathas: and he (65. as likewiſe his brother Simon) proſpereth: 67. in great danger prayeth and preuaileth.
AND the king of Egypt gathered an armie, By this hyperbolical deſcription (very frequent in holie ſcripture) is ſignified that Ptolomeus armie vvas exceding great, yea greater then can be eaſily conceiued, & therfore is deſcribed by exceſſiue termes. as the ſand that is about the ſea shore, and manie shippes: and he ſought to winne the kingdom of Alexander by guile, and to adde it to his owne kingdom. † And he went out into Syria with peaceable wordes, and they opened to him the cities, and mette him: becauſe Alexander the king had commanded them to goe forth to meete him, for that he was his father in law. † But when Ptolomee entered the cities, he put garriſons of ſouldiars in euerie citie. † And as he approched to Azotus, they shewed him the temple of dagon burnt with fyre, and Azotus, and the reſt therof throwen downe, and the bodies caſt forth, and the graues of them that were ſlaine in the battel, which they had made neere the way. † And they told the king that Ionathas did theſe thinges: to raiſe enuie againſt him: and the king held his peace. † And Ionathas came to meete the king into Ioppe with glorie, and they ſaluted one an other, and they ſlept there. † And Ionathas went with the king euen to the riuer, that was called Eleutherus: and he returned into Ieruſalem. † And king Ptolomee obteyned the dominion of the cities euen to Seleucia by the ſea ſide, and he purpoſed euil purpoſes againſt Alexander. † And ſent legates to Demetrius, ſaying: Come, let vs make a league betwen vs, and I wil geue thee my daughter that Alexander hath, & thou shalt reigne in the kingdom of thy father. † For it repenteth me that I haue geuen him my daughter: for he hath ſought to kil me. † And he diſpraſed him, for that he coueted his kingdom, † and he tooke away his daughter, & gaue her to Demetrius, and alienated him ſelf from Alexander, and his emnities were made manifeſt. † And Ptolomee entered into Antioch, & he put two crownes vpon his head, of Egypt, & of Aſia. † But Alexander the king was in Cilicia at that time: becauſe they rebelled that were in thoſe places. † And Alexander heard it, and came to him into battel: and Ptolomee the king brought forth an armie, and mette him with a ſtrong power, and put him to flight. † And Alexander fled into Arabia, there to be protected: and king Ptolomee was exalted. † And Zabdiel an Arabian tooke of Alexanders head, & ſent it to Ptolomee. † And king Ptolomee died the third day: and they that were in the fortreſſes, perished by them that were within the campe. † And Demetrius reigned the yeare an hundreth ſixtie ſeuen. † In thoſe dayes Ionathas gathered together them, that were in
Iurie, to winne the caſtel in Ieruſalem: and they made engins againſt it. † And certaine VVhen paſtors endeuour to extirpate ſi
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ne out of the mindes of the people, thoſe that hate godlines, ſuggeſt to temporal princes that▪ ſuch ſpiritual preaching is dangerous to their ſtate. that hated their owne nation wicked men, went to king Demetrius, and told him that Ionathas beſieged the caſtel. † And as he heard it, he was wrath: and forth with he came to P
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olemais, and wrote to Ionathas, that he should not beſiege the caſtel, but should meete him to talke together in haſt. † But as Ionathas heard it, But zelous men ceaſe not from ſo neceſſarie a worke, becauſe Gods vvord is not
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2. Tim. 2. he bade them beſiege it: and he choſe of the ancients of Iſrael, and of the prieſts, and put himſelf in hazard. † And he tooke gold, and ſiluer and rayments, and manie other preſents, and went to the king to P
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olomais, and he found grace in his ſight. † And certaine wicked men of his nation ſolicited againſt him. † And And vviſe kinges vvil moſt eſteme of ſuch men, knovving that their fidelitie tovvards God, is an aſſurance that they vvil alſo be faithful to princes. the king did to him, as they had done to him which had bene before him: and he exalted him in the ſight of al his freinds, † and he eſtablished to him the chiefe prieſthood, and whatſoeuer other thinges he had before precious, and he made him the chiefe of his freindes. † And Ionathas requeſted of the king that he would make Iurie free, and the three The king had before adioyned principal places to Iudea vvhich were called
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that is places of principalitie, or principal gouernments: novv he granted alſo immunities to them as to al Iudea and Samaria. toparchies, & Samaria, & the confines therof: and he promiſed him three hundred talents. † And the king conſented: and he wrote to Ionathas epiſtles of al theſe thinges, conteyning this tenure. † KING Demetrius to his brother Ionathas greeting, & to the nation of the Iewes. † A copie of the epiſtle, which we haue writen to Laſthenes our parent concerning you, we haue ſent to you that you might know it. † KING Demetrius to Laſthenes his parent greeting. † We haue determined to do good to the nation of the Iewes our freinds, & that keepe the thinges that are iuſt with vs, for their gentlenes which they beare towards vs. † We haue ordayned therfore vnto them al the coaſts of Iurie, & the three cities, Apherema, Lyda, & Ramatha, which are added to Iurie of Samaria, & al their confines, to be ſequeſtred to al them that ſacrifice in Ieruſalem, for theſe thinges, which the king receiued of them euerie yeare, and for the fruits of the land, and of the trees. † And other thinges, that perteined to vs of the tithes, and of the tributes, from this time we remitte to them: and the ſalt floores, and the crownes, that were preſented to vs, † we grant al to them, and nothing of theſe shal be broken from this time, and for euer. † Now therfore prouide to make a copie of theſe, and let it be geuen to Ionathas, and let it be layd in the holie mount, and in a ſolemne place. † And Demetrius the king ſeing that the land
was quiet in his ſight, and nothing reſiſted him, he diſmiſſed al his armie, euerie man to his place, except the forren armie, which he brought from the iles of the Gentils: and al the bandes of his fathers were enemies to him. † And there was one Tryphon of Alexanders part before: and he ſaw that al the armie murmured againſt Demetrius, & he went to Em
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lchuel the Arabian, that brought vp Antiochus the ſonne of Alexander: † And he lay vpon him, to deliuer this Antiochus vnto him, to reigne in his fathers place: and he declared vnto him what great thinges Demetrius did, & the emnities of his hoſts againſt him. And he taried there manie dayes. † And Ionathas ſent to Demetrius the king, that he would caſt out them, that were in the caſtel in Ieruſalem, and that were in the holdes: becauſe they impugned Iſrael. † And Demetrius ſent to Ionathas, ſaying: I wil not onlie doe theſe thinges for thee, and for thy nation, but with glorie I wil honour thee, and thy nation, when it shal be time conuenient. † Now therfore thou shalt doe wel if thou wilt ſend men to helpe me: becauſe al mine armie is departed. † And Ionathas ſent him Three thouſand faithful enco
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ing vvith an hundred & twentie thouſand infidels, killed of them in one day an hundred thouſand. three thouſand valient men to Antioch: and they came to the king, and the king was delighted at their coming. † And there aſſembled they that were of the citie, an hundred twentie thouſand men, and they would haue ſlaine the king. † And the king fled into the court: and they that were of the citie kept the wayes of the citie, and began to
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ight. † And the king called the Iewes for ayde: and they came together to him al at once, and they were al diſperſed through the citie. † And they ſlew in that day an hundred thouſand men, and they burnt the citie, and tooke manie ſpoiles in that day, and deliuered the king. † And they that were of the citie ſaw, that the Iewes had obteyned the citie as they would: and they were diſcomfited in their minde, and cried to the king with petitions, ſaying: † Geue vs the right hand, and let the Iewes ceaſe to oppugne vs, and the citie. † And they threw away their weapons, & made peace, and the Iewes were glorified in the kings ſight, & were renowmed in the ſight of al that were in his kingdom, & returned into Ieruſalem with manie ſpoiles. † And king Demetrius ſate in the ſeat of his kingdom: & the land was at reſt in his ſight. † And he feaned al thinges whatſoeuer he ſayd, and alienated himſelf from Ionathas, and he requited him not according to the benefites, that he had geuen him, and he vexed him excedingly. † And
after theſe thinges Tryphon returned, and with him Antiochus the yong boy, who reigned, and put the crowne vpon him. † And there gathered vnto him al the bandes, which Demetrius had diſperſed, and they fought agaynſt him: and he fled, and turned the backe. † And Tryphon tooke the beaſtes, and wanne Antioch. † And Antiochus the yong man wrote to Ionathas, ſaying: I appoynt to thee the prieſthood, and I place thee ouer the foure cities, that thou mayſt be of the kings freinds. † And he ſent him veſſels of gold for his ſeruice, and he gaue him leaue As to vveare purple, and to bare a crowne ſo to drinke in gold cuppes and to vveare a gold cheyne, vvas proper to kinges, and to vvhom they gaue licenſe. to drinke in gold, and to be in purple, and to haue a cheyne of gold: † And he appointed Simon his brother gouerner from the borders of Tyre euen to the coaſts of Aegypt. † And Ionathas went forth, and walked through the cities beyond the riuer: and al the band of Syria gathered vnto him to helpe him, and he came to Aſcalon, & they mette him honorably out of the citie. † And he went from thence to Gaza: and they that were in Gaza, shut in them ſelues: and he beſieged it, & burnt the thinges that were round about the citie, and he ſpoiled it. † And the men of Gaza beſought Ionathas, and he gaue them the right hand: and he tooke their ſonnes for hoſtages, and ſent them into Ieruſalem: and he walked through the countrie euen to Damaſcus. † And Ionathas heard that the princes of Demetrius preuaricated in Cades, which is in Galilee, with a great armie meaning to remoue him from the affayres of the kingdom: † and he went againſt them: but his brother Simon he left within the prouince. † And Simon approched to Bethſura, and expugned it manie dayes, and incloſed them. † And they requeſted of him It is an ancient ceremonie in al uations, often mentioned in theſe bookes, to confirme peace by geuing ech other the right hand. to take the right handes, and he gaue it them: and he caſt them out from thence, and tooke the citie, and placed therin a gartiſon. † And Ionathas, and his campe approched to the water of Geneſar, and before it was light they watched in the plaine Aſor. † And loe the campe of the aliens mette him in the playne, & they layd embushments for him in the mountaines: but he went againſt them. † And the embushments roſe out of their places, and they ioyned battel. † And al fled that were on Ionathas part, and Only tvvo captaines remained and vvith them ſome ſouldiars (as Ioſephus vvriteth, about 50) for it is not to be thought that Ionathas vvould haue returned to battel. v 72. being but three men in al to beginne a new aſſault. none was left of them, but Mathathias the ſonne of Abſolom, and Iudas the ſonne of Calphi, chiefe captayne of the chiualrie of the hoſt. † And Ionathas rent his garments, and put earth vpon his head, and prayed. † And Ionathas returned to them into battel, & he put them to flight,
and they fought. † And they of his part that fled; ſaw, and returned to him, and Purſewed with him euen to Cades to their campe, and they came euen thither. † And there fel of the aliens in that day three thouſand men: and Ionathas returned into Ieruſalem.
CHAP. XII. Ionathas confirmeth league with the Romanes, and Spartiates, by letters: 19. with mention of letters receiued before, 24. By diligent guard he defendeth the countrie from the enimies inuaſions, putting them to flight. 31. ſubdueth the Arabians, and returneth by Damaſcus. (33. Simon proſpering in other places.) fortifieth Ieruſalem, 39. Finally is deceiued by Tryphon. 48. and al his men are ſlaine.
AND Ionathas ſaw that the time helped him, he choſe men and ſent them to Rome, to eſtablish and to renew amitie with them: † and to Sparta the chief citie of Lacedemonia called alſo Lacedemon, and Theramne. the Spartiats, and to other places he ſent epiſtles according to the ſame tenure. † And they went to Rome, and entered into the court, and ſayd: Ionathas the hight prieſt, and the nation of the Iewes haue ſent vs to renew the amitie, and ſocietie according as before. † And they gaue them epiſtles vnto them by place and place, to conduct them into the land of Iuda with peace. † And this is a copie of the epiſtles which Ionathas wrote to the Spartiats: † IONATHAS the high prieſt, and the ancients of the nation, and the prieſts, and the reſt of the people of the Iewes, to the Spartiats Spartians otherwiſe called Lacedemonians (by Ioſephus and other vvriters) deſcended from Abraham, v. 21. and vvere in great league vvith the Ievves. their bretheren greeting. † Long agoe were epiſtles ſent to Onias the high prieſt from Arius who reigned with you, that you are our bretheren, as the writing conteyneth, that here beneath foloweth. † And Onias receiued the man; that was ſent, with honour: and he receiued the epiſtles, where in there was ſignification of the ſocietie, and amitie. † We wheras we neded none of theſe hauing for our comfort the holie bookes, that are in our handes, † choſe rather to ſend vnto you to renew the fraternitie, leſt perhaps we be made aliens from you: for much time is paſſed, ſince you ſent to vs. † We therfore at al time without intermiſſion in the ſolenne dayes, and the reſt where in we should, are mindful of you in the ſacrifices, that we offer, and in the obſeruances, as it is meete, and becometh to remember bretheren. † We reioyce therfore of your glorie. † But manie tribulations haue compaſſed vs, and manie battels, and the kinges that are round about vs, haue impugned
vs. † We therfore would not be trubleſome to you, nor to the reſt our felowes and freindes in theſe battels. † For we haue had ayde from heauen, and we are deliuered, and our enemies are humbled. † We haue choſen therfore Numenius the ſonne of Antiochus, and Autipater the ſonne of Iaſon, and haue ſent to the Romanes to renew with them the old amitie and ſocietie. † We therfore haue commanded them that they come vnto you alſo, & ſalute you, and deliuer you our epiſtles, concerning the renewing of our fraternitie. † And now you shal doe wel in anſwering vs to theſe thinges. † And this is
The Spartianes had written this epiſtle before Onias vvritte to thē, though it be here placed after. the reſcript of the epiſtles, which he had ſent to Onias: † ARIVS the king of the Spartians to Onias the grand prieſt greeting. † It is found There remained vvith the Spartiates old vvrites of genealogies, as Ioſephus ſuppoſeth. li. 12. c. 5. & li. 13. c. 9. in ſcripture of the Spartians, and the Iewes that they are bretheren, & that they are of the ſtocke of Abraham. † And now ſince we vnderſtood theſe thinges, you doe wel in writing to vs of your peace. † Yea and we haue writen agayne to you, Our cattel, & our poſſeſſions, are yours: and yours, ours. We therfore haue commanded that theſe thinges be told you. † And Ionathas heard that the princes of Demetrius were come agayne with a great armie more then before to fight againſt him. † And he went out from Ieruſalem, aud mette them in the countrie of Amathis: for he gaue them not ſpace to enter into his countrie. † And he ſent ſpies into their campe, & they returning reported that they appointed to come vpon them in the night. † And when the ſunne was ſet, Ionathas cammanded his men to watch, and to be in armour readie to fight al night, & he ſet watchmen round about the campe. † And the aduerſaries heard that Ionathas with his companie was prepared to battel: & they feared, and were afrayd in their hart: and they kindled fyres in their campe. † But Ionathas, and they that were with him, knew it not til the morning: and they ſaw light burning, † and Ionathas folowed them, and ouertooke them not: for they had paſſed the riuer Eleutherus. † And Ionathas turned aſide to the Arabians, that were called Zabadeans: and he ſtroke them, and tooke the ſpoiles of them. † And he ioyned, and came to Damaſcus, and walked through al that countrie. † But Simon went forth, and came euen to Aſcalon, and to the next holdes, and he declined into Ioppe, and tooke it. († For he heard that they would deliuer the hold to Demetrius part) and he put a garriſon there to keepe it. † And Ionathas returned, &
called together the ancients of the people, and he conſulted with them to build fortreſſes in Iurie, † and to build the walles in Ieruſalem, and to reate a mount of a great height betwen the caſtel and the citie, to ſeparate it from the citie, that it might be alone, and they might neither bye nor ſel: † And they came together to build the citie: and the wal fel that was vpon the torrent toward the riſing of the ſunne, and he repayred it, which is called Caphetetha: † and Simon built Adiada in Sephela, and fortified it, & hanged on gates aud lockes. † And when Morally in Tryphon is noted the practiſe of the diuel: vvho intending to ouerthrovv a king or a kingdom firſt ſeeketh to deceiue the paſtores, and to deſtroy them: eſpecially by error or other ſinne. For (as S. Gregorie teacheth. ho. 38.) if the paſtors life be corrupted, his doctrine vvil be contemned. Tryphon had purpoſed to reigne ouer Aſia, and to take the crowne & to extend his hand againſt Antiochus the king: † fearing leſt perhaps Ionathas would not permit him, but would fight againſt him: he ſought to take him: & to kil him. And riſing vp he went into Bethſan. † And Ionathas went forth to meete him with fourtie thouſand choſen men into battel, and came to Bethſam. † And Tryphon ſaw that Ionathas came with a great armie, to extend his handes vpon him: and he feared: † and receiued him with honour, and commended him to al his freindes, and gaue him gifts: and he commanded his hoſts to obey him, as him ſelf. † And he ſayd to ſonathas: Why haſt thou trubled al the people: wheras we haue no warre? † And now ſend them backe to their houſes, but chooſe thee a few men, that may be with thee, and come with me to Prolemais, and I wil deliuer it to thee, and the other holdes, and the armie, and al the ouerſeers of the affayres, and returning I wil depart: for therfore I came. † And Ionathas beleued him, and did as he ſayd: and diſmiſſed his armie, and they departed into the land of Iuda: † but he reteyned with him three thouſand men: of whom he ſent backe two thouſand into Galilee, and a thouſand came with him. † But as Ionathas entered into Prolemais, they of Ptolemais shut the gates of the citie: and they tooke him, and al that had entered with him they ſlew with the ſword. † And Tryphon ſent an armie and horſemen into Galilee, and into the great playne to deſtroy al Ionathas felowes. † But they when they vnderſtood that Ionathas was taken, and was perished, and al that were with him, they encouraged them ſelues, & went forth readie to battel † And theſe that had purſewed, ſeing that the matter ſtood vpon their life, they returned. † But they came al with peace into the land of Iuda. And they lamented Ionathas, and them that were with him excedingly:
and Iſrael mourned with great mourning. † And al the heathen that were round abour them, ſought to deſtroy them. for they ſayd: † They haue no prince, and helper: now therfore let vs expugne them, and take away from men the memorie of them.
CHAP. XIII. Simon exhorteth the people to defend themſelues, and religion: 7. is made general captaine. 14. Tryphon demandeth an bundred talents of ſiluer, and hoſtages for Ionathas. 17. which are ſent (to ſatisfie the people) Tryphon receiueth the rarſom, 23. killeth Ionathas, and his ſonnes. 25 Simon erecteth a memorie to his parentes and bretheren. 31. Tryphon murthereth his young king. 33. Simon fortifieth the countrie, obteyneth peace, and liberties of Demetrius: 42. ſubdueth the citie Gaza, and the rebellious caſtle within Ieruſalem.
AND Simon the fourth general captaine of the Machabees, & highprieſt excelled his bretheren in vviſdome, by the reſtimonie of his father. c. 2. v 65. Simon heard that Tryphon gathered a very great armie, to come into the land of Iuda, and to deſtroy it.
† Seing that the people was in dread, and in feare, he went vp to Iuruſalem, and aſſembled the people: † and exhorting he ſayd: You know what great battels I and my bretheren, and the houſe of my father, haue made for the lawes, & the holies, and the diſtreſſes that we haue ſene: † by reaſon of theſe are al my bretheren perished for Iſrael, and I onlie am left. † And now let it not fal to me to ſpate my life in al time of tribulation: for I am not better then my bretheren. † I wil He vndertooke by al his endeuour to defend and deliuer his nation from danger, and to reſtore their former libertie. auenge therfore my nation and the holies, our children alſo, & wiues: becauſe al the heathen are gathered together to deſtroy vs of emnitie. † And the ſpirit of the people was kindled as ſoone as they heard theſe wordes: † and they anſwered with a lowd voice, ſaying: Thou art our captayne in the place of Iudas, and Ionathas thy brother: † fight thou our battel, & we wil doe al thinges whatſoeuer thou shalt ſay to vs. † And gathering together al the men of warre, he haſtened to finish al the walles of Ieruſalem, and fortified it round about. † And he ſent Ionathas the ſonne of Abſalom, & with him a new armie into Ioppe, and they that were in the caſtel being caſt out, he remayned there. † And Tryphon remoued from Prolemais with a great armie, to come into the land of Iuda, & Ionathas with him in ward. † But Simon pitched in Addus againſt the face of the playne. † And a Tryphon vnderſtood that Simon was riſen in the place of his brother Ionathas: and that he
would ioyne battel with him, he ſent legats to him, † ſaying: For the ſiluer, that thy brother Ionathas owed in the kings account, for the affayres which he had, we haue ſtayed him. † And now ſend an hundred talents of ſiluer, and his two ſonnes for hoſtages, that being diſmiſſed he flee not from vs, and we wil releaſe him. † And Simon knew that with guile he ſpake with him, Simon being vviſe choiſe the leſſe euil, and leſſe danger. For if he had not ſent that vvas demanded it was very like and almoſt cettaine, that Ionathas ſhould be ſlaine, and it vvould haue bene imputed to Simon, that he had not taken iuſt care of his brothers life, vvherby the people vvould haue bene alienated from him, and perhaps haue reuolted from him, and alſo from religion. S. Tho. in hunc locum.
neuertheles he commanded the ſiluer, and the children to be geuen: leſt he should get great emnitie with the people of Iſrael, ſaying: † Becauſe he ſent not the ſiluer, & the children, therfore is he perished. † And he ſent the children, and the hundred talents: and helyed, and diſmiſſed not Ionathas. † And after theſe thinges came Tryphon within the countrie, to deſtroy it, and they compaſſed by the way that leadeth to Addar, & Simon, and his campe marched into euerie place whither ſoeuer they went. † And they that were in the caſtel, ſent legates to Tryphon, that he should haſten to come through the deſert, and should ſend them victuals. † And Tryphon prepared al the horſemen, to come that night: but there was an exceding great ſnow, and he came not into the countrie of Galaad. † And when he had approched to Baſcama, he ſlew Ionathas and his ſonnes there. † And Tryphon returned, & went into his countrie. † And Simon ſent, and tooke the bones of Ionathas his brother, and buried them in Modin the citie of his fathers. † And al Iſrael lamented him with great lamentation: & they mourned for him manie dayes,
† And Simon This vvas not vaine glory, but true glorie to kepe memorie of ſo great vertue: therby to ſtur vp others to imitation. He that loueth honour (ſaith S. Auguſtin. li. cont. Secundin. c. 17.) imitateth God. But humble ſoules deſire houour in God, proud men vvil be honoured more then God. or vvithout God. O hovv manie Epitaphes are of vvicked men, nothing els but perpetual monuments of their ambition, vanitie, iniuſtice, crucltie, & other vices! but thoſe that are of true vertues are to Gods more honour: the auctor of al vertues. built ouer the ſepulcher of his father and of his bretheren, a building high to behold, of ſtone polished behind and before: † and he erected ſeuen ſpyres one againſt one, to his father and mother, and to his foure bretheren: † and about theſe he ſet great pillers: and vpon the pillers armour for an eternal memorie: and by the armour shippes grauen, which might be ſene of al that ſayled the ſea. † This is the ſepulcher, that he made in Modin euen vntil this day. † But Tryphon whē
he iourneyed with Antiochus the king being but a yong man, by guile he ſlew him. † And he reigned in his place, and put the crowne of Aſia vpon him ſelf, and made a great plague in the land. † And Simon built the fortreſſes of Iurie, fortifying them with high towres, and great walles, and gates, and lockes: and he put victuals in the fortreſſes. † And Simon choſe men & ſent to Demetrius the king, that he would make a releaſe to the countrie: becauſe al Tryphons actes had bene
done by ſpoile. † And Demetrius the king according to theſe wordes anſwered him, and wrote an epiſtle in this maner: † KING demetrius to Simon the high prieſt, and the freind of kinges, and to the ancients, and to the nation of the Iewes, greeting. † The crowne of gold, and a precious chaine. the bahem, which you ſent, we haue receiued: and we are readie to make with you great peace, and to write to the kings chiefe officers to releaſe you the thinges that we haue releaſed. † For what ſoeuer thinges we haue decreed vnto you, ſtand in force. The holdes that you haue built, let them be to you. † We remitte alſo the ignorances, and offences euen vntil this day, and the crowne which you owed: and if any other thing was tributarie in Ieruſalem, now let it not be tributarie. † And if anie of you be fitte to be inrolled among ours, let them be inrolled, and let there be peace betwen vs. † In the yeare an hundreth ſeuentie was the yoke of the Gentils taken away from Iſrael. † And the people of Iſrael began to write in the tables, and publique inſtruments. The firſt yeare vnder Simon the high prieſt, the great duke, and the prince of the Iewes. † in theſe dayes Simon approched to Gaza, and compaſſed it with campes, and he made engins, & ſet them to the citie, and he ſtroke one towre, and tooke it. † And they that were within the engin, brake out into the citie and there was made a great ſturre in the citie. † And they that were in the citie went vp with their wiues, & children vpon the wal their coates rent, and they cried with a lowd voice, deſyring of Simon that the right handes might be geuen them, † and they ſayd: Requite vs not according to our malices, but occording to thy mercies. † And Simon yelding deſtroyed them not: but By hovv much more, that mercie is admixed vvith iuſtice, ſo that iuſtice be not deſtroyed, and that religion be aduanced, the better it pleaſeth God, and edifieth the vvel diſpoſed. yet he caſt them out of the citie, and clenſed the houſes, wherein there had bene idols, and then he entered into it with hymes bleſſing our Lord: † and al filthines being caſt out of it, he placed in it men that should doe the law: and he fortified it, and made it his habitation. † But they that were in the caſtel of Ieruſalem, were prohibited to goe out and to come in to the countrie, & to bye, and ſel: and they were exceding hungrie, and manie of them perished for famine, † and they cried to Simon to receiue the right handes, and he gaue it them: and he caſt them out from thence, and clenſed the caſtel from the contaminations: † and they entered into it the three and twentith day of the ſecond moneth, the yeare an hundreth ſeuentie one, with prayſe, and boughes of palme trees, and
harpes, and cymbals, & nables, and hymnes, and canticles, becauſe the great enemie was deſtroyed out of Iſrael. † And he ordayned that euerie yeare theſe dayes should be kept with gladnes. † And he fortified the mount of the temple, that was by the caſtel, and he dwelt there him ſelf, and they that were with him. † And Simon ſaw This Iohn Hyreanus defended the countrie againſt inuaders, ch. 16. Iohn his ſonne, that he was a valient man of warre: & he made him captayne of al the hoſts: and he dwelt in Gazara.
CHAP. XIIII. Demetrius inuading Media is taken captiue: 4. and Iurie is in peace. 14. Simon cherisheth the godlie, and punisheth the wicked: 16. receiueth freindlie letters from the Romanes, and Spartiates: 20. vvherof the copie is recited: 24. ſendeth a legate to Rome with a preſent. 25. And is eſtablished highprieſt, and gouernour by publique conſent.
IN THE yeare an hundreth ſeuentie two, king Demetrius gathered his armie, and went into Media to get him aydes to expugne Tryphon. † And Arſaces the king of Perſia, and Media heard, that Demetrius was entered his confines, and he ſent one of his princes to take him aliue. † And he went, and ſtroke the campe of Demetrius: and tooke him, and brought him to Arſaces, and he put him into ward. † And Simon had novv gouerned the people two yeares beginning with great difficulties, but hence forth enioyed peace til Antiochus Sedetes brake the league, & inuaded Iurie. ch. 15. v. 27. & 39. al the land of Iuda was at reſt al the dayes of Simon, and he ſought good to his nation: and his powre, and his glorie pleaſed them al dayes. † And with al his glorie he tooke Ioppe for an hauen, and made it an entrance vnto the iles of the ſea. † And he enlarged the borders of his nation, and obteyned the countrie. † And he gathered a great He reduced manie Ievves from captiuitie. captiuitie, and had the dominion of Gazara, and of Bethſura, and of the caſtle: and tooke away the vncleanes out of it, and there was none that reſiſted him. † And euerie man tilled his land with peace: & the land of Iuda yelded her fruites, and the trees of the fildes their fruit. † The ancients ſate al in the ſtreetes, and treated of the good thinges of the land, & the yongmen did on them glorie, and the ſtoles of warre. † And he gaue victuals to the cities, and he appointed them that they should be veſſels of munition, til the name of his glorie was renowmed euen to the end of the earth. † He made peace vpon the land, & Iſrael reioyced with great ioy. † And euerie man ſate vnder his vine, and vnder his figtree: and there was none to make them aſrayd. † There was none left that impugned them vpon the earth: kinges were
diſcomfited in thoſe dayes. † And he confirmed al the humble of his people, and ſought the law, and tooke away euerie wicked and euil man: † he glorified the holies, and multiplied the veſſels of the holie places. † And it was heard at Rome that Ionathas was dead, and euen vnto the Spartiats: and they were very ſorie. † But as they heard that Simon his brother was made the high prieſt in his place, and he obteyned al the countrie, and the cities therein; † they wrote to him in braſen tables, to renew the amities and ſocietie, which they had made with Iudas, & with Ionathas his bretheren. † And they were read in the ſight of the church in Ieruſalem. And this is a copie of the epiſtles, that the Spartiates ſent. † THE PRINCES and Sparta being the chief citie of Lacedemonia, had manie cities ſubiect & depending as vpon their Metropolitane. the cities of the Spartians to Simon the grand prieſt, and to the ancients, and the prieſts, and the reſt of the people of the Iewes their bretheren, greeting. † The legates, that were ſent to our people, haue told vs of your glorie, and honour, and ioy: and we reioyced at their entrance. † And we wrote that, which was ſayd of them in the counſels of the people, thus: Numenius the ſonne of Antiochus, and Antipater the ſonne of Iaſon legates of the Iewes, came to vs, renewing with vs old amitie. † And it pleaſed the people to receiue the men gloriouſly, and to put a copie of their wordes in the ſeuered booke of the people, to be for a memorie to the people of the Spartiats. And a copie of theſe we haue writen to Simon the grand prieſt. † And after theſe thinges Simon ſent Numenius to Rome, hauing a great buckler of gold, of the weight of thouſand poundes, to eſtablish amitie with them. But when the people of Rome had heard † theſe wordes, they ſayd:
Vvhen peace was eſtabiſhed in al Iurie, and friendſhippe confirmed vvith the Romanes, & Lacedemonians, the vvhole nation of the Ievves in gratitude tovvards Simon, vvho onlie novv remained of Mathathias ſonnes, confirmed him in the office of highprieſt perpetually or for euer, v. 41 that is, during his life. & to his progenie, v. 49▪
What thankes geuing shal we render to Simon, and his children? † For he hath reſtored his bretheren, and hath expugned the enemies of Iſrael from them: & they decreed him libertie, and regiſtred it in tables of braſſe, and put it in titles in mount Sion. † And this is a copie of the wriring. THE EIGHTENTH day of the moneth Elul, in the yeare an hundreth ſeuentie two, the third yeare vnder Simon the grand prieſt in Aſaramel, † in a great aſſemblie of the prieſts, & of the people and the princes of the nation, and the ancients of the countrie, theſe thinges were notified: that there haue often bene battels made in our countrie. † But Simon the ſonne of Mathathias of the children of Iarib, and his bretheren put themſelues in danger, and reſiſted the aduerſaries of their nation, that their holies, and
law might ſtand: & with great glorie haue they glorified their nation. † And Ionathas gathered together his nation, and was made their grand prieſt, and he was layd to his people. † And their enemies would conculcate, and deſtroy their countrie, and extend their handes againſt the holies. † Then Simon, reſiſted and fought for his nation, and beſtowed much money, and armed the valient men of his nation, & gaue them wages: † and he fortified the cities of Iurie, and Bethſura, that was in the borders of Iurie, where the armour of the enimies was before: and he placed there Iewes for a garriſon. † And he fortified Ioppe, which was by the ſea: and Gazara, which is in the borders of Azotus, wherin the enemies dwelt before, and he placed Iewes there:and whatſoeuer was fitte for their correption, he put in them. † And the people ſaw the fact of Simon, and the glorie that he meant to doe to his nation, & they made him their duke, and grand prieſt, for that he had done al theſ
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thinges, and for the iuſtice, and fayth, which he kept to his nation, & for that he ſought by al meanes to aduance his people. † And in his dayes it proſpered in his hands, ſo that the heathen were taken away out of their countrie, and they that were in the citie of of Dauid in Ieruſalem in the caſtel, out of which they came forth, and contaminated al thinges that were round about the holies, & they brought great plague vpon chaſtitie: † & he placed in it men of Iurie to the defence of the countrie, & of the citie, & he rayſed the walles of Ieruſalem. † And king Demetrius appointed him the high prieſthood. † According to theſe thinges he made him his friend, and glorified him with great glorie. † For he heard that the Iewes were called of the Romanes, freinds, and felowes, and bretheren, and that they receiued Simons legates gloriouſly: † and that the Iewes, and their prieſts conſented that he should be their duke, and high prieſt The hieghprieſthood continevved in this familie of the Machabees vntil Herod tooke it from them ſelling it for money, and then ſhortly came Chriſt the faith ful Prophet.
for euer, til there riſe the faithful prophete: † and that he be duke ouer them, and that he should haue the care of the holies, and that he should appoint rulers ouer their workes, and ouer the countrie, and ouer the armour, and ouer the holdes. † And that he haue care of the holies: and that he be heard of al, and that al writinges in the countrie be writen in his name: and that he be clothed with purple, and gold: † and that it be not lawful for any of the people, and of the prieſts to diſanul anie of theſe, and to gainſay thoſe thinges, that are ſayd of him, or to cal together an aſſemblie in the
countrie without him: and to be clothed with purple, and to weare a cheyne of gold. † But he that shal doe beſide theſe thinges, or shal make fruſtrate any of theſe he shal be guiltie. † And it pleaſed al the people to appoiut Simon, and to doe according to theſe wordes. † And Simon tooke it vpon him, and it pleaſed him to execute high prieſthood, and to be duke, and prince of the nation of the Iewes, and of the prieſts, and to be chiefe ouer al. † And this writing they bad them put in tables of braſſe, and to ſet them in the circuite of the holies, in a famous place: † and to put a copie therof in the treaſurie, that Simon may haue it, and his children.
CHAP. XV. Antiochus by his letters granteth great priuilegies to simon: 10. purſueth Thryphon, and inuironeth him. 15. The Romanes commend the Iewes to other nations. 25. Antiochus refuſing ayde ſent by Simon, breaketh league, 30. and exacteth certaine cities, and tribute. 37. Tryphon eſcapeth, and other of the kings forces inuade and ſpoîle lurie.
AND king Antiochus This Antiochus Sedetes ſonne of Demetrius Soter, vvas brother to Demetrius the ſecond, who was now captiue in Per
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a. ch. 14. v. 3. the ſonne of Demetrius ſent epiſtles from the iles of the ſea to Simon the prieſt, and prince of the nation of the Iewes, and to al the nation: † and they conteyned this tenure: KING Antiochus to Simon the grand prieſt, and to the nation of the Iewes greeting. † Becauſe certaine peſtilent men haue obteyned the kingdom of our fathers, and I meane to chalenge the kingdom, and to reſtore it as it was before: and I haue choſen a great armie, & haue made shippes of warre. † And I wil march through the countrie, that I may take reuenge of them, that haue deſtroyed our countrie, and that haue made manie cities deſolate in my realme. † Now therfore I eſtablish vnto thee al the oblations, which al the kinges before me remitted vnto thee, and what other gifts ſoeuer they remitted thee: † and I permitte thee to make a coyne of thy owne money in thy countrie: † and Ieruſalem to be holie and free, and al the armour that is made, and the fortreſſes which thou haſt built, and which thou doſt hold, let them remayne to thee. † And al that is dew to the king, and the thinges that are to be the kings hereafter, from this preſent and for al time, they are remitted to thee. † And when we shal haue obteyned our kingdom, we wil glorifie thee, and thy nation, and the temple with great glorie, ſo that your glorie shal be made manifeſt in al the earth. † In the yeare an hundreth
ſeuentie foure went forth Antiochus into the land of his fathers, and al the hoſts aſſembled vnto him, ſo that there were few left with Tryphon. † And Antiochus the king purſewed him, and he came to Dora flying by the ſeacoſt. † For he knew that euils were heaped vpon him, and the armie forſooke him. † And Antiochus camped vpon Dora with an hundred twentie thouſand men of warre, and eight thouſand horſemen: † and he compaſſed the citie, and the shippes approched to the ſea: and they vexed the citie by land, and by ſea, and ſuffered none to come in, or to goe out. † And This legate vvas ſent almoſt two yeares before to Rome. ch. 14. v. 24. and now brought letters not only to the Ievves but alſo to ſundrie kinges and peoples in their behalf. Numenius came, and they that had bene with him, from the citie of Rome, hauing epiſtles written to kinges, and countries, wherein were conteyned theſe wordes: † LVCIVS the conſul of the Romanes, to Ptolomee the king greeting. † The ambaſſadours of the Iewes our freindes came to vs, renewing the old amitie, and ſocietie, being ſent from Simon the prince of the prieſts, and the people of the Iewes. † And they brought alſo a buckler of gold of a thouſand powndes. † It hath pleaſed vs therfore to write to the kinges, and countries, that they doe them no harme, nor impugne them, and their cities, and their countries: and that they geue no ayde to them that fight againſt them. † And it hath ſemed good vnto vs to take the buckler of them. † If therfore anie peſtilent men are fled out of their countrie to you, deliuer them to Simon the prince of the prieſts, that he may puniſh them according to their law. † Theſe ſelf ſame thinges were written to Demetrius the king, & to Attalus, and to Ariarathes, and to Arſaces, † and into al countries: and to Lampſaces, and to the Spartiats, and to Delus, and to Myndus, and to Sicyon, and to Caria, and to Samus, & Pamphilia, and Lycia, and Alicarnaſſus, and Coo, and Siden, and Aradon, and Rhodes, & Phaſelis, and Gortyna, and Gnidus, and Cypres, and Cyrenee. † And a copie therof they wrote to Simon the prince of the prieſts & people of the Iewes. † But king Antiochus moued his campe vnto Dora the ſecond time, ſetting handes alwayes vpon it, & making engins: & he shut vp Tryphon, that he could not goe forth. † And Simon ſent vnto him two thouſand choſen men for ayde, and ſiluer, and gold, and abundance of furniture. † And he would not take them, but brake al thinges that he couenanted with him before, & alienated him ſelf from him. † And he ſent to him Athenobius one of his freinds, to treate with him, ſaying: You hold Ioppe, and Gazara, and
the caſtel, that is in Ieruſalem, cities of my kingdom: † their borders you haue made deſolate, and you haue made a great plague in the land, and haue ruled in manie places in my kingdom. † Now therfore deliuer the cities, that you haue taken, and the tributes of the places, wherin you haue ruled without the borders of Iurie. † But if not, geue you for them fiue hundred talents of ſiluer, and for the deſtruction, that you haue made, and the tributes of cities other fiue hundred talents: but if not, we wil come and expugne you. † And Athenobius the kings freind came into Ieruſalem, & ſaw the glorie of Simon, and his magnificence in gold, & ſiluer, and furniture abundant, and he was aſtonied, and told him the kings wordes. † And Simon anſwered him, and ſayd to him: Neither haue we taken other mens land, neither do we hold that is other mens: but the inheritance of our fathers, which was a certaine ſeaſon vniuſtly poſſeſſed of our enemies. † But we hauing oportunitie challenge the inheritance of our fathers. † For concerning Ioppe, and Gazara, that thou complayneſt Simon ſubdued theſe tvvo tovvnes becauſe they anoyed the Ievves: but becauſe they othervviſe perteyned not to Iurie he payed for them an hundred talentes. they made a great plague among the people, and in our countrie: for theſe :: we geue an hundred talents. And Athenobius anſwered him not a word. † But with anger returning to the king, he reported vnto him theſe wordes, and the glorie of Simon, & al thinges that he ſaw, and the king was wrath with great anger. † And Tryphon fled by shippe to Orthoſias. † And the king appointed Cendebaeus captaine by the ſea coſt, and gaue him an armie of foote men and horſemen. † And he commanded him to moue the campe againſt the face of Iurie: and he commanded him to build By the riuer of Cedron (ouer which Dauid paſſed. 2. Reg
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v. 23. and our Sauiour. Ioa. 18.) a citie vvas novv built, or rather repared being decayed before. Cedron, and to fortifie the gates of the citie, and to conquer the people. But the king purſewed Tryphon. † And Cendebaeus came to Iamnia, and began to prouoke the people, & to conculcate Iurie, and to take the people captiue, and to kil, and to build Cedron. † And he placed there horſemen, and an hoſt: that going forth they might walke by the way of Iurie, as the king appointed him.
CHAP. XVI. Simon ſendeth two of his ſonnes to fight againſt Cendebaeus, 8. whom they ouerthrow. 11. Ptolemee Simons ſonne in law, inuiting him to a feaſt treacherouſly killeth him, and his ſonnes Iudas and Mathathias: 19. ſendeth alſo men to kil Iohn, but he being warned of the treaſon, killeth them: 23. and ſucceedeth to his father in the gouernment.
AND After Simons death, his eldeſt ſonne Iohn ſurnamed Hyrcanus ſucceeded him in gouernment ſpiritual and temporal v. 24. Iohn went vp from Gazara, and told Simon his father what Cendebaeus did amongſt their people. † And Simon called his two elder ſonnes, Iudas & Iohn, and he ſayd to them: I and my bretheren, and the houſe of my father, haue expugned the enemies of Iſrael from our youth euen to this day: and it hath proſpered in our handes to deliuer Iſrael oftentimes. † And now I am old, but be you in place of me, and my bretheren, & going forth fight for our nation: & the helpe from heauen be with you. † And he choſe out of the countrie twentie thouſand fighting men, and horſemen, and they went forth to Cendebaeus: and they ſlept in Modin. † And they aroſe in the morning, and went into the plaine filde: and loe a mightie great armie coming to meete them of foote men, and horſemen, & there was a running riuer betwen them. † And he camped agaynſt the face of them, him ſelf and his people, and he ſaw the people fearful to paſſe through the torrent, and he paſſed through firſt: and the men ſaw him, and they paſſed ouer after him. † And he diuided the people, and the horſemen in the middes of the footemen: and the horſemen of the aduerſaries were exceding manie. † And they ſounded with the holie trompets: and Cendebaeus was put to flight, and his campe: and there fel manie of them wounded, and the reſt fled into the hold. † Then was Iudas Iohns brother wounded: But Iohn purſewed them, til he came to Cedron. which he built: † and they fled euen to the towres, that were in the fildes of Azotus, and he burnt them with fyre. And there fel of them two thouſand men, and he returned into Iurie in peace. † And Ptolomee the ſonne of Abobus was appointed captayne in the plaine of Iericho, and he had much ſiluer, and gold. † For he was the ſonne in law of the high prieſt. † And his hart was exalted, and he would gayne the countrie, and he purpoſed treacherie againſt Simon, and his ſonnes to diſpatch them. † And Simon walking through the cities, that were in in the countrie of Iurie, and being careful of them, went downe into Iericho, he and Mathathias his ſonne, and Iudas He beginning to gouerne in the yeare 170. ch. 13. v. 41. 42. had difficulties the firſt & laſt yeares, in the reſt they had peace. To be inebriated ſignifieth no more but to be rep
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eniſhed vvith drinke competently, or abundantly, vvithout exceſſe. As Pſal. 64. v. 10 the earth inebriated, and v. 11. riuers inebriated. That is, abundantly repleniſhed vvithout exceſſe S. Auguſt. q. 144. in Gen.
the yeare an hundreth ſeuentie ſeuen, the eleuenth moneth: this is the moneth Sabath. † And the ſonne of Abobus receiued them with guile into a litle fortreſſe, that is called Doch which he built: and he made them a great feaſt, and hid men there. † And when Simon was :: inebriated and his ſonnes, Ptolomee aroſe with his companie, and they tooke their weapons, and
entered into the feaſt, and ſlew him, and his two ſonnes, and certain of his ſeruants. † And he did great deceite in Iſrael, & rendered euil for good. † And Ptolomee wrote theſe thinges, and ſent to the king that he should ſend him an armie for ayde, and he would deliuer him the countrie, and their cities, and tributes. † And he ſent others into Gazara to diſpatch Iohn: and to the tribunes he ſent epiſtles, that they should come to him, & he would geue them ſiluer, & gold, and gifts. † And he ſent others to take Ieruſalem, & the mount of the temple. † And one running before, told Iohn in Gazara, that his father was perished, and his bretheren, & that he hath ſent that thou alſo mayſt be ſlayne. † But as he heard it, he was excedingly afrayd: and he apprehended the men, that came to deſtroy him, & he ſlew them: for he knew that they ſought to deſtroy him. † And the reſt concerning the wordes of Iohn, & his battels, and the valient actes, which he did manfully, and the building of the walles, which he built, & the thinges that he did: † loe theſe are writen in Out of the booke here mentioned ſome thinke the fourth booke of Machabees vvas tranſlated. See Six
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us Se
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en. li. 1. Biblioth. pag.
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. the booke of the dayes of his prieſthood, from the time that he was made prince of the prieſts after his father. li. 2.
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. v.
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THE SECOND BOOKE OF MACHABEES.
CHAP. 1. The Iewes in Ieruſalem write to the Iewes in Aegypt, 7. ſignifying that they had wri
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te before of manie afflictions paſt: 9. and now write againe, rendering thankes to God for their deliuerie from Antiochus: 18. exhorting their bretheren to kepe the feaſt of Scenopegia: rec
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ing the miracle of water returning into fire: 24. when Nehemias prayed: 33. and thatThis Appendix cōcerning tvvo epiſtles of the Ievves vvas added to the hiſtorie, of the firſt booke by him that vvritte this ſecond. the king built a temple in memorie therof.
TO THE bretheren, the Iewes that are through
e out Aegypt, the bretheren, the Iewes that are in Ieruſalem, and that are in the countrie of Iurie, ſend health, and good peace. † God doe good to you, and remember his teſtament, that he ſpake to Abraham, and Iſaac, and Iacob, his faithful ſeruantes: † and geue he
vnto you al an hart to worſhippe him, and to doe his wil with a great hart, and a willing minde. † Open he your hart in his law, and in his precepts, and make peace. † Heare he your prayers, and be he reconciled vnto you, neither forſake he you in the euil time. † And now here we are praying for you. † When Demetrius reigned, in the yeare one hundreth ſixtie nine, As they had vvritten before in their afflictions, ſo novv they exhorte their bretheren to be thankful to God, and amongſt other meanes to ſhevv their gratful minde by celebrating the feaſt of dedication of the nevv altar. we Iewes wrote vnto you in the tribulation, and violence, that came vpon vs in theſe yeares, ſince Iaſon reuoltedli 2.
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. 4. v. 7. from the holie land, and from the kingdom. † They burnt the gate, and shed innocent bloud: and we prayed to our Lord, and were heard, and we offered ſacrifice, and fine floore, and lighted the lampes, and ſerforth there breades. † And now celebrate ye the dayes of Scenopegia of the moneth Ceſleu. † In the yeare one hundreth eightie eight, the people that is at Ieruſalem, and in Iurie, and the ſenate, and It ſemeth that either this Iudas vvas the firſt ſonne of Iohn Hyr
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amus (othervviſe called Ariſtobolus) or rather Iudas Eſſenus of vvhom, ch. 2. v. 14. and of vvhom Ioſephus vvriteth▪
li. 13.
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. 19. Iudas, to Ariſtobolus the maiſter of Ptolomee the king, who is of the ſtocke of the annointed prieſtes, and to thoſe Iewes, that are in Aegypt health, and welfare. † Being deliuered by God out of great dangers, we geue him thankes magnifically, as who haue fought againſt ſuch a king. † For he made them ſwarme out of Perſis, that haue fought againſt vs, and the holie oi
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ie. † For when he was captaine in Perſis, & with him a very great armie, he fel in the temple of Nania, being deceiued by the counſel of Nan
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a
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s prieſtes. † For Antiochus, & his freindes came to the place as to dwel with her, & that he might receiue much money vnder the title of a dowrie. † And when Naneaes prieſtes had layde it forth, and he with a few was entered within the compaſſe of the temple, they shut the temple, † when Antiochus was entered in: & a ſecrete entrance of the temple being opened, caſting ſtones they ſtroke the duke, and them that were with him, and diuided them in peeces, and cutting of their heades they threw them forth. † Bleſſed be the God in al thinges, who hath deliuered vp the impious. † We therefore meaning to keepe the purification of the temple the fiue and twentith day of the moneth Caſleu, thought it neceſſary to ſignifie vnto you: that you alſo may kepe the day of Scenopegia, and the day of the fire, that was geuen when Nehemias, after the temple was built and the altar, offered ſacrifice. † For when our fathers were caryed Chaldea being nere to Perſis, is ſometimes comprehended vnder the ſame name ſo Mamertinus, in Panager
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ca ad Iulia▪
reciteth Tigris and Euphrates amongſt the riuers of Perſi. & S. Chryſoſtom. ho. 6. in Math. ſaith the Ievves vvere deliuered from captiuitie of Per
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s, meaning Babylon. into Perſis, the prieſtes that then were the worſhippers of God, taking the fire from the altar, hid it ſecretly in a valley where there was a pitte deepe,
and dry, and therin they ſaued it, ſo that the place was vnknowne to al men, † But when manie yeares had paſſed, and i
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pleaſed God that Nehemias should be ſent of the king of Perſis: he ſent the nephewes of thoſe prieſtes, that had hid it, to ſeeke our the fire: and as they told vs, they found not fire, but In this fire vvere foure miracles. Firſt it vvas not changed into ayre but into vvater. v. 20. thic
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ke water. † And he bad them draw, & bring vnto him▪
and the ſacrifices, that were layd on, the prieſt Nehemias commanded to be ſprinckled with the ſame water, and the wood, and the thinges that were layde therupon. † And as this was done, & the time was come that the ſunne shone forth, which before was in a cloude, there Secondly this vvater being caſt on the hoſtes of ſacrifice vvas kindled as fire. v. 22. was kindled a great fire, ſo that al merueiled. † And al the prieſtes made prayer, whiles the ſacrifice was conſuming, Ionathas beginning, and the reſt anſwering. † And the prayer of Nehemias was in this maner: O LORD God creatour of al, dreadful, and ſtrong, iuſt▪ and mereiful, which only art the good king, † only giuer, only iuſt, and omnipotent, and eternal, which deliuereſt Iſrael from al euil, which madeſt the fathers elect, and didſt ſanctifie them. † Receiue the ſacrifice for al thy people Iſrael, and kepe thy part, and ſanctiſie it. † Gather together our diſperſion▪ deliuer them, that ſerue the Gentils, and regard the contemned & abhorred: that the Gentils may know that thou art our God. † Afflict them that oppreſſe vs, and that doe contumelie in pride. † Place thy people in thy holie place, as Moyſes ſayd † And the prieſtes ſang hymnes, til the ſacrifice was conſumed. † And when the ſacrifice was conſumed, of the reſt of the water Nehemias cōmanded the greater ſtones to be throughly washed. † Which thing as it was done, out of them Thirdly, it burned alſo being caſt vpon ſtones. v. 32. was kindled a flame: but Fourth, it vvas extinguiſhed by the light that came from the altar. v. 32. by light alſo, that ſhined from the altar, it was conſumed. † And as the thing was made manifeſt, it was told the king of the Perſians, that in the place, wherin thoſe prieſtes that were tranſported, had hid fire, there appeared water, with the which Nehemias, and they that were with him, purified the ſacrifices. † And the king conſidering, and diligently examining the matter, made a temple for it, that he might approue that which was done. † And when he had approued it, he gaue to the prieſtes manie good thinges, and diuerſe giftes, and taking them with his owne hand, he gaue to them. † And Nehemias called this place
Nephthar, ſignifieth deliuerie, vvhich is the effect of purification, for the temple & other holie thinges being purified, were deliuered from prophane vſe. Nephthar, which is interpreted purification. But it is called with manie Nephi.
CHAP. II. Holie fire, and the booke of the law were conſerued by Ieremie the prophet, in the tranſmigration into Babylon. 4. Likewiſe the Tabernacle of Moyſes the Arke, and Altar of incenſe in a ſecrete place. 8. As Moyſes had dedicated the Tabernacle, and Salomon the Temple: 14. ſo Iudas Machabeus
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lenſing the Temple, and making a new Altar, inſtituted a feaſt of the Dedication therof. 20. The Preface of the Auctor abridging the hiſtorie of the Machabees written by Iaſon in fiue bookes.
AND it is found in the deſcriptions of Ieremie the prophet, that he commanded them that went in tranſmigration, to take S. Ambroſe, li 3. c. 14. Offic. vvriteth at large of this miracle. the fire, as it was ſignified, & as he commanded them that were caried away in tranſmigration. † And he gaue them a law that they should not forget the precepts of our Lord, and that they should not erre in their mindes, ſeing the idols of gold, and ſiluer, and the ornaments of them. † And ſaying other like thinges, he exhorted them that they
Epiſ. Iere. Baruc. 6. would not remoue the law from their hart † And it was in the ſame writing, how the propher commanded by the diuine anſwer made to him, that Neither the tabernacle nor the arke vvere caried avvay by Nabuchodonoſor, but vvere preſerued by ſome meanes: and moſt like (beſides the auctoritie of this ſcripture) by Ieremie the propher, vvho had ſpocial fauour of the Babylonians, vvhen Ieruſalem vvas taken. Iere. 39. v. 11. the tabernacle, & the arke should folow in company with him, til he came forth into the mount in which Moyſes aſcended, and ſaw the inheritance of God. † And Ieremie coming thither found a place of a caue: & he brought the tabernacle, and the arke, and the altar of incenſe in thither, and ſtopped the doore. † And there came certaine withal, that folowed, to marke the place for themſelues: and they could not finde it. † And as Ieremie vnderſtood it, blaming them he ſayd: that the place shal be vnknowne, til God gather together the congregation of the people, and become propicious: † and then our Lord wil shew theſe thinges, and the maieſtie of our Lord shal appeare, & there shal be a cloudeEx
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. 40. 3. R
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g. 8. as it was alſo mad
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manifeſt to Moyſes, and as when Salomon prayed that the place might be ſanctified to the great God, he did manifeſt theſe thinges. † For he handled wiſedom magnifically: as hauing wiſedome, did he offer the ſacrifice of the dedication, and of the conſummation of the temple. † As Moyſes alſo prayed to our Lord, and as Salomon prayed, and fire came downe from heauen, and conſumed the holocauſt.
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euit. 9. 7. 24. † And Moyſes ſayd: Becauſe that which was for ſinne, was not eaten, it was conſumed. † In like maner Salomon alſo eight dayes celebrated the dedication. † And theſe ſelf ſame
thinges were put in the deſcriptions, and commentaries of Nehemias: and after what ſort he making a librarie gathered together bookes of the prophetes, and of Dauid, and the epiſtles of the kinges; and concerning the donaries. † And in like maner This ſemeth to be the ſame Iudas Eſſenus vvho vvith others vvritte this epiſtle, ch.
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. v. 10. Iudas alſo ſuch thinges as were fallen away by the warre that happened to vs, gathered them al together, and they are with vs. † If therfore you deſire theſe thinges, ſend ſome that may fetch them vnto you. † We therfore meaning to kepe the purification haue written vnto you: You shal doe wel then, if you kepe theſe dayes. † And God that hath deliuered his people, and rendered the inheritance to al, the kingdom, and the prieſthoode, and the ſanctification, † as he promiſed in the law, we hope that he wil quickly haue mercie vpon vs, and wil gather vs together from vnder heauen into the holie place. † For he hath deliuered vs out of great perils, and hath purged the place. li. 2. c. 15. v. 38.
† After the auctor had written this Appendix to the former booke, he reſolued alſo to adde an abridgement of the vvhole hiſtorie, vvherunto he maketh this Preface, ſignifying the matter vvherof he vvil vvrite v. 20. in vvhat maner. v. 24. and why, v 25. auouching his diligence. v. 26. vvith breuitie. v. 29. Concerning Iudas Machabeus, and his brethren, and of
A the purification of the great temple, and of the dedication of the altar, † Yea and of the battels that perteyne to Antiochus the Noble, and his ſonne Eupator: † and of the apparitions, that were made from heauen to them, that did manfully for the Iewes, ſo that being few they reuenged the whole countrie, and put to flight the barbarous multitude: † and repayred the moſt famous temple in al the world, and deliuered the citie, and the lawes that were abolished, were reſtored, our Lord with al clemencie being made propicious vnto them. † Alſo the thinges which by Iaſon the Cyrenean, are compriſed in fiue bookes we haue attempted to abridge in one volume. † For conſidering the multitude of bookes, and
God aſſiſting the vvti
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ers of diuine hiſtories, doth not alvvayes deliuer them from labour in ſeeking to knovv the ſame of ſueh as knew particular thinges. So S Luke vvritte the Goſpel, hauing diligently attained to al thinges Luc. 1. v. 3.
the difficultie to them, that wil attempt the narrations of hiſtories, becauſe of the multitude of matters: † we haue bene careful for them that are willing to reade, that there might be delectation of the minde: and for the ſtudious, that they may more eaſily comitte it to memorie: and that profite might enſewe to al that read it. † And to our owne ſelues in deede, which haue taken vpon vs this worke to make an abridgement, we haue taken in hand no eaſie labour, yea rather a buſines ful of watching and ſwet
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e. † As they that prepare a feaſt, and ſeeke to condeſcend to other mens wil: for manie mens ſakes we doe willingly ſuſteyne the labour. † The exact declaration. veritie certes concerning euery particular leauing to the auctors, and
our ſelues according to the forme that is geuen, ſtudying to be briefe. † For as the builder of a new houſe muſt haue care of the whole building: but he that hath the care to paint, muſt ſeeke out the thinges that are apt for garnishing: ſo muſt it be eſteemed alſo in vs. † For to gather together the vnderſtanding, to order the ſpeach, and curiouſly to diſcuſſe euerie particular part, agreeth to the auctor of an hiſtorie▪ † but to purſew the breuitie of ſpeach, & to auoyde the exact declarations of thinges, is to be granted to him that abridgeth. † From hence then wil we begine the narration: of the preface let it be ſufficient to haue ſayd thus much. for it is a foolish thing before the hiſtorie to flow ouer, and in the hiſtorie to be shorte. li. 1. c. 1. v. 1.
CHAP. III. VVhen Ieruſalem was in peace, and good order, by the care of Onias high prieſt, and king Seleucus fauoured pious workes, 4. Simon a wickedThe firſt part The perſecution of the Church by Antiochus. churchwarden, betrayeth the treaſure of the Sanctuarie: 7. VVher upon Heliodorus ſent by the king, and after curteous intertainment, declaring that he muſt carie al the money to the king, is reſiſted by Onias with others, deuoutly commending the cauſe to God. 23. He neuertheles attempting the ſacrilege, is terrified by a viſion, ſore beaten, and in deſperate miſerie, 31. by Onias ſacrifice and prayers, is reſtored to health: 35 and returning home confeſſeth the powre of God.
THEREFORE when the holie Three thinges make a cōmonwealth to be in good ſtate. citie was inhabited in
C
Good agreement of principal men amongſt themſelues, & with the commonaltie.. al peace, Exact obſeruation of good lavves:. the lawes alſo as yet were very wel kept, becauſe of Onias And eminent vertue of the ſupreme gouernour vvith exerciſe of pietie and hate of ſinnes. the high prieſt his pietie, & minde that hated euils, † it came to paſſe that kinges alſo themſelues, and princes eſteemed the place worthie of high honour, and glorified the temple with verie great giftes: † ſo that Seleucus the king of Aſia of his reuenewes allowed al the charges perteyning to the miniſterie of the ſacrifices. † But :: Simon of the tribe of Beniamin, being appointed ouerſeer of the temple,
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contended, the prince of the prieſtes reſiſting him, to worke ſome wicked thing in the citie. † And 2. when he could not ouercome Onias, he came to Appollonius the ſonne of Tharſaeas, who at that time was gouernour of Caeleſyria, and Phaenicia: † and told him, that the treaſurie at Ieruſalem was ful of innumerable deale of money, and the common ſtore to be infinite, which perteyne not to the account of the ſacrifices: and that it is poſſible, al might fal into the kings powre. † And 3. when
Appollonius had made relation to the king, concerning the:: Other three thinges do truble the ſtate: Obſtinacie in offenders, not content to be corrected. 2 Inueterate malice ſeking reuenge againſt iuſt Superiors. 3. and auarice of princes, to robbe the holie or common treaſure. money that he was told of he calling for Heliodorus, who was ouer his affayres, ſent him with commiſſion to tranſport the foreſayde money. † And forthwith Heliodorus began to take his iourney, in shew in dede as if he would goe viſite the cities through out Coeleſyria and Phaenicia, but in very deede to accomplish the kings purpoſe. † But when he was come to Ieruſalem, and was curteouſly receiued in the citie by the highprieſt, he told of the the aduertiſment geuen of the money: and opened for what cauſe he was come: and asked if theſe thinges were ſo in very deede. † Then the highprieſt shewed that theſe were depoſita, and the liuelihoods of widowes, and pupils: † but certaine of them to belong vnto Hircanus of Tobie a very noble man, among theſe thinges, which impious Simon had promoted, & the whole to be of ſiluer foure hundred talents, and of gold two hundred. † And that they should be deceiued which had committed it to the place, & the temple, that is honoured through out the whole world, to be a thing, for the reuerence, and holines therof altogether vnpoſſible. † But he by reaſon of thoſe thinges, which he had in commiſſion of the king, ſayd in any wiſe that they muſt be caried to the king. † And on a day appointed, Heliodorus entered in to take order concerning theſe thinges. But there was noe ſmal trembling through out the whole citie. † And the prieſtes caſt themſelues before the altar with their prieſtes ſtoles, and inuocated him from heauen, which made the law of depoſita, that he would kepe the thinges ſafe, from them that had depoſed them. † But now he that ſaw the countenance of the high prieſt, was wounded in minde: for his face and colour being changed declared the inner ſorow of the minde. † For there was a certaine penſiuenes powred about the man, and horrour of the bodie, wherby the ſorow of his hart was made manifeſt to them that beheld him. † Others alſo came flocking together out of their houſes: praying with publicke ſupplication, for that the place was to come into contempt. † And the wemen hauing their breaſt girded with heareclothes, came together through the ſtretes. Yea and the virgins Theſe virgins remained in places nere to the temple, brought vp in exerciſes of pietie, faſting and praying, til they were deſpouſed. 1. Reg. 2. v. 22. S. Amb. li. 1. de virgine. S. Greg. Niſſen: Orat. de Chriſt Natiuit. S. Damaſ. li. 4. c. 13.
that were shut vp, came forth to Onias, and ſome to the walles, but ſome looked through the windowes: † and al ſtretching forth their handes vnto heauen, prayed. † For the expectation of the confuſe multitude, and of the grand prieſt being in an agonie,
was miſerable. † And theſe certes inuocated almightie God, that the thinges committed to them, might be performed with al integritie for them that had committed the ſame of truſt. † But Heliodorus exerciſed that which he had decreed in the ſame place himſelf preſent with his gard about the treaſurie. † But the ſpirit of almightie God made great euidence of his appearing, ſo that al which had preſumed to obey him, falling by the vertue of God, were turned into diſſolution and feare. † For 4. Reg. 2. v. 11. A firie chariotte and firie horſes caried Elias from Elizeus. 4. Reg. 6. v. 17. And the mountaine appeared ful of horſes, and of firie chariots round about Elizeus, no leſſe ſtrange then this viſion. See S. Ambroſe li. 2. c 29. offic. diſcourſing vpon this hiſtorie. there appeared to them a certaine horſe hauing a terrible rider, adorned with very rich harneſſe: and he with feircenes ſtroke Heliodorus with his forefoote, and he that ſate vpon him, ſeemed to haue armour of gold. † There appeared alſo two other yong men comely for ſtrength, excellent of glorie, and beautiful in attyre: which ſtood about him, and on both ſides whipped him, beating him with manie ſtripes without intermiſſion. † And Heliodorus ſodenly fel on the ground, & they tooke him being couered round about with much darkenes, and being ſet in a ſeate portatiue, they thruſt him forth. † And he that with manie currers, and men of his garde entered into the foreſayde treaſurie, was caried no man geuing him ſuccourſe, the manifeſt powre of God being knowne. † And he in deede by the powre of God lay dumbe, and depriued of al hope, and health. † But they bleſſed our Lord, becauſe he magnified his place: and the temple, that a little before was ful of feare and tumult, almightie God appearing, was filled with ioy and gladnes. † And then certaine of the freindes of Heliodorus forth with deſired Onias, that he would inuocate the higheſt to geue him life, who was at the very laſt gaſpe. † And the high prieſt conſidering leaſt perhaps the king might ſuſpect ſome malice on the Iewes part downe aboute Heliodorus, offered for the health of the man an healthful hoſt. † And when the high prieſt by prayer obteyned, the ſelfe ſame yong men, clothed with the ſame garments, ſtanding by Heliodorus, ſayd: Geue thankes to Onias the prieſt: for him hath our Lord geuen thee life. † But thou being ſcourged of God, declare vnto al men the great workes and the powre of God. And theſe thinges being ſayd, they appeared no more. † And Heliodorus hauing offered an hoſt to God, and hauing promiſed great vowes to him, that granted him to liue, and geuing thankes to Onias, taking his armie againe returned to the king. † And he teſtified to al men thoſe workes of the
great God, which he had ſeene before his owne eyes. † And when the king had asked Heliodorus; who was meete to be ſent yet once more to Ieruſalem, he ſayd: † If thou haue anie enemie, or traytour to thy kingdome, ſend him thither, and thou shalt receiue him againe ſcourged, if yet he eſcape: becauſe there is vndoubtedly in the place a certaine powre of God. † For he that hath his dwelling in the heauens, is the viſiter, and helper of that place, & them that come to doe euil, he ſtriketh, and deſtroyeth. † Therefore concerning Heliodorus, and the keping of the treaſurie ſo the matter ſtandeth.
CHAP. IIII. Onias defamed & moleſted by Simon, repayreth to the king to procure peace. 7. Seleucus dying, & Antiochus reigning, laſon by promiſing money to the king, getteth the office of highprieſt from his brother Onias: 10. and peruerteth religion: 12. ſetteth vp a wicked ſchoole, wherby manie are corrupted: 8. ſendeth money for ſacrifice to be offered to Hercules, which is imployed in making gallees. 21. Antiochus is receiued with great pompe into Ieruſalem. 23. Menelaus by promiſe of more money getteth the high prieſthood from Iaſon. 29. He alſo is depoſed, and his brother Liſimachus put in the place. 32. Andronicus trayterouſly murdereth Onias. 36. and for the ſame is ſlaine by the kings commandment: 39. and Lyſimachus by the people. 43. Menelaus iuſtly accuſed eſcapeth by bribing, and the innocent are ſlaine.
BVR Simon the foreſayde betrayer of the money, and of his countrie, It is the common practiſe of al traytors to calumniate and defame good gouerners. And the beſt remedie a gainſt ſuch ſeducers is by auctoritie of Superior povvre, not by the people, vvho are commonly more prone to fauour faction then iuſtice. ſpake il of Onias, as though he had ſtirred vp Heliodorus to theſe thinges, and had bene the mouer of the euils: † and the prouider for the citie, and defender of his nation, and the emulatour of the law of God, he preſumed to cala ſecret betrayer of the kingdom. † But when the emnities proceeded ſo far, that murders alſo were committed by certaine of Simons familiars: † Onias conſidering the peril of the contention, and that Appollonius being gouernour of Caeleſyria, and Phaenicia, was outragious, which encreaſed the malice of Simon, :: went to the king, † not as an accuſer of the citizens, but conſidering with himſelf the common profite of the whole multitude. † For he ſaw that without the kings prouidence it was vnpoſſible that peace should be made in thoſe matters, & that Simon would not ceaſe from his follie.
li. 1. c. 1. v. 11. † But after Seleucus departure out of life, when Antiochus that was called the Noble, had taken the kingdom vpon him, E
Iaſon the brother of Onias ambiciouſly ſought the highpricſthood: † going to the king, promiſing him three hundred three ſcore talents of ſiluer, and of other reuenewes foure ſcore talents, † aboue this he promiſed alſo an hundred fiftie more, if leaue might be granted him to make a ſchole, and a place for youth, and to intitle them, that were at Ieruſalem, Antiochians. † Which when the king had granted, and he had obteyned the princedom, forth with he began to tranſport his countrie men to the heathen rite. † And theſe thinges being taken away, which of fauoure had bene decreed by kinges vnto the Iewes, and through Iohn the father of the Eupolemus, who was embaſſadour with the Romans concerning amitie and ſocietie, he diſanulling the lawful rites of the citizens, made wicked ordinances. † For he preſumed vnder the verie caſtle to ſet vp a ſchoole, and to put al the goodlieſt youthes in brothel houſes. † And this was not the beginning, but a certaine increaſe, and going forward of the heathen and ſtrange conuerſation, through the abhominable neuer heard before, of Iaſon the impious and not a prieſt. † So that the prieſtes were not now occupied about the offices of the altar, but VVhere true Religion is aboliſhed, moſt men neglect al ſhew of religion, and rather applie themſelues to vanities, or woiſe ſinnes. the temple being contemned, & the ſacrifices neglected, they haſtened to be pertakers of the gamme of wraſtling, and of the vniuſt maintenance therof, and in the exerciſe of the coyte. † And ſetting nought by the honours of their fathers, they eſteemed the Greeke glories for the beſt: † by reaſon wherof they had dangerous contention, and they had emulation toward their ordinances, and in al thinges they coueted to be like to them, whom they had enemies and murderers. † For to doe impiouſly againſt the lawes of God eſcapeth not vnpunished, but this the time folowing wil declare. † And when the gamme vſed euerie fifth yeare was kept at Tyre, and the king was preſent, † the wicked Iaſon ſent from Ieruſalem ſinful men, carying three hundred didrachmaes of ſiluer for the ſacrifice of Hercules, which they that caryed it, requeſted that it might not be beſtowed on the ſacrifices, becauſe it ought not, but that it might be deputed for other charges. † And theſe were offered in dede by him that ſent them, vnto the ſacrifice of Hercules: but becauſe of them that were preſent they were geuen to the making of gallees.
li. 1. c. 1. v. 17.
† And Apollonius the ſonne of Mneſtheus being ſent into
G Aegypt becauſe of the nobles of Ptolomee Philometor the
king, This king falſly pretended to reſtore his kinſman (his ſiſters, ſonne) to the kingdom being depriued by his younger brother (Liuius li. 44) but the true cauſe of his ſending Apolonius into Aegypt, was to ſubdue that kingdom to himſelf. 1. Mach. 1. v. 17. when Antiochus vnderſtood that himſelf was made an alien from the affaires of the kingdom, prouiding for his owne commodities, departing thence he came to Ioppe, and from thence to Ieruſalem. † And being magnifically receiued of Iaſon, and the citie, entered in with torch lights, and with prayſes: and from thence he turned his armie into Phaenicia. † And after the time of three yeares Iaſon ſent Menelaus brother of the foreſaide Simon, carying money to the king, and to bring anſwers of neceſſarie affayres. † But he being commended to the king, when he had magnified the preſence of his power, wreſted the high prieſthood vpon him ſelf, ouer bidding Iaſon three hundred talents of ſiluer. † And hauing receiued commiſſion from the king, he came, hauing in deede nothing worthie of the prieſthood: but bearing the mind of a cruel tyrant, and the wrath of a wilde beaſt. † And Iaſon indeede who had circumuented his owne brother, being himſelf deceiued was driuen out a fugitiue into the countrie of the Ammanites. † And Menelaus brother of Simon (v. 23) of the tribe of Beniamin (ch. 3. v. 4.) vvas not by the law capable of the prieſthood, which only perteined to the progenie of Aaron of the tribe of Leui So in this trubleſome time the right ſucceſſion of high prieſtes was intermitted, and reſtored in Mathathias. li. 1. c. 2. Menelaus obteyned the princedom: but concerning the money promiſed to the king he did nothing, wheras Soſtratus that was gouernour of the caſtel exacted it. † For to him perteyned the exacting of the tributes: for which cauſe they were both called out to the king. † And Menelaus was remoued from the prieſthood, Lyſimachus his brother ſucceeding: and Soſtratus was made gouernour of the Cyprians. † And when theſe things were a doing, it chanced the Tha
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ſians, and the Mallotians to moue ſedition, becauſe they were geuen for a gift to king Antiochus concubine. † The king therfore came in haſt to pacifie them, one of his companions Adronicus being lefte ſubſtitute. † But Menelaus ſuppoſing that he had taken a conuenient time, ſtealing certaine veſſels of gold out of the temple, gaue them to Adronicus, and others he had ſould at Tyre, & in their neere cities: † Which thing when Onias vnderſtood moſt certainly, he rebuked him, keeping himſelf in a ſafe place at Antioche beſide Daphne. † Wherupon Menelaus coming to Andronicus, deſired him to kil Onias. Who when he was come to Onias, and right handes being geuen with an oath (although he was ſuſpected of him) had perſwaded him to come out of the ſanctuarie, immediatly he ſlew him, not reuerencing iuſtice. † For which cauſe not only the Iewes, but alſo other nations likewiſe were offended, and tooke it greuouſly for the vniuſt
murder of ſo great a man. † But when the king was returned out of the places of Cilicia, the Iewes went vnto him at Antioch, and alſo True and ſolide vertue moued the common people to compaſſion, the King himſelf to teares, the Tyrians to honour the bodies of the innocent with coſtlie burial. v. 49. the Greekes: complayning of the vniuſt murder of Onias. † Antiochus therefore was ſorie in his minde for Onias, and being inclined to pitie, he shed teares, remembring the ſobrietie and modeſtie of the deceaſed. † And his hart being incenſed, he commanded Andronicus being ſpoiled of the purple, to be led about al the citie: and that in the ſame place, wherin he had committed the impiety vpon Onias, the ſacrilegious perſon should be depriued of his life, our Lord repaying him worthie punishment. † And manie ſacrilegies being committed of Lyſimachus in the temple by the counſel of Menelaus, and the rumour being bruited abrode, the multitude gathered together againſt Lyſimachus, much gold being now caryed out. † But the multitudes making inſurrection, and their mindes replenished with anger, Lyſimachus arming almoſt three thouſand began to vſe vniuſt handes, a certaine tyrant being captaine farre growne in age, and alſo in madnes. † But as they vnderſtood the endeuour of Lyſimachus, ſome tooke ſtones, ſome ſtrong clubbles: and certaine threw ashes. † And manie in deede were wounded, & certaine alſo throwne to the ground, but al were put to flight: the ſacrilegious perſon alſo himſelf they ſlew beſide the treaſurie. † Concerning theſe thinges therefore iudgement began to be commenced againſt Menelaus. † And when the king was come to Tyre, three men ſent from the ancients, put vp the matter vnto him. † And when Menelaus was ouercome, he promiſed P
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olomee. to geue much money to perſwade the king. † P
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olomee therfore went to the king being in a certaine courte, as it were to coole himſelf, and brought him from his purpoſe: † and Menelaus certes being guiltie of al the euil was quitted of the crimes: and the poore wretches, who if they had pleaded the cauſe euen before Scythians should be iudged innocent, them he commanded to death. † Quickly then did they vniuſtly ſuffer, which proſecuted the cauſe for the citie, & the people, and the ſacred veſſels. † For the which thing the Tyrians alſo being offended, were very liberal towards the burial of them. † But Menelaus becauſe of their auarice that were in power, continewed in authoritie, increaſing in malice to the betraying of the citizens.
CHAP. V. Viſions of armies fighting in the ayre appeare in Ieruſalem fourtie dayes. 5. Iaſon with a thouſand men ſurpriſeth the citie, killeth, manie citizens, but is expulſed and dyeth myſerably. 11. Antiochus perſecuteth the Iewes, 15. ſpoyleth the temple, and prophaneth holie thinges. 27. Iudas with others flee into the deſert.
AT the ſame time Antiochus prepared a ſecond iourney into Aegypt. † And it came to paſſe: that through out the whole citie of Ieruſalem were ſenne for fourtie dayes in the ayre horſemen running hither & thither, hauing golden ſtoles, and ſpeares, as it were companies armed, † and courſing of horſes ſet in orders by rankes, and that there were encounterings together neere hand, and shakings of sheildes, and a multitude of men in helmets with ſwordes drawen, and throwing of darts, and the glittering of golden armour, and of al kind of harnes. † Wherefore al prayed that the wonders might be turned to good. † But when there was a falſe rumour gone forth, as though Antiochus had bene parted this life, Iaſon taking vnto him no leſſe then a thouſand men, ſuddenly ſet vpon the citie: and the citizens flying together to the wal, at the laſt the citie being taken, Menelaus fled into the caſtel. † But Iaſon ſpared not his citizens in murder, nor conſidered, that proſperitie againſt kinſmen is a verie great euil, ſuppoſing that he should take the victorious ſpoiles of the enemies, and not of his citizens. † And the princedome verily he obteyned not, but receiued confuſion, the end of his treacherie, and went againe a fugitiue into the countrie of the Ammanites. † At the laſt to his owne deſtruction being incloſed of Aretas the tyrant of the Arabians, flying from citie to citie, odious to al men, as an apoſtata from the lawes, and execrable, as an enemie of his countrie and citizens, he was thruſt out into Egypt: † and he that had expelled manie out of their countrie, perished in a ſtrange place, going to the Lacedemonians, as being like Strange thinges aboue the ordinarie courſe of nature doe euer ſignifie Gods vvrath, for mens tranſgreſſion, and are admonitions to turne from ſinne, vvith ſpede that vve may eſcape the heauie hand of Gods iuſtice. So the Emperour Charles the Great interpreted the apparition of a great Comete as vvitneſſeth. Faſciculus temporum.
for kindred ſake to haue refuge there: † but he
:: Lacedemonians othervviſe called Spartians, deſcended from the ſtocke of Abraham li. 1. c. 12. v. 2. that caſt away manie vnburyed, himſelf both vnlamented, and vnburyed is caſt forth, neither enioying forrein buryal, nor partaker of the ſepulcher of his fathers
li. 1. c. 1. v. 21.
† Theſe thinges therefore being done, the king ſuſpected that the Iewes would forſake the ſocietie: and for this departingI out of Aegypt with a furious mind, he tooke the citie by armes.
† And he bad the ſouldiars kil, and not ſpare them that came in their way, to murder them that went vp into the houſes. † Slaughters therfore were made of youngmen & old, and deſtructions of wemen and children, and murders of virgins and litle ones. † And there were in the whole three dayes foure ſcore thouſand ſlaine, fourtie thouſand priſoners, and no leſſe ſold. † But neither do theſe thinges ſuffice, he preſumed alſo to enter into the temple, in al the earth the moſt holie, Menelaus being his leader, who was betrayer of the lawes, and his countrie. † And with wicked handes taking the holie veſſels, which by other kinges and cities were ſet for the ornament and the glorie of the place, he vnworthily handled and contaminated them. † So Antiochus being alienated in minde, conſidered not, that for the ſinnes of them that inhabit the citie, God had bene angrie a litle: for the which alſo hapned the contempte about the place: † otherwiſe vnles it had
ch. 3. v. 23. 27. chanced them to haue bene wrapped in manie ſinnes, as Heliodorus, who was ſent of Seleucus the king to ſpoile the treaſurie, this man alſo immediately as he came had bene ſcourged, and repelled verily from his boldnes. † But Al rites of religion vvith temples and other holie thinges are ordayned to the Seruice of God, and for mens ſpiritual good and therfore vvhen men ceaſe to ſerue God, as holie thinges are deſtroyed, or taken avvay. not the nation for the place, but the place for the nation hath God choſen. † And therefore the place alſo it ſelf is made partaker of the peoples euils: but afterward it shal be partaker of the good thinges, and it that was forſaken in the wrath of almightie God, shal be exalted againe with great glorie in the reconciliation of the great Lord. † Therefore Antiochus hauing taken away out of the temple a thouſand and eight hundred talents, ſpedily went backe to Antioch, thinking through pride, that he might bring the land to ſayle vpon, & the ſea to goe vpon, through haughtines of minde. † And he left alſo rulers to afflict the nation: at Ieruſalem, Philip a Phrygian borne, more cruel of maners then he himſelf by whom he was appointed: † and in Garizim Andronicus and Menelaus, who lay more greiuouſly vpon the citizens then the reſt. † And wheras he was ſet againſt the Iewes, he ſent the odious prince Apollonius with an armie of two & twentie thouſand, commanding him to kil al of perfect age, to ſel the wemen and the young ones. † Who when he was come to Ieruſalem, feyning peace, reſted vntil the holie day of the Sabbath: and then the Iewes keping holie day, he commanded his men to take weapons. † And he murdered al that were gone forth to behold the gammes: & running through
the citie with armed men he ſlew a very greate multitude. † But Iudas Machabeus, who was Iudas vvas the tenth lawful highprieſt from the Monarchie of the Grecians. the tenth, was retyred into a deſert place, and there amongſt wilde beaſtes he led his life in the mountaines with his companie: and they abode eating meate of graſſe, that they might not be partakers of the contamination.
CHAP. VI. The law of God is abolished, the temple prophaned, and named of Iupiter Olympius. 7. The feaſt of Bacchus is kept. 10. wemen with their circumciſed children are ſlaine. 11. others for celebrating the ſabbath (12. an admonition to the reader) 18. old Eleazarus conſtantly obſeruing the law ſuffereth glorious death.
BVT not long after the king ſent a certaine ancient man of Antioch, that should compel the Iewes to remoue them ſelues from the lawes of their fathers and of God: † to contaminate alſo the temple that was in Ieruſalem, and to cal it by the name of Iupiter Olympius: and in Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Ieruſalem. An other was built in Aegypt by Ananias in in the time of Ptolomee Philometor both ſchiſmatical. Ioſephus. l. 11. c. S. & li. 13. c. 6.
Garizim, according as they were that inhabited the place, of Iupiter Hoſpitalis. † And the inuaſion of the euiles was ſore and grieucus to al: † for the temple was ful of the lecherie and glottonie of the Gentiles: & of them that played the harlots with whoores. And wemen thruſting themſelues of their owne accord into the ſacred houſes, bringing in thouſe thinges which were not lawful. † The altar alſo was ful of vnlawful thinges, which were forbidden by the lawes. † And neither were the Sabbaths kept, not the ſoleme dayes of the fathers obſerued neither plainely did anie man confeſſe him ſelfe to be a Iewe. † But they were led with bitter neceſſitie in the kings birth day to ſacrifices: and when the feaſt of Bacchus was kept, they were compelled to goe about crowned with Iuie vnto Bacchus. † And there went forth a decree into the next cities of the Gentiles, the Ptolomeans geuing the aduiſe, that they alſo in like manner should doe againſt the Iewes, that they ſacrifice: † and them that would not paſte to the ordinances of the heathen, Beſides former great maſaker. c 5. foure moſt notorious martyrdomes are here related. they should kil. A man then might ſee the miſerie. † For Vvemen with their circumciſed children.. two wemen were accuſed to haue circuncided their children: whom, the infantes hanging at their breaſts, when they had openly led them about through the citie, they threwe downe headlong by the walles. † And others coming together to the next caues, & ſecretely 2. keping the day of the Sabbath, when
they were diſcouered to Philip, were burnt with fyre, becauſe they feared for religion and obſeruance, to helpe themſelues with their hand.Other people for keeping the ſabbath.
† But I beſeech them that shal read this booke, A neceſſaire admonition to the weake in time of perſecucion. that they abhorre not for the aduerſities, but that they account thoſe thinges, which haue happened, not to be for the deſtruction, but for the chaſtening of our ſtocke. † For not to ſuffer ſinners a long time to doe as they wil, but forthwith to punish, is a token of a great benefite. † For, not as in other nations our Lord patiently expecteth, that when the day of iudgement shal come, he may punish them in the fulnes of ſinnes: † ſo alſo doth he determine in vs, that our ſinnes being come to the end, ſo at length he may punish vs. † For which cauſe he neuer certes remoueth away his mercie from vs: but chaſtening his people by aduerſitie, he forſaketh them not. † But let theſe thinges be ſayd of vs in few wordes for an admonition of the readers. And now we muſt come to the ſtorie.
† Therfore Eleazarus nintie yeares old cruelly ſlaine. Eleazarus one He vvas excellently lerned in holie Scriptures and in al diuine and humane knovvlege. of the chief of the Scribes, a man ſtriken in age, and comely of countenance, with open mouth gaping was compelled to eate ſwines flesh. † But he embracing rather a moſt glorious death then an hateful life, went before voluntarily to the punishment. † And conſidering how he ought to come patiently ſuſteyning, he determined not to committe vnalwful thinges for loue of life. † But they that ſtood by, moued with vnlawful pitie, for the old frendshipe of the man, taking him in ſecrete, deſired that flesh might be brought, which it was lawful for him to eate, that he To feyne or make outvvard ſhevv of conſent to falſe religion, is neuer lavvful. might feyne to haue eaten, as the king had commanded, of the flesh of the ſacrifice: † that by this fact he might be deliuered from death: and for the old freindshipe of the man, they did him this courteſie. † But he begane to thinke vpon the worthie preeminence of his age and ancientnes, and the houre heares of natural nobilitie, & his doinges from a childe of very good conuerſation, and according to the ordinances, and the holie law made of God, he anſwered quickly, ſaying: that he would rather In the old reſtament none could enter into heauen, but the moſt iuſt went to Limbus when they died. be ſent vnto hel. † For it is not meete, quoth he, for our Old age (ſaith S. Ambroſe. li. 2. c. 10. de Iacob patri.) ought to be the hauen, not the ſhipvvrake of thy former life. age to feyne: that manie young men thinking, that Eleazarus of foure ſcore yeare & tenne is paſſed to the life of Aliens: † they alſo through my diſſimulation, and for a litle time of corruptible life, may be deceiued, and hereby I may purchaſe a ſtayne, and a curſe to mine old age. † For
although at this preſent time I be deliuered from the punishments of men, yet neither aliue nor dead shal I eſcape the hand of the Almightie. † Wherfore in departing manfully out of this life, I shal appeare worthie of mine old age: † and to yong men I shal leaue a conſtant example, if with readie mind and ſtoutly I ſuffer an honeſt death, for the moſt graue and moſt holie lawes. Theſe thinges being ſpoken, forthwith he was drawen to execution. † And they that led him, and had bene a litle before more milde, were turned into wrath for the wordes ſpoken of him, which they thought were vttered through arrogancie. † But when he was now in killing with the ſtrokes, he groned, and ſayd: O Lord, which haſt the holie knowlege, thou knoweſt manifeſtly that wheras I might be deliuered from death, I doe ſuſteyne ſore paines of the bodie: but according to the ſoule, for thy feare I doe willingly ſuffer theſe thinges. † And this man certes in this maner departed this life, leauing not only to yong men, but alſo to the whole nation the memorie of his death for an example of vertue and fortitude.
CHAP. VII. The noble Martyrdome of ſeuen refuſing to eate ſwines flesh: and boldly admonishing king Antiochus of his damnable ſtate. 41. Laſtly the mother (hauing encoreged her ſonnes) likewiſe dyeth gloriouſly.
AND it came to paſſe, The fourth Martyrdom vvas of ſeuen bretheren and their mother.
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VVhoſoeuer pleaſe to read more of theſe glorious Martyres, may ſec the large diſcourſes of Flanius Ioſephus in his booke de Machabeis, And of ſundrie ancient Fathers: S. Cyprian. li: 4. Epiſt. ep. 6. S. Chryſoſtom, homilia de natiuitate ſeptem Machabaeorum. S. Ambroſe li. 1. Offic. c. 40. &c li. 11. de Iacob. c. 9. S. Auguſtin, de origine animae. Tract, 8. in Epiſt 1. Ioan, & Ser. 110. de diuerſis. S. Proſper: li de praedict. par 2. c. 40. S. Prudentius. hymno de Romano Martyre. S. Leo. Ser de Nat ſeptem fratrum. Machab. S. Gaudentius. Brixanus Tractatu de Machabeis. S. Ephrem. Ser. de morte. S. Victorinus Aſer. Carmine de ſeptem Machabeis.
that ſeuen brethren together with their mother being apprehended, to be compelled by the king to eate againſt the law ſwines flesh, were tormented with whippes and ſcourges. † But one of them which was the firſt, ſayd thus: What ſeekeſt thou, and what wilt thou lerne of vs? we are readie to dye rather then to tranſgreſſe the lawes of God, coming from our fathers. † The king therfore being wrath commanded frying pannes, and braſen pottes to be heated: † the which forth with being heated, he commanded his tongue, that had ſpoken firſt, to be cut out: and the skinne of his head being drawen of, the endes alſo of his handes and feete to be chopped of, the reſt of his bretheren, and his mother looking on. † And when he was now made in al partes vnprofitable, he commanded fire to be put vnto him, and that breathing as yet he should be fried in the frying panne: wherin when he was long tormented, the reſt together with the mother exhorted one an other to dye manfully, † ſaying: Our
Lord God wil behold the truth, and wil take pleaſure in vs, as Moyſes declared in the profeſſion of the Canticle: And in hisDeut. 32. v. 43. ſeruants he wil take pleaſure. † That firſt therfore being dead in this maner, they brought the next to make him a mocking ſtocke: & the skinne of his head with the heares being drawen of, they asked if he would eare, before that he were punished throughout the whole bodie in euerie member. † But he anſwering in his countrie ſpeach, ſaid: I wil not doe it. Wherfore this alſo in the next place, receiued the torments of the firſt: † and being at the verie laſt gaſpe, thus he ſaid: Thou in dede ô moſt wicked man in this preſent life deſtroyeſt vs: but the king of the world wil raiſe vs vp which dye for his lawes, in the reſurrection of eternal life. † After him the third is had in deriſion, and being demanded his tongue, he quickly put it forth, and conſtantly ſtretched out his handes: † and with confidence he ſaid: From heauen doe I poſſeſſe theſe, but for the lawes of God now doe I contemne theſe ſelfe ſame, becauſe I hope that I shal receiue them againe of him. † So that the king, and they that were with him merueled at the yong mans courege, becauſe he eſtemed the torments as nothing. † And this being thus dead, the fourth they vexed in like maner tormenting him. † And when he was now euen to dye, thus he ſaid: It is better for them that are put to death by men to exſpect hope of God, that they shal be rayſed vp againe by him. For to thee there shal not be reſurrection vnto life. † And when they had brought the fifth, they tormented him. But he looking vpon him, † ſayd: Thou hauing power among men, wheras thou art corruptible doeſt what thou wilt: but thinke not that our ſtock is forſaken of God. † And doe thou patiently abide, and thou shalt ſee his great power, in what ſort he wil torment thee, and thy ſeede. † After him they brought the ſixth, and he beginning to dye, ſayd thus: Be not deceiued vainely: for we ſuffer this for our owne ſakes, ſinning againſt our God, and thinges worthie of admiration are done in vs:
† but doe not thinke that thou shalt eſcape vnpunished, for that thou haſt attempted to fight againſt God. † But the mother aboue meaſure meruelous, and worthie of good mens memorie, which beholding her ſeuen ſonnes perishing in one dayes ſpace, bare it with a good hart, for the hope that she had in God: † exhorted euerie one of them in their countrie language manfully, being replenished with wiſedome: and
ioyning a mans hart to a womans cogitation, † she ſayd to them: I know not how you appeared in my wombe: for neither did I geue you ſpirit and ſoule and life, and the members of euerie one I my ſelfe framed not. † But in deede the Creator of the world, that hath formed the natiuitie of man, and that inuented the origine of al, & he wil reſtore againe with mercie vnto you ſpirit and life, as now you deſpiſe your ſelues for his lawes. † But Antiochus thinking himſelfe contemned, and withal deſpiſing the voice of the vpbrayder, when the yonger was yet aliue, he did not only exhort with wordes, but alſo with oth he affirmed that he would make him rich & happie, and being turned from the lawes of his fathers, he would account him a freind, and geue him thinges neceſſarie. † But when the yong man was not inclined to theſe thinges, the king called the mother, and counſelled her to deale with the yong man to ſaue his life. † And when he had exhorted her in manie wordes, A promiſe is properly of a good thing, & bindeth the promiſer to do that vvhich is in dede good. In ſo much that whoſoeuer promiſeth, ſvveareth, or vovveth to do euil, is bond not to do it. And to do it, is a diſtinct ſinne beſides the former. she promiſed that she would counſel her ſonne.
† Therfore bending towards him, In that this godlie woman deceiued the tyrant, ſhe did vvel, lavvfully vſing aequiuoeation. mocking the cruel tyrant, she ſayd in her countrie language: My ſonne haue pitie on me, which haue borne thee in my wombe nine moneths, and gaue thee milke for three yeares, and nourished thee, and brought thee vnto this age. † I beſeech thee my ſonne, that thou looke to heauen and earth, and to al thinges that are in them: and vnderſtand that God of nothing made them and mankinde: † ſo shal it come to paſſe, that thou wilt not feare this tormenter but being made a worthie partaker with thy bretheren, take thou death, that in that mercie I may receiue thee againe with thy bretheren. † When she as yet was ſaying theſe thinges, the yong man ſayd: For whom ſtay you? I obey not the commandement of the king, but the commandement of the law, which was geuen vs by Moyſes. † But thou that art become the inuenter of al malice againſt the Hebrewes, shal not eſcape the hand of God. † For we for our ſinnes doe ſuffer theſe thinges. † And if the Lord our God hath bene angrie with vs a litle for rebuke & correction: yet he wil be reconciled againe to his ſeruants. † But thou ô wicked, and of al men moſt flagicious, be not in vaine extolled with vaine hopes, inflamed againſt his ſeruantes. † For thou haſt not yet eſcaped the iudgement of the almightie God, and him that beholdeth al thinges.
† For my bretheren hauing now ſuſteyned short payne, are become vnder the teſtament of eternal life: but thou by the
iudgement of God shalt receiue iuſt punishment for thy pride. † And I as alſo my brethren doe yeld my life and my bodie for the lawes of our fathets: inuocating God to be propicious to our nation quickly, and that thou with torments and ſtripes maiſt confeſſe that he onlie is God. † But in me and in my brethren shal the wrath of the Almightie ceaſe, which hath iuſtly bene brought vpon al our ſtocke. † Then the king incenſed with anger, raged againſt him more cruelly aboue al the reſt, taking it grieuouſly that he was mocked. † And this ſame therfore died vnſpotted, wholy truſting in our Lord. † And laſt of al after the ſonnes the mother alſo was conſumed. † Therfore of the ſacrifices, and of the exceeding cruelties there is ynough ſayd. li. 1. c. 2. v. 1.
CHAP. VIII. Iudas Machabeus with ſix thouſand men, commendîng their cauſe to God,The ſecond part of the hiſtorie. The vvarres of the Machab
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begune by Mathathias. li 1. c. 2 and proſecuted by Iudas 6. proſpereth in battel. 8. Philippe ſoliciting for more helpe, Nicanor and Gorgias are ſent with twentie thouſand men against Iudas. 12. whoſe men beginning to feare, and ſome flying he encoregeth the reſt, 19. reciting manie examples of Gods aſſiſtance: 22. diſpoſeth his armie, and pr
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uayleth. 30. killing manie of Timothees and Bacchide
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men. 34. The principal hardly eſcaping by flight, acknowlege that God protecteth the lewes.
BVT Iudas Machabeus and they that were with him, went
I. in ſecretely into the townes: and calling together their kinſemen and taking vnto them thoſe that continewed in Iudaiſme, they brought out to them ſix thouſand men. † And
In al good attemptes deuout prayer is the firſt preparation. And no vvhere more neceſſary then in battel. As vvel for good ſucceſſe (ſuppoſing alwayes a good cauſe) as alſo that euerie one pray for his ovvne ſoule, that it be in ſtate of grace. they inuocated our Lord, that he would haue reſpect vnto his people that was troden of al, and would haue mercie on the temple, that was cotaminated of the impious: † he would haue pitie alſo vpon the deſtruction of the citie, which was forth with to be made flat with the ground, and would heare the voice of the bloud crying to him: † he would remember alſo the moſt vniuſt deathes of innocent children, and the blaſphemies done to his name, and would take indignation for them. † But Machabeus▪ hauing gathered a multitude, became intolerable to the heathen: for the wrath of our Lord was turned into mercie. † And coming vpon the caſtels, and cities vnlooked for, he burnt them: & taking commodious places, he made not few ſlaughters of the enemies. † and eſpecially in the nightes he was caried to ſuch excurſions, and the fame of his manlines was ſpred abrode euerie where. li. 1. c. 3. v. 10.
† But This Philip a Phrygian was left in Ieruſalem by Antiochus to afflict the Ievves, ch. 5. v. 22. Philip ſeing the man to come forward by litle and litle,
N and that thinges for the more part ſucceeded with him proſperouſly, wrote to Ptolomee the gouernour of Coeleſyria and Phoenicia, to geue ayde to the kinges affaires. † And he with ſpede ſent Nicanor the ſonne of Patroclus, of the principals of his freindes, geuing him of the nations mingled together, no leſſe then twentie thouſand armed men, to deſtroy vtterly al the ſtocke of the Iewes, adioyning alſo vnto him Gorgias a man of warre, and in martial affayres of very great experience. † And Nicanor appointed, that he would ſupplie vnto the king the tribute that was to be geuen to the Romanes, two thouſand talents out of the captiuitie of the Iewes: † and forthwith he ſent to the cities by the ſea ſide, calling men together to the buying of the Iewiſh ſlaues, promiſing that he would ſel ninetie ſlaues for a talent, not looking to the vengeance, which was to folow him from the Almightie. † But Iudas when he vnderſtood it, shewed to thoſe Iewes that were with him, the coming of Nicanor. † Of whom certaine fearing, and not crediting the iuſtice of God, fled away: † and others if they had any thing left, ſold it, & withal be ſought our Lord, that he would deliuer them from the impious Nicanor, who had ſold them before he came neere them: † and if not for them, yet A iuſt and religious cauſe is the very beſt helpe, that can be in vvarres. for the teſtament that was with their fathers, and for the inuocation of his holie & magnifical name vpon them. † But Machabeus calling together ſeuen thouſand, that were with him, deſired that they would not be reconciled to the enemies, nor feare the multitude of the enemies coming againſt them vniuſtly, but would fight manfully: † hauing before their eyes the contume lie, that was vniuſtly done by them to the holie place, and moreouer the iniurie alſo of the citie being made a laughing ſtocke, beſides alſo the ordinances of the anceſters broken. † For they in dede truſt to their weapons, ſayd he, and to their boldnes alſo: but we truſt in the Almightie Lord, who can vtterly deſtroy both them coming againſt vs, and the whole world with one becke. † And he admonished them alſo of the aydes of God, that were geuen to their fathers: and that vnder Sennacherib an hundred foure4 Reg. 19. ſcore fiue thouſand perished. † And of the battel, that they
:: Of this battel vvith the calatians there is no other mention in holy ſcripture but it ſemeth to be that, vvherin they aſſiſted Antiochus the firſt called Soter, vvhen he repelled the Galatians inuading Aſia: vvherof Appianus vvriteth in bellis Syriacis. And Ioſephus teſtifieth. l. 12, c 3. that Antiochus Magnus (ſonne of Soter) much fauored the Ievves, for their explottes donne in his fathers dayes. had againſt the Galatians in Babylonia, how al they, when it came to the point, the Macedonians their felowes ſtaggering, being only ſix thouſand ſlewe an hundred twentie thouſand,
by reaſon of the ayde geuen them from heauen, and for theſe thinges obteyned verie manie benefites. † With theſe wordes they were made conſtant, and readie to dye for the lawes, and their countrie. † He appointed therfore his brethren captains ouer both orders, Simon, and Ioſeph, and Ionathas, vnder euerie one putting a thouſand and fiue hundreth. † Beſide this alſo the holie booke being read vnto them by Eſdras, † and a ſigne of Gods helpe being geuen, in the foreward the duke himſelf ioyned battel with Nicanor. And the Almightie being made their helper, they ſlew aboue nine thouſand men: and the greater part of Nicanors armie being made weake with woundes, they forced to flee. † And taking away their money that came to buy them, they purſued them on euerie hand, † but they returned being taken short with the time: for it was the day before the Sabbath: for the which cauſe they continewed not purſewing them. † But gathering together the armour and ſpoiles of them, they kept the Sabbath: bleſſing our Lord that deliuered them this day, diſtilling the beginning of mercie vpon them. † But after the ſabbath they diuided the ſpoyles to the feeble and to orphans, and to widowes: & the reſt themſelues had with their felowes. † Theſe thinges therfore being done, and obſecration being made in common of al, they deſired our merciful Lord, that he would be reconciled to his ſeruants vnto the end. † And of them that were with Timothee and Bacchides fighting againſt them, they ſlew aboue twentie thouſand, & wanne the high holdes: and they diuided manie prayes, making equal portion to the feeble, pupils, and widowes, yea and to the elder men. † And when they had diligently gathered together their armour, they layd al together in conuenient places, and the reſidue of the ſpoiles they caried to Ieruſalem: † and Philarches that was with Timothee, they ſlewe, a wicked man, which in manie thinges had afflicted the Iewes. † And when they kept the feaſt of victorie in Ieruſalem, him that had burnt the holie gates, that is, Calliſthenes, when he was fled into a certaine houſe, they burnt, a worthie reward being repayed him for his impieties: † But the moſt impious Nicanor, who had brought a thouſand merchants to the ſale of the Iewes, † being humbled through the helpe of our Lord by them, whom he eſteemed no bodie, laying aſide his garment of glorie, fleeing by the midland, came alone to Antioch, hauing gotten
great infelicitie by the deſtruction of his armie. † And he that had promiſed that he would render tribute to the Romanes of the captiuitie of Ieruſalem, now profeſſed that the Iewes had God their protectour, & that for him they could not be wounded, becauſe they folowed the lawes appointed by him.
li. 1. c. 4. v. 28.
CHAP. IX. Antiochus repulſed from Perſepolis, 3. and hearing that his armie is ouerthrowne in lurie: 9. wormes iſſuing from his bodie, intolerably ſtincking: 11. acknowlegeth his wicked deſertes: 14. promiſeth amendment, 18. writeth to the Iewes, praying them to obey him, and his ſonne, 28. and dyeth miſerably.
AT that time Antiochus returned out of Perſis dishonourably.
R † For he had entered into the citie which is called
A chief citie of Perſis, called Elymais. li. 1. c. 6. v. 1. Perſipolis, and he attempted to ſpoile the temple, and to oppreſſe the citie: but the multitude running together to armes, they were put to flight: and ſo it chanced that Antiochus after his flight returned with dishonour. † And when he was come about Ecbatana, he vnderſtood the thinges that were done to Nicanor and Timothee. † And ſwelling in anger, he thought that he might wreake the iniurie of them, that had put him to flight, vpon the Iewes. And therfore he commanded his chariorte to be driuen, iorneing without intermiſſion, the heauenlie iudgement vrging him forward, becauſe he ſpoke ſo proudly, that he would come to Ieruſalem, & make it an heape of the ſepulcher of the Iewes. † But he that ſeeth al thinges our Lord the God of Iſrael, ſtroke him with an vncurable and inuiſible plague. For as he ended this verie ſpeach, a cruel plague of the bowels tooke him, and bitter torments of the inner parts: † and in dede very iuſtly, as who had tormented the bowels of others with manie and new torments, albeit he by no meanes ceaſed from his malice. † And beſide this replenished with pride, breathing fire in his minde againſt the Iewes, and commanding the matter to be haſtened, it chanced him going with violence to fal from the chariot, and his limmes to be vexed with a greeuous bruiſing of the bodie. † And he that ſeemed to himſelf to rule euen ouer the waues of the ſea, replenished with pride aboue the meaſure of man, and to weye the heights of mountaines in a balance, now being humbled to the ground was caried in a portatiue ſeate, teſtifying the manifeſt power of God in himſelf: † ſo that out of the bodie of the impious
man, wormes crawled abundantly, and his liue flesh fel of for paynes, with his ſmel alſo & ſtinke the armie was anoyed. † And he that a litle before thought to touch the ſtarres of heauen, him no man could carie for the intolerable ſtinke. † Hereby therfore he begane, being brought from his great pride, to come to the knowlege of him ſelf, admonished by the plague of God, his paines increaſing euerie moment. † And when neither himſelf now could abide his owne ſtinke, thus he ſayd: It is reaſon to be ſubiect to God, & a mortal man not to thinke of himſelf equally with God. † And this wicked man prayed to our Lord, Antiochus vvas in dede really and ſeriouſly greued, and truly acknovvledged that his affliction vvas for his ſinnes, li. 1. c. 6. v. 11. but he vvas not truly penitent for the offence committed againſt God & his neighbour but only for his ovvne calamitie & miſerie: & therfore could not obreyne mercie to remiſſion of his ſinnes, nor releaſe of the puniſhment. So alſo the damned in hel, knovv & confeſſe that they are puniſhed for their ſinnes, but haue not true repentance, for their offence againſt God. of whom he was not to obteyne mercie. † And the citie to the which he came in haſt to haue brought it to the ground, & to haue made it a ſepulchre of bodies heaped together, now wisheth to make it free: † And the Iewes whom he ſayd he would not vouchſafe worthie, no not of burial, but would geue them to birds & wilde beaſtes to be ſpoiled, & deſtroy them with the litle ones, now he promiſeth to make them equal with the Athenians. † The holie temple alſo, which before he had ſpoiled, he would adorne with goodlie donaries, and would multiplie the holie veſſels, and of his reuenewes would allow the charges perteyning to the ſacrifices. † Beſides theſe thinges, that he would be a Iew alſo, & would walke through euerie place of the earth, and would declare the power of God. † But the paines ceaſing not (for the iuſt iudgement of God was come vpon him) deſpayring he wrote to the Iewes by the maner of a ſupplication an epiſtle conteyning theſe words: † To HIS VERY GOOD SVBIECTES the Iewes the king & prince Antiochus, much health, & welfare, and to be happie. † If you and your children farewel, & if thinges be with you to your mind, we geue very great thankes. † And I being in infirmitie, and mindeful of you benignely, being returned out of the places of Perſis, & taken with a grieuous infirmitie, haue thought it neceſſarie to haue a care for the common profite: † not deſpayring of myſelf, but hauing great hope to eſcape the ſicknes. † But conſidering that my father alſo, at what times he led his armie in the higher places, he shewed who should take the princedome after him: † that if any mishappe should chance, or hard tydings be told, they that were in the countries, knowing to whom the whole gouernement was committed, might not be trubled. † Beſides this, conſidering that al the poteſtates, and bordering neighboures
wayte for times, and expect the euent, I haue appointed my ſonne Antiochus king, whom, I hauing recourſe oftentimes to the higher kingdoms did commend to manie of you: & I haue writen to him that which is ſet downe here beneath. † I pray you therfore, and deſire you mindful of the benefits both publike and priuate, that euerie one keepe his fidelitie to me, and to my ſonne. † For I truſt that he wil deale modeſtly & gently, and folowing my purpoſe, and that he wil be common vnto you. † Therfore Of this tyrant S. Cyprian geueth this cenſure: li. de exhort. Martyrij King Antiochus an inueterate enimie to al the good, Nay, in Antiochus Antichriſt is expreſſed.
the murderer, and blaſphemer being very ſore ſtrooken, and as himſelf had handled others, in a ſtrange countrie among the mountaynes, with a miſerable death departed this life. † But Philip his foſter brother remoued his bodie: who fearing the ſonne of Antiochus, went to Ptolomee Philometor into Aegypt. li. 1. c. 6. v. 17.
CHAP. X. Iudas Machabeus clenſeth the temple, and inſtitueth the feaſt of dedication. 10. Young Antiochus Eupator reigning Ptolomeus of diſguſt killeth himſelf with poyſon. 14. Iudas reſiſteth great forces of Gorgias, taketh certaine holdnes from the Idumeans, punisheth traytors, and killeth manie enimies. 24. In his battel againſt Timothee is miraculouſly aſſisted from heauen: 37. and finally killeth him.
BVT Machabeus, and they that were with him, our Lord
P protecting them, This recouering and clenſing of the temple vvas after the fourth battel of Iudas, vvhich vvas againſt Lyſias one of Antiochus chiefe captaines, as appeareth. li.
•
. c. 4 and ſo was before the death of Antiochus, vvritten here. ch. 9. recouered the temple & the citie againe: † but the altars, which the aliens had ſet vp through the ſtreets, and alſo the temples he threw downe. † And hauing purged the temple, they made an other altar: and out of fyred ſtones taking fire they offered ſacrifices after two yeares, and ſet incenſe, and lampes, and the breads of propoſition. † Which thinges being done, they beſought our Lord proſtrate on the ground, that they might no more fal into ſuch euils: but and if they had ſometime ſinned, that they might be chaſtened of him more mildly, & not be deliuered to barbarous, & blaſphemousli. 1. c. 4. v. 5. men. † And what day the temple had bene polluted of the aliens, it happened that on the ſame day was made the purification, the fiue and twentith of the moneth, which was Caſleu. † And with ioy eight dayes they kept in maner of tabernacles, remembring that a litle before they had kept the ſolemne day of Tabernacles in the mountaynes, and in dennes after the maner of beaſts. † For the which cauſe they bare before them ſtalkes of herbs, and greene boughes, and palmes to
him, that gaue ſucceſſe to clenſe his place. † And they decreed by common precept, and decree to al the nation of the Iewes euerie yeare to keepe theſe dayes. † And Antiochus that was called the Noble, his departure out of life was after this ſort. li. 1. c. 5. v. 1. † But now of Eupator the ſonne of Antiochus the impious, we wil tel the thinges that haue bene done, abbridging theT euils that were done in the warres. † For he hauing taken vpon him the kingdom, appointed ouer the affaires of the king one Lyſias general of the hoſt of Phaenicia and Syria. † For Ptolomee who was called Macer, determined to be a keeper of iuſtice toward the Iewes, and eſpecially for the iniquitie, that was done againſt them, and to deale peaceably with them. † But being accuſed for this of his freinds to Eupator, when he was called oftentimes traytour, becauſe he had left Cypres commited vnto him by Philometor, and remouing to Antiochus the Noble, had reuolted alſo from him, he It is neuer an act of fortitude but of extreme puſillanimity when one in temporal miſerie killeth himſelfe to be ridde therof. But is a moſt heroical act to dye willingly for Gods glorie. made an end of his life with poyſon. † But Againſt this Gorgias Iudas had a victorie before in the time of Antiochus Epiphanes. li. 1. c. 4. Gorgias being captayne of the places, taking vnto him ſtrangers often warred againſt the Iewes. † And the Idumeans that kept the commodious holdes, receiued them that were chaſed from Ieruſalem, and attempted to make battel. † And they that were with Machabeus, beſeeching our Lord by prayers that he would be their helper, made an aſſault vpon the holdes of the Idumeans: † and ſticking to it with great force, they wanne the places, killed them that came in the way, & ſlewe altogether no leſſe then twentie thouſand. † And wheras certaine were fled into two towres very ſtrong, hauing al prouiſion to make reſiſtance, † Machabeus for the expugning of them, leauing Simon and Ioſeph, and alſo Zachaeus, and ſuch as were with them very manie, himſelf turned to thoſe battels which forced more. † But they that were with Simon, being led with couetouſnes, were perſwaded with money by certaine that were in the towres: and taking ſeuentie thouſand didrachmaes, they let certayne eſcape. † But when it was told Machabaeus what was done, aſſembling the princes of the people he accuſed them, that they had ſold their bretheren for money, their aduerſaries being let goe. † Theſe therfore being become traytours he ſlewe, and forth with he tooke the two towres. † And with weapons and handes doing al thinges proſperouſly, in the two holdes he ſlewe more then twentie thouſand. † And Timothee the ſecond captaine general of Antiochus vvith Bacchides was once before ouerthrowne. li. 1. c 8. v. 30. Timothee, who before had bene ouercome of the Iewes, hauing called together
an armie of foren multitude, and gathering horſemen of Aſia, came as to take Iurie by armes. † But Machabeus and they that were with him, when he approched, beſought our Lord, ſprinkling their head with earth, and being girded about the loynes with heareclothes, † lying flatte at the brimme of the altar, that he would be propicious to them, and an enemie to their enemies, and an aduerſarie to their aduerſaries, as the law ſaith. † And ſo after prayer taking weapons, going forth ſomewhat far out of the citie, and being come very neere the enemies they pitched. † And at the very firſt riſing of the ſunne both ioyned battel: theſe in deede hauing our Lord the ſuretie of victorie, and proſperitie with vertue: but they had courege for the captayne of the battel. † But when there was a ſore fight, there appeared to the aduerſaries from heauen fiue men vpon horſes, comelie with golden bridles, conducting the Iewes: † of whom two hauing Machabeus betwen them, compaſſing him round about with their armour, kept him ſafe: and againſt the aduerſaries they threw darts, & fire balles, wherby both confounded with blindnes, and filled with perturbation they fel. † And there were ſlaine twentie thouſand fiue hundred, and horſemen ſix hundred. † But Timothee fled into Gazara a ſtrong hold, wherof Chaereas was the captaine. † And Machabeus, and they that were with him ioyfully beſieged the hold foure dayes. † But they that were within, truſting to the place, blaſphemed aboue meaſure, & caſt forth abominable wordes. † But when the fifth day appeared, Ioſephus Gorion. li. 3. c. 13. ſaith theſe tvventie zelous young men vvere of the Aſsidians, who profeſſed a certaine religious forme of life: of vvhom mention is made before. li. 1. ch. 2 v 42. &c. 7. v. 13. twentie yong men of them that were with Machabeus, incenſed in their mindes becauſe of the blaſphemie, went manfully to the wal, and with fierce conrege going on, they ſcaled to the top: † Yea and the others alſo mounting vp, attempted to ſet the towres and the gates on fire, and to burne the blaſphemers themſelues aliue. † And the hold being ſacked for two dayes together, they ſlewe Timothee that was found hyding himſelf in a certaine place: and his brother Chaereas, and Apollophanes they killed. † Which thinges being done, they bleſſed our Lord in hymnes and confeſſions, who did great thinges in Iſrael, and gaue them the victorie.
ANNOTATIONS. CHAP. X.
Proteſtantes confeſſe that Iudas inſtituted this feaſt.
8. They decreed.] Beza in his Annotations (in Ioan. 10. v. 22.) ſet forth in Engliſh in the yeare. 1603. confeſſeth that the feaſt vvhich our Sauiour obſerued, vvas inſtituted by Iudas Machabius, and his bretheren, after the reſtoring of Gods
true religion by eaſting out Antiochus his garriſon It is alſo cleare that this feaſt vvas
It is diſtinct from other feaſtes.
in vvinter, ibidem, agreable to the text, in the moneth of Caſleu, which is Nouember,v. 5. vvheras the feaſt of tabernacles vvas in September, before vvinter; and the feaſt of reſtauration of the temple after the captiuitie of Babylon, vvas in Adar (1. Eſd. 6.) vvhich is Februarie, betwen vvhich time and middes of March, vvas not competent ſpace for thoſe thinges vvhich Chriſt did after this feaſt, before his Paſſion. And therfore it is very ſtrange that Beza, or other Proteſtantes vvil denie theſe bookes to be Canonical: vvhich haue ſo excellent a teſtimonie by the Euangeliſt of our Sauiours ovvne fact.
CHAP. XI. Lyſias ſuppoſing with his armie of foureſcore thouſand footemen, & a great band of horſemen to ſubdue Ieruſalem: 6. Iudas with his few praying God, and going to fight, an Angel, in forme of an horſemen, goeth before them: 10. ſo they ſetting vpon the enemies kil manie, & the reſt flee. 13. Lyſias perceiuing Gods powre, offereth to procure peace. 22. Wherto the king, agreeth, writting to him, 27. and to the Iewes. 34. The Romanes alſo write to the Iewes.
BVT a litle after This Lyſias alſo bad bene vanquiſhed before, li. 1. c. 4. v. 28. Lyſias the kings procuratour, and coſin, and chiefe ouer the affayers, being greatly offended with theſe thinges, that had hapened, † hauing gathered foure ſcore thouſand, and al the horſemen, came againſt the Iewes, thincking that taking the citie, he should make it an habitation for the Gentiles: † and he should haue the temple to make gayne of money, as the reſt of the temples of the Gentiles, and euerie yeare the prieſthood to be ſold: † neuer recounting the powre of God, but furious in minde, he truſted in the multitude of foote men, and thouſandes of horſemen, and in foure ſcore elephants. † And he entred into Iurie, and approching to Bethſura, which was in a narrow place from Ieruſalem the ſpace of fiue furlongs, he expugned that hold. † But as Machabeus, and they that were with him, vnderſtood that the holdes were ex pugned, they beſought our Lord with weeping and teares, and al the multitude together, Knovving that the Patriarches Abraham, Iſaac, Iacob, likevviſe Moyſes Ioſue and manie others vvere ſingularly aſſiſted by Angelles, theſe Machabees in their good cauſe prayed for Angelical helpe, and had it: but ioyntly vvith their ovvne endeuour, although ſome times God geueth ſuch victories vvithout cooperation of men. Exo. 14. 4. Reg. 19. that he would ſend a good Angel to the ſauing of Iſrael. † And Machabeus him ſelf firſt taking weapons, exhorted the reſt together with him, to aduenture, and to geue ayde to their bretheren. † And when they went forth together with prompt corege, at Ieruſalem there appeared going before them an horſeman in white clothing, with armour of gold, shaking a ſpeare. † Then al they together bleſſed our merciful Lord, and tooke great corege: being readie to penetrate not only men, but alſo moſt fierce beaſtes, and walles of yron. † They went therfore promptly,
hauing an helper from heauen, and our Lord hauing pitie vpon them. † And like lyons running violently vpon the enimies, they ouerthrew of them eleuen thouſand footmen, and of horſemen a thouſand ſix hundred: † and they put to flight al, & very many of them being wounded ſcaped a way naked. Yea and Lyſias him ſelfe shamefully fleeing eſcaped. † And becauſe he was not ſenſeleſſe recounting with him ſelfe, the diminution made on his ſide, and vnderſtanding the Hebrewes to be inuincible, becauſe they reſted vpon the help of the almightie God, he ſent vnto them: † and promiſed that he would conſent to al thinges, that are iuſt, and that he would force the king to be their freind. † And Machabeus granted to Lyſias requeſtes, in al things hauing reſpect to the commonwealth and whatſoeuer Machabeus wrote to Lyſias, concerning the Iewes, the king granted it. † For there were epiſtles written to the Iewes from Lyſias, conteyning this tenure: LYSIAS to the people of the Iewes health. † Iohn and Abſalom that were ſent from you, deliuering the wrytings, requeſted that I would accomplishe thoſe thinges which by them were ſignified. † Therfore whatſoeuer might be brought to the king I declared vnto him: and that which the matters permitted I granted. † If therfore you kepe fideletie in the affayres & hence forward, alſo wil endeuour to be a cauſe of doing you good. † And concerning the reſt, word for word I haue geuen commandement both to theiſe, and to them that are ſent of me, to commune with you. † Fare ye wel. In the yeare an hundred fourtie eight, of the moneth Dioſcorus the foure & twenteth day. † But the kings epiſtle conteyned theſe thinges: King Antiochus to Lyſias Lyſias vvas in dede the kings conſin. v.
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5 but he calleth him brother for honour ſake. his brother, health. † Our father being tranſlated amongſt the goddes, we being willing that they that are in our kingdome should liue without truble, and employ diligence to their owne matters, † we haue heard that the Iewes conſented not to my father to turne to the rite of the Greekes, but that they would keepe their owne inſtitution, and therfore that they requeſt vs their rites to be granted them. † Being therfore deſirouſe that this nation alſo be quiet, oradyning we haue decreed, that the temple be reſtored vnto them, that they might doe according to the cuſtome of their anceſtours. † Thou shalt do wel therfore if thou ſend to them, & geue the right hand, that our pleaſure being knowen they may be of good cheere, & looke to their owne commodities. † But to the Iewes the kings epiſtle was in this manner:
KING Antiochus to the ſenate of the Iewes, and to the reſt of the Iewes health. † If you fare wel, you are ſo as we would: yea our ſelues alſo fare wel. † Menelaus came to vs, ſaying that you would come downe to your countrie men, that are with vs. † To them therfore that come and goe, vntil the thirtith day of the month Xanthicus, we geue the right handes of ſecuritie, † that the Iewes may vſe their owne meates, and their owne lawes, as alſo before: and that none of them by any meanes ſuffer moleſtation for theſe thinges, which haue bene done by ignorance. † And we haue ſent alſo Menelaus to ſpeake to you. † Fare ye wel. In the yeare an hundred fortie eight, of the moneth Xanthicus the fiftenth day. † And the Romans alſo ſent an epiſtle, which is thus: QVINTVS Memmius, and Titus Manilius legats of the Romans, to the people of the Iewes health. † Concerning theſe thinges which Lyſias the kings coſin hath granted you, we alſo haue granted. † But touching the thinges which he thought good to be referred to the king, ſend ye forthwith ſome bodie, conferring diligently among your ſelues, that we may decree as is conuenient for you: for we goe to Antioch. † And therfore make haſt to write agayne, that we alſo may know of what minde you are. † Fate ye wel. In the yeare an hundred fourtie eight the fiftenth day of the moneth Xanthicus.
CHAP. XII. VVhiles the Iewes haue peace with the king, others ſtil perſecute them. 5. which Iudas reuengeth. 13. and in Casp
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n maketh great ſlaughter, and repoſeth in Chara
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a. 19. Tenne thouſand of Timothees men are ſlayne. 20. whom Iudas purſuing killeth manie in Carnion: 34. taketh him, but releaſeth him againe: 27. the like in Ephron. 32. Some Iewes are ſlaine in battel againſt Gorgias. 38. Iudas and his men are purified, and gathering the dead bodies, finde that ſome had taken vnlawful ſpoiles. 42. For whoſe ſoules he prayeth, and cauſeth ſacrifice to be offered.
THESE couenants being made, Lyſias went foreward to the king, and the Iewes gaue themſelues to husbandrie. † But they that ſtayed there, An other Timothee was ſlaine. ch. 10. v 37. Timothie & Alſo an other Apollonius vvas ſlaine before. li. 1. c. 3. v. 11. Appollonius the ſonne of Gennaius, & alſo Ierom, & Demophon, beſides theſe alſo Nicanor the gouerner of Cyprus, did not ſuffer them to liue in reſt and quietnes. † And the Ioppites committed a certaine flagicious fact, which was this: They deſired the Iewes with whom they dwelt, to goe into the botes, which they had
prepared, with their wiues & children, as though no ſecret emnities were between them. † Therefore according to the common decree of the citie, & they agreeing therto, & becauſe of the peace ſuſpecting nothing: when they were gone forward, into the depth, they drowned no leſſe then two hundred. † Which crueltie Iudas as he vnderſtood to be done vpon the men of his nation, commanded the men that were with him: and inuocating God the iuſt iudge, † he came againſt the murderers of his brethren, & the hauen he ſet on fire in the night, the botes he burnt, & them that were fled from the fire, he flew with the ſword. † And when he had thus done theſe thinges, he departed as to returne againe, and to roote out al the Ioppites. † But when he vnderſtood that they alſo, which were at Iamnia, would doe in like maner to the Iewes dwelling with them, † he came vpon the Iamnites alſo by night, and ſet the hauen on fyre with the shippes, ſo that the light of the fire appeared at IeruſalemA furlong is about the eight part of a myle, ſo this fire vvas ſene thirty miles of others count a furlong to conteyne a thouſand foote, the fifth part of a myle ſo it vvas ſene 48. myles diſtant. two hundred fourtie furlongs of. † When they were now departed thence nine furlongs, and made their iourney towards Timothee, the Arabians fiue thouſand men, and fiue hundred horſemen ioyned battel with them. † And when there was a mightie battel, and by the helpe of God it had ſucceded proſperouſly, the reſt of the Arabians that were ouercome, beſought Iudas that the right hand might be geuen them, promiſing that they would geue paſtures, and profite them, in other thinges. † And Iudas thinking in very deede that they might be profitable in manie thinges, promiſed peace, and right handes being taken, they departed to their tabernacles. † And he ſet alſo vpon a certaine citie ſtrong with bridges, and enuironed with walles, which was inhabited with multitudes of heathen of al ſortes, the name wherof is Caſpin. † But they that were within, truſting in the firmenes of the walles, & the prouiſion of victuals, dealt the more ſtackly, with reuiling wordes prouoking Iudas, and blaſpheming, and ſpeaking ſuch thinges as is not lawful to ſpeake. † But Machabeus inuocating the great prince of the world, who without rammes and engines in Ieſus time threwe downe Ierico, fiercely aſſaultedIoſue. 6. the walles. † And the citie being taken by the wil of our Lord he made innumerable ſlaughters, ſo that the poole adioyning of two furlongs in bredth, ſemed to runne died with bloud. † From thence they departed ſeuen hundred fiftie furlongs, and they came to Characa to thoſe Iewes, that are called
Tubianci, or Tubieni, ſignifie religiouſly good, it is pro bable that theſe vvere the Aſsideans. li 1. c. 2. v. 42. c: 7. v. 13.
Tubianeians: † and in thoſe places they tooke not Timothee, and nothing being done he went backe, hauing left in a certaine place a very ſtrong garriſon. † But Doſitheus, and Soſipater, who were captayns with Machabeus, ſlewe them that were left of Timothee in the hold, ten thouſand men. † And Machabeus ordayning about him ſix thouſand, and placing them by bandes, went forth againſt Timothee, who had with him an hundred twenty thouſand footemen, & of horſemen two thouſand fiue hundred. † And the coming of Iudas being knowen, Timothee ſent the wemen and children, and the other baggage before into the fortreſſe, that is called Catnion: for it was inuincible, and hard to come by, by reaſon of the ſtraites of the places. † And when the firſt band of Iudas had appeared, ſeare was ſtroken into the enemies, by the preſence of God, who ſeeth al thinges, and they were put to flight one of an other, ſo that they were rather ouerthrowen of their owne companie, and were weakened with the ſtrokes of their owne ſwordes. † But Iudas was exceding earneſt punishnig the prophane men, and he ouerthrewe of them thirtie thouſand men. † And Timothee him ſelfe fel into the handes of Doſitheus and Siſipaters partes, and with manie prayers he beſought that he might be let go aliue, becauſe he had parents & brethren of manie of the Iewes, whom it might happen by his death to be deceiued. † And when he had geuen his faith that he would reſtore them according to the appointmēt they let him goe without harme, for the ſafetie of their brethren. † And Iudas came backe from Carnion, hauing ſlayne twentie fiue thouſand. † After the flight and ſlaughter of theſe, he moued his armie to Ephron a ſtrong citie, wherin a multitude dwelt of diuerſe nations: & ſtrong young men ſtanding before the walles reſiſted manfully, & in this were manie engins, and prouiſion of dartes. † But when they had inuocated the Almightie, who with his power breaketh the forces of the enemies, they tooke the citie: and of them that were within they ouerthrew twentie fiue thouſand. † From thence they departed to a citie of the Scythians, which was diſtant from Ieruſalem ſix hundred furlongs. † But thoſe Iewes that were with the Scythopolitans teſtifying that they were vſed curteouſly of them, euen in the times of miſerie that they dealt modeſtly with them: † geuing them thankes, and exhorting them alſo thence forward to be fauourable toward their ſtock,
they came to Ieruſalem the ſolemne day of the weekes approching. † And after Pentecoſt they went againſt Iudas had the victorie twiſe before againſt this Gorgias. li 1. c. 4. v. 1. li. 2. c. 10. v. 14. Gorgias the gouernour of Idumea. † And he went forth with footemen three thouſand, and horſemen foure hundred. † Who buckling together, it chanced few of the Iewes to be ſlayne. † But Doſitheus one of the Bacenors an horſeman, a valiant man, held Gorgias: and wheras he would haue taken him aliue, a certayne horſeman of the Thracians came vpon him, and cut of his ſhoulder: and ſo Gorgias eſcaped into Mareſa. † But they that were with Eſdrin, fighting long, and being wearied, Iudas inuocated our Lord to be their helper, and captayne of the battel: † beginning in his countrey language, and with hymmes raiſing a crie, draue Gorgias ſouldiars into flight. † And Iudas hauing gathered an armie came into the citie Odollam: & when the ſeuenth day came on, being purifyed according to the cuſtome, they kept the Sabbath in the ſame place. † And the day folowing Iudas came with his companie, to take away the bodies of them that were ouerthrowen, and with their kinſmen to lay them in the ſepulchers of their fathers. † And they found vnder the coates of the ſlayne ſome
It was commanded. Deut. 7. v▪
25. not to couet nor take aniething perteyning to idols, but to deſtroy al▪ See this ſinne puniſhed. Ioſue. 7. 1. Reg. 15. &c.
of the donaryes of the idols, that were in Iamnia, from which the lawe forbiddeth the Iewes: therfore it was made playne to al, that for that cauſe they were ſlayne. † Al therfore bleſſed the iuſt iudgement of our Lord, who had made manifeſt the hidden thinges. † And ſo turning to prayers, they beſought him, that the ſame offence, which was committed, might be forgotten. But the moſt valient Iudas exhorted the people to keepe themſelues without ſinne, ſeing before their eyes what was done, becauſe of the ſinnes of them that were ouerthrowen. † And Vnles it had bene the doctrine & practiſe of the Church to pray for the dead, Iudas could neuer haue thought of anie ſuch matter. making a gathering, he ſent twelue thouſand drachmes of ſiluer to Ieruſalem for ſacrifice to be offered for ſinne, wel and religiouſly thinking of the reſurrection. († for vnles he hoped that they that were ſlaine, should riſe againe, it should ſeeme ſuperfluous, and vaine to pray for the dead) † And becauſe he conſidered that they, which had taken their ſleepe It is only profitable for thoſe that dye penitent. with godlines, had very good grace layd vp for them. † “ It is therfore :: a holie, and healthful cogitation to pray for the dead, that they may be looſed from ſinnes.
li. 1. c. 6. v. 18.
ANNOTATIONS. CHAP. XII.
This text is clere for praying for the dead.
46▪
It is a holie and healthful cogitation to pray for the dead.] The Catholique beleefe, doctrine, and practiſe of praying for the dead, is ſo euidently confirmed
by this place, that our aduerſaries haue no better ſhift to auoide the ſame, then by denying theſe bookes to be Canonical Scripture. VVhich being authenticallyin the argument. pa. 890. proued, it may here ſuffice to adde that albeit the Greke text (as in otherLikevviſe the Greke. innumerable places) differeth from the Latin, yet it is no leſſe clere for this doctrin. VVhich in Engliſh is thus: v 45. Regarding (or conſidering) that grace is layde vp for them that ſleepe (or dye) in pietie: tovvitte in true faith and repentance; in the next verſe (46.) inferreth thus: VVherupon he (Iudas Machabeus▪)
S. Auguſtin. ep. 61. ad Dulcit. l. 1. c. 23. de morib, li. de cura pro mort. c. 1. & Enchir. c. 110.
made reconciliation (or expiation) for the dead, that they might be deliuered (or looſed) from their ſinne, that is, from puniſhment for ſinne.
Omitting therfore multitude of other proofes, vve vvil here only cite tvvo great Doctors, who with others teach that the denial of this particular point ofDenial of this doctrine is hereſie. religion is a condemned hereſie. S. Auguſtin li. de Haereſib. haer. 53. noteth this for a ſpecial hereſie, ſaying: Aerians are named of one Aerius, vvho being a prieſt, and taking it greuouſly that he could not be ordained a Biſhop, falling into the hereſie of the Arrians, added ſome proper doctrines of his ovvne, ſaying: that vve ought not to pray, nor offer ſacrifice for the dead. Likevviſe S. Bernard, Ser. 66 in Cantica: in plaine termes ſaith they are heretikes, vvhich beleue not that there is purgatorie fire after death, but that the ſoule departing from the bodie, goeth forthvvith either to reſt or to damnation. Let them then (ſaith he) aske of him vvho ſaide: There is ſome ſinne that ſhal not be forgeuen, neither in this vvorld, nor in the future: why he ſayd this, if there remaine no remiſſion, and purgation ofMat. 12. ſinne in the future vvorld? He therfore aduiſeth al to bevvare of ſuch ſeducers, ſaying: See the detracters, ſee the dogges. They deride vs, becauſe vve baptize infantes: for that vve pray for the dead.
It is alſo moſt vvorthie of conſideration, that Iudas Machabeus, (vvho didIudas vvas high prieſt when he cauſed prayers and ſacrifice to be offered for the dead. It was the general practiſe of
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he Church. And is yet obſerued by the Iewes. this charitable act for his ſouldiars slaine in the holie vvarres) vvas the High prieſt, or chief Biſhop of the Church at that time, and defender of true faith and Religion. Finally vve may alſo obſerue that he did not anie nevv thing, but practiſed the vſual cuſtome of the vvhole Church. For ſo it appeareth by their ſette forme of Office for the dead, called HASCHABAH, that is, Reſt, or prayer for reſt, in their booke MAHZOR, tranſlated and ſet forth by Biſhop Genebrard, in the yeare of our Lord. 1569. VVhere are theſe expreſſe ſupplications. Requieſcat anima ipſius in cubili ſuo: iaceat in pace: dormiat in pace. His (or her) ſoule reſt in his bed: lye, and ſlepe in peace. Againe, Ye Angels of peace come forth to mete him▪ &c. And that the Ievves this day vſe to pray for the dead, is a clere thing, and confeſſed by Proteſtantes, namely Munſterus, and Fagius in their Annotations vpon the 14. of Deut. and M. VVhitaker, in his firſt booke againſt F. Dureus▪ fol▪ 81.
CHAP. XIII. Menelaus a fugitiue Iewe is put to death. 9. Antiochus with his great armie is defeated twiſe, with loſſe of manie men. 23. Philippe rebelling, peace is renewed. 24. And Iudas is made Lord of Ptolemais.
IN the yeare an hundred fourtie nine Iudas vnderſtood,
W that Antiochus Eupator came with a multitude agaynſt Iurie, † and with him Lyſias the procuratour, and cheefe ouer the affayres hauing with him of footemen In the firſt booke, ch▪
6 v. 30▪ the number of this armie differeth from the number here recorded, the cauſe is for that ſometimes thoſe only are counted vvhich vvere permanent, ſometimes others are alſo counted vvhich came vncertainly. The like difficulties of differences occurre often in the bookes of kinges and Paralipomenon. an hundred tenne thouſand, & of horſemen fiue thouſand, & elephants twentie
two, chariots with hookes three hundred. † And Menelaus alſo ioyned him ſelfe with them: and with much deceite beſought Antiochus, not for the weale of his contrie, but hoping that he should be appoynted to the principalitie. † But the king of kinges ſtirred vp Antiochus mind againſt the ſinner, & Lyſias ſuggeſting that he was the cauſe of al the euils, he commanded (as the cuſtome is with them) that being apprehended he should be killed in the ſame place. † And there was in the ſame place a tower of fiftie cubites, hauing an heape of ashes on euerie ſide: this had a proſpect ſteepe downe. † From thence he commanded the ſacrilegious perſon to be throwne downe into the ashes, al thruſting him forward to death. † And by ſuch law it chanced the tranſgreſſour of the law to dye: & Menelaus not to be put into the earth. † And in deede very iuſtly, becauſe he committed manie offences toward the altar of God, the fyre and ashes wherof was holie: himſelf was condemned into the death of ashes. † But the king furiouſe in mind, came to shew himſelf▪ worſe to the Iewes then his father. † Which thinges when Iudas vnderſtood, he cōmanded the people that day and night they should inuocate our Lord, that as alwayes now alſo he would helpe them: † as who were afrayed to be depriued of the law, & their countrie, & the holie temple: and that he would not ſuffer the people that had of late taken breath a litle while, to be againe ſubdued to the blaſphemous nations. † Al therfore doing it together, and crauing mercie of our Lord with weeping & faſtinges, being proſtrate for three dayes continually, Iudas exhorted them to prepare them ſelues. † But he with the ancients conſulted, before the king should bring his armie to Iurie, and winne the citie, to goe out, and to committe the euent of the thing to the iudgement of our Lord. † Committing therfore the power and charge of al to God, the creatour of the world, and hauing exhorted his companie to fight manfully, and to ſtand euen to death for the lawes, the temple, the citie, their countrie, and citizens: he placed his armie about Modin. † And hauing geuen a ſigne to his companie of The vvatch word this night was: The victorie of God.
the victorie of God, with moſt valient yong men piked out, by night ſetting vpon the kings court, in the campe he ſlew foure thouſand men, and the greateſt of the elephants, with them that had bene placed thereupon, † and he filled the campe of the enemies with exceeding feare and perturbation, and the thinges being proſperouſly atcheiued, they departed.
† And this was done when the day appeared, the protection of our Lord helping him. † But the king hauing taken a taſte of the hardines of the Iewes, attempted the difficultie of the places by policie: † and he moued his campe to Bethſura, which was a ſtrong hold of the Iewes: but he was put to flight, he fel, he was diminished. † And to them that were within Iudas ſent neceſſaries. † But one Rhodocus of the Iewes armie vttered the ſecretes to the enemies, who being ſought for was apprehended, and shut vp. † Againe the king had talke with them that were in Bethſura: he gaue the right hand: he tooke it: he went away. † He ioyned battel with Iudas, he was ouercome. And as he vnderſtood that Phillippe rebelled at Antioch, who was left ouer the affayres, diſmayed in mynde intreating the Iewes, and yelding vnto them, he ſweareth concerning al thinges that ſeemed reaſon, & being reconciled he offered ſacrifice, honoured the temple, and gaue hoſts. † He embraced Machabeus, & made him gouernor & prince from Ptolemais euen to the Gerrenians. † But after, as he came to Ptolemais the Ptolemaians tooke greuouſly the couenant of amitie, being offended leſt perhaps they would breake their league. † Then Lyſias went vp to the iudgement ſeate, and declared the reaſon, and appeaſed the people, and returned to Antioch: and in this maner the kinges iorney and returne proceded.
li. 1. c. 7. v. 1.
CHAP. XIIII. Demetrius hauing taken certaine holdes from Antiochus, 3. Alcimus lately depoſed from the office of high prieſt, 6. accuſeth good men of diſloyaltie, 11. others alſo incenſe Demetrius. 12. Wherupon Nicanor being ſent into Iurie, maketh Alcimus againe highprieſt: 18. hath peace with Iudas, conuerſing with him moſt familiarly. 26. But by Alcimus ſuggeſtion, ſeeketh to deliuer him into the king
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andes: 30. otherwiſe threatneth to prophane the temple. 34. The prieſtes pray God to protect them. 37. Razias being accuſed, and purſued, 41. in extreme distreſſe killeth himſelf with meruelous corege of ſpirite.
BVT after the ſpace of three yeares Iudas vnderſtood, and
Y they that were with him, that Demetrius the ſonne of Seleucus with a ſtrong multitude, and with shippes was come vp by the port of Tripolis to commodious places, † and held the countries againſt Antiochus, and his gouernor Lyſias. † And one Alcimus was of Aarons ſtock. li. 1. c 7. v. 14. but for this apoſtaſie here mentioned was vncapable of high prieſthood, & ſo Matthathias vvas ordayned being of the ſame progenie and moſt ſincere in religion. Alcimus that had bene highprieſt, but voluntarily was
contaminated in the time of the confuſion, conſidering that there was ſaftie for him by no means, nor acceſſe to the altar, † came to king Demetrius in the yeare an hundred fiftie, offering him a crowne of gold, & a palme, & beſides theſe, a golden bough. Talloes, which ſeemed to be of the temple. And that ſame day in deede he held his peace. † But hauing gotten a commodious time for his madnes, being called of Demetrius to counſel, and asked on what thing and counſels the Iewes reſted, he anſwered: † They of the Iewes that are called This deſcription of the Aſſideans made by their malicious enimie in calumnious and odious termes, ſheweth vvel their ſingular zele, & ſinceritie in promoting Gods ſeruice▪ And ſo their aduerſaries malignant accuſations more againſt them then al others, is a plaine teſtimonie of their more rate and more ſingular vertues. Aſſidians, of whom Iudas Machabeus is captaine, nourish battels, and moue ſeditions, neither doe they ſuffer the realme to be quiet. † For I alſo being defrawded of my anceſtours glorie (I meane of the high prieſthood) am come hither: † principally in deede keping fidelitie to the kings commodities, but ſecondly alſo prouiding for my citizens, forby their naughtines al our ſtocke is not a little vexed. † But al theſe thinges being knowen, ô king, prouide I pray thee, both for the countrie, & for our ſtocke according to thy humanitie published to al men. † For as long as Iudas is aliue, it is vnpoſſible that there be peace to the affayres. † And ſuch thinges being ſayed of him, the other freinds alſo behauing themſelues as enemies againſt Iudas, incenſed Demetrius. li. 1.
•
. 7. v. 26. † Who forthwith ſent Nicanor, chiefe ouer the elephants captaine into Iurie: † geuing him commiſſion, that he should
a take Iudas himſelfe: but them that were with him, he should diſperſe, & make Alcimus the high prieſt of the greateſt temple. † Then the nations, which had fled from Iudas out of Iurie, ioyned them ſelues by troupes with Nicanor, Apoſtates and politikes make their gayne by ſpoyling the faithful. eſteming the miſeries, and calamities of the Iewes the proſperities of their owne affayres. † The Iewes therfore hauing heard of Nicanors coming, & the aſſemblie of the nations, being ſprinkled with earth beſought him, that ordayned his people to kepe them for euer, and that protecteth his portion by euident ſignes. † And the captaine commanding forthwith they remoued from thence, and they came together to the caſtel of Deſſau. † And Simon the brother of Iudas had ioyned battel with Nicanor: but he was made afrayd with the ſodaine coming of the aduerſaries. † Neuertheles Nicanor hearing the manlines of Iudas companions, and greatnes of courege, that they had for the conflicts of their countrie, was afrayde to make tryall by bloud. † Wherfore he ſent Poſidonius, and Theodotius, & Mathias before to geue and take the right handes. † And
when there was long conſultation of theſe thinges, and the captaine himſelf had moued it to the multitude, there was one ſentence of them al to accord vnto amitie. † Therfore they appointed a day, wherin they might ſecretly deale among them ſelues, and ſeates were brought forth and ſette for euery one. † But Iudas commanded armed men to be in places conuenient, leſt perhaps ſome miſchefe might ſodainly ariſe from the enemies: & they made agreable communication. † Nicanor abode at Ieruſalem, and did nothing vniuſtly, and the flockes of the multitudes, that had bene gathered together he diminished. † And he eſteemed Iudas alwayes deare from the hart, and he was inclined to the man. † And he deſired him to marrie a wife, and to beget children. He made a marriage, he liued quietly, and they liued in common. † But Alcimus ſeeing their charitie one towardes an other, and the couenantes, came to Demetrius, and ſayd that Nicanor aſſented to forraine matters, and that he ment to make Iudas being a traytour to the kingdom, his ſucceſſour. † Therfore the king being exaſperated with this mans moſt wicked criminations, wrote to Nicanor, ſaying, that he in deede was greatly diſpleaſed for the couenant of their amitie: neuertheles that he commanded him to ſend Machabeus quickly priſoner to Antioch. † Which thinges being knowen Nicanor was amaſed, and tooke it greuouſly, if he should vndoe thoſe thinges which they had couenanted, being nothing hurt of the man. † But Nicanor a right worldlie politike, a figure of Pilate and of ſuch temporizing Iudges, counſellers, and courtiers, as lacke zele in religion. becauſe he could not reſiſt the king, he obſerued oportunitie wherby to accomplish the commandement. † But Machabeus ſeeing that Nicanor dealt with him more auſterely, and that he exhibited his accuſtomed meeting more ſternely, vnderſtanding this auſteritie not to be of good, a few of his companie gathered together, he hid him ſelf from Nicanor. † Which when he vnderſtood that he was ſtoutly preuented of the man, he came to the moſt great & moſt holie temple: and the prieſtes offering the accuſtomed hoſtes, he commanded the man to be deliuered vnto him. † Who They knevv not preciſely vvhere Iudas vvas, neither vvould they ſearch for him to deliuer him to the perſecutor. ſaying with an oath, that they knew not where he was, that was demanded, ſtretching out his hand to the temple, † he ſware, ſaying: Vnles you wil deliuer Iudas priſoner vnto me, I wil beate downe this temple of God to the flat ground, and wil digge downe the altar, and this temple I wil conſecrate to Bacchus called alſo Liber, and by manie other names, feaned by infidels to be auctor and god of wine. And therfore drunkards dedicate feaſtes & temples to him. Liber pater. † And when he had ſayd theſe thinges, he departed.
But the prieſtes ſtretching forth their hands vnto heauen, inuocated him that was alwayes the defender of their nation, ſaying thus: † Thou ô Lord of al, which lackeſt nothing, wouldeſt a temple of thy habitation to be made amongſt vs. † And now ô Lord holie of al holies, preſerue for euer this houſe impolluted, which of late hath bene clenſed. † And Razias one of the ancients of Ieruſalem, was accuſed to Nicanor, a man that was a louer of the citie, and wel reported of, who for his affection was called father of the Iewes. † This man long time kept the purpoſe of continencie in Iudaiſme, and content to geue his bodie and life for perſeuerance. † But Nicanor willing to manifeſt the hatred that he had againſt the Iewes, ſent fiue hundred ſouldiars to take him. † for he thought if he had intrapped him, that he should doe the Iewes verie great hurt. † But the multitudes coueting to rush into his houſe, and to breake open the gate, & to ſet fyre therto, when he was in taking, S. Auguſtin epiſt 61. ad Dul
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itium & l. 2. c. 23. ad epiſt. 2. Gaud▪
diſcuſſing th
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fact; ſaith the helie ſcripture dot
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tel it, not praiſe it. As to be admired not to be imitated, & that either it vvas not vvel done by him, or at leaſt is not conuenient in this time of grace. he ſtrooke himſelfe with a ſword: † chooſing to dye nobly rather then to be made ſubiect to ſinners, and againſt his noble birth to ſuffer vnworthie iniuries. † But wheras for haſt he had not made the wound with a ſure ſtroke, and the multitudes brake in within the dores, running backe boldly to the wal, he threwe downe him ſelfe manfully headlong vnto the multitudes: † who quickly geuing place to his fal he fel vpon his necke. † And when he had breathed, incenſed in minde he aroſe: and when his blood ranne with a great ſtreame, & he was wounded with moſt greuous wounds, running he paſſed through the multitude: † and ſtanding vpon a certaine ſteepe rocke, & now being become without bloud, gryping his bowels, with both handes he caſt them vpon multitudes, inuocating the dominatour of life and ſpirit, that he would reſtore theſe to him againe: & ſo he departed this life. li. 1. c. 7. v. 39.
CHAP. XV. Nicanor intending to aſſault Iudas on the ſabbath day, 5. blaſphemeth moſt proudly. 7. Iudas with al confidence in God encorregeth his men. 11. confirming them with the relation of a viſion in ſlepe. 21. So he with feruent prayer, the enemie truſting his owne streingth, ioyneth battel. 27. and killeth thirtie fiue thouſand, and Nicanor amongſt the reſt. whoſe head, and hand cut of with the shoulder are hanged vp in Ieruſalem: 33. his tongue geuen to the birdes, and a feſtiual day obſerued. 38. And herewith the Auctor (of this ſecond booke) concludeth the whole hiſtorie.
BVT Nichanor as he vnderſtood that Iudas was in the
c places of Samaria, he purpoſed with al violence to ioyne batel P
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ophane men make their aduantage of religious mens good conſcience, but Iudas rightly inſtructed in this caſe defended his iuſt cauſe alſo in the ſabbath. li. 1. c. 3. v. 40. the day of the Sabbath. † But the Iewes that of neceſſitie folowed him, ſaying do not ſo fearcely and barbarouſely, but geue honour to the day of the ſanctification, and honour him that beholdeth al thinges: † that vnhappie man asked, if there were a powre in heauen, that commanded the ſabbath day to be kept. † And they anſwering: There is the liuing Lord himſelf in heauen, the potent, that commanded the ſeuenth day to be kept. † But he ſayd: And O Luciferian blaſphemie▪
I am potent vpon the earth, that commanded armes to be taken, and the kings affayres to be accomplished. Neuertheles he obteyned not to accomplish his counſel. † And Nicanor in dede puffed vp with exceeding pride, had thought to haue ſet vp a common victorious memorie of Iudas. † But Machabeus alwayes truſted with al hope that there would come ayde from God to them. † And exhorted his companie, that they should not feare at the coming of the nations, but should haue in minde the aydes geuen vnto them from heauen, and now should hope that they should haue the victorie from the Almightie. † And ſpeaking vnto them out of the law, and the Prophetes, admonishing them alſo of the conflictes, that they had made before, he made them the more prompt: † and ſo their hartes being encoreged, withal he shewed the fraude of the Gentils, and their breaking of oathes. † And he armed euerie one of them, not with ſenſe of buckler and ſpeare, but with very good words, & exhortations, This dreame was from God as the effect ſhevved. And Iudas knevv alſo that it ſo was by internal inſpiration, as Ioſeph. Mat. 1. v 20. vvas aſſured of his dreames. declaring a dreame worthy to be credited, wherby he reioyced them al. † And the viſion was in this maner: Onias who had bene the highprieſt, a good and benigne man, reuerent to behold, modeſt of maners, and comelie of ſpeach, and who from a childe was exerciſed in vertues, that he ſtretching forth the handes “prayed for al the people of the Iewes. † After this that there appeared alſo an other man meruelous for age, and glorie, and for the port of great dignitie about him. † And that Onias anſwering ſayd: This is a louer of his bretheren, & of the people of Iſrael: this is he that“ prayeth much for the people, & for the whole citie, Ieremie the Prophete of God. † And that Ieremie put forth his righthand, and Ieremie (ch. 38. v. 17.) perſvvaded the king of Iuda to yeld himſelf vvith the citie and people to the Chaldees, and not to reſiſt. But novv he deliuereth a ſvvord to Iudas, exhorting him to fight: according to Gods vvil in diuers caſes, and times, for there is a time of vvare, and a time of peace. Eccle 3. v 8.
gaue vnto Iudas a ſword of gold, ſaying: Take the holie ſword a gift from God, wherwith thou shalt ouerthrow the aduerſaries of my people Iſrael. † Being
exhorted therefore with the wordes of Iudas exceding good, by which the coreges might be ſtured vp, and the hartes of the young men ſtreingthned, they reſolued to fight, and to encounter manfully: that manhood might decide the matter, becauſe the holie citie, and the temple were in danger. † Gods honour, & holie thinges are firſt and principally to be reſpected, before vvordlie freindes, though they alſo muſt be regarded in due order and place. For there was leſſe care for their wiues, and children, and alſo for their bretheren, and kinſemen: but the greateſt and principal feare was for the holines of the temple. † And they alſo that were in the citie, tooke no litle care for them that were to ioyne battel. † And when they did al hope that iudgement would be geuen, and the enimies were preſent, and the armie was ſet in aray, the beaſtes & horſemen diſpoſed in conuenient place, † Machabeus conſidering the coming of the multitude, and the varietie of the prouiſion of armour, and the fiercenes of the beaſtes, ſtretching forth his handes vnto heauen, he inuocated our Lord, that worketh wonders, who not according to the might of armes, but according as it pleaſeth him, geueth victorie to the worthie. † And he ſayd inuocating in
4. Reg. 19. this maner: Thou Lord which didſt ſend thyne Angel in the time of Ezechias king of Iuda, and didſt kil an hundred eightie fiue thouſand of the campe of Sennacharib: † & now ô Dominatour of the heauens ſend thy good Angel before vs, in feare and trembling of the greatnes of thyne arme, † that they may be afrayde, which with blaſphemie come againſt thyne holie people. And he in dede ended his prayer thus. † But Nicanor, and they that were with him, with trumpets & ſongues came nere. † But Iudas, and they that were with him, inuocating God by prayers ioyned battel: † with the hand in dede fighting, but in their hartes praying to our Lord, they ouerthrew no leſſe then fiue and thirtie thouſand, being greatly delighted with the preſence of God. † And when they had ceaſed, and returned with ioy, they vnderſtood that Nicanor was ſlaine, for al his armour. † A shout therfore being made, and a great crie, they bleſſed the Almightie Lord in their countrie language. † And Iudas, who by al meanes was in bodie and mind readie to dye for his citizens, commanded that Nicanors head, and hand with the shoulder being cut of, should be caried to Ieruſalem. † Whither when he was come, hauing called his countrimen, and the Prieſtes to the altar, he ſent alſo for them that were in the caſtel, † And shewing them the head of Nicanor, & the wicked hand, which he ſtretching forth againſt
holie houſe of almightie God, had mightely bragged. † The tongue alſo of impious Nicanor being cut out, he commanded to be geuen pecemeale to the birdes: and the hand of the furious man to be hanged vp againſt the temple. † Al therfore bleſſed the Lord of heauen, ſaying: Bleſſed be he, that hath kept his place vndefiled. † And he hung vp Nicanors head in the toppe of the caſtel, that it might be an euident, & manifeſt ſigne of the helpe of God. † Therfore al by common counſel decreed, by no meanes to let paſſe this day without ſolemnitie: † but to kepe the ſolemnitie the thirtenth day of the moneth
li.
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. c 8. v. 1. &c. Adar, which is called in the Syrian language, the day before Mardocheus day. * f
Theſe thinges therefore being done concerning Nicanor, & More being vvritten in the firſt booke, this auctor maketh one concluſion of al, becauſe other perſecuters being alſo ouercome the land was againe caulme after ſtormes. from that time the citie being poſſeſſed of the Hebrewes, I alſo in theſe wil make an end of ſpeaking. † And if wel, and as is competent for a ſtorie that myſelf alſo would: but “ if not ſo worthely it reſteth to be pardoned me. † For as to drinke alwayes wine, or alwayes water is hurtful, but to vſe now one now an other is delectable: ſo to the readers, if the ſpeach be alwayes exact, it wil not be gratful. Here therefore it shal be ended.
ANNOTATIONS. CHAP. XV.
12. Onias prayed for al the people. And. v. 14. Ieremie prayeth for the people.]Prayer of Sainctes is euidently proued by this place. As againſt prayer of the faithful for the dead: Ch 12. ſo againſt prayer of Saincts for the militant Church. Proteſtants haue no better euaſion, vvhen they are preſſed with theſe examples, then by denying the auctoritie of the Bookes. For ſeing the Prophet Ieremie, and the Highprieſt Onias, being in Limbo patrum (no holie ſoules aſcending into heauen before Chriſt) did pray for the vvhole people of the Ievves, it is alſo certaine that they, and other Sainctes in glorie, do of their excellent charitie pray for thoſe that are in this mortallife. Yet neither do vve Catholiques vrge this place, as though vve had no other to alleage, for vve shevv the ſame doctrine, by other holie Scriptures,It is alſo proued by manie other holie Scriptures.
Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others: neither muſt vve omite theſe bookes, becauſe our aduerſaries denie them, ſeing the lerned Doctores, and holie Fathers confirme the ſame doctrine by thoſe Scriptures. Among others ancient Origen. tomo 18 in Ioan. ſayth, it appeareth that Sainctes departed from this life haue care of the people, as it is written (ſayth he) in theNeither is this place to be omitted. Actes of the Machabees, manie yeares after the death of Ieremie: this is Ieremie the prophet of God, vvo prayeth much for the people. Likervviſe S. Bernard. Ser. 3. vigil. Natiuit. Domini. & Ser. 11. againe Ser. 76. in Cantica, admoniſheth that a good religious man is like to this Onias: who prayeth to God for al the people.
39. If not ſe vvorthely.] He demandeth not pardon, as though he ſuſpectedThe auctor of this booke asketh pardon for his ſtile, not for the doctrine nor hiſtorie. But the auctors of theſe Annotations crane pardon for al defectes. any error in his doctrine or in the hiſtory, but of his vnpoliſhed ſtile in writing. As S Paul ſayth that himſelf vvas rude in ſpeach, yet not in knovvlege 2. Cor. 11. v. 6.
But we, who by Gods great goodnes haue paſſed now to the end of this Engliſh
old Teſtament iuſtly fearing, that we haue not worthely diſcharged ſo great a worke: and in no wiſe preſuming that we haue auoided al errors, as wel of doctrine as hiſtorie: much more we acknowlege that our ſtile is rude and vnpolished. And therfore we neceſſarily, and vvith al humilitie craue pardon of God, and al his glorious Sainctes. Likevviſe of the Chruch militant, and particularly of you right vvelbeloued English readers; to vvhom as at the beginning vve directed and dedicated theſe our endeuoures: ſo to you vve offer the reſt of our laboures, euen to the end of our liues: in our B. Sauiour IESVS Chriſt, to vvhom be al praiſe and glorie.
Amen.
THE CONTINVANCE OF THE CHVRCH, AND RELIGION IN THE SIXTH AGE: from the captiuitie in Babylon to the coming of our Sauiour, nere the ſpace of 640. yeares.
SVCH is the prouidence of Almightie God, that not obſcurely, or atGods true Seruice hath alvvayes continued in the viſible Church. ſometimes only, but manifeſtly, and without intermiſſion his Diuine Maieſtie is acknowleged, his name glorified, his Religion profeſſed, and his preceptes obſerued by a viſible knowne Church, from the beginning of the world to the end therof, as we haue already shewed in the other fiue ages; and shal no leſſe clerly declare the ſame in this ſixth. For albeit the peculiar people of God were for their ſinnes caried forth of their countrie, and held captiues in Babylon ſeuentie yeares, and after their reduction were ſubiect to ſtrangers ruling ouer them, and ſometimes extremely afflicted with perſecution, yet they stil perſeuered in the ſame fayth and religion, had ſucceſſion of Prieſtes, and of one Highprieſt, with conſeruation alſo of the royal line of Dauid, euen to Chriſt our eternal King and Prieſt.
Firſt therfore concerning Articles of fayth and religion, the beleefe inFaith in one God is the ground of al religion. one God was ſo generally confeſſed by the whole Iewish nation, that their Prieſtes and Prophetes did vſe it for a principle, in confirmation of other pointes, as wel doctrinal as moral. So Malachie teaching that our neighbour is to be beloued, God to be ſerued, and his lawes to be kept: Is there not one Father of vs al (ſayth he. ch. 2. v. 10.) Hath not one God created vs? Why then doth euerie one of vs deſpiſe his brother, violating the couenant of our fathers? More expreſly Ieremie in his Epiſtle (Baruc. 6.) sheweth the vanitie and abſurditie of manie goddes: exhorting the people to ſerue the one omnipotent God, ſaying to him ſincerely in their bartes; (v. 5.) Thou oughteſt to be adored ô Lord. Likewiſe, when the Magicians of Chaldea aſcribed the knowlege of dreames to falſe goddes, Daniel with the other three children (ch. 2. v. 18) prayed the God of heauen: and the myſtetie was reueled to Daniel. and he declared and expounded the kings dreame. Who therupon confeſſed to Daniel (v. 47.) In very dede your God is the God of goddes, and Lord of kinges.
The ſame three children (Daniel. 3.) were caſt into the burning furnace, and Daniel into the lions denne (ch. 6. & 14.) readie to dye for their fayth in one God. For this fayth alſo Mardocheus, as is written in the booke of Eſther, was perſecuted, and he with al the people were in extreme danger. And the auctor of the booke of wiſdome teacheth that one God is knowen by conſideration of his creatures: Al men are vaine (ſayth he. ch. 13. v. 1.) that by thinges ſene, vnderſtand not him that is: neither attending to the workes agniſe who was the workman. So the auctor of Eccleſiaſticus ch. 1. v. 8. profeſseth: There is one moſt high Creator omnipotent, and mightie king, and to be feared excedingly, ſitting vpon the throne, the God of Dominion.
As for the high Myſterie of three Diuine Perſons in one God not ſoThe B. Trinitie reueled to ſome and vttered obſcurely in the old teſtament. commonly reueled in the old testament, yet was it knowen and in ſome ſorte vttered: As Aggeus 2. v. 5. & 6. I am with you, fayth the Lord of hoſtes, the word that I did couenant with you: when you came out of the land of Aegypt: and my Spirite shal be in the middes of yoa. VVhere, by the Lord of hoſts, u commonly vnderſtood God the Father; by his ſpirite, God the Holie Ghoſt, and the word may ſignifie God the Sonne: of whoſe Incarnation the Prophete playnly ſpeaketh in the next verſes. For in this conſisteth the couenant betwen God and his people, that they should kepe his word of precepts and commandments expreſſed in the law: and he would ſend them the word, his onlie Sonne the Second Diuine Perſon to redeme mankind. Againe the ſame three Perſons ſeme toDiſtinction of Perſons in one God. be diſtinguished in diuers places, God the Father is deſcribed according to mans ſmal capacitie, Daniel. 7. v. 9. thus: Thrones were ſette, and THE ANCIENT OF DAYES ſate: his veſture white as ſnow,
The Father.
and the heares of his head as cleane wool, his throne flames of fire, his wheeles fire kindled. He is called Ancient of dayes, not only becauſe he is eternal, for ſo are the other two Diuine Perſons, but this terme is attributed to the Father, becauſe in order he is the beginning, from whom the other two Perſons proceede [The Sonne by generation, the Holie Ghoſt from the Father and the Sonne by proceſſion.] To God the ſonne the ſame ProphetThe Sonne. Daniel prayeth: ch. 9. v. 17. ſaying: Now therfore heare ô our God, the petition of thy ſeruant, and his prayers: and shew thy face vpon thy Sanctuarie which is deſert, for thyne owne ſake: that is, for thyne owne merites: which can only be vnderſtood of that Diuine Perſon, which is incarnate. Zacharie, 12. v. 10. God ſpeaking by the prophet ſayth: I wil powre out vpon the houſe of Dauid, and vpon the inhabitantes of Ieruſalem the ſpirite of grace and of prayers, which may eaſily be vnderſtood to be the promiſe of the B. Trinitie: but that which immediatly foloweth: and they shal looke towards me, whom they
pearced, can only be ſpoken by the Second Diuine Perſon, who only is incarnate, and was pearced in his Paſſion. In the booke of wiſdome is much written of wiſdom increated, a terme appropriated to God the Sonne. eſpecially ch. 2. 7. 8. 9. and 10. The like in Eccleſiaſticus, ch. 1. 4. 24. And ch. 51. v. 14. is diſtinct mention of the Father & the Sonne, I haue inuocated (ſayth the auctor, or anie faythful ſoule) our Lord, the Father of my Lord. There is likewiſe particular mention of the Holie Ghoſt in ſome places. AsThe Holie Ghoſt. 2. Eſd. 9. v. 20. Thou gaueſt them the good Spirite, which should teach them. for the office of internal teaching is appropriated to the Holie Ghoſt. Ioan. 14. v. 17. and 16. v. 13. The Spirite of truth, and he shal teach you al truth. Ezec. 36. v. 27. I wil put my Spirite in the middes of you, and wil make that you walke in my precepts. Zach. 7. v. 12. The wordes which the Lord ſent in HIS SPIRITE, by the hand of the former Prophetes. Sapient. 1. v. 5. The Holie Ghoſt of diſcipline wil flye from him that feaneth. Eccleſiaſticus 1. v. 9. He created her in the Holie Ghoſt. 24. v. 29. They that eate ME, shal yet hunger, and they that drinke ME, shal yet thirſt. Where God calleth the Holie Ghoſt (which is receiued by grace) himſelſef. Becauſe al threeOther places proue pluralitie of Perſons in God. Diuine Perſons are one God. And that there be manie Dinine Perſons in God, who is one in ſubſtance, is ſufficiently ſignified by al thoſe holie Scriptures, where God is called by the name Elohim, in the plural number; especially ſeing this name hath alſo the ſingular number, Eloha. As Iob. 12. v. 4. & 36. v. 2. Daniel. 2. v. 28. Habacuc. 1. v. 11. & 3. v. 3. which laſt place ſemeth moſt painly to ſpeake of the Sonne of God, ELOHA MITHEMAN IAVO. God wil come from Theman, or from the South. And therfore where this word Elohim is vſed in the plural number (as in moſt places it is) it ſignifieth pluralitie of Perſons in God.
Christs Incarnation is more clerly foreshewed by Prophetes, who aboueThe myſterie of Chriſts Incarnation is more frequent & more plaine in the holie Scriptures eſpecially in the Prophetes. Ieremie. other conſolations, moſt especially comforted the people by their prophecies of Chriſt our Sauiour. Ieremie 23. v. 5. I wil rayſe vp to Dauid a iuſt branch, and he shal reigne a king, and shal be wiſe, and he shal doe iudgement and iuſtice in the earth. Ch. 31. v. 23. A woman shal compaſſe a man. Chriſt though in bodie a litle infant, yet in powre and wiſedom was moſt perfect of al men, euen when he was in his mothers wombe. Ch. 33. v. 14. Behold the dayes wil come, ſayth our Lord, and I wil rayſe vp the good word. v. 15. I wil make the ſpring of iuſtice to bud forth vnto Dauid, & he shal do iudgement and iuſtice in the earth. Ieremies Lamentations are in greateſt part of Chriſt and his Church. And ſome part can hardly be applied to anie other. ch. 3. v. 30. He shal geue the cheke to him that ſtriketh him, he shal be filled with reproches, ch. 4. v. 20. Chriſt our Lord is taken in our ſinnes. Baruch. 2. v. 35. God promiſingBaruch.
to reduce the people from Babylon, addeth: And I wil eſtablish vnto them an other teſtament euerlaſting (by Chriſt, whoſe kingdom is for euer) that I be their God, and they shal be my people. Ch. 3. v. 36. This is our God, and there shal none other be eſteemed againſt him. v. 38. After theſe thinges he was ſene vpon the earth, and was conue
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ſant
Ezechiel.
with men. Ezechiel peculiarly called by an Angel the ſonne of man, was therin a special figure of our Sauiour, who ſo calleth him ſelf. And the ſame prophet hath in plaine termes foreshewed the office of Chriſt, the true Paſtor of al paſtors. eh. 34. v. 25. I wil (ſayth God by this prophet) rayſe vp ouer them one Paſtor, who shal feede them, my ſeruant Dauid. that is, Christ prefigured by Dauid. His admirable viſions in the three firſt chapters, and nine laſt perteyne properly and principally to the new Teſtament of Christ, and his Church, shewing the abundance of grace and glorie geuen by him to the elect. Daniel. 7. v. 13. With the cloudes of
Daniel.
heauen there came in as it were the Sonne of man, and he came euen to the ancient of dayes, and in his ſight they offered him. He came euen to the ancient of dayes, becauſe in his Diuinitie he is equal to the Father: and in his humanitie he is offered to God in Sacrifice. v. 14 His powre is eternal: and his kingdom shal not be corrupted. ch. 9. v. 24. Seuentie wekes (of yeares) are abridged, that ſinnes may be forgeuen, grace be infuſed, prophecies be fulfilled, and the Holie one of holies be annointed. Al which belong only to Christ. v. 26. After ſixtie two wekes Chriſt shal be ſlaine. Aggeus 2. v. 8. The deſired of al nations
Aggeus.
shal come. Zach. 3. v. 8. I wil bring my ſeruant the Orient. ch.Zacharias. 13. v. 7. Strike the Paſtour, and the shepe shal be diſperſed, fulfilled in Chriſts Paſſion Mat. 26. v. 21. Mala
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h. 3. v. 2. Forthwith shal come to
Malachias.
his temple the Dominator, whom you ſeke, & the Angel of the teſtament,
Alſo the bookes of wiſdom.
whom ye deſire. The booke of wiſdom. ch. 2. v. 12. deſcribeth the malice of the wicked againſt Chriſt. Let vs (ſay they) circumuent the iuſt, becauſe he is vnprofitable to vs: and he is contrarie to our workes, and reprochfully obiecteth to vs the ſinnes of the law. v. 13. He boaſteth that he hath the knowlege of God, and nameth him ſelf the Sonne of God. Eccleſiaſticus 24. v. 34. God appointed to
Eccleſiaſticus.
Dauid his ſeruant, to raiſe vp a king of him, moſt ſtrong and ſitting in the throne of honour for euer. Which eternal king proceeding from Dauid can be none but Chriſt our Sauiour. And al the praiſes of Pa
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riarches, and Prophetes (in the laſt eight chapters) conſiſt in their fayth, and expectation of Chriſt. Likewiſe the Prieſtes and people. 1. Mach. 14. v. 28. 35.& Machabees. and 49. shewed their fayth of Chriſt to come, when they eſtablished Simon, and his progenie in the gouernment and highprieſthood, for euer til there riſe the faithful Prophet, to witte the Prophet of whom al the prophetes did speake (Luc. 24 v. 27.)
Amongst the reſt Ieremie, ch. 31. v. 23. and Ezechiel ch. 44. v. 2. makeProphecies & figures of the B virgin mother of God. alſo especial mention of ſome ſingular priuileges of the moſt excellent virgin Mother of God. Of whom alſo Iudith, and Eſther were apparent figures, who receiued ſpecial graces for the benefite of their nation, and ſo did this ſingular Virgin receiue of God moſt eminent giftes, aboue al other mere creatures, for the benefite of the whole Church.
Of Angels the celeſtial ſpirites, is frequent mention in the holie ScripturesAngeles excel corporal creatures in multitude. of this age. Their multitude is innumerable, and therfore are inſinuated to men by general termes. Daniel. 7. v. 10. Thouſandes of thouſandes miniſtered to him, and tenne thouſand hundred thouſandes aſſiſted him. And their powre is moſt great, and to men moſt profitable. An AngelAnd in powre. defended the three children in the fornace, walking with them in the fire. Daniel. 3. v. 49 95. Another defended Daniel from the lions. ch. 6. v. 22. The ſame or an other caried Habacuc from Iurie into Babylon. Dan. 14. v.They helpe men and are lavvfully inuocated by men. 35. and reſtored him in his place againe. v. 38. The Archangel Gabriel inſtructed Daniel, ch. 8. v. 16. 17. ch. 9. v. 21. And ch. 10. v. 13. & 20. Other Angels the Patrones or Guardians of the Perſians and Grecians, prayed for thoſe countries; and S. Michael, v. 21. for the Iewes. An Angle ſpake in Zacharie, ch. 1. v. 9. An other Angel went to mete him. ch. 2. v. 3. And in reſpect of Angelical offices, both S. Iohn Baptiſt, and our Sauiour himſelf are figuratiuely called Angeles. Malach. 3. v. 1 No meruel therfore that Iudas Machabeus and his armie, 2. Machab. 11. v 6. prayed for the aſſiſtance of a good Angel, which was granted them. v. 8. And ſo they went promptly, hauing an helper from heauen. v. 10. Their like prayer had the ſame effect in an other battel. 2. Machab. 15 v. 27.
Contrarie to theſe glorious Angeles are other ſpirites, at firſt created inDiuels hating God, and al mankind neuer ceaſe to tempt men to ſinne. grace, which falling into pride, and most obſtinate malice are perpetual enimies to God their Creator, and to al mankind, continually calumniating the workes of God, and of al his ſeruantes, wherof they are called Diuels, or calumniators. They neuer ceaſe tempting al they can to euil, ſo to bring men to eternal death: For by the enuie of the diuel (Sap. 2. v. 7.) death (both of ſoule & bodie) came into this world. The iuſt ſtipend of ſinne. Al ſinnes offend God and pleaſe the diuels. But more particularly they deſire to be honored as God with Sacrifice. Which therfore they require to themſeluesThey ſeke to be honored vvith ſacrifice. and their idols. And for this ſinne of Idolatrie, aboue al others, God is moſt prouoked to wrath: & for the ſame moſt eſpecially punished his people: as the Prophet Baruch (chap. 4. v. 6.) ſignifieth to the people, ſaying: You are ſold to the Gentils. &c. You are deliuered to their aduerſaries: and geuing the reaſon why, he addeth: v. 7. For you haue exaſperated him that made you, the eternal God immolating to diuels. And not to God.
The ſame al the Prophetes teach, and withal that Sacrifice is the ſouereigne
Sacrifice is the proper ſeruice of God.
ſeruice due to God only, and not to any creature, how excellent ſoeuer. But of Sacrifice there is ſo much written, that it were ouer long and nedeles to recite the places. It importeth more to obſerue the predictions of the moſt excellent, and perfect Sacrifice of the new Teſtament Malachie. 1.Sacrifice of the new teſtament, in al places. v. 11. From the riſing of the ſunne (ſayth God by this Prophet) euen to the going downe, there is ſacrificing, and there is offered in my name a cleane oblation. In the old teſtament they offered cattel, & birdes, by powring out their bloud about the altar, and drawing forth their bowels. For purging and clenſing wherof there was much waſhing and labour: but now in the Church of Chriſt, is the cleane Sacrifice of our Lords bodieMore pure and excellent then the old▪
and bloud, in formes of bread and wine. It is alſo in itſelf ſo pure, that it can not be polluted (as the old ſacricrifices were, v. 12.) by vnworthie Prieſtes, but is alwayes auaylable to ſome or other, ex opere operato. According to that the ſame Prophet teſtifieth, ch. 3. v. 4. The Sacrifice of Iuda and Ieruſalem shal pleaſe our Lord. which is neceſſarily vnderſtood of the Chriſtian, ſacrifice: for els this place were contrarie to that which God ſayd to the Iewish prieſtes, ch. 1. v. 10. I haue no wil in you, and I wil not receiue gift at your hand. Daniel alſo prophecieth, ch. 9
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v. 27. that in the half of the weke the hoſte and the ſacrifice shal fayle. Ch. 12. v. 11.The old ceaſed and the new ſucceded.
The continual ſacrifice shal be taken away, therby ſignifying that not only after the figure, the Sacrifice prefigured should ſuccede (for els there should be no daylie Sacrifice at al in the new Teſtament, which Malachie ſ
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yth plainly there shal be, not in one, or in fewe places, but from the riſing of the ſunne, euen to the going downe, &c.) but alſo that both the old and new ſacrifices should be taken away in their ſeueral times. For ſowhich ſhad alſo be abandoned by Antichriſt. our Sauiour (Mat. 24. v. 15.) applieth the next wordes of this prophecie, and abomination of deſolation shal be ſet vp, not only as a ſigne before the destruction of Ieruſalem, but alſo of the end of the world. Verified in part as in the figure, when the temple was destroyed, & diuers prophanations made in the ſame place: but more eſpecially shal be fulfilled by Antichriſt, abolishing the holie Sacrifice of Chriſts bodie and bloud, ſo much as he shal be ſuffered: as S. Hyppolitus writeth, lib. de Antichriſto. & in oratione de conſummatione mundi. Agreable to S. Ireneus. li. 4. c. 32. & li. 5. in
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ine S. Ierom. in Dan. 12. Theodoretus in eund
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m locum, and S. Chriſoſtom in opere imperfecto. Yea ſome Hebrew Rabbins acknowlege Tranſſubſtantion,
Tranſſubſtantiation confeſſed by Rabbins. in the Eucharist. as R. Dauid Kimhi witneſſeth vpon theſe wordes of Oſee. 1
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. v. 8. They shal liue with wheate, and shal ſpring as a vine: Manie of our Doctores (ſayth he) expound this, that there shal be mutation of nature in wheate, in the times of our Redemer Chriſt.
This Rabbi Dauid alſo, and the Chaldee Paraphraſis expound Ezechiels
prophecie, ch. 36. v. 25. I wil powre out vpon you cleane water, of the remiſſion of ſinne, though they ſignifie not by what particular meanes. WhichBaptiſme. Christian Doctors vndoubtedly explicate of the Sacrament of Baptiſme. And like wiſe his other prophecie, ch. 47. v. 1. waters iſſued forth vnder the threſhold of the houſe towards the Eaſt, can not be vnderſtood of anie other waters then of Baptiſme.
The purifications, oblations, and other workes of penance practiſed by the people, after their returne from captiuitie, written. 2. Eſd. 9. 10. 13.Penane. teſtifie their obſeruation of the law in this point, by which the Sacrament of penance in the new teſtament was prefigured.
In like ſorte the continuance of Prieſthood, and prieſtlie functionsHolie orders. is manifeſt in the bookes of Eſdras, and of other Prophetes, which prefigured the Sacrament of holie Orders, in the Church of Chriſt.
In theſe times alſo the feaſtes inſtituted by the law, were obſerued withFeaſtes. more or leſse ſolemnitie, as time, place, and other opportunities ſerued. As Eſdras teſtifieth. li. 1. c. 3. v. 2. Ioſue (the highprieſt) and Zorobabel (the duke) after their returne from captiuitie, built an altar (notwithſtanding the threates of infidels) and offered vpon it holocauſt to our Lord morning and euening. And they made the ſolemnitie of tabernacles, and other feaſtes, as wel in the Calendes, as in al the ſolemnities of our Lord, though the temple was not yet built againe (v. 6.) And afterwards upon new occaſion, Iudas Machabeus, 1. Mach. 4. & 2. Mach. 10. inſtituted a new feaſt, which our sauiour obſerued. Ioan. 10. v. 12.
The like obſeruation was kept of faſtes. For amongst the feaſtes whichFaſtes ordinarie. were al duly performed (1. Eſd. 3. v. 5.) one was of Expiation which conſisted in faſting from euen to euen. Leuit. 23. Num. 29. And beſidesAnd extraordinarie. the ordinarie, Eſdras appointed a peculiar faſt for ſpecial purpoſes, 1. Eſd 8. v. 21. And I proclamed (ſayth he) a faſt, beſide the riuer Ahaua, that we might be afflicted before the Lord our God: and might deſire of him a right way for vs, and our children. And (v. 23.) we faſted and beſought our God hereby: and it fel our proſperouſly vnto vs. Againe, 2. Eſd. 9. v. 1. The children of Iſrael came together in faſting, and ſackclothes, and earth vpon them. see more of faſting Iudith. 4. & 9. Eſther 5. & 14. Zachar. 8. And of abſtinence from certayneAbſtinence. meates according to the la
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, Daniel
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. & 9. Iudith. 10. & 12.2. Mach. 6. & 7.
More generally the whole forme of good life is excellently preſcribedForme of good life preſcribed in the ſapiential bookes. in the bookes of wiſdom and Eccleſiaſticus. Where vnder the general vertues of wiſdom and Iuſtice, al are admonished to ſeeke diligently to know God, and to ſerue him. As much as to ſay, to haue fayth and good workes: the two feete, and legges, on which the godlie walke vnto life euerlaſting. Let one shorte ſentence here ſerue for example (wishing al men to reade more
in the bookes themſelues) Sap. 6. v. 18. 19. & 20. is this gradation. The beginning of wiſdom is the true deſire of diſcipline; the care of
The aſcending by ſteppes
〈◊〉
from earth to heauen.
diſcipline is loue; & loue is the keeping of her lawes: and the keping of the lawes is the conſummation of incorruption: & incorruption maketh to be next to God. Theſe are the ſteppes from earth to heauen, from this vale of miſeries to eternal happines. firſt A true and ſincere deſire of diſcipline, or of Gods true ſeruice: 2. This deſire or care of diſcipline bredeth loue of God: 3. loue is the keping of lawes, the commandments of God: for he that ſayth he
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oueth God, and kepeth not his commandments
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. Ioan. 2. is a liar: 4. keping the lawes is the conſummation of incorruption: making the ſoule perfect in vertues, and free from corruption of ſinnes: 5. and this incorruption maketh to be next to God, ioyning man with God, which is the perfect beatitude of eternal life. And ſo he concludeth, v. 22. Therfore (from first to laſt by degrees) deſire of wiſdom leadeth to the euerlaſting kingdom. Yet muſt we vnderſtand that neitherVVithout Gods grace preuenting, no man can thinke or do anie thing meritorious. the firſt ſteppe of good deſire, nor anie of the reſt is in a mans owne powre as of himſelf, ſo much as to thinke a good thought, but Gods grace preuenteth2. Cor. 3. ſturreth men vp, and continually aſſiſteth, in al good beginninges progreſſe, and perſeuerance, as the ſame diuine auctor teacheth a litle before, v. 14. wiſdom preuenteth them that couete her, that she firſt may shew herſelf vnto them. Then to admitte, or refuſe is in their powre, that haue good motions. And therfore ſinne is rightly imputed, and damnation iustly inflicted vpon the wicked, becauſe as Nehemias (2. Eſd. 9. v. 17.) teſtifieth of the vngratful people, they would not heare. And they hardened their neckes, and gaue the head to returne to their ſeruitude, as it were by contention, or ſtriuing against God, through their owne free wil; which appeareth here to remaine in ſinners. On the other ſide the ſameConfidence of good vvorkes done in grace. Nehemias in confidence of reward for good workes, and of his voluntarie cooperating with Gods grace, feared not to pray (2. Eſd. 5. v. 19) in theſe wordes: Remember me my God to good, according to al thinges which I haue done to this people.
Some men moreouer beſides the commandments of the law, voluntarilyVoluntarie vovves like to Euangelical connſels. profeſsed a peculiar ſtate of holie life, a plaine figure, or rather an example of Euangelical counſels. As in the former ages the Nazerites, whoſe rule is preſcribed Numeri 6. practiſed by Sampſon (Iudic. 13.) and Samuel (1. Reg. 1.) and the Rechabites (Iere. 35.) ſo in this last age next before Chriſt the Aſſideans, or Eſſeni. 1. Mach. 2. v. 42. of whom Iudas Machabeus in his time was head or captaine. 2. Mach. 14. v. 6. Ieremie the prophet (ch. 16. v. 2.) by Gods ordinance liued ſingle vnmaried al the time of the captiuitie.Perpetual virginitie.
Thou shalt not take a wife, and thou shalt not haue ſonnes and daughters in this place: to witte, in Ieruſalem. Neither did he marie
when he was afterwardes in Aegypt. But of his owne accord remayned a virgin al his life, as S. Ierom writeth, li 1. aduerſ. Iouinianum.
Prayers of Sainctes after they are departed from this world is wanifeſtlyPrayers of Sainctes. deduced of the ſacred text, lere. 15. v. 1. of Moyſes and Samuel, not to be heard if they should pray for the people, whom God had decreed to punish, were conſequently to be heard in ſome other caſe. And more expreſly. 2. Mach. 15. v. 12. & 14. is recorded that Onias, and Ieremie did pray for al the people, and for al the holie citie. Reuerent eſtimation of Reliques,
Reliques. and other holie thinges is manifeſt by the fact of the ſame Prophet Ieremie, who by Gods ordinance (2. Mach. 2. v. 1. & 5.) hid the holie fire, and the Tabernacle, and the Arke, & the Altar of incenſe in a caue. that they should not be prophaned by infidels ranſaking Ieruſalem, and theHolie veſſeles. temple: Other holie ornaments alſo, and veſſeles were reſtored by the fauorable king Cyrus, 1. Eſd. 1. v. 7. & ch. 8. v. 30. In figure alſo of the holie
Signe of the Croſſe.
Croſſe on which Chriſt was to redeme mankind, thoſe that mourned for the abominations in Ieruſalem (Ezec. 9.) vvere ſigned in their foreheades vvith the letter Thau, or. T. and ſo were ſaued from the common ſlaughter of the vnſigned.
Prayer and Sacrifice for the dead is likewiſe clere, 2. Mach. 12. v. 43.Prayer for the dead. &c. if either the text may be admitted for Canonical, ſaying (v. 46.) It is a holie and healthful cogitation to pray for the dead; or for good teſtimonie of Iudas fact; being Highprieſt, and doing that which the whole Church practiſed, and which the Iewes yet obſerue to this day.
Of the General Reſurrection, is good teſtimnie in the ſame place v.Reſurrection. 43. and 44. as the ground of Iudas his pietie towardos the dead, wel and religiouſly thincking of the Reſurrection. For vnles he hoped that they which were ſlaine should riſe againe, it should ſeme ſuperfluous, and vaine to pray for the dead. But ſeing he did beleue the Reſurrection, he did right wel and piouſly. And ſeing the beleefe of reſurrection is true, it foloweth, as this auctor inferreth, that it is a holie thing to pray for the dead.
Malachie the laſt of the Prophetes, in the laſt chapter foresheweth, andIudgement. deſcribeth the General iudgement, in the end of this world: wherin the wicked▪ hal be condemned, and the iuſt eternally rewarded. Which day shal come (ſayth he) kindled as a ſurnace. Al that do impietie (dying inEuerlaſting puniſhment. and eternal reward. that ſtate) shal be ſtubble, and that day shal in flame them. And there shal riſe to you that feare my name, the Sunne of iuſtice, and health in his winges, or glorious beames, healing and curing al body lie infirmities,The coming of Elias, & conuerſion of the Iewes. and defectes. Before which day he foretelleth of two ſignes, v. 5. The coming of Elias the Prophet. and. v. 6. & the conuerſion of the Iewes to Chriſt. And thus much may here ſuffice, for particular pointes of religion in this age.
It reſteth to view the ſtate and gouernment of the Church in this time.The ſtate of the Church in the times of heathen Monarchies, in general. Which may be conſidered according to the foure Monarchies of heathen nations: the Chaldees, the Medes & Perſians; the Grecians; and the Romanes: Vnder the Chaldees, whoſe Emperial citie was Babylon, they were in captiuitie ſeuentie yeares. By the Medes and Perſians (for that Monarchie conſiſted of thoſe two nations) they were releaſed from captiuitie with manie fauoures, yet ſometimes afflicted. Vnder the Monarchie of the Grecians, they were partly in extreme perſecution of Antiochus Epiphanes, and of other Grecian kinges and princes, partly in warres for defence of Gods lawes. Before and after which perſecution and warres, as wel vnder the Grecians, as the Romans til Chriſts Paſſion the Church was for most part in peace, yet ſome times afflicted. But omitting manie intricate diffi
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uliies about the times and reignes of ſundrie heathen kinges, it wil ſuffice our purpoſe to shew the general ſtate of the Iewish nation, with their owne particular gouerners ſpiritual and temporal, with more or leſse fauour of forreine Princes.
Firſt therfore concerning their eſtate in their captiuitie in Babylon, we mayTheir ſtate in the captiuitie. here obſerue Gods prouidence, in that before the citie and temple of Ieruſalem were deſtroyed, and the whole nation made captiue, Ioachin (otherwiſe called Iechonias) the ſonne of Ioachaz (who was alſo called Iechonias) king
King Iechonias
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n
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▪ ſede
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h Highprieſt vvere in Babylon before the vvhole nation vvas captiue.
of Iuda was tranſported into Babylon, and his mother, and manie other principal perſons. 4. Reg. 24. v. 15. Likewiſe Ioſedech ſonne of Saraias highprieſt (1. Paral. 6. v. 15.) was caried into Babylon. And in the meane time Sedecias (vncle to Ioachin) reigned in Iuda, who in the eleuenth yeare, was taken and caried captiue into Babylon, and there died, Ioachin yet liuing in priſon. And Saraias the Highprieſt with others, was ſlayne in Rebla, when Ieruſalem was deſtroyed. 4. Reg. 25. v. 18. & 21. To whom Ioſedech ſucceded in the highprieſthood. So that both the iſsue of Dauid, in the right line of our Sauiours genealogie, and the Highprieſt of Aarons ſtocke, were in Babylon before the whole bodie of the nation was brought thither. This Iechonias (or Ioachin) remained in priſon, til the death of Nabuchodonoſor, the ſpace of thirtie ſeuen yeares, and was then deliuered by Euilmerodach, and by him entertayned courteouſly as a prince, 4. Reg.Iechonias intertayned in captiuitie as a prince. 25. v. 27. He maried there and had iſsue Salathiel; and Salathiel h
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d Zorobabel. Who together with Ioſue ſonne of Ioſedech highprieſt, & Eſdras, Nehemias, & others recited 1. Eſd. 2. conducted the children of Iſrael from Babylon into their countrie. There were alſo in a former tranſmigrationDaniel vvith other three children were caried before
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ni
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of the kinges into Baoylon.
Daniel, and the other three children Ananias, Miſael, & Azarias, (of the royal or principal bloud) in the third yeare of Ioakim (otherwiſe called Eliacim ſonne of Ioſias. 4. Reg. 23. v. 34) king of Iuda. Dan. 1. v. 1. 6. Theſe with others were caried
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s hoſtages into Babylon, and brought vp more liberally. Where ſeruing God ſincerely, abſtayning from vnlawful
meates, were protected by God, much alſo eſtemed and promoted in that place. For Daniel about the age of twelue yeares, conuinced the two wicked Iudges,They vvere ſingularly eſteemed. and deliuered Suſanna from their cruel handes. Dan. 13. And afterwardes for declaring and interpreting the kings dreame (Dan. 2.) and excellent wiſdom, and gift of prophecie was admired by al, aduanced by the king: but maligned by certaine enuious ſorcerers, and great men. Wherby he was ſometimesSometimes in danger. But preſerued by God. in great danger, but stil deliuered by Gods powre protecting him. Dan. 6. & 14. The other three children were likewiſe aduanced. Dan. 2. v. 49. and therfore by diuers enuied, and for refuſing to adore an idol ſet vp by Nabuchodonoſor were caſt into a hote burning furnace, and there preſerued. Dan. 3.
Ieremie, who before this time begane to prophecie whiles he was a childe,Ieremie prophecied in Ieruſalem and in Aegypt. (Iere. 1.) continued in the time of captiuitie, in Ieruſalem and Iurie, with much affliction, and ſtil prophecying finally dyed in Aegypt. Baruch his ſcribe, and alſo a Prophete, went ſometimes into Babylon, and returned into Iurie (Baruch. 1.) inſtructing and exhorting the people.
Ezechiel was caried with king Iechonias, and Ioſedech into Babylon, andEzechiel and Daniel in Babylon. there prophecied (ch. 1. v. 2.) part of the ſame time with Daniel, in great part the ſame thinges with Ieremie. And during the captiuitie, king Iechonias, Ioſedech the highprieſt, Ieremie, Baruch, Ezechiel prophetes, & innumerable others (ſome Martyres, and manie Confeſſors) parted from this world. But Daniel yet liued. And in place of Ioſedech Highprieſt Ioſue ſucceded, and the progenie of king Iechonias continuing in Salathiel, and Zorobabel, the nation
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ad them and other eminent men, with temporal dependence vpon forreine princes in the next Monarchie of the Medes and Perſians.
For when Darius king of Medes had ſlaine Ba
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azar king of the Chaldees,The Monarchie of Medes and Perſians. and ſo poſseſsed Babylon, with the whole countrie he brought the Monarchie to the Medes & Perſians. Dan. 5. v. 31. and within the ſpace of one yeare he dyed; and Cyrus ſucceding granted leaue to al the Iewes toCyruslicenſed the Ievves to returne and build vp their temple. Prophecie of Chriſt: after ſeuentie vveekes. returne into Iurie; and there to build vp their temple, and citie of Ieruſalem, which Nabuchodonoſor had deſtroyed. At which time Daniel had his viſion, that Chriſt our Sauiour should come into the world, within ſeuentie weekes (of ſeuen yeares to the weke, that is, in foure hundred ninetie yeares) after the perfect finishing of the temple▪ and citie. Dan. 9. v. 24. & 25. But when they were ſo built againe, that the wekes beganne to be counted, is very obſcure: as it was the wil of God, that the prophecie, being certayne in itſelf, should not be ouer clere to euerie mans vnderſtanding, but as likewiſe manie other prophecies, shut and ſealed. Dan. 12. v. 6. 9. 13.
In this time of the Medes and Perſians Monarchie, Mardocheus remayning in Chaldea, after the relaxation had that viſion in a dreame,Mardocheus. Eſther. 11. after which folowed the historie of him, & Quene Eſther, andEſther.
wicked Aman; with the danger and deliuerie of al the Iewes in thoſe partes.Aman. Some thinke it likewiſe probable, that the hiſtorie of Iudith happened after the captiuitie; though others ſuppoſe that it was in the time of Manaſses kingIudith. of Iuda. which not being our purpoſe to diſcuſſe and decide, we wil paſſe to thinges more certayne.
The prophetes Aggeus & Zachatias nere twentie yeares after the relaxation,Aggeus and Zachatias. earneſtly exhorted the princes & people to build vp the temple which had bene begunne, and now was neglected vpon vaine feare, thincking, the time was not yet come of building the houſe of our Lord. Aggeus. 1. v. 2. Wherupon the prophet reproueth them, expoſtulating thus: Why, is it time for you to dwel in embowed houſes, and this houſe (of our Lord) deſert? And aſsureth them. v. 10. that their ground should remaine barren, and ch. 2. v. 15. their ſacrifices vngratful, til they should build the temple: promiſing moreouer that this new temple should be more glorious by Chriſts perſonal preſence therin, then the former temple built by Salomon. But eſpecially the Church of Chriſt preſigured by the temple,The
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more glorious in the nevv teſtament. should farre excel the Synagoge of the old teſtament. ch. 2. v. 10. Great shal be the glorie of this laſt houſe more then of the firſt. Which Zacharie confirmeth inuiting the Gentiles to come, and the Iewes to returne into Chriſts Church: ch. 2. v. 6. O flee out of the land of the North, ſayth our Lord, becauſe into the foure windes of heauen, haue I diſperſed you. v. 7. O Sion flee thou that dwelleſt with the daughter of Babylon. And by diuers other viſions and prophecies they forshew the conuerſion of the Gentiles, and reiection of the Iewes for their obduration, but in the end they alſo shal be conuerted.
Malachie prophecied after the finishing of the temple, exhorting al to offerMalachie. their ſacrifices with puritie of hart, reprehending both prieſtes and people for not ſo doing. ch. 1. He alſo foresheweth the reiection of the Iewes, & calling of the Gentiles, with the change of the old ſacrifices, and inſtitution of a new farre more excellent, and more effectual, to be offered euerie where (v. 10. & 11.) He concludeth his prophecie ch. 4. foretelling the terrible day of Iudgement, and life or death euerlaſting.
Theſe later prophetes yet liuing, as Ioſephus, Euſehius, Theodoretus andThe Grecian Monarchie. others teſtifie in their hiſtories, the Grecians obtained ſo great a Monarchie by king Alexander the Great of Macedo, that being parted after his death amongst manie, yet al were great kingdomes, ſome longer ſome shorter time.King Alexander honored Iaddus the Highprieſt. In the beginning wherof when king Alexander came to Ieruſalem, as Ioſephus writeth. li. 11. c. 8. Antiquit. Iaddus the highprieſt going forth in his pontifical attyre to mete him, the ſame king ſtraightwayes fel downe at his feete with al reuerence. And being demanded by his freindes, the princes of his armie, why he ſo much honored the highpriest, he anſwered, that he honored
no
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the man for himſelf, but for his office, and God in him, who had appeared to him in ſlepe in that very habite, and ornaments, when he in Macedonia diſcourſed in his minde of making battel againſt the Perſians, promiſing him aſſured victorie. Shortly after this it happened, that Manaſſes an The ſchiſmatical temple in
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atizim. Apoſtata highprieſt, by interceſſion of Sanaballar, whoſe daughter he had vnlawfully maried, obtayned licence to build a temple in Garizim, which the Samaritanes afterwards pretended to be more ancient then the temple of Ieruſalem, against which our Sauiour gaue ſentence. loan. 4. v. 22. It was alſo decided by king Ptolomeus in Alexandria (as Ioſephus witneſseth. li. 13 c. 6.) by way of arbitrament, finding that the temple of Ieruſalem, and the Highprieſtes therof had a perpetual ſucceſſion from Salomons time, and that their pretence of Iacobs adoring in Garizim was not to the purpoſe, ſeing there was no ſucceſſion, that temple being lately built. Neuertheles the ſame Ptolomeus to gratifie Onias an other Apoſtata, ſonne of good Onias HighprieſtAn other ſchiſmatical temple in Aegypt. and Martyr▪ (2. Macab. 4. v. 34.) gaue leaue to build an other temple in Aegypt, which ſtood likewiſe in ſchiſme againſt the true temple of Ieruſalem, wreſting to their purpoſe the prophecie of Iſaie. ch. 19. v. 19. In that day there shal be an altar of our Lord in the middes of Aegypt. WhichThe Seuentie tvvo Interpreters. S. Ierom sheweth to be vnderſtood of the Church of Christ. Before this last ſchiſmatical temple, and after the former were the Seuentie two Interpreters, or Tranſlators of the Hebrew Bible into Greke. of whom S. Ierom and al ancient Fathers ſpeake much, & eſteme of very great & Canonical auctoritie.
In the time of the Grecians Monarchie, prophane lerning florished moreProphane lerning floriſhed amongſt the Crecians, but they erred excedingly in matters of Religion. then before, and Philoſophers abunded. but differed excedingly amongst themſelues, and al erred in the principles both of Natural & Moral knowledge. For wheras in dede God omnipotent was the only maker of the whole world, and al thinges therein, al theſe Philoſophers ſuppoſed and taught, that ſome material thing was coeternal with God: and ſo they put the ſame thing to haue bene the beginning of al other thinges. Which ſome ſay was the water, ſome the Ayre, ſome the Earth, ſome the Fyre, ſome al theſe foure Elements,Primum principium. ſome the Atomos, or indiuiſible ſmal bodies, ſome one thing ſome an other. Wherof S. Epiphanius writeth in compendio contra h
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reſes. And the like abſurde conceiptes they had of the chiefe Good, or Summum bonum. WhichSammum
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o
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um. Pithagorians.
the Pithagorians thought to be nothing els but a certayne immortalitie of the ſoule, and ſo, as it may ſtil be in a bodie. And therfore ſeing both men and beaſtes do dye, they held opinion, that when a ſoule parteth out of one bodie, it goeth into an other. Yea and maketh tranſmigration from one ſpecies or kind to an other. As from a mans bodie into the bodie of a horſe, or an oxe; and contrariwiſe from a brute beaſt into a man againe, and from one beaſt into an other. The Stoikes put the chiefe good in
Stoikes.
vertues, but could reach no further then to a certayne contentment of ioy in
their minde, not knowing the reward of vertues to conſist in ſeeing God.Achademikes.
Platonikes, or Achademikes conceiued more of God, and pure ſpirites, but thought both corporal and ſpiritual creatures were coeternal with God.Peripatetikes The Peripatetikes placed the chiefe good▪ or felicitie in the aggregation of beſt ſpiritual, corporal, and worldlie thinges together. TheEpicures. Epicures eſteemed carnal and bodilie pleaſures aboue al. And al theſe and their folowers iudged ſo diuerſly of the right true felicitie, contradicting andThe aſſured fayth of the Church, the citie of God. condemning ech others opinions, that they were multiplied into innumerable Sectes. As S. Auguſtin declareth out of Marcus Varro: and oppoſeth againſt them al, the one aſſured fayth and iudgement of Gods Church, in his 19. booke de ciuit. Dei. c. 4. And concludeth with the Royal Prophet, and S.Pſal. 93 1. Cor. 3. Paul, that their cogitations are vaine, which wil haue happines to be in anie other thing but in ſeing God; or to be obtained by anie other meanes, without Gods grace And not only before & ſince, but alſo in the ſame times the auctors of The Bookes of wiſdom & Eccleſiaſticus taught right doctrine againſt thoſe erronious Philoſophers.
For profeſſion alſo of true fayth and religion the Machabees both ſuffered,The Machabees profeſſed the ſame. Antiochus his Edict. and labored moſt notably, When king Antiochus Epiphanes (1. Mach. 1. v. 43.) wrote to al his kingdom, that al the people should be one, and euerie one should leaue his owne law. And whoſoeuer should not doe according to the word of Antiochus they should dye. Againſt which moſt wicked decree, and cruel execution therof, Gods grace ſo abunded that (v. 65.) manie of the people of Iſrael, determined with themſelues, that they would not eate the vncleane thinges: and they choſe rather to dye, then to be defiled with vncleane meates: and that they would not breake the holy law of God, & ſo were murthered: As is more particularly recorded, 2. Mach. 5. v. 14.Martyres for this fayth. how there were in the ſpace of three dayes foureſcore thouſand ſlayne, fourtie thouſand in priſoned, & no leſſe ſold. After this with more pretence of iuſtice, but with more malice, endeuoring to terrifie others, & to draw them to yelde, or make shew of conformitie to wicked lawes, ch. 6. v. 10. Two wemen were accuſed to haue circumciſed their ſonnes,
For circumciſion.
whom when they had led about through the citie, with the infants hanging at their breaſtes, they threw downe headlong by the walles. And v. 11. other people were burnt with fire, for ſecretly
For keeping the Sabbath
keping the day of the Sabbath. Thirdly. v. 18. Eleazarus being vrged to eate ſwines flesh, and intreated by his familiar freindes, to make shew of conformitie, would neither eate, nor feyne to
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a
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e it, but dyed moſt conſtantly,
For abſtayning from ſvvines flesſh.
leauing an example of vertue & fortitude. Fourthly ſeuen bretheren and their mother (2 Mach. 7.) yelded alſo their liues in moſt glorious Martyrdom, becauſe they would not yelde conformitie to wicked lawes.
After which heroical conſtancie in ſuffering, it was alſo Gods prouidence,Holie vvarres for the Church and religion. that others should shew their fortitude, in deliuering his Church from theſe calamities and dangers. For Matthathias of the tribe of Leui, and stocke of Aaron Priest, and (after the apoſtaſie of Iaſon. li. 2. c. 4. v. 10.) Highprieſt,
Matthathias. lamenting the pitiful ſtate of Gods people, with reſolute mind, and inuinoible corege reſiſting wicked Antiochus (1. Mach. 2.) of iust zele with his owne handes ſlew one, who for feare of death was readie to offer ſacrifice to idols, & withal killed the kings commiſſioner, who came to compel men to committe idolatrie: and then gathered troupes to defend ſo hohie a cauſe. Against whom the enimies fighting on the ſabbath dayes killed manie, which of ſcruple would not reſiſt. But vpon further conſideration, the reſt reſolued to defend themſelues alſo on the ſabbath day, if they were aſſaulted.
Next to him ſucceded his ſonne Iudas Machabeus in both the offices ofIudas Machabeus.
Highprieſt & General captaine: who (as good order required (first purſued the wicked (towitte amongſt his owne ſubiectes) inquiring them out, and ſuch as trubled his people, them he burned with fire. 1. Mach. 3. v. 5. and his enimies were repelled for feare of him: al the workers of iniquitie were trubled: and ſaluation was directed in his hand. For he and his folowers 2. Mach. 8. v. 2. inuocated our Lord,
A religious prayer.
that he would haue reſpect to his owne people; the temple; the citie; heare the voice of bloud crying vnto him, remember the moſt vniuſt deathes of innocentes, and the blaſphemies done to his name. So he with a few (hauing made this preparation by prayer) ouerthrew the armies of Antiochus, with their foure principal captaines Apollonius (1. Mach. 3. v. 11.) and (v. 23.) Seron, (ch. 4.) Gorgias, and Lyſias. Then clenſing the temple (v. 36. & li. 2. ch. 10.) renewedThe temple clenſed. the holie veſſels, which were deſtroyed by Antiochus, and dedicated a new altar. v. 47. & 56.
And whiles Iudas with his bretheren deliuered the people from al borderingAntiochus dyed miſerably. enimies. 1. Mach. 5. & li. 2. ch. 10. & 11. Antiochus Epiphanes li. 1. c. 6. & li. 2. ch. 9. dyed moſt miſerably. And his young ſonne Antiochus Eupator reigned. Againſt whoſe captaines Iudas had stil more victories. li. 2. ch. 12. & 13. Then folowed the laſt battel of Nicanor ſentNi
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or
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laine. by king Demetrius, where he was ſlaine by Iudas forces, in the middes of his armie. li. 1. ch. 7. & li. 2. ch. 15. wherof Demetrius hearing ſent new forces with Bacchides and Alcimus, and more then two partes of Iudas ſmal campe fleying away, he with only eight hundred. li. 1. ch. 9. ſetting vpon the enemies defeated the ſtrongest part of their armie: but an other part coming at his backe, great ſlaughter was made on both ſides, and Iudas after manie heroical actes was now ſlaine in battel, dying with moſt renowmed glorie. v. 18.Iudas dyed gloriously. al good men lamenting his death.
After him Ionathas his brother ſucceded Highprieſt, and general
Ionathas.
captaine, ch. 9. v. 28. who managing the common affayres with great wiſdom, pietie, and coreg
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, the wicked vſurper Alcimus, who not long before ſwearing that he would not hurt the Aſſideans, preſently killed threeſcore ofAltimus dyed miſerably. them in one day. li. 1. ch. 7. v. 15. and beginning to deface the temple, was ſodenly strooken with a palſie, and dyed miſerably, li. 1. ch. 9. v. 54. Ionathas proſpering againſt the enimies confirmed league with the Romanes and Lacedemonians, ch. 12. At last was deceiued, and both he and his ſonnes were trecherouſly ſlaine by Tryphon, ch. 13. So Simon his brother was madeSimon.
Highprieſt, and captaine general by publique conſent. ch. 14 who after manie noble actes, ch. 15. was alſo vilanouſly ſlaine with two of his ſonnes, by his ſonne in law Ptolomee. And his other ſonne Ioannes Hyrcanus
Ioannes Hyrcanus. ſucceded, ch. 16. In his dayes the Iewes in Ieruſalem writte to their bretheren in Aegypt, exhorting them not to frequent the ſchiſmatical temple in Aegypt, but to kepe the feaſtes which were inſtituted in Ieruſalem. Thus much of the trubleſome ſtate of the Church, reduced to peace by the Machabees.
Shortly after which time, the Romane kingdom hauing bene often increaſedThe Romane Monarchic. in the ſpace of nere ſeuen hundred yeares from the building of Rome, was by Pompeius the great, ſubduing the Eaſt countries, extended ſo farre, that as Plinie writeth. li. 7. c. 26. Aſia Minor was now as it were the middle part, which before was the vttermoſt borders of their dominions. And the ſame Pompeius, amongst the reſt, taking Ieruſalem, brought the Iewes vnder the Romane Empyre, nere foureſcore yeares before Chriſt. vnder whom they enioyed ſome liberties, til Herod Aſcalonita a ſtranger borne (hisHered the firſt ſtrange king of the Iewes. father an Idumean, his mother an Arabique) was firſt made gouernour of Galelee, then Tetrach of Iudea, and afterwards king therof▪ who being aduanced by the Romanes to royal dignitie, endeuouring by ſundrie benefites to get the peoples fauoure, amongst other thinges enlarged and adorned theirHe enlarged the temple. But ſold the office of Highprieſt. Temple, making it as it were a new edifice, in compariſon of that which was built after the captiuitie: yea more excellent as ſome thinke, then that which Salomon built. But this new king made ſaile of ſpiritual offices. Namely he ſold the office of the Highprieſt for money, and that from yeare to yeare, or for shorte and limited time. In him was fulfilled the prophecie of the Patriarch Iacob, Gen 49. geuing it for a ſigne that Chriſt our Redemer should preſentlyThis king was a ſigne of Chriſts coming. come into this world, ſaying: The ſcepter shal not be taken away from Iudas, and a duke out of his thigh, til he do come that is to be ſent, and the ſame shal be the expectation of the Gentiles. And therfore Herod hearing by the Sages, that the true king of Iewes was borne, in extreme furie murdered the innocent Infantes. Mat.
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. And ſo both Iewes and Gentiles were admonished that the Meſſias was borne of the ſe
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de, and right line of King Dauid. Whoſe Genealogie before the captiuitie we noted in
the fifth age of the world to Ioachaz ſonne of Ioſias. Now therfore to proſecuteThe genealogie of Chriſt from the captiuitie.
pag. 939▪
the ſame, we must obſerue, that wheras S. Mathew ſayth: Ioſias begate Iechonias, by this Iechonias he meaneth Ioachaz, otherwiſe called Iechonias; or els he aſcribeth the nephew to the grandfather as his ſonne. For Ioſias was ſlaine at least eleuen yeares before Iechonias the father of Salathiel was borne. And this later Iechonias was alſo called Ioachin, the firſt of the third Teſſaradechad, ſo the ſecond Salathiel. the 3. Zorobabel: 4. Abiud, 5. Eliachim, 6. Azor. 7. Sadoc. 8. Achim, 9. Eliud, 10. Eleazar, 11. Mathan, 12. Iacob, 13. Ioſeph. the huſband of Marie, of whom was borne the fouretenth, IESVS CHRIST. And this knowen by tradition, not written before S. Matthewes Goſpel.
The ſucceſſion alſo of the Highpriestes, declared in our former RecapitulationsSucceſſion of Highprieſtes.
pag. 713. 939. of the fourth and fifth ages, from Aaron to Ioſedech, who was Highprieſt in the captiuitie, after that his father Saraias was ſlaine, 4. Reg. 25. v. 18. continued, as partly by holie ſcriptures, the reſt by other auctors appeareth in this order: After the ſame Ioſedech, his ſonne Ioſue, then Ioachim, Eliachim, Eliaſib, Ioiada, Ionathan, Iaddus, in the time of king Alexander: Onias the firſt, Simon Priſcus, Eleazarus, by whom the Seuentie two Interpreters were ſent to king Prolomeus Philodelphus. Manaſſes, who became an Apoſtata, Onias the ſecond, Simon the ſecond, of whom is worthie mention, Eccli. 50. Onias the third, whoſe brother Iaſon obtayned the office of the king by ſymonie, and became an Apostata, ſo was neuer lawful, neither thoſe th
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f lowed him. Menelaus of the tribe of Beniamin. Liſimachus his brother, & vicar. Alcimus though of Aarons ſtocke, yet for his Apoſtaſie vnlawful. Al which time the true Highprieſtes were of the Machabees, Matthathias & his ſonnes Iudas, Ionathas, and Simon, his ſonne Ioannes Hyrcanus. Then Ariſtobulus, Alexander, an other Hyrcanus, in whoſe time PompeiusThe true ſueceſſion continued alſo in the times of vſurpers. tooke Ieruſalem, Antigonus, after whom Herod put Anaelus in the office for money. And ſo the reſt or moſt of them that folowed were ſymoniacal. Ariſtobulus, Ioſue, Simon, Mathias, Ioſephus, Iozarus, Eleazarus, Ioſue, Anna, Iſmael, Eleazarus, Simon, and Caiphas. vvho in councel (Ioan. 11. v 49.) gaue ſentence (which himſelfe vnderſtood not) that it was expedient, that one man dye for the people, and the whole nation perish not. vvhich the holie Euangeliſt aſcribeth to his office, being highprieſt of that yeare, he prophecied that IESVS should dye for the nation: and not only for the nation, but togather into one the children of God, that were diſperſed.
IESVS REDEMER, correct in vs our errors, gather the diſperſed, conſerue them that are and shalbe gathered, make al one flocke in one fouldA petition to IESVS CHRIST. vnder one Paſtour, thy ſelfe IESVS CHRIST. To whom with the Father, and the Holie Ghost be al thankes, praiſe, honour, and glorie, now and for euer and euer.
AMEN.
The prayer of Manaſſes, vvith the ſecond & third Bookes of Eſdras, extant in moſt Latin and vulgare Bibles, are here placed after al the Canonical bookes, of the old Teſtament: becauſe they are not receiued into the Canon of Diuine Scriptures by the Catholique Church.
THE PRAYER OF MANASSES KING OF IVDA, WHEN HE WAS HELD CAPTIVE IN BABYLON.
LORD omnipotent God of our fathers, Abraham, & Iſaac,2. Paral. 33. v. 12. and Iacob, and of their iuſt ſede, which didſt make heauen and earth: with al the ornamentes of them, which haſt bound the ſea with the word of thy precept, which haſt shut vp the depth, and ſealed it with thy terrible and laudable name: whom al thinges dread, & tremble at the countinance of thy powre, becauſe the magnificence of thy glorie is importable, & the wrath of thy threatning vpon ſinners is intollerable: but the mercie of thy promiſe is infinite and vnſearchable: becauſe thou art our Lord, moſt high, benigne, long ſuffering, and very merciful, and penitent vpon the wickednes of men. Thou Lord according to the multitude of thy goodnes haſt promiſed penance, and remiſſion to them that haue ſinned to thee, and by the multitude of thy mercies thou haſt decreed penance to ſinners, vnto ſaluation. Thou therfore Lord God of the iuſt, haſt not appointed penance to the iuſt, Abraham, & Iſaac and Iacob, them that haue not ſinned to thee, but haſt appointed penance for me a ſinner: becauſe I haue ſinned aboue the number of the ſand of the ſea. Myne iniquities Lord be multiplied, mine iniquities be multiplied, and I am not worthie to behold, & looke vpon the height of heauen, for the multitude of mine iniquities. I am made crooked with manie a band of yron, that I can not lift vp my head, and I haue not reſpiration: becauſe I haue ſtirred vp thy wrath, and haue done euil before thee: I haue not done thy wil, and thy commandmentes I haue not kept: I haue ſet vp abominations, and multiplied offenſes.
And now I bowe the knee of my hart, beſeeching goodnes of thee. I haue ſinned Lord, I haue ſinned, & I acknowlege myne iniquities. Wherefore I beſeech diſiring thee, forgeue me Lord, forgeue me: and deſtroy me not together with myne iniquities, neither reſerue thou for euer, being angrie, euils for me, neither damme me into the loweſt places of the earth: becauſe thou art God, God, I ſay, of the penitent: in me thou shalt shew al thy goodnes, becauſe thou shalt ſaue me vnworthie according to thy great mercie, and I wil prayſe thee alwayes al the dayes of my life: becauſe al the power of the heauens prayſeth thee, and to thee is glorie for euer and euer.
Amen.
THE THIRD BOOKE OF ESDRAS.
For helpe of the readers, eſpecially ſuch as haue not leyſure to read al, vve haue gathered the contentes of the chapters; but made no Annotations: becauſe the text it ſelf is but as a Commentarie to the Canonical bookes; and therfore we haue only added the concordance of other Scriptures in the margin.
CHAP. I. Ioſias king of Iuda maketh a great Paſch, 7. geuing manie hoſtes to ſuch as wanted for ſacrifice: 14. the Prieſtes and Leuites performing their functions therin: 22. in the eightenth yeare of his reigne. 25. He is ſlayne in battel by the king of Aegypt, 32. and much lamented by the Iewes. 34. His ſonne Ieconias ſuccedeth. 37. After him Ioacim, 40. who is depoſed by the king of Babylon. 43. Ioachin reigneth three monethes, and is caried into Babylon. 46. Sedecias reigneth eleuen yeares wickedly. 52. and he with his people is caried captiue into Babylon, the citie and temple are deſtroyed. 57. ſo remayned til the Monarchie of the Perſians.
AND Ioſias made a Paſch in Ieruſalem to our Lord
4. Reg. 23. v. 21. 2. Paral. 35. v. 1. & immolated the Phaſe the fourtenth moone of the moneth: † appointing the Prieſtes by courſes of dayes clothed with ſtoles in the temple of our Lord. † And he ſpake to the Leuites the ſacred ſeruantes of Iſrael, that they should ſanctifie them ſelues to our Lord in the placing of the holie arke of our Lord in the houſe, which king Salomon ſonne of Dauid built. † It shal not be for you to take it vpon your shoulders. And now ſerue your Lord, and take the care of that nation Iſrael, in part according to your villages and
tribes, † according to the writing of Dauid king of Iſrael, and according to the magnificence of Salomon his ſonne, al in the temple, and according to your fathers portion of principalitie, among them that ſtand in the ſight of your brethren the children of Iſrael. † Immolate the Paſch, and prepare the ſacrifices for your bretheren, and doe according to the precept of our LordExo. 12. Leuit. 23. Num. 28. which was geuen to Moyſes. † And Ioſias gaue vnto the people that was found of sheepe, lambes, and kiddes, and goates thirtie thouſand, calues three thouſand. † Theſe thinges were geuen to the people of the kinges goodes according to promiſſe: and to the prieſtes for the Phaſe, sheepe in number two thouſand, and calues an hundred. † And Iechonias, and Semeias, and Nathanael bretheren, and Haſabias, and Oziel, and Coraba for the Phaſe sheepe fiue thouſand, calues fiue hundred. † And when theſe thinges were done in good order, the Prieſtes and the Leuites ſtood hauing azymes by tribes. † And according to the portions of their fathers principalitie, in the ſight of the people they did offer, to our Lord according to thoſe thinges, which were written in the booke of Moyſes: † and roſted the Phaſe with fire as it ought: and the hoſtes they boyled in cauldrons, and in pottes with beneuolence: † and they brought to al that were of the people: and afterward they prepared for them ſelues and the prieſtes. † For the Prieſtes offered the fatte, vntil the houre was ended: and the Leuites prepared for them ſelues, and their brethren, the children of Aaron. † And the ſacred ſinging men, the children of Aſaph were by order according to the precept of Dauid and Aſaph, and Zacharias, and Ieddimus, which was from the king. † And the porters at euerie gate, ſo that none tranſgreſſed his owne: for their brethren prepared for them. † And the thinges were conſummate that perteyned to the ſacrifice of our Lord. † In that day they celebrated the Phaſe, and offered hoſtes vpon the ſacrifice of our Lord, according to the precept of king Ioſias. † And the children of Iſrael, that were found at that time, celebrated the Phaſe: and the feſtiual day of Azymes for ſeuen dayes: † and there was not celebrated ſuch a Phaſe in Iſrael, from the times of Samuel the prophet: † and al the kinges of Iſrael did not celebrate ſuch a Phaſe as Ioſias did, and the Prieſtes, and the Leuites, and the Iewes, and al Iſrael, that were found in their abode at Ieruſalem. † In the eightenth yeare, Ioſias reigning was the Phaſe celebrated. † And the workes of Ioſias were directed in the ſight of his Lord in a hart ful of feare:
† and the thinges concerning him are writen in the ancient times, touching them that ſinned, and were irreligious againſt our Lord aboue al nations, and that ſought not the wordes of our Lord4. Reg. 23. v. 29. 2. Paral. 35. v. 20. vpon Iſrael. † And after al this fact of Ioſias, came vp Pharao the king of Aegypt comming in Charcamis from the way vpon Euphrates, and Ioſias went forth to meete him † And the king of Aegypt ſent to Ioſias ſaying: What is there betwen me & thee king of Iuda? † I was not ſent of the Lord to fight againſt thee: for my battel is vpon Euphrates, goe downe in haſt. † And Ioſias did not returne vpon his chariote: but endeuoured to ouerthrow him, not attending the word of the prophet from the mouth of our Lord: † but he made battel againſt him in the field of Mageddo. And princes went downe to king Ioſias. † And the king ſaid to his ſeruantes: Remoue me from the battel, for I am weakned excedingly. And forth with his ſeruantes remoued him out of the battel. † And he went vp into his ſecond chariote: & comming to Ieruſalem, dyed, and was buried in his fathers ſe pulchre. † And in al Iurie they mourned for Ioſias, & the rulers with their wiues lamented him vntil this day. And this was geuen out to be done alwayes vnto al the ſtocke of Iſrael. † But theſe thinges were writen before in the booke of the hiſtories of the kinges of Iuda: and al the actes of the doing of Ioſias, and his glorie and his vnderſtanding in the law of our Lord: and the thinges that were done by him, and that are not writen in the booke of the kinges of Iſrael and Iuda. † And they that were of the nation,
4. Reg. 23. v. 30. 2. Par. 36. v. 1. taking Iechonias the ſonne of Ioſias, made him king for Ioſias his father, when he was three and twentie yeares old. † And he reigned ouer Iſrael three monethes. And the king of Aegypt remoued him, that he should not reigne in Ieruſalem: † and he put a taxe vpon the nation of ſiluer an hundred talentes, and of gold one talent. † And the king of Aegypt made Ioacim his brother king of Iuda and Ieruſalem: † and he bound the magiſtrates of Ioacim, and Zaracel his brother, and taking them brought them backe into Aegypt. † Ioacim was fiue and twentie yeares old when he began to reigne in the land of Iuda and Ieruſalem: and he did euil in the ſight of our Lord. † And after this man came vp Nabuchodonoſor the king of Babylon, and binding him with a bande of braſſe, brought him into Babylon. † And Nabuchodonoſor tooke the ſacred veſſels of our Lord, and carried away, and conſecrated them in his temple in Babylon. † For his vncleanes, and lacke of religion is written in the booke of the times
of the kinges. † And Ioachin his ſonne reigned for him. And when he was made king, he was eightene yeares old. † And reigned three monethes and ten dayes in Ieruſalem, and did euil in the ſight of our Lord: † and after a yeare Nabuchodonoſor
4. Reg. 24. v. 1. v. 17. ſending, tranſported him into Babylon together with the ſacred veſſels of our Lord. † And he made Sedecias king of Iuda and Ieruſalem, when he was one and twentie yeares old: and he reigned eleuen yeares. † And he did euil in the ſight of our Lord, and was not afraid of the wordes which were ſpoken by IeremieIere. 37. v. 2. the prophet from the mouth of our Lord: † and being ſworne of king Nabuchodonoſor, forſworne he did reuolt: and his necke being hardened, & his hart, he tranſgreſſed the ordinances of our Lord the God of Iſrael. † And the princes of the people of our Lord did manie thinges wickedly, and they did impiouſly aboue al the vncleannes of the nations: and they polluted the temple of our Lord that was holie in Ieruſalem. † And the God of their fathers ſent by his meſſenger to reclame them, for that he would ſpare them, and his tabernacle. † But they ſcorned at his meſſengers: and in the day that our Lord ſpake to them, they were mocking his prophetes. † Who was moued euen vnto wrath vpon his nation for their impietie, and commanded the kinges of the Chaldees to come vp. † Theſe ſlewe their yong men with the ſword, round about their holie temple, and ſpared not yong man, and old man, and virgin, and youth: † but al were deliuered into their handes: & taking al the ſacred veſſels of our Lord, and the kinges treaſures, they caried them into Babylon, † and burnt the houſe of our Lord, and threwe downe the walles of Ieruſalem: and the towres therof they burnt with fire, † and conſumed al their honorable thinges, and brought them to naught, and thoſe that were left of the ſword, they led intoIere. 25. v. 12. & 29. v. 10. Dan. 9. v. 2. Babylon. † And they were his ſeruants vntil the Perſians reigned in the fulfilling of the word of our Lord by the mouth of Ieremie: † as long as the land quietly kept her ſabbathes, al the time of her deſolation she ſabbathized in the application of ſeuentie yeares.
CHAP. II. Cyrus king of Perſia permitteth the Iewes to returne into their countrie: 10. and deliuereth to them the holie veſſels, which Nabuchodonoſor had taken from the temple. 16. Certaine aduerſaries writing to king Artaxerxes, hinder thoſe that would repayre the ruines of Ieruſalem.
CYRVS king of the Perſians reigning for the accomplishment
2. Paral. 36. v. 22. 2. Eſd. 1. v. 1. & 6. v. 3. Iere. 26. v. 12. & 29. v. 10. Dan. 9. v. 2. of the word of our Lord by the mouth of Ieremie, † our Lord rayſed vp the ſpirit of Cyrus king of the Perſians, and he proclaymed in al his kingdomes, and that by writing, † ſaying: Thus ſayth Cyrus king of the Perſians: The Lord of Iſrael, the high Lord, hath made me king ouer the whole earth. † and hath ſignified to me to build him a houſe in Ieruſalem, which is in Iurie. † If there be any of your kinred, his Lord goe vp with him into Ieruſalem. † Whoſoeuer therefore dwel about the places, let them helpe them that are in the ſame place, in gold and ſiluer, † in giftes, with horſes, and beaſtes, and with other thinges which by vowes are added into the temple of our Lord, which is in Ieruſalem. † And the princes of the tribes, of the villages and of Iurie, of the tribe of Beniamin, & the Prieſtes, and the Leuites ſtanding vp, whom our Lord moued to goe vp, and to build the houſe of our Lord which is in Ieruſalem, and they that were round about them, † did helpe them with al their gold and ſiluer, and beaſtes, and manie whoſe minde was ſtirred vp, with many vowes. † And Cyrus the king brought forth the ſacred veſſels of our Lord, which Nabuchodonoſor the king of Babylon tranſported out of Ieruſalem, and conſecrated them to his Idol. † And Cyrus the king of Perſians bringing them forth, deliuered them to Mithridatus, who was ouer his treaſures. † And by him they were deliuered to Salmanaſar preſident of Iurie. † And of theſe this was the number: Cuppes for libamentes of ſiluer two thouſand foure hundred, baſens of ſiluer thirtie: phials of gold thirtie, alſo of ſiluer two thouſand foure hundred: and other veſsels a thouſand. † and al the veſſels of gold and ſiluer, were fiue thouſand eight hundred ſixtie. † And they were numbered to Salmanaſar together with them, that came out of the captiuite of Babylon into Ieruſalem. † But in the
1. Eſd. 4. v. 7. times of Artaxerxes king of the Perſians, there wrote to him of them that dwelt in Iurie and Ieruſalem, Balſamus, and Mithridatus, and Sabellius, and Rathimus, Balthemus, Sabellius ſcribe, and the reſt dweling in Samaria, and other places the epiſtle folowing to king Artaxerxes. † SIR, thy ſeruantes Rathimus ouer occurrentes, and Sabellius the ſcribe, and the other iudges of thy court in Caeleſyria, and Phenice. † And now be it knowen to our Lord the king, that Iewes came vp from you to vs, coming into Ieruſalem a rebellious, & very naughty citie, do build the fornaces thereof, and ſet vp the walles, and rayſe the temple. † And if
this citie, and the walles shal be finished, they wil not onlie not abyde to pay tributes, but alſo wil reſiſt the kinges. † And becauſe that is in doing about the temple, we thought it should doe wel not to neglect this ſame thing: † but to make it knowen to our Lord the king, that if it shal ſeme good, ô king, it may be ſought in the bookes of thy fathers, † and thou shalt find in the recordes, thinges writen of theſe, and thou shalt know that this citie hath bene rebellious, and trubling kinges, and cities, † and the Iewes rebelles, & making battels in it from time out of mind, for the which cauſe this citie was made deſolate. † Now therfore we doe thee to vnderſtand, Lord king, that if this citie shal be built, and the walles therof shal be erected, there wil be no comming downe for thee into Caeleſyria, & Phenice. † Then wrote the king to Rathimus, the writer of the occurrentes, and to Balthemus, and to Sabellius the ſcribe, and to the reſt ioyned with them, and to the dwellers in Syria, and Phenice, as foloweth: † I haue read the epiſtle that you ſent me. I commanded therfore ſearch to be made, & it was found that the ſame citie is from the beginning rebellious to kinges, † and the men rebelles, and making battels in it, & there were moſt valient kinges ruling in Ieruſalem, and exacting tributes in Caeleſyria, & Phenice. † Now therfore I haue geuen commandment to forbid thoſe men to build the citie, and to ſtay them that nothing be done more then is: † and that they proceede not farder, wherof are euils, ſo that there may be truble brought vpon the kinges. † Then theſe things being read which were writen of king Artaxerxes, Rathimus, and Sabellius the ſcribe, and they that were apointed with them ioyning together in haſt came to Ieruſalem with a troupe of horſemen, and multitude, & companie: † and they begane to forbid the builders, and they ceaſed from building of the temple in Ieruſalem, til in the ſecond yeare of the reigne of Darius king of the Perſians.
CHAP. III. After a ſolemne ſupper made to al the court, and chief princes, king Darius ſleeping: 4. three eſquires of the bodie keeping watch, propoſed the queſtion: 10. Whether wine, or a King, or wemen, or the truth doth excel? 17. The firſt prayſeth wine.
KING Darius made a great ſupper to al his domeſtical ſeruantes, and to al the magiſtrates of Media and Perſia, † and to al that were purple, and to the praetors, and conſuls, and liuetenantes
vnder him from India vnto Aethiopia, an hundred twentie ſeuen prouinces. † And when they had eaten and drunken, and returned ful, then Darius went vp into his chamber, and ſlept, and awaked. † Then thoſe three youngmen kepers of his bodie, which garded the kings bodie, ſayd one to an other; † Let euerie one of vs ſay a word that may excel: & whoſe word ſoeuer shal appeare wiſer then the others, to him wil king Darius geue great giftes, † to be couered with purple, & to drinke in gold, and to ſleepe vpon gold, & a chariote with a bridle of gold, & a bonet of ſilke, and a cheyne about his necke: † and he shal ſit in the ſecond place next Darius for his wiſdome. And he shal be called the coſin of Darius. † Then euerie one writing his word ſigned it, and they put it vnder the pillow of Darius the king, † and they ſayd: When the king shal riſe, we wil geue him our writinges: and which ſoeuer of the three the king shal iudge, and the magiſtrates of Perſia, that his word is the wiſer, to him shal the victorie be geuen as is writen. † One wrote: Wine is ſtrong. † An other wrote, a King is ſtronger. † The third wrote, Wemen are more ſtrong: but aboue al thinges truth ouercometh. † And when the king was riſen, they tooke their writinges, and gaue him, and he read. † And ſending he called al the Magiſtrates of the Perſians, and the Medes, and them that weare purple, and the pretors, and the ouerſeers; † and they ſate in the councel: and the writinges were read before them. † And he ſayd: Cal the youngmen, and they shal declare their owne wordes. And they were called, and went in. † And he ſayd to them: Declare vnto vs concerning theſe thinges which are writen. And the firſt began, he that had ſpoken of the ſtrength of wine, † and ſayd: O ye men, how doth wine preuaile ouer al men that drinke! it ſeduceth the minde. † And alſo the mind of king and orphane it maketh vaine. Alſo of the bondman and the free, of the rich man and the poore, † and euerie mind it turneth into ſecuritie and pleaſantnes, and it remembreth not any ſorow and dewtie, † and al hartes it maketh honeſt, and it remembreth not king, nor magiſtrate, and it maketh a man ſpeake al thinges by talentes. † And when they haue drunke, they remember not frendship, nor brotherhood: yea and not long after they take ſwordes. † And when they are recouered and riſen from the wine, they remember not what they haue done. † O ye men, doth not wine excel? who thinketh to doe ſo? And hauing ſayd this, he held his peace.
CHAP. IIII. The ſecond prayſeth the excellencie of a king: 13. The third (which is Zorobabel) commendeth wemen: 33. but preferreth truth aboue al 41. which is ſo approued, and he is rewarded. 42. The king moreouer at his requeſt reſtoreth the holie veſſels of the temple, and granteth meanes to build the citie of Ieruſalem, and the temple.
AND the next began to ſpeake, he that ſpake of the ſtrength of a king. † O ye men doe not the men excel, which obteyne land and ſea, and al thinges that are in them? † But a king excelleth aboue al thinges, and hath dominion ouer them: and euerie thing whatſoeuer he shal ſay to them, they doe. † And if he ſend them to warryers, they goe, and throw downe mountaines, and the walles, and towers. † They kil, and are killed: and the kinges word they tranſgreſſe not. For if they shal ouercome, they bring to the king al thinges whatſoeuer they haue taken for a praye. † In like maner alſo al others, for ſo many as are not ſouldiars, nor fight, but til the ground: when they shal reape, againe they bring tributes to the king. † And he being one onlie if he ſay: Kil ye, they kil: ſay he: forgeue, they forgeue. † ſay he: ſtrike: they ſtrike: ſay he, deſtroy, they deſtroy: † ſay he build, they build. † ſay he, cut downe, they cut downe, ſay he plant, they plant: † and al the people, & poteſtates here him, and beſide this he ſitteth downe, and drinketh, and ſleepeth. † And others gard him round about, and can not goe euerie one, and doe their owne workes, but at a word are obedient to him. † O ye men, how doth not a king excel that is ſo renowmed? And he held his peace. † The third that ſpake of wemen and truth, this is Zorobabel, began to ſpeake. † O ye men, not the great king, & many men, neither is it wine that doth excel. Who is it then that hath the dominion of them? † Haue not wemen brought forth the king, and al the people, that ruleth ouer land & ſea: † and were they not borne of them, and did not they bring vp them which planted the vineyardes, whereof wine is made? † And they make the garmentes of al men, & they doe honor to al men, and men can not be ſepared from wemen. † If they haue gathered gold and ſiluer, and euerie beutiful thing, & ſee a woman comlie and fayre, † leauing al theſe thinges they fixe their looke vpon her, & with open mouth beholde her, and allure her more then gold and ſiluer, and euerie precious thing. † Man forſaketh his father that brought him vp, and his countrie, and ioyneth
himſelf to a woman. † And with a woman he refresheth his ſoul: and neither doth he remember father, nor mother, nor countrie. † And hereby you muſt know that wemen rule ouer you. Are you not ſorie? † And a man taketh his ſword, & goeth into the way to commit theftes and murders, & to ſayle ſeas & riuers, † and ſeeth a lyon, and goeth in darkenes: and when he hath committed theft, and fraude, and ſpoyles, he bringeth it to his beloued. † And againe, man loueth his wife more then father or mother. † And many haue become madde for their wiues: and haue bene made bondmen for them: † and many haue perished and bene ſlayne, and haue ſinned for wemen. † And now beleue me, that the king is great in his powre: becauſe al countries are afrayd to touch him. † Neuertheles I ſaw Apemes the daughter of Bezaces the concubine of a meruelous king, ſitting by the king at his right hand, † and taking of the crowne from his head, and putting it vpon herſelf, and with the palme of her lefthand she ſtroke the king. † And beſide theſe thinges he with open mouth beheld her: and if she ſmile he laugheth, and if she be angrie with him, he flattereth, til he be reconciled to her fauour. † O ye men, why are not wemen ſtronger? Great is the earth, and high is the heauen: who doeth theſe thinges? † And then the king and they that weare purple looked one vpon an other. And he began to ſpeake of truth. † O ye men, are not wemen ſtrong? The earth is great and heauen is high: & the ſwift courſe of the ſunne turneth the heauen round into his place in one day. † Is not he magnifical that doth theſe thinges, and the truth great, and ſtronger aboue al thinges? † Al the earth calleth vpon the truth, heauen alſo bleſſeth it, and al workes are moued, and tremble at it, and there is not any thing with it vniuſt. † Wine is vniuſt, the king is vniuſt, wemen are vniuſt, al the ſonnes of men are vniuſt, and al their workes are vniuſt, and in them is not truth, and they shal perish in their iniquitie: † and truth abydeth, and groweth ſtrong for euer, and liueth, and preuayleth for euer and euer. † Neither is there with it acception of perſons, nor differences: but the thinges that are iuſt it doth to al men, to the vniuſt and malignant, and al men are wel pleaſed in the workes thereof. † And there is no vniuſt thing in the iudgement therof, but ſtrength, and reigne, and power, and maieſtie of worldes. Bleſſed be the God of truth. † And he left ſpeaking. And al the people cryed, and ſayd: Great is truth and it preuaileth. † Then the king ſayd to him: Aske, if thou wilt any
more, then the thinges that are writen, and I wil geue it thee, according as thou art found wiſer then thy neighbours, & thou shalt ſitte next to me, and shalt be called my coſin. † Then ſayd he to the king: Be mindful of thy vow, which thou haſt vowed, to build Ieruſalem in the day that thou didſt receiue the kindom: † and to ſend backe al the veſſels that were taken out of Ieruſalem, which Cyrus ſeparated, when he ſacked Babylon, and would haue ſent them backe thither. † And thou haſt vowed to build the temple, which the Idumeians burnt, when Iurie was deſtroyed of the Chaldees. † And now this is that which I aſke Lord, & which I deſire, this is the maieſtie which I deſire of thee, that thou performe the vowe which thou haſt vowed to the king of heauen by thy mouth. † Then Darius the king riſing vp, kiſſed him: and wrote letters to al the officers, and ouerſeers, and them that weare purple, that they should conduct him, and them that were with him, al going vp to build Ieruſalem. † And to al the ouerſeers that were in Syria, and Phoenice, and Libanus he wrote letters, that they should draw Ceder trees from Libanus into Ieruſalem, to build the citie with them. † And he wrote to al the Iewes which went vp from the kindome into Iurie for libertie, euerie mightie man, & magiſtrate, & ouerſeer not to come vpon them to their gates, † and al the countrie which they had obtayned to be free vnto them, & that the Idumeians leaue the caſtels which they poſſeſſe of the Iewes, † and to the building of the temple to geue euerie yeare twentie talentes vntil it were throughly built: † & vpon the altars to burne holocauſts dayly, as they haue commandment: to offer other ten talentes euery yeare, † & to al that go forth from Babylon to build the citie, that there should be libertie aſwel to them as to their children, and to al the prieſtes that goe before. † And he wrote a quantitie alſo, and commanded the ſacred ſtole to be geuen, wherein they should ſerue; † and to the Leuites he wrote to geue preceptes, vntil the day wherein the houſe shalbe finished, and Ieruſalem builded. And to al that kepe the citie, he wrote portions and wages to be geuen to them. † And he ſent away al the veſſels whatſoeuer Cyrus had ſeparated from Babylon, and al thinges whatſoeuer Cyrus ſayd, he alſo commanded to be donne, and to be ſent to Ieruſalem. † And when that yong man was gone forth, lyfting vp his face toward Ieruſalem, he bleſſed the king of heauen, † and ſayd: Of thee is victorie, and of thee is wiſdome, and glorie. And I am thy ſeruant. † Bleſſed art thou which
haſt geuen me wiſedom, and I wil confeſſe to thee Lord God of our fathers. † And he toke the letters, and went into Babylon. And he came, and told al his brethren that were in Babylon: † and they bleſſed the God of their fathers, becauſe he gaue them remiſſion and refreshing, † that they should goe vp and build Ieruſalem, and the temple wherein his name was renowmed, and they reioyced with muſike and ioy ſeuen dayes.
CHAP. V. Thoſe that returned from captiuitie of Babylon into Ieruſalem, and Iurie, are recited. 47. They reſtore Gods ſeruice: 66. but are hindered from building.
AFTER theſe thinges there were choſen, to goe vp the
1. Eſd. 2. v. 1. princes of townes by their houſes, and tribes, and their wiues, and their ſonnes and daughters, and their men ſeruantes and wemen ſeruantes, and their cattel. † And Darius the king ſent together with them a thouſand horſmen, til they conducted them to Ieruſalem with peace, & with muſicke & with tymbrels, and shaulmes: † and al the brethren were playing, and he made them goe vp together with them. † And theſe are the names of the men that went vp by their townes according to tribes, and according to the portion of their principalitie. † Prieſtes: The children of Phinees, the ſonne of Aaron, Ieſus the ſonne of Ioſedec, Ioacim the ſonne of Zorobabel, the ſonne of Salathiel of the houſe of Dauid, of the progenie of Phares, of the tribe of Iuda. † Who ſpake vnder Darius king of the Perſians the meruelous wordes in the ſecond yeare of his reigne the firſt moneth Niſan. † And they are theſe, that of Iurie came vp from the captiuitie
1. Eſd. 2. v. 2. 2. Eſd. 7. v. 6. of the tranſmigration, whom Nabuchodonoſor the king of Babylon tranſported into Babylon, and returned into Ieruſalem. † And euerie one ſought a part of Iurie according to his owne citie, they that came with Zorobabel, and Ieſus, Nehemias, Areores, Elimeo, Emmanio, Mardocheo, Beelſuro, Mechpſatochor, Olioro, Emonia one of their princes. † And the number of them of the ſame nation, of their rulers the children of Phares, two thouſand an hundred ſeuentie two: † The children of Ares, three thouſand an hundred fiftie ſeuen: † The children of Phoemo, an hundred fourtie two: in the children of Ieſus and Ioabes, a thouſand three hundred two: † the children of Demu, two thouſand foure hundred ſeuentie: the children of Choraba, two hundred fiue: the children of Banica, an hundred ſixtie eight, † the children of Bebech, foure hundred three: the children of
Archad, foure hundred twentie ſeuen: † the children of Cham, thirtie ſeuen: the children of Zoroar, two thouſand ſixtie ſeuen: the children of Adin, foure hundred ſixtie one: † the children of Aderectes, an hundred eight: the children of Ciaſo and Zelas an hundred ſeuen: the children of Azoroc, foure hundred thirtie nine: † the children of Iedarbone, an hundred thirtie two: the children of Ananias, an hundred thirtie: the children of Aſoni, ninetie: † the children of Marſar, foure hundred twentie two: the children of Zabarus, nintie fiue: the children of Sepolemon, an hundred twentie three: † the children of Nepopas, fiftie fiue: the children of Hechanatus, an hundred fiftie eight: the children of Cebethamus, an hundred thirtie two: † the children of Crearpatros, which are of Enocadie and Modia, foure hundred twentie three: they of Gramas and Gabea, an hundred twentie one. † They of Beſſelon, and Ceagge, ſixtie fiue: they of Baſtaro, an hundred twentie two: † they of Bechenobes, fiftie fiue: the children of Liptis, an hundred fiftie fiue: the children of Labonni, three hundred fiftie ſeuen: † the children of Sichem, three hundred ſeuentie: the children of Suadon, & Cliomus, three hundred ſeuentie eight: † the children of Ericus, two thouſand an hundred fourtie fiue: the children of Anaas, three hundred ſeuentie. The prieſtes: † the children of Ieddus, the ſonne of Euther, the ſonne of Eliaſib, three hundred ſeuentie two: the children of Emerus, two hundred fiftie two: † the children of Phaſurius, three hundred fiftie ſeuen the children of Caree, two hundred twentie ſeuen. † The Leuites: The children of Ieſus in Caduhel, and Bamis, and Serebias, and Edias, ſeuentie foure, the whole number from the twelfth yeare, thirtie thouſand foure hundred ſixtie two. † The ſonnes, and daughters, and wiues, the whole number, fourtie thouſand two hundred fourtie two. † The children of the Prieſtes, that ſang in the temple: the children of Aſaph, an hundred twentie eight. † And the porters: the children of Eſmeni, the children of Azer, the children of Amon, the children of Accuba, of Topa, the children of Tobi, al an hundred thirtie nine. † Prieſtes that ſerued in the temple: the children of Sel, the children of Gaſpha, the children of Tobloch, the children of Caria, the children of Su, the children of Hellu, the children of Lobana, the children of Armacha, the children of Accub, the children of Vtha, the children of Cetha, the children of Aggab, the children of Obai, the children of Anani, the children of Canna, the children of Geddu,
† the children of An, the children of Radin, the children of Deſanon, the children of Nachoba, the children of Caſeba, the children of Gaze, the children of Ozui, the children of Sinone, the children of Attre, the children of Haſten, the children of Aſiana, the children of Manei, the children of Naſiſſim, the children of Acuſu, the children of Agiſta, the children of Azui, the children of Fauon, the children of Phaſalon, † the children of Meedda, the children of Phuſa, the children of Careé, the children of Burcus, the children of Saree, the children of Coeſi, the children of Naſith, the children of Agiſti, the children of Pedon. † Salomon his children, the children of Aſophot, the children of Phaſida, the children of Celi, the children of Dedon, the children of Gaddahel, the children of Sephegi, † the children of Aggia, the children of Sachareth, the children of Sabathen, the children of Caroneth, the children of Malſith, the children of Ama, the children of Saſus, the children of Addus, the children of Suba, the children of Eura, the children of Rahotis, the children of Phaſphat, the children of Malmon. † Al that ſerued the ſanctuarie, and the ſeruantes of Salomon, foure hundred eightie two. † Theſe are the children that came vp from Thelmela, Thelharſa: the princes of them, Carmellam, and Careth: † and they could not declare their cities, and their progenies, how they are of Iſrael. The children of Dalari, the children of Tubal, the children of Nechodaici, † of the Prieſtes, that did the function of prieſthood: and there were not found the children of Obia, the children of Achiſos, the children of Addin, who tooke a wife of the daughters of Pargeleu: † and they were called by his name, and the writing of the kinred of theſe was ſought in the regiſter, and it was not found, and they were forbid to doe the function of prieſthood. † And Nehemias and Aſtharus ſayd to them: Let not the holie thinges be participated, til there ariſe a hiegh prieſt lerned for declaration and truth. † And al Iſrael was beſide men ſeruantes, and wemen ſeruantes, fourtie two thouſand three hundred fourtie. † Their men ſeruantes and wemen ſeruantes, ſeuen thouſand three hundred thirtie ſeuen. Singing men and ſinging wemen, two hundred three ſcore fiue. † Camels, foure hundred thirtie fiue. Horſes, ſeuen thouſand thirtie ſix. Mules, two hundred thouſand fourtie fiue. Beaſtes vnder yoke, fiue thouſand twentie fiue. † And of the rulers themſelues by their villages, when they came into the temple of God, which was in Ieruſalem, to renew and raiſe vp the temple in his place,
according to their power: † and to be geuen into the temple to the ſacred treaſure of the workes, of gold twelue thouſand mnas, and fiue thouſand mnas of ſiluer, and ſtoles for Prieſtes an hundred. † And the Prieſtes and Leuites, and they that came out of the people, dwelt in Ieruſalem, and in the countrie, and the ſacred ſingingmen, and porters, and al Iſrael in their countries. † And the ſeuenth moneth being at hand, and when the children
1. Eſd. 3. v. 1. of Iſrael were euerie man in his owne affayres, they came together with one minde into the court, that was before the eaſt gate. † And Ieſus the ſonne of Ioſedec, and his brethren the prieſtes: Zorobabel the ſonne of Salathiel, and his bretheren ſtanding vp, prepared an altar, † that they might offer vpon it holocauſtes, according to the thinges that are writen in the booke of Moyſes the man of God. † And there aſſembled there of other nations of the land, and al the nations of the land erected the altar in his place, and they offered hoſtes, and morning holocauſtes to our Lord. † And they celebrated the feaſt of Tabernacles, and the ſolemne day, as it is commanded in the lawe: and ſacrifices dayly, as it behoued: † and after theſe the appointed oblations, and the hoſtes of the ſabbathes, and of the newmoones, and of al the ſolemne ſanctified dayes. † And as manie as vowed to our Lord from the new moone of the ſeuenth moneth, began to offer the hoſtes to God, and the temple of our Lord was not yet built. † And they gaue monie to the maſones and workemen, and drinke and victuals with ioy. † And they gaue cartes to the Sidonians, and Tyrianes, that with them they should carie ceder beames from Lybanus, and should make boates in the hauen Ioppe, according to the decre that was writen for them by Cyrus king of the Perſians. † And in the ſecond yeare coming into the temple of God in Ieruſalem, in the ſecond moneth began Zorobabel the ſonne of Salathiel, and Ioſue the ſonne of Ioſedec, and their bretheren, and the Prieſtes and Leuites, and al that were come from the captiuitie into Ieruſalem. † and they founded the temple of God in the newmoone of the ſecond moneth of the ſecond yeare, after that they came into Iurie and Ieruſalem. † And they appoynted the Leuites from twentie yeares, ouer the workes of our Lord: and Ieſus ſtood and his ſonne, and the bretheren, al Leuites ioyning together, & executors of the lawe, doing the workes in the houſe of our Lord. † And al the Prieſtes ſtood, hauing ſtoles with trumpettes: † and Leuites the children of Aſaph, hauing cymbals
together prayſing our Lord, and bleſſing him according to Dauid king of Iſrael. † And they ſong a ſong to our Lord, becauſe his ſweetenes, and honour is for euer vpon Iſrael. † And al the people ſounded with trumpet, and cried out with a loud voice, prayſing our Lord in the rayſing vp of the houſe of our Lord. † And there came of the Prieſtes and Leuites, and preſidentes by their villages the more ancientes, which had ſene the old houſe: † and to the building of this with crie and great lamentation, and manie with trumpettes and great ioy: † in ſo much that the people heard not the trumpettes for the lamentation of the people. For the multitude was ſounding with trumpettes magnifically, ſo that it was heard far of. † And the enimes of the tribe of Iuda, and Beniamin heard it, and they came to knowe what the voyce of the trumpettes was: † And they knew that they which were of the captiuitie doe build a temple to our Lord the God of Iſrael. † And coming to Zorobabel & Ieſus, the ouerſeers of the villages, they ſayd to them: We will build together with1. Eſd. 4. v. 2. you: † For we haue in like maner heard your Lord, & we walke like from the dayes of Asbazareth king of the Aſſyrians, who tranſported vs hither. † And Zorobabel, and Ieſus, & the princes of the villages of Iſrael, ſayd to them: † It is not for vs and you to build the houſe of our God. For we alone wil build to our Lord of Iſrael according as Cyrus the king of the Perſians hath commanded. † And the nations of the land lying vpon them that are in Iurie, and lifting vp the worke of the building, and bringing ambushmentes, and peoples, prohibited them to build. † and practiſing aſſaultes hindred them, that the building might not be finished al the time of the life of king Cyrus, and they differred the building for two yeares vntil the reigne of Darius.
CHAP. VI. The Iewes by aſſiſtance of king Darius build vp the Temple in Ieruſalem.
AND in the ſecond yeare of the reigne of Darius prophecied
1. Eſd. 5. v. 1. Aggeus, and Zacharias the ſonne of Addo the prophet to Iurie and Ieruſalem in the name of God of Iſrael vpon them. † Then Zorobabel the ſonne of Salathiel ſtanding vp, and Ieſus the ſonne of Ioſedec begane to build the houſe of our Lord, which is in Ieruſalem. † When the prophetes of our Lord were preſent with them, and did helpe them. At the ſame time came Siſennes to them, the deputie of Syria, and of Phenice, and Satrabuzanes, and his felowes: † and they ſayd to them: By whoſe
commandment, build ye this houſe, and this roofe, and perfite al other thinges? And who are the workmen that build theſe thinges? † And the ancientes of the Iewes, which were left of the captiuitie by our Lord, had fauoure when the viſitation was made vpon them. † And they were not hindered from building, til it was ſignified to Darius of al theſe thinges, and anſwer was receiued. † A copie of the letter, which they ſent to Darius. SISENNES deputie of Syria and Phenice, and Satrabuzanes, and his felowes in Syria and Phenice preſidents, to king Darius greeting: † Be al thinges knowen to our Lord the king, that when we came into the countrie of Iurie, and had entered into Ieruſalem, we found them building the great houſe of God. † And the temple of polished ſtones, and of great and precious matter in the walles. † And the workes to be a doing earneſtly, and to ſuccede, and proſper in their handes, and in al glorie to be perfited moſt diligently. † Then we asked the ancients ſaying, by whoſe permiſſion build ye this houſe, & found theſe workes? † And therfore we asked them, that we might doe thee to know the men & the ouerſeers, and we required of them a rolle of the names of the ouerſeers. † But they anſwered vs ſaying: We are the ſeruantes of the Lord, which made heauen and earth. † And this houſe was built theſe manie yeares paſt by a king of Iſrael. that was great and moſt valiant, and was finished. † And becauſe our fathers were prouoking to wrath, and ſinned agaynſt God of Iſrael, he deliuered them into the handes of Nabuchodonoſor the king of Babylon, king of the Chaldees. † And throwing downe this houſe they burnt it, and they led the people captiue into Babylon. † In the firſt yeare when Cyrus reigned the king of Babylon, Cyrus the king wrote to build this houſe. † And theſe ſacred veſſels of gold and ſiluer which Nabuchodonoſor had taken out of the houſe which is in Ierualſem, and had conſecrated them in his owne temple, Cyrus brought them forth agayne out of the temple which was in Babylon, and they were deliuered to Zorobabel, & to Salmanaſar the deputie. † And it was commanded them that they should offer theſe veſſels, & lay them vp in the temple, which was in Ieruſalem, and build the temple of God itſelf in his place. † Then did Salmanaſar lay the fundations of the houſe of our Lord, which is in Ieruſalem: and from that time vntil now it is a building, and is not accomplished. † Now therfore if thou thincke it good ô king, let it be ſought in the kings liberaries of Cyrus the king, which are in
Babylon: † and if it shal be found, that the building of the houſe of the Lord, which is in Ieruſalem, begane by the counſel of Cyrus the king, and it be thought good of our Lord the king, let him write to vs of theſe thinges. † Then Darius the king commanded
1. Eſd. 6. v. 1. ſearch to be made in the libraries: and there was found in Ecbatana a towne that is in the countrie of Media, one place wherin were writen theſe wordes: † IN THE FIRST YEARE of the reigne of Cyrus, king Cyrus cōmanded to build the houſe of the Lord which is in Ieruſalem, where they did burne incenſe with dayly fire, † the height wherof shal be of ten cubits, & the bredth three ſcore cubites, foure ſquare with three ſtones polished, and with a loft galerie of wood of the ſame countrie, & one new galerie, and the expenſes to be geuen out of the houſe of Cyrus the king. † And the ſacred veſſeles of the houſe of the Lord, as wel of gold as of ſiluer, which Nabuchodonoſor tooke from the houſe of our Lord, which is in Ieruſalem where they were layed, that they be put there: † And he commanded Siſennes the deputie of Syria & Phoenice, and Satrabuzanes, and his felowes & them that were ordayned preſidentes in Syria & Phoenice, that they should refraine themſelues from that place. † And I alſo haue geuen commandment to build it wholly: and haue prouided, that they helpe them, which are of the captiuitie of the Iewes, til the temple of the houſe of the Lord be accomplished. † And from the vexation of the tributes of Coeleſyria & Phoenice, a quantitie to be geuen diligently to theſe men for the ſacrifice of the Lord, to Zorobabel the gouernour, for oxen, and rammes, and lambes. † And in like maner corne alſo, and ſalt, and wine, and oyle continually yeare by yeare, according as the prieſtes which are in Ieruſalem, haue preſcribed to be ſpent dayly: † that libamentes may be offered to the moſt high God for the king & his children, & that they may pray for their life. † And that it be denounced, that whoſoeuer shal tranſgreſſe anie thing of theſe which are writen, or shal deſpiſe it, a beame be taken of theyr owne, & they be hanged, & their goodes be confiſcate to the king. † Therfore the Lord alſo, whoſe name is inuocated there, deſtroy euery king & nation, that shal extend their hand to hinder or to handle il the houſe of the Lord which is in Ieruſalem. † I Darius the king haue decreed that it be moſt diligently done according to theſe thinges.
CHAP. VII. The houſe of God is finished, 7. and dedicated, 10. the feaſt of Paſch is alſo celebrated ſeuen dayes with Azimes.
THEN Siſennes the deputie of Coeleſyria, and Phaenice, and
1. Eſd. 6. v. 13. Satrabuzames, and their felowes, obeying thoſe thinges which were decreed of Darius the king, † applied the ſacred workes moſt diligently, working together with the ancientes of the Iewes, the princes of Syria. † And the ſacred workes proſpered, Aggeus & Zacharias the prophetes prophecying. † And they accomplished al thinges by the precept of our Lord the God of Iſrael, and by the counſel of Cyrus, & Darius, and Artaxerxes the king of the Perſians. † And our houſe was a finishing vntil the three and twentith day of the moneth of Adar, the ſixth yeare of Darius the king. † And the children of Iſrael, and the Prieſtes and Leuites, and the reſt that were of the captiuitie, which were added did according to thoſe thinges that are written in the booke of Moyſes. † And they offered for the dedication of the temple of our Lord, oxen an hundred, rammes two hundred, lambes foure hundred. † And kiddes for the ſinnes of al Iſrael, twelue, according to the number of the tribes of Iſrael. † And the Prieſtes and Leuites ſtood clothed with ſtoles by tribes, ouer al the workes of our Lord the God of Iſrael, according to the booke of Moyſes, and the porters at euerie gate. † And the children of Iſrael, with them that were of the captiuitie celebrated the phaſe the fourtenth moone of the firſt moneth, when the Prieſtes and Leuites were ſanctified. † Al the children of the captiuitie were not ſanctified together, becauſe al the Leuites were ſanctified together. † And al the children of the captiuitie immolated the phaſe, both for their brethren the Prieſtes, and for them ſelues. † And the children of Iſrael did eate, they that were of the captiuitie al that remayned apart from al the abominations of the nations of the land ſeeking our Lord. † And they celebrated the feſtiual day of Azymes ſeuen dayes feaſting in the ſight of our Lord. † Becauſe he turned the counſel of the king of the Aſſirians toward them, to ſtrengthen their handes to the workes of our Lord the God of Iſrael.
CHAP. VIII. Eſdras going from Babylon to Ieruſalem, 9. carieth king Artaxerxes fauourable letters. 14. n
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t. licence to tak
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gold, ſiluer, and al thinges neceſſarie at their pleaſure. 31. The chief m
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n that goe with him are recited. 51. He voweth a faſt praying for good ſucceſſe in their iorney. 56. weigheth the gold and ſiluer, which he deliuereth to the Prieſtes, and Leuites. 69. And ſeuerely admonisheth the people to repentance, for their mariages made with infideles.
AND after him when Artaxerxes king of the Perſians reigned,
1. Eſd. 7. v. 1. came Eſdras the ſonne of Azarias, the ſonne of Helcias the ſonne of Salome, † the ſonne of Sadoc, the ſonne of Achitob, the ſonne of Ameri, the ſonne of Azahel, the ſonne of Bocci, the ſonne of Abiſue, the ſonne of Phinees the ſonne of Eleazar, the ſonne of Aaron the firſt prieſt. † This Eſdras came vp from Babylon being ſcribe & wiſe in the law of Moyſes, which was geuen of our Lord the God of Iſrael to teach and to doe. † And the king gaue him glorie, becauſe he had found grace in al dignitie and deſire in his ſight. † And there went vp with him of the children of Iſrael, and the Prieſtes, and the Leuites, and the ſacred ſingers of the temple, and the porters, and the ſeruantes of the temple into Ieruſalem. † In the ſeuenth yeare when Artaxerxes reigned in the fifth moneth, this is the ſeuenth yeare of his reigne, going forth of Babylon in the newmoone of the fifth moneth, † they came to Ieruſalem according to his commandment, according to the proſperitie of their iourney, which their Lord gaue them. † For in theſe Eſdras had great knowlege, that he would not pretermitte anie of thoſe thinges, which were according to the law, and the preceptes of our Lord, and in teaching al Iſrael al iuſtice and iudgement. † And they that wrote the writinges of Artaxerxes the king, coming deliuered the writing which was granted of Artaxerxes the king to Eſdras the Prieſt, & the reader of the law of our Lord, the copie wherof here foloweth. † KING Artaxerxes to Eſdras the Prieſt, and reader of the law of the Lord, greeting. † I of curteſie eſteming it among benifites, haue commanded them that of their owne accord are deſirous of the nation of the Iewes, and of the Prieſtes and Leuites, which are in my kingdom, to goe with thee into Ieruſalem. † If anie therfore deſire to goe with thee, let them come together, and ſet forward as it hath pleaſed me, and my ſeuen freindes my counſelers: † that they may viſite thoſe thinges which are done touching Iurie and Ieruſalem, obſeruing as thou haſt in the law of the Lord. † And let them carie the giftes to the Lord the God of Iſrael, which I haue vowed and my freindes to Ieruſalem, and al the gold and ſiluer, that shal be found in the countrie of Babylon to the Lord in Ieruſalem, with that, † which is geuen for the nation it ſelf vnto the temple of their Lord which is in Ieruſalem: that this gold and ſiluer be gathered for oxen, and rammes, and lambes, and kiddes, and for the thinges that are agreable to theſe, † that they may offer hoſtes to the Lord vpon the altar of their Lord, which is in Ieruſalem.
† And al thinges whatſoeuer thou with thy brethren wilt doe with gold and ſiluer, doe it at thy pleaſure according to the precept of the Lord thy God. † And the ſacred veſſels, which are geuen thee to the workes of the houſe of the Lord thy God, which is in Ieruſalem. † And other thinges whatſoeuer shal helpe thee to the workes of the temple of thy God, thou shalt geue it out of the kings treaſure. † When thou with thy brethren wilt doe ought with gold and ſiluer, doe according to the wil of the Lord. † And I king Artaxerxes haue geuen commandment to the keepers of the treaſure of Syria and Phaenice, that what thinges ſoeuer Eſdras the Prieſt and reader of the law of the Lord, shal write for, they geue him vnto an hundred talentes of ſiluer, likewiſe alſo of gold. † And vnto an hundred meaſures of corne, & an hundred veſſels of wine, and other thinges whatſoeuer abound without taxing. † Let al thinges be done to the moſt high God according to the law of God, leſt perhaps there ariſe wrath in the reigne of the king, and of his ſonne, and his ſonnes. † And to you it is ſayd, that vpon al the Prieſtes, and Leuites, and ſacred ſingers, and ſeruantes of the temple, & ſcribes of this temple † no tribute, nor any other taxe be ſette, and that no man haue auctoritie to obiect any thing to them. † But thou Eſdras according to the wiſedom of God appoynt iudges, and arbitrers in al Syria and Phaenice: and teach al them that know no the law of thy God: † that whoſoeuer shal tranſgreſſe the law, they be diligently punished either with death, or with torment, or els with a forfeite of money, or with banishment. † And Eſdras the ſcribe ſayd: Bleſſed be the God of our fathers, which hath geuen this wil into the kings hart, to glorifie his houſe, which is in Ieruſalem. † And hath honoured me in the ſight of the king, and of his counſelers, and freindes, and them that weare purple. † And I was made conſtant in minde according to the ayde of our Lord my God, and gathered together of Iſrael men, that should goe vp together with me. † And theſe
1. Eſd. 8. v. 1. are the princes according to their kindredes, and ſeueral principalities of them that came vp from Babylon the kingdom of Artaxerxes. † Of the children of Phares, Gerſomus: and of the children of Siemarith, Amenus: of the children of Dauid, Acchus the ſonne of Scecilia: † Of the children of Phares, Zacharias, and with him returned an hundred fiftie men. † Of the children of leader Moabilion, Zaraei, and with him two hundred fiftie men: † Of the children of Zachues, Iechonias of Zechoel,
and with him two hundred fiftie men: † of the children of Sala, Maaſias of Gotholia, & with him ſeuentie men: † of the children of Saphatia, Zarias of Michel, and with him eightie men: † of the children of Iob, Abdias of Iehel, and with him two hundred twelue men: † of the children of Bania, Salimoth, the ſonne of Ioſaphia, and with him an hundred ſixtie men: † of the children of Beer, Zacharias Bebei, and with him two hundred eight men: † of the children of Ezead, Ioannes of Eccetan, and with him an hundred ten men: † of the children of Adonicam, which were laſt, and theſe are their names, Eliphalam the ſonne of Gebel, and Semeias, and with him ſeuentie men. † And I gathered them together to the riuer that is called Thia, and we camped there three dayes, and vewed them againe. † And of the children of the Prieſtes and Leuites I found not there. † And I ſent to Eleazarus, and Eccelon, and Maſman, and Maloban, and Enaathan, and Samea, and Ioribum, Nathan, Enuagam, Zacharias, and Moſolam the leaders them ſelues, and that were skilful. † And I ſayd to them that they should come to Loddeus, who was at the place of the treaſurie. † And I commanded them to ſay to Loddeus, and his brethren, and to them that were in the treaſurie, that they should ſend vs them that might doe the function of prieſthood in the houſe of the Lord our God. † And they brought vnto vs according to the mightie hand of the Lord our God cunning men: of the children of Moholi, the ſonne of Leui, the ſonne of Iſrael, S
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bebia, & his ſonnes and brethren, which were eightene: † Asbia, and Amin of the ſonnes of the children of Chananeus, and their children twentie men. † And of them that ſerued the temple, whom Dauid gaue, and the princes themſelues to the miniſterie of the Leuites of them that ſerued the temple, two hundred twentie. Al their names were ſignified in writings. † And I vowed there a faſt to the yong men in the ſight of God, that I might aske of him a good iourney for vs, and them that were with vs, and for the children, and the cattel becauſe of ambushementes. † For I was ashamed to aske of the king footemen and horſemen in my companie, to guard vs, againſt our aduerſaries. † For we ſayd to the king that the power of our Lord wil be with them that ſeeke him with al affection. † And agayne we beſought the Lord our God according to theſe thinges: whom alſo we had propicious, and we obteyned of our God. † And I ſeparated of the rulers of the people, and of the Prieſtes of the temple, twelue men, and Sedebia, and Aſanna, and with them
of their brethren ten men. † And I weyed to them the gold and ſiluer, and the veſſels of the houſe of our God perteyning to the Prieſtes, which the king had geuen, and his counſelers, and the princes, and al Iſrael. † And when I had weyed it, I deliuered of ſiluer an hundred fiftie talentes, and ſiluer veſſels of an hundred talentes, and of gold an hundred talentes. † And of veſſels of gold ſeuen ſcore and twelue braſen veſſels good of shyning braſſe, reſembling the forme of gold. † And I ſayd to them: You are alſo ſanctified to our Lord, and the veſſels be holie, and the gold and ſiluer is vowed to our Lord the God of our fathers. † Watch and keepe, til you deliuer them to ſome of the rulers of the people, and to the Prieſtes, and Leuites; and to the princes of the cities of Iſrael in Ieruſalem, in the treaſurie of the houſe of our God. † And thoſe Prieſtes and Leuites that receiued the gold and ſiluer and veſſels, brought it to Ieruſalem into the temple of our Lord. † And we went forward from the riuer Thia, the twelfth day of the firſt moneth, til we entred into Ieruſalem. † And when the third day was come, in the fourth day the gold being weyed, and the ſiluer, was deliuered in the houſe of the Lord our God, to Marimoth Prieſt the ſonne of Iori. † And with him was Eleazar the ſonne of Phinees: and with them were Ioſadus the ſonne of Ieſus, and Medias, and Banni the ſonne of a Leuite, by number and weight al thinges. † And the weight of them was writen the ſame houre. † And they that came out of the captiuitie, offered ſacrifice to our Lord the God of Iſrael, oxen twelue, for al Iſrael, rammes eightie ſix, † lambes ſeuentie two, bucke goates for ſinne twelue, and for health twelue kyne, al for the ſacrifice of our Lord. † And they read againe the preceptes of the king to the kinges officers, and to the deputies of Coeleſyria, and Phoenice: and they honored the nation, and the temple of our Lord. † And theſe thinges being finished, the
1. Eſd. 9. v. 1. rulers came to me, ſaying: The ſtocke of Iſrael, and the princes, and the Prieſtes, and the Leuites, † and the ſtrange people, and nations of the land haue not ſeparated their vncleannes from the Chananeites, and Hetheites, and Pherezeites, and Iebuſeites, and Moobites, & Aegyptians, and Idumeians. † For they are ioyned to their daughters both themſelues, and their ſonnes: and the holie ſede is mingled with the ſtrange nations of the earth, and the rulers and magiſtrates were partakers of that iniquitie from the beginning of the reigne it ſelf. † And forth with as I heard theſe thinges, I rent my garmentes and the ſacred tunike: and
tearing the heares of my head, and my beard, I ſate ſorowful and heauie. † And there aſſembled to me mourning vpon this iniquitie, as manie as were then moued by the word of our Lord the God of Iſrael, and I ſate ſad vntil the euening ſacrifice. † And I riſing vp from faſting, hauing my garmentes rent and the ſacred tunike, kneeling, and ſtretching forth my handes to our Lord, † I ſayd: Lord I am confounded, and ashamed before thy face, † for our ſinnes are multiplied ouer our heades, and our iniquities are exalted euen to heauen. † Becauſe from the times of our fathers we are in great ſinne vnto this day. † And for the ſinnes of vs, and of our fathers we haue bene deliuered with our brethren, and with our Prieſtes to the kinges of the earth, into ſword and captiuitie, and ſpoile with confuſion vnto this preſent day. † And now what a great thing is this that mercie hath happened to vs from thee ô Lord God, & leaue thou vnto vs a roote, and a name in the place of thy ſanctification, † to diſcouer our light in the houſe of the Lord our God, to geue vs meate in al the time of our bondage. † And when we ſerued, we were not forſaken of the Lord our God: but he ſette vs in fauour, appointing the kinges of the Perſians to geue vs meate, † and to glorifie the temple of the Lord our God, and to build the deſolations of Sion, to geue vs ſtabilitie in Iurie, and Ieruſalem. † And now what ſay we Lord, hauing theſe thinges? For we haue tranſgreſſed thy preceptes, which thou gaueſt into the handes of thy ſeruants the prophetes, † ſaying: That the land into which ye entred to poſſeſſe the inheritance therof, is a land polluted with the coinquinations of the ſtrangers of the land, and their vncleanes hath filled it wholy with their filthines. † And now your daughters you shal not match with their ſonnes, and their daughters you shal not take for your ſonnes. † And you shal not ſeeke to haue peace with them for euer, that growing ſtrong you may eate the beſt things of the land, and may diſtribute the inheritance to your children for euer. † And the thinges that happen to vs, al are done for our nauhtie workes, and our great ſinnes. † And thou gaueſt vs ſuch a roote, and we are returned againe to tranſgreſſe thy ordinances, that we would be mingled with the vncleannes of the nations of this land. † Wilt not thou be wrath with vs to deſtroy vs, til there be no roote left nor our name? † Lord God of Iſrael thou art true. For there is a roote left vntil this preſent day. † Behold, now we are in thy ſight in our iniquities. For it is not to ſtand any longer before thee in theſe matters. † And when Eſdras with
adoration confeſſed weeping, lying flat on the ground before the1. Eſd. 10. v. 1. temple, there were gathered before him out of Ieruſalem a verie great multitude, men and wemen, and yong men and youg wemen. For there was great weeping in the multitude it ſelf. † And when he had cried, Iechonias of Ieheli of the children of Iſrael, ſayd to Eſdras: We haue ſinned againſt our Lord, for that we haue taken vnto vs in mariage ſtrange wemen of the nations of the land. † And now thou art ouer al Iſrael, in theſe therfore let there be an othe from our Lord to expel al our wiues that are of ſtrangers with their children. † As it was decreed to thee of the anceſters according to the law of our Lord, riſing vp declare it. † For to thee the buſines perteineth, and we are with thee: doe manfully. † And Eſdras ryſing vp adiured the princes of the Prieſtes and Leuites, and al Iſrael to doe according to theſe thinges and they ſware.
CHAP. IX. Eſdras faſting for the ſinnes of the people, commandeth that they ſeparate al ſtrange wemen from them. 18. The Prieſtes and Leuites, which had offended herein, are recited. 38. He readeth the law before the people: 48. certaine doe expound to the multitudes in ſeueral places. 52. And ſo they are diſmiſsed with ioy.
AND Eſdras ryſing vp from before the court of the temple,
1. Eſd. 10. v. 6. went into the chamber of Ionathas the ſonne of Naſabi. † And lodging there he taſted no bread, nor dranke water for the iniquitie of the multitude. † And there was proclamation made in al Iurie, & in Ieruſalem to al that were of the captiuitie gathered in Ieruſalem, † that whoſoeuer shal not appeare with in two or three dayes, according to the iudgement of the ancients ſitting vpon it, their goods should be taken away, and himſelfe should be iudged an alien from the multitude of the captiuitie. † And al were gathered that were of the tribe of Iuda, and of Beniamin within three dayes in Ieruſalem: this is the ninth moneth, the twentith day of the moneth. † And al the multitude ſate in the court of the temple trembling, for the preſent winter. † And Eſdras ryſing vp ſayd to them: You haue done vnlawfully taking to you in mariage ſtrang wiues, that you might adde to the ſinnes of Iſrael. † And now geue confeſſion, & magnificence to our Lord the God of our fathers: † and accomplish his wil, and depart from the nations of the land, and from your wiues the ſtrangers. † And al the multitude cried, and they ſayd with a
lowde voice: As thou haſt ſayd, we wil doe. † But becauſe the multitude is great, and winter time, and we can not ſtand in the ayre without ſuccour: and this is a worke for vs not of one day, nor of two, for we haue ſinned much in theſe thinges: † Let the rulers of the multitude ſtand, and that dwel with vs, and as manie as haue with them forreine wiues, † and at a time appointed let the prieſtes out of euerie place, and the iudges aſſiſt, vntil they appeaze the wrath of our Lord concerning this buſines. † And Ionathas the ſonne of Ezeli, and Ozias of Thecam tooke vpon them according to theſe wordes: and Boſoramus, and Leuis, and Sabbathaeus, wrought together with them. † And al that were of the captiuitie ſtood according to al theſe thinges † And Eſdras the prieſt choſe vnto him men the great princes of their fathers according to their names: & they ſate together in the newmoone of the tenth moneth to examine this buſines. † And they determined of the men that had outlandish wiues, vntil the newmoone of the firſt moneth. † And there were found of the prieſtes entermingled that had outlandish wiues. † Of the ſonnes of Ieſus the ſonne of Ioſedec, and his brethren: Maſeas, and Eleazarus, and Ioribus, and Ioadeus, † and they put to their handes to expel their wiues: and to offer a ramme to obrayne pardon for their ignorance. † And the ſonnes of Semmeri: Maſeas and Eſſes, Ieelech, and Azarias. † And of the children of Foſere: Limoſias, Hiſmaenis, and Nathanee, Iuſſio, Reddus, and Thalſas. † And of the Leuites: Ior abdus, and Semeis, and Colnis, and Calitas, and Facteas, and Coluas, and Eliomas, † and of the ſacred ſinging men, Eliaſib, Zaccarus. † And of the porters, Salumus, and Tolbanes. † And of Iſrael: of the ſonnes of Foro, Ozi, and Remias, and Geddias, & Melchias, and Michelus, Eleazarus, and Iammebias, and Bannas. † And of the ſonnes of Iolaman: Chamas, and Zacharias, and Iezuelus, and Ioddius, and Erimoth, and Helias. † And of the ſonnes of Zathoim: Eliadas, and Liaſumus, Zochias, and Larimoth, & Zabdis, and Thebedias. † And of the ſonnes of Zebes: Ioannes, and Amanias, and Zabdias, and Emeus. † And of the ſonnes of Banni: Olamus, & Maluchus, and Ieddeus, and Iaſub, and Azabus, & Ierimoth. † And of the ſonnes of Addin: Nathus, and Mooſias, & Caleus, and Raanas, Maaſeas, Mathathias, and Beſeel, and Bonnus, and Manaſſes. † And of the ſonnes of Nuae: Noneas, and Aſeas, and Melchias, and Sameas, and Simon, Beniamin, and Malchus, and Marras. † And of the ſonnes of Aſom: Carianeus, Mathathias, & Bannus, & Eliphalach,
and Manaſſes, and Semei. † And of the ſonnes of Banni: Ieremias, and Moadias, and Abramus, & Iohel, and Baneas, & Pelias, and Ionas, and Marimoth, & Eliaſib, and Matheneus, and Eliaſis, and Orizas, and Dielus, and Semedius, & Zambris, and Ioſephus. † And of the ſonnes of Nobei: Idelus, and Mathathias, and Sabadus, and Zecheda, Zedmi, and Ieſſei, Baneas. † Al theſe maried outlandish wiues, and did put them away with their children. † And the Prieſtes and the Leuites, and they that were of Iſrael, dwelt in Ieruſalem, and in the whole countrie in the new moone of the ſeuenth moneth. And the children of Iſrael we
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e in their habitations. † And al the multitude was gathered together into the court, which is on the eaſt of the ſacred gate: † and they ſayd to Eſdras the high prieſt, and reader, that he should bring the law of Moyſes, which was deliuered of our Lord the God of Iſrael. † And Eſdras the high prieſt brought the law to al the multitude of them from man vnto woman, and to al the prieſtes to heare the law in the newmoone of the ſeuenth moneth. † And he read in the court, which is before the ſacred gate of the temple, from breake of day vntil euening before men and wemen. And they al gaue their minde to the law. † And Eſdras the prieſt, and reader of the law ſtoode vpon a tribunal of wood, which was made. † And by him ſtood Mathathias, and Samus, and Ananias, Azarias, Vrias, Ezechias, and Balſamus on the right hand, † and on the left Faldeus, Miſael, Malachias, Ambuſthas, Sabus, Nabadias, and Zacharias. † And Eſdras tooke the booke before al the multitude: for he was chiefe in glorie in the ſight of al. † And when he had ended the law, they ſtood al vpright: and Eſdras bleſſed our Lord the moſt high God, the God of Sabaoth omnipotent. † And al the people anſwered: Amen. And lifting vp their handes falling on the ground, they adored our Lord. † Ieſus and Banaeus, and Sarebias, and Iaddimus, and Accubus, and Sabbathaeus, and Calithes, & Azarias, and Ioradus, and Ananias, and Philias Leuites, † who taught the law of our Lord, and read the ſame in the multitude, & euerie one preferred them that vnderſtood the leſſon. † And Atharathes ſayd to Eſdras the high prieſt and the reader, and to the Leuites, that taught the multitude, † ſaying: This day is ſanctified to our Lord. And they al wept, when they had heard the law. † And Eſdras ſayd, departing therfore▪
eate ye al the fatteſt thinges, & drinke al moſt ſwete things, and ſend giftes to them that haue not. † For this is the holy day of our Lord, & be not ſad. For our Lord wil glorifie you. † And
the Leuites denounced openly to al, ſaying: This day is holie, be not ſad. † And they went al to eate, and drinke, and make merie, and to geue giftes to them that had not, that they might make merie, for they were excedingly exalted with the wordes that they were taught. † And they were al gathered in Ieruſalem to celebrate the ioy, according to the teſtament of our Lord the God of Iſrael.
THE FOVRTH BOOKE OF ESDRAS.
CHAP. I. Eſdras is ſent to expoſtulate with the vngratful Iewes for neglecting Gods manie great benefites.
THE ſecond booke of Eſdras the prophet, the ſonne of Sarei, the ſonne of Azarei, the ſonne of Helcias,1. Eſd. 7. v. 1. the ſonne of Sadanias, the ſonne of Sadoch, the ſonne of Achitob, † the ſonne of Achias, the ſonne of Phinees, the ſonne of Heli, the ſonne of Amerias, the ſonne of Aſiel, the ſonne of Marimoth, the ſonne of Arna, the ſonne of Ozias, the ſonne of Borith, the ſonne of Abiſei, the ſonne of Phinees, the ſonne of Eleazar, † the ſonne of Aaron of the tribe of Leui; who was captiue in the countrie of the Medes, in the reigne of Artaxerxes king of the Perſians. † And the word of our Lord came to me, ſaying: † Goe, and tel my people their wicked deedes, and their children the iniquities, that they haue done againſt me, that they may tel their childrens children: † becauſe the ſinnes of their parentes are increaſed in them, for they being forgetful of me haue ſacrified to ſtrange goddes. † Did not I bring them out of the land of Aegypt from the houſe of bondange? But they haue prouoked me, & haue deſpiſed my counſels. † But doe thou shake of the heare of thy head, and throw al euils vpon them: becauſe they haue not obeyed my law. And it is a people without diſcipline. † How long shal I beare with them, on whom I haue beſtowed ſo great benefittes? † I haue ouerthrowen manie kinges from them. I haue ſtroke Pharao with hisExod 14. ſeruantes, and al his hoſte. † Al nations did I deſtroy before their face, & in the Eaſt I diſſipated the peoples of two prouinces Tyre
and Sidon, and I ſlew al their aduerſaries. † But ſpeake thou to them, ſaying: Thus ſayth our Lord: † I made you paſſe through the ſea, and gaue you fenſed ſtreates from the beginning. I gaue you Moyſes for your gouernour, and Aaron for the Prieſt: † I
Exo. 13. gaue you light by the piller of fire, & did manie meruelous things among you: but you haue forgotten me, ſayth our Lord. † Thus ſayth our Lord omnipotent: The quayle was a ſigne to you, I gaueExo. 16. you a campe for defenſe, and there you murmured: † And you triumphed not in my name for the deſtruction of your enemies, but yet vntil now you haue murmured. † Where are the benefites, that I haue geuen you? Did you not crie▪ out to me when youNem. 14. were hungrie in the deſert, † ſaying: Why haſt thou brought vs into this deſert to kil vs? it had bene better for vs to ſerue the Aegyptians, then to dye in this deſert. † I was ſorie for your mournings,
Exod 16. Num. 20. Sap. 16. v. 20.▪
Iſa. 9. v. 4. & gaue you manna to eate. You did eate bread of Angels▪ † When you thirſted did not I cleaue the rocke, & waters flowed in abundance? for the heates I couered you with the leaues of trees. † I deliuered vnto you fatte landes: The Chananeites, and Pherezeites, and Philiſtheans I threw out from your face: what shal I yet doe to you, ſayth our Lord? † Thus ſayth our Lord omnipotent: In the deſert when you were thirſtie in the riuer of theExo. 15. v. 25. Amorrheites, and blaſpheming my name, † I gaue you not fire for blaſphemies, but caſting wood into the water, I made the riuer ſwete. † What shal I doe to thee Iacob? Thou wouldeſt not
Exo. 32. obey ô Iuda. I wil transferre my ſelf to other nations, and wil geue them my name, that they may keepe my ordinances. † Becauſe
Iſa. 1. v. 15. you haue forſaken me, I alſo forſake you: when you aske mercie of me, I wil not haue mercie. † When you shal inuocate me, I wil not heare you. For you haue defiled your handes with bloud, and your fete are quicke to commit murders. † Not as though you haue forſaken me, but yourſelues, ſayth our Lord. † Thus ſaith our Lord omnipotent, haue not I deſired you, as a father his ſonnes, and a mother her daughters, and as a nurce her litle ones, † that you would be my people, and I your God, and to me for children, and I to you for a father? † So haue I gathered you, as the henne her chickenes vnder her winges. But now what shal I doe to you? I wil throw you from my face.
Mat. 23. v. 37. Iſa. 66. v. 5. † When you shal bring me oblation, I wil turne away my face from you. For I haue refuſed your feſtiual dayes, & new moones, and circumciſions. † I ſent my ſeruantes the prophetes to you, whom being taken you ſlew, and mangled their bodies, whoſe
bloud I wil require, ſayth our Lord. † Thus ſayth our Lord omnipotent, your houſe is made deſolate, I wil throw you away, as the winde doth ſtubble, † and your children shal not haue iſſue: becauſe they haue neglected my commandment, and haue done that which is euil before me. † I wil deliuer your houſes to a people comming, who not hearing me do beleue: to whom I haue not shewed ſignes, they wil do the thinges that I haue commanded. † The prophetes they haue not ſene, and they wil be mindful of their iniquities. † I cal to witnes the grace of the people comming, whoſe litle ones reioyce with ioy, not ſeing me with their carnal eyes, but in ſpirit beleuing the thinges that I haue ſayd. † And now brother behold what glorie: and ſee people comming from the caſt, † to whom I wil geue the conduction of Abraham, Iſaac, and Iacob, and of Oſee, and Amos, and of Ioel, and Abdias, and Ionas, and Michaeas, † and Naum and Habacuc, of Sophonias, Aggaeus, Zacharias, and Malachias,Malach. 3. v. 1. who alſo is called the Angel of our Lord.
CHAP. II. The Synagogue expoſtulateth with her children for their ingratitude; 10. shewing that they shal be forſaken, and the gentiles called.
THVS ſaith our Lord: I brought this people out of bondage, to whom I gaue commandment by my ſeruantes the Prophetes, whom they would not heare, but made my counſel fruſtrate. † Their mother that bare them, ſayth to them: Goe children, becauſe I am a wydow and forſaken. † I brought you vp with ioy, & haue loſt you with mourning & ſorow, becauſe you haue ſinned before our Lord your God, & haue done that which is euil before him. † But now what shal I doe to you? I am a wydow and deſolate, goe my children, & aske mercie of our Lord. † And I cal thee ô father a witnes vpon the mother of the children, that would not keepe my teſtament, † that thou geue them confuſion, & their mother into ſpoile, that there be no generation of them. † Let their names be diſperſed into the Gentiles, let them be deſtroyed out of the land: becauſe they haue deſpiſed my ſacrament. † Woe be to thee Aſſur, which hideſt the wicked with thee. Thou naughtie nation, remember what I did to Sodom &Gen. 19. v. 2. Gomorrha: † whoſe land lieth in cloddes of pitch, & heapes of ashes: ſo wil I make them, that haue not heard me, ſaith our Lord omnipotent. † Thus ſaith our Lord to Eſdras: Tel my people, that I wil geue them the kingdom of Ieruſalem, which I ment to geue
to Iſrael. † And I wil take to me the glorie of them, and wil geue them eternal tabernacles, which I had prepared for them. † The wood of life shal be to them for an odour of oyntment, and they shal not labour, nor be wearied. † Goe & you shal receiue. Aske for your ſelues a few dayes, that they may abide. Now the kingdom is prepared for you, watch ye. † Cal thou heauen and earth to witnes: for I haue deſtroyed euil, and haue created good, becauſe I liue ſayth our Lord. † Mother embrace thy children, bring them vp with ioy. As a doue confirme their feete: becauſe I haue choſen thee, ſayth our Lord. † And I wil raiſe agal
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e the dead out of their places, and out of the monumentes I wil bring them forth, becauſe I haue knowen my name in Iſrael. † Feare not ô mother of the children, becauſe I haue choſen t
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ee, faith our Lord. † I wil ſend thee ayde, my ſeruantes I ſaie, and Ieremie, at whoſe counſel I haue ſanctified, and prepared for thee twelue trees loden with diuerſe fruites, † and as manie fountaines flowing milke and honie: and ſeuen huge mountaines,Exod. 15. v. 27. hauing the roſe and the lilie, in the which I wil fil thy children with ioy. † Iuſtifie thou the widow, iudge for the pupil, geue to the needie, defend the orphane, cloth the naked, † cure the broken & feeble, mocke not the lame, defend the maimed, and admitte the blind to the viſion of my glorie. † The old man & the yong keepe with in thy walles: where thou shalt finde the dead, committe them to the graue ſigning it, & I wil geue thee the firſtTobie. 1. v. 12. ſeate in my reſurrection. † Pauſe and reſt my people, becauſe thy reſt shal come. † As a good nurce nourish thy children, confirme their feete. † The ſeruantes that I haue geuen thee, none of them shal perish. For I wil require them of thy number. † Be not wearied. For when the day of affliction and diſtreſſe shal come, others shal weepe, and be ſad, but thou shalt be merie and plenteous. † The gentiles shal enuie, and shal be able to doe nothing againſt thee, ſayth our Lord. † My handes shal couer thee, that thy children ſee not hel. † Be pleaſant thou mother with thy children, becauſe I wil deliuer thee ſayth our Lord. † Remember thy children that ſleepe, for I wil bring them out of the ſides of the earth, & wil doe mercie with them: becauſe I am merciful, ſayth our Lord omnipotent. † Embrace thy children til I come, & shew them mercie: becauſe my fountaines runne ouer, and my grace shal not faile. † I Eſdras receiued commandment of our Lord, in mount Oreb; that I should goe to Iſrael: to whom when I came, they refuſed me, and reiected
commandement of our Lord. † And therfore, I ſay vnto you gentiles, which heare, and vnderſtand▪ Looke for your paſtor, he wil geue you the reſt of eternitie: becauſe he is at hand, that shal come in the end of the world. † Be ye readie for the rewardes of the kingdom, becauſe perpetual light shal shine to you for time euerlaſting. † Flee from the shadow of this world: receiue ye the pleaſantnes of your glorie. I openly cal to witnes my ſauiour. † Receiue the commended gift and be pleaſant, geuing thankes to him that called you to the heauenlie kingdomes. † Ariſe, & ſtand & ſee the number of them that are ſigned in the feaſt of our Lord. † They that haue transferred them ſelues from the shadow of the world, haue receiued glorious garmentes of our Lord. † Receiue ô Sion thy number, and shut vp thyne made white, which haue accomplished the law of our Lord. † The number of thy children, which thou didſt wish is ful. Deſire the powre of our Lord that thy people may be ſanctified, which was called from the beginning. † I Eſdras ſaw in mount Sion a great multitude, which I could not number, and they did alApol 7. v 9. prayſe our Lord with ſonges. † And in the middes of them was a young man high of ſtature, appearing aboue ouer them al, & he put crownes vpon euerie one of their heades, and he was more exalted. And I was aſtonied at the miracle. † Then asked I an Angel, and ſayd: Who are theſe Lord? † Who anſwering ſayd to me: Theſe are they that haue laid of the mortal garment, and taken an immortal, and haue confeſſed the name of God. Now they are crowned, and receiue palmes. † And I ſayd to the Angel: That yongman what is he, which putteth the crownes vpon them, and geueth palmes into their handes? † And anſwering he ſayd to me: The ſame is the Sonne of God, whom they did confeſſe in the world: & I begane to magnifie them, that ſtood ſtrongly for the name of our Lord▪ † Then ſayd the Angel to me: Goe, tel my people, what maner of meruelous thinges and how great, thou haſt ſene of the Lord God.
CHAP. III. The workes of God are wonderful from the beginning, 7. and men vngratful 13. In Abraham God choſe to himſelf a peculiar people: who neuertheles were froward, and obſtinate. 23. He alſo choſe Dauid, but ſtil the people were ſinful: 28. the Babylonians alſo, by whom they are afflicted, are no leſſe but rather greater ſinners.
IN the thirteth yeare of the ruine of the citie I was in Babylon, and was trubled lying in my chamber, and my cogitations came vp ouer my hart: † becauſe I ſaw the deſolation of Sion, and the abundance of them that dwelt in Babylon. † And my ſpirit was toſſed excedingly, and I began to ſpeake to the higheſt timorous wordes, † and ſayd: O Lord dominatour thou ſpakeſt
Gen. 1. from the beginning, when thou didſt plant the earth, and that alone, and didſt rule ouer the people, † and gaueſt Adam a dead
Gen. 2. v. 7. bodie: but that alſo was the worke of thy handes, & didſt breath into him the ſpirit of life, and he was made to liue before thee: † and thou broughſt him into paradiſe, which thy right hand had planted, before the earth came. † And him thou didſt command to loue thy way, and he tranſgreſſed it, & forth with thou didſt inſtitute death in him, and in his poſteritie, and there were borne nations, and tribes, and peoples, and kinreds, wherof there is no number. † And euerie nation walked in their owne wil, & they did meruelous thinges before thee, and deſpiſed thy preceptes. † And agane in time thou broughſt in the floud vpon
Gen. 7. inhabitantes of the world, and didſt deſtroy them. † And there was made in euery one of them, as vnto Adam to dye, ſo to them the floud, † But thou didſt leaue one of them, Noe with his houſe and of him were al the iuſt. † And it came to paſſe, when they began to be multiplied, that dwelt vpon the earth, & multiplied children and peoples and manie nations: and they begane againe to doe impietie more then the former. † And it came to paſſe when they did iniquitie before thee, thou didſt chooſe thee a man of them whoſe name was Abraham. † And thou didſt loue
Gen. 12. him and to him on lie thou didſt shew thy wil. † And thou didſt diſpoſe vnto him an euerlaſting teſtament, and toldſt him that thou wouldſt neuer forſake his ſeede. And thou gaueſt him Iſaac, and to Iſaac thou gaueſt Iacob and Eſau. † And Iacob thou didſt ſeuer to thy ſelfe, but Eſau thou didſt ſeparate. And Iacob grewe to a great multitude. † And it came to paſſe when
Exo. 19. thou didſt bring forth his ſede out of Aegypt, thou broughſt it vpon mount Sinai. † And thou didſt bowe the heauens, and faſten the earth, and didſt shake the world, and madeſt the depthes to tremble, and trubledſt the world, † and thy glorie paſſed foure gates of fire, and of earthquake, and winde, and froſt, that thou mightſt geue a law to the ſeede of Iacob, and to the generation of Iſrael diligence. † And thou didſt not take away from them a malignant hart, that thy law might bring
forth fruite in them. † For Adam the firſt bearing a vi
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ious hart tranſgreſſed and was ouercome, yea and al that were borne of him. † And it was made a permanent infirmitie, and the law with the hart of the people, with the wickednes of the roote, and that which is good departed, and the wicked remayned. † And the times paſſed, & the yeares were ended: and thou didſt raiſe vp vnto thee a ſeruant named Dauid, † and ſpakeſt vnto him to build a citie of thy name, and to offer vnto thee in it frankencenſe, and oblations. † And this was done manie yeares, and they that inhabited the citie forſooke thee, † in al things as Adam and al his generations. For they alſo vſed a wicked hart. † And thou didſt deliuer thy citie into the hands of thyne enimies. † Why, doe they better thinges, that inhabite Babylon? And for this shal
Iere. 12. she rule ouer Sion? † It came to paſſe when I was come hither, and had ſene the impieties that can not be numbred: and my ſoul ſaw manie offending this thirteth yeare, & my hart was aſtonied: † becauſe I ſaw how thou beareſt with their ſinne, and didſt ſpare them that did impiouſly, and didſt deſtroy thine owne people, and preſerue thine enimies, and didſt not ſignifie it. † I nothing remember how this way should be forſaken: doth Babylon better thinges then Sion? † Or hath anie nation knowen thee beſide Iſrael: or what tribes haue beleued thy teſtamentes as Iacob? † Whoſe reward hath not appeared, nor their labour fructified. For paſſing through I paſſed among the nations, and I ſaw them abound, and not mindeful of thy commandmentes. † Now therfore wey our iniquities in a ballance, and theirs that dwel in the world: & thy name shal not be found, but in Iſrael. † Or when haue not they ſinned in thy ſight, that inhabite the earth? or what nation hath ſo obſerued thy commandmentes? † Theſe cettes by their names thou shalt finde to haue kept thy commandmentes, but the nations thou shalt not finde.
CHAP. IIII. Mans witte and reaſon is not able to vnderſtand the counſel and iudgement of God, 22. why his people are afflicted by wicked nations, 33. nor of times, and thinges to come.
AND the Angel anſwered me, that was ſent to me, whoſe name was Vriel, † and ſayd to me: Thy hart exceding hath exceded in this world, & thou thinkeſt to comprehend the way of the Higheſt. † And I ſayd: It is ſo my Lord. And he anſwered me, & ſayd: I am ſent to shew thee three wayes, & to propoſe to
thee three ſimilitudes. † Of the which if thou shalt declare to me one of them, I alſo wil shew thee the way which thou deſireſt to ſee, and wil teach thee whence a wicked hart is. † And I ſayd, Speake my Lord. And he ſayd to me: Goe, wey me the weight of the fire, or meaſure me the blaſt of the winde, or cal me backe the day that is paſt. † And I anſwered, and ſayd: what man borne can doe it, that thou askeſt me of theſe thinges? † And he ſayd to me: If I should aske thee, ſaying: How great habitations are there in the hart of the ſea, or how great vaines be there in the beginning of the depth, or how great vaines be there aboue the firmament, and what are the iſſues of paradiſe: † thou wouldeſt perhaps ſay to me: I haue not deſcended into the depth, nor into hel as yet, neither haue I aſcended at anie time into heauen. † But now I haue not asked thee, ſauing of the fire, and the winde, and the day by the which thou haſt paſſed, and from the which thou canſt not be ſeparated: and thou haſt not anſwered me of them. † And he ſayd to me: Thou canſt not know the thinges that are thine which grow together with thee: † and how can thy veſſel comprehend the way of the Higheſt, and now the world being outwardly corrupted, vnderſtand the corruption euident in my ſight: † I ſayd to him: Better were it for vs not to be, then yet liuing to liue in impieties, and to ſuffer, and not to vnderſtand for what thing. † And he anſwered me, & ſaid: Going forth I went
Iud. 9. 2. Par. 25. forward to a wood of trees in the filde, and they deuiſed a deuiſe, † and ſayd: Come and let vs goe, and make watre againſt the ſea, that it may retyre backe before vs, and we may make vs other woodes. † And in like maner the waues of the ſea they alſo deuiſed a deuiſe, and ſayd: Come let vs goe vp, let vs ouerthrow the woodes of the filde, that there alſo we may conſummate an other countrie for our ſelues. † And the woodes deuiſe was made vaine, for fire came, and conſumed it. † Likewiſe alſo the deuiſe of the waues of the ſea. For the ſand ſtood, & ſtayed them. † For if thou wert iudge of theſe, whom wouldeſt thou begin to iuſtifie, or whom to condemne? † And I anſwered, and ſayd: Verely they deuiſed a vayne deuiſe. For the earth is geuen to the wood, and a place to the ſea to carie her waues. † And he anſwered me, and ſayd: Thou haſt iudged wel, and why haſt thou not iudged for thy ſelf? † For as the earth is geuen to the wood, and the ſea for the waues therof: ſo they that inhabite vpon the earth, can vnderſtand onlie the thinges that are vpon the earth: and they vpon the heauens, the thinges that are aboue the height
of the heauens. † And I anſwered, and ſayd: I beſech thee Lord, that ſenſe may be geuen me to vnderſtand. † For I meant not to aske of thy ſuperiour thinges, but of thoſe that paſſe by vs dayly. For what cauſe Iſrael is geuen into reproche to the gentiles, the people whom thou haſt loued, is geuen to impious tribes, & the law of our fathers is brought to deſtruction, & the written ordinances are no where: † and we haue paſſed out of the world, as locuſtes, and our life is aſtonishment and dreade, and we are not worthie to obtaine mercie. † But what wil he doe to his name that is inuocated vpon vs? and of theſe thinges I did aske. † And he anſwered me, and ſayd: If thou ſearch very much, thou shalt often meruail: becauſe the world haſtening haſteneth to paſſe, † and can not comprehend the thinges which in times to come are promiſed to the iuſt: becauſe this world is ful of iniuſtice and infirmities. † But concerning the thinges that thou demandeſt I wil tel thee: for the euil is ſowed, and the deſtruction therof is not yet come. † If then that which is ſowen be not turned vp, and the place depart where the euil is ſowen, that shal not come where the good is ſowen. † Becauſe the grayne of il ſeede hath bene ſowen in the hart of Adam from the beginning: and how much impietie hath it ingendered vntil now, and doth ingender vntil the floore come? † And eſteme with thy ſelf the graine of the il ſeede, how much fruite of impietie it hath ingendred: † When the eares shal be cut, which are innumerable, what a great floore wil they begin to make? † And I anſwered, and ſayd: How, and when shal theſe things be? why are our yeares few and euil? † And he anſwered me, and ſayd to me, Haſten not aboue the Higheſt. For thou doeſt haſten in vaine to be aboue him, for thy exceſſe is much. † Did not the ſoules of the iuſt in their cellars, aske of theſe things, ſaying: How hope I ſo, and when shal the fruite come of the floore of our reward? † And Ieremiel the Archangel anſwered to thoſe things, and ſayd: When the number of the ſedes in you shal be filled, becauſe he hath weyed the world in a balance, † and with a meaſure hath he meaſured the times, and in number he hath numbered the times, and hath not moued, nor ſtirred them, vntil the foreſayd meaſure be filled. † And I anſwered, and ſayd: O Lord Dominatour, we alſo are al ful of impietie. † And leſt perhaps for vs the floores of the iuſt be not filled, for the ſinnes of the inhabitantes vpon the earth. † And he anſwered me, and ſayd: Goe, and aske a woman with childe, if when she hath accomplished her nine
monethes, her wombe can yet hold the infant within it? † And I ſayd it can not Lord. And he ſayd to me, in hel the cellars of the ſoules are like to the matrice. † For as she that is: In trauail maketh haſt, to eſcape the neceſſitie of trauailing: ſo this alſo haſteneth to render thoſe thinges which are commended to it. † From the beginning it shal be shewed thee touching thoſe thinges, which thou doeſt couer to ſee. † And I anſwered, and ſayd: If I haue found grace before thine eyes, & if it be poſſible, and if I by fitte, † shew mee if there be more to come then is paſſed, or moe things haue paſſed, then are to come. † What paſſed, I know: but what is to come, I know not. † And he ſayd to me: Stand vpon the right ſide, and I wil shew thee the interpretation of the ſimilitude. † And I ſtood, and ſaw: and behold a burning fornace paſſed before me, & it came to paſſe when the flame paſſed, I ſaw: and behold the ſmoke ouercame. † After theſe thinges there paſſed before me a clowd ful of water, and with violence caſting in much raine: and when the violence of raine was caſt, the droppes therin ouercame. † And he ſayd to me: Thinke with thyſelf, as the raine increaſeth more then the droppes, and the fire then the ſmoke: ſo did the meaſure that paſſed, more a bound. But the droppes, and the ſmoke ouercame: † and I prayed, & ſayd, shal I liue thinkeſt thou vntil theſe dayes? or what shal be in thoſe dayes? † He anſwered me, and ſayd: Of the ſignes wherof thou askeſt me, in part I can tel thee, how beit of thy life I was not ſent to tel thee, neither doe I know.
CHAP. V. Diuers ſignes of thinges to come are shewed to Eſdras by an Angel: 16. for the comforth of the people in captiuitie.
BVT concerning ſignes: behold the dayes shal come, wherin they that inhabite the earth shal be taken in a great number: and the way of truth shal be hid: and the countrie shal be barren from fayth. † And iniuſtice shal be multiplied aboue that
Math. 24. which thy ſelf ſeeſt, & aboue that which thou haſt heard in time paſt. † And they shal put their foote into the countrie which now thou ſeeſt to reigne, and they shal ſee it deſolate. † And if the Higheſt geue thee life, thou shalt ſee after the third trumpet, and the ſunne shal ſodenly shine agayne in the night, and the moone thriſe in a day, † and out of wood bloud shal diſtil, and the ſtone shal geue his voice, and the peoples shal be moued: † and he reigne, whom they hope not that inhabite vpon the earth, and
foules shal make their flight away. † & the ſea of Sodom shal caſt the fishes, and shal make a noiſe in the night, which manie knew not, and al shal heare the voice therof, † and there shal be made a confuſion in manie places, and the fire shal often be ſent backe, and the ſauage beaſtes shal goe to other places, and wemen in their monethlie flowers shal bring forth monſters, † and in ſwete waters shal ſalt waters be found, and al frendes shal ouerthrow one an other: and then shal witte be hid, and vnderſtanding shal be ſeparated into his cellar: † and it shal be ſought of manie, and shal not be found: and iniuſtice shal be multiplied, and incontinencie vpon the earth. † And one countrie shal aske her neighbour, and shal ſay: Hath iuſtice doing iuſt paſſed through thee? and she shal denie it. † And it shal be in that time, men shal hope, and shal not obtaine: they shal labour, and their wayes shal not haue ſucceſſe. † Theſe ſignes I am permitted to tel thee: and if thou pray againe and weepe, as alſo now, and faſt ſeuen dayes, thou shalt heare againe greater thinges then theſe. † And I awaked, and my bodie did shiuer excedingly: and my ſoule laboured, that it fainted: † and the Angel that came, that ſpake in me, held me, and ſtrengthened me, and ſette me vpon my feete. † And it came to paſſe in the ſecond night, and Salathiel the prince of the people came to me, and ſayd to me: Where waſt thou? and why is thy countenance heauie? † Konweſt thou not that Iſrael is committed to thee in the countrie of their tranſmigration? † Riſe vp therfore, and taſte bread, and forſake vs not, as the paſtour his flocke in the hand of wicked wolues. † And I ſayd to him: Goe from me, & approch not vnto me. And he heard, as I ſayd: and he departed from me. † And I faſted ſeuen dayes howling & weeping, as Vriel the Angel commanded me. † And it came to paſſe after ſeuen dayes, and againe cogitations of my hart moleſted me very much, † and my ſoule reſumed the ſpirit of vnderſtanding: & agayne I began to ſpeake wordes before the Higheſt: † and I ſayd: Lord Dominatour of euerie wood of the earth, & al the trees therof, thou haſt choſen one vineyard: † & of euerie land of the world thou haſt choſen thee one ditch: & of al the flowers of the world thou haſt choſen thee one lilie: † and of al depthes of the ſea, thou haſt filled thee one riuer: and of al the builded cities, thou haſt ſanctified vnto theyſelf Sion: † and of al created ſoules, thou haſt named thee one doue: and of al beaſtes that were made, thou haſt prouided thee one shepe: † and of al multiplied peoples, thou haſt purchaſed
thee one people: and a law approued of al thou haſt geuen to this people, whom thou didſt deſire. † And now Lord, why haſt thou deliuered one vnto manie? And thou haſt prepared vpon one roote others, and haſt diſperſed thy onlie one in manie: † and they haue troden vpon it, which gaineſayd thy couenants, and which beleued not thy teſtamentes. † And if hating thou hateſt thy people, it ought to be chaſtiſed with thy handes. † And it came to paſſe, when I had ſpoken the wordes, and the Angel was ſent to me, that came to me before the night paſt, † and he ſayd to me: Heare me, and I wil inſtruct thee: and harken to me, and I wil adde before thee. † And I ſayd: Speake my Lord. And he ſayd to me: Thou art become excedingly in exceſſe of minde for Iſrael: haſt thou loued it more then him that made it? † And I ſayd to him: No Lord, but for ſorow I haue ſpoken, for my veynes torment me euerie houre, to apprehend the pathe of the Higheſt, and to ſearch part of his iudgement. † And he ſayd to me: Thou canſt not. And I ſayd: Why Lord? To what was I borne, or why was not my mothers wombe my graue, that I might not ſee the labour of Iacob, & the wearines of the ſtocke of Iſrael? † And he ſayd to me: Number me the thinges that are not yet come, and gather me the diſperſed droppes, and make me the withered flowers grene againe, † and open me the shut cellars, & bring me forth the blaſtes incloſed in them, shew me the image of a voice: and then wil I shew thee the labour that thou deſireſt to ſee. † And I ſayd: Lord Dominatour, for who is there that can know theſe thinges, but he that hath not his habitation with men? † And I am vnwiſe, and how can I ſpeake of theſe thinges, which thou haſt asked me? † And he ſayd to me: As thou canſt not doe one of theſe thinges, which haue bene ſayd: ſo canſt thou not finde my iudgement, or in the end the charitie, which I haue promiſed to the people. † And I ſayd: But behold Lord thou art nigh to them that are nere the end: and what shal they doe that haue bene before me, or we, or they after vs? † And he ſayd to me: I wil reſemble my iudgement to a crowne. As there shal not be ſlacknes of the laſt, ſo neither ſwiftnes of the former. † And I anſwered, and ſayd: Couldſt thou not make them that haue bene, and that are, and that shal be, at once, that thou mayſt shew thy iudgement the quicker? † And he anſwered me, and ſayd: The creature can not haſten aboue the Creatour, nor the world ſuſtayne them that are to be created in it, at once. † And I ſayd: As thou didſt ſay to thy ſeruant, that quickening thou didſt
quicken the creature created by thee at once, and the creature ſuſteined it: it may now alſo beare them preſent at once. † And he ſayd to me: Aske the matrice of a woman, & thou shalt ſay to it: And if thou bring forth children, why by times? Aske it therfore, that it geue ten at once. † And I ſayd, it can not verily: but according to time. † And he ſayd to me: And I haue geuen a matrice to the earth for them, that are ſowen vpon it by time. † For as the infant bringeth not forth the thinges that perteyne to the aged, ſo haue I diſpoſed the world created of me. † And I asked, and ſayd: Wheras thou haſt now geuen me a way, I wil ſpeake before thee: for our mother, of whom thou toldeſt me, yet she is yong: now draweth nigh to old age. † And he anſwered me, and ſayd: Aske her that beareth children, and she wil tel thee. † For thou shalt ſay to her: Why are not they whom thou haſt brought forth, now like to them that were before thee, but leſſe of ſtature? † And she alſo wil ſay vnto thee: They that are borne in the youth of ſtreingth are of one ſort, and they of an other, that are borne about the time of old age, when the matrice fayleth. † Conſider therfore thou alſo, that you are of leſſe ſtature, then they that were before you: † and they that are after you, of leſſer then you, as it were creatures now waxing old, and paſt the ſtrength of youth. † And I ſayd: I beſech thee Lord, if I haue found grace before thine eyes, shew vnto thy ſeruant, by whom thou doeſt viſite thy creature.
CHAP. VI. God knowing al thinges before they were made, created them 54. for man: and conſidereth the endes of al.
AND he ſayd to me: In the beginning of the earthlie world, and before the endes of the world ſtood, and before theProuer. 8. congregation of the windes did blow, † and before the voyces of thunders ſounded, & before the flashinges of lightenings shined, and before the fundations of paradiſe were confirmed, † and before beautiful flowers were ſene, and before the moued powers were eſtablished, and before the innumerable hoſtes of Angels were gathered, † and before the heightes of the ayre were aduanced, and before the meaſures of the firmamentes were named, and before the chymneies were hote in Sion, † and before the preſent yeares were ſearched out, and before their inuentions that now ſinne, were put away, and they ſigned that made fayth their treaſure: † then I thought, and they were made by me only,
and not by any other: and the end by me, and not by any other. † And I anſwered, and ſayd: What ſeparation of times shal there be? and when shal the end of the former be, and the begynning of that which foloweth? † And he ſayd to me, from Abraham vnto Iſaac, when Iacob and Eſau were borne of him, the hand of Iacob held from the bigynning the heele of Eſau, † for the end of this world is Eſau, and the begynning of the next Iacob. † The hand of a man betwen the heele and the hand. Aske no other thing Eſdras. † And I anſwered, and ſayd: O Lord dominatour, if I haue found grace before thyne eyes, † I pray thee shew thy ſeruant the end of thy ſignes, wherof thou didſt shew me part the night before. † And he anſwered, and ſayd to me: Ariſe vpon thy feete, and heare a voice moſt ful of ſound. † And it shal be as it were a commotion, neither shal the place be moued wherin thou ſtandeſt. † Therfore when it ſpeaketh be not thou afrayd, becauſe of the end is the word, and the fundation of the earth vnderſtood, † for concerning them the word trembleth and is moued, for it knoweth that their end muſt be changed. † And it came to paſſe, when I had heard, I roſe vpon my feete, and I heard: and behold a voice ſpeaking, and the ſound therof as the ſound of manie waters: † and it ſayd: Behold the dayes come, and the time shal be when I wil begyne to approch, that I may viſite the inhabitantes vpon the earth. † And when I wil begin to enquire of them that vniuſtly haue hurt with their iniuſtice, and when the humilitie of Sion shal be accomplished. † And when the world shal be ouerſigned that shal beginne to paſſe, I wil doe theſe ſignes: Bookes shal be opened before the face of the firmament, and al shal ſee together, † and infantes of one yeare shal ſpeake with their voices, & wemen with child shal bring forth vntimely infantes not ripe of three or foure monethes, and shal liue, and shal be rayſed vp. † And ſodenly shal appeare ſowen places not ſowen, & ful cellers shal ſodenly be found emptie: † and a trumpet shal ſound; which when al shal heare, they wil ſodenly be afrayd. † And it shal be in that time, freindes as enimies shal ouerthrow freindes, and the earth shal be afrayd with them: & the vaynes of fountaynes shal ſtand, and shal not runne in three howres: † and it shal be, euerie one that shal be leaft of al theſe, of whom I haue foretold thee, he shal be ſaued, and shal ſee my ſaluation, & the end of your world. † And the men that are receiued, shal ſee, they that taſted not death from their natiuitie, and the hart of the inhabitantes shal
be turned into an other ſenſe. † For euil shal be put out, and deceite shal be extinguished, † but fayth shal florish, and corruption shal be ouercome, and truth shal be shewed, which was without fruite ſo manie dayes. † And it came to paſſe, when he ſpake to me, & I loe by litle & litle looked on him before whom I ſtood, † and he ſayd to me theſe wordes: I am come to shew thee the time of the night to come. † If therfore thou pray agayne, and faſt agayne ſeuen dayes, agayne I wil tel thee greater thinges by the day which I haue heard. † For thy voice is heard before the Higheſt. For the ſtrong hath ſene thy direction, and hath fore ſene the ehaſtitie which thon haſt had from thy youth: † and for this cauſe he hath ſent me to shew thee al theſe thinges, and to ſay to thee, haue confidence, and feare not, † and haſten not with the former times to thinke vayne thinges, that thou haſten not from the laſt times. † And it came to paſſe after theſe thinges, and I wept againe, and in like maner I faſted ſeuen dayes, to accomplish the three weekes, that were told me. † And it came to paſſe in the eight night, and my hart was trubled againe in me, and I began to ſpeake before the Higheſt. † For my ſpirit was inflamed excedingly, and my ſoul was diſtreſſed. † And I ſayd: O Lord, ſpeaking thou didſt ſpeake from the beginning of creature from the firſt day, ſaying: Let heauen be made and earth: and thy word was a perfect worke. † And then there was ſpirit, and darkneſſe was caried about, and ſilence, the ſound of the voyce of man was not yet from thee. † Then thou didſt command the lighſome light to be brought forth of thy treaſures, wherby thy worke might appeare. † And in the ſecond day thou didſt create the ſpirit of the firmament, and commandeſt it to diuide, and to make a diuiſion betwen the waters, that a certayn part should depart vpward, and part should remaine beneth. † And in the third day thou didſt command the waters to be gathered together in the ſeueneth part of the earth: but ſixe partes thou didſt drie and preſerue, that of them might be ſeruing before thee thinges ſowen of God, and tilled. † For thy word proceded, and the worke forth with was made. † For ſodenly came forth fruite of multitude infinite, and diuerſe taſtes of concupiſcence, and flowers of vnchangeable colour, and odours of vnſearcheable ſmel, and in the third day theſe thinges were made. † And in the fourth day thou didſt command to be made the brightneſſe of the ſunne, the light of the moone, the diſpoſition of the ſtarres: † and didſt command them that they should ſerue man, that
should be made. † And in the fifth day: thou ſaydſt to the ſeuenth part, where the water was gathered together, that it should bring forth beaſtes, and foules, and fishes: and ſo was it done, † the dumme water and without life, the thinges that by Gods appointement were commanded, made beaſtes, that therby the nations may declare thy meruelous workes. † And then thou didſt preſerue two ſoules: the name of one thou didſt cal Henoch, and the name of the ſecond thou didſt cal Leuiathan, † and thou didſt ſeparate them from eche other. For the ſeuenth part, where the water was gathered together, could not hold them. † And thou gaueſt to Henoch one part, which was dried the third day, to dwelt therin, where are a thouſand mountaynes. † But to Leuiathan thou gaueſt the ſeuenth part being moyſt, and kepſt it, that it might be to deuoure whom thou wilt, and when thou wilt. † And in the ſixt day thou didſt command the earth, to create before thee cattel, and beaſtes, and creeping creatures: † and ouer theſe Adam, whom thou madeſt ruler ouer al the workes, which thou didſt make, & out of him are al we brought forth, and the people whom thou haſt choſen. † And al theſe thinges I haue ſayd before thee ô Lord, becauſe thou didſt create the world for vs. † But the reſidue of the nations borne of Adam thou ſaydſt that they were nothing, and that they were like to ſpittle, and as it were the droping out of a veſſel thou didſt liken the abundance of them. † And now Lord, behold theſe nations which are reputed for nothing, haue begune to rule ouer vs, and to deuoure vs: † but we thy people whom thou didſt cal thy firſt onlie begotten emulatour, are deliuered into their handes: † and if the world was created for vs, why doe not we poſſeſſe inheritance with the world? how long theſe thinges?
CHAP. VII. Without tribulations no man can attayne immortal life: 17. which the iuſt shal inherite: and the wicked shal perish. 28. Chriſt wil come, and dye for mankind. 36. Prayers of the iuſt shal profite til the end of this word, but not after the general iudgement. 48. Al ſinned in Adam. 52. and haue added more ſinnes, 57. but it is in mans powre, 62. by Gods grace, to liue eternally.
AND it came to paſſe when I had ended to ſpeake theſe wordes, the Angel was ſent to me, which had bene ſent to me the firſt nights, † and he ſayd to me: Ariſe Eſdras, and heare the wordes which I am come to ſpeake to thee. † And I ſayd: Speake my God. And he ſayd to me: The ſea is ſet in a large place,
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that it might be deepe and wide: † but the entrance to it shal be ſet in a ſtraict place, that it might be like to riuers. † For who witting wil enter into the ſea, and ſee it, or rule ouer it: if he paſſe not the ſtreite, how shal he come into the bredth? † Alſo an other thing: A citie is built, and ſet in a plaine place, and it is ful of al goodes. † The entrance therof narrow, and ſet in a ſtepe place, ſo that on the right hand there was fire, & on the left depe water: † and there is one onlie pathe ſet betwen them, that is, betwen the fire and the water, ſo that the pathe can not conteyne, but onlie a mans ſteppe. † And if the citie shal be geuen a man for inheritance, if he neuer paſſe through the peril ſet before it, how shal he receiue his inheritance? † And I ſayd: So Lord: And he ſayd to me, So it is: Iſrael alſo a part. † For I made the world for them: and when Adam tranſgreſſed my conſtitution, that was iudged which was done. † And the entrance of this world were made ſtreite, and ſorowful, & paynful, and few and euil, and ful of dangers, & ſtuffed very much with labour. † For the entrances of the greater world are large and ſecure, and making fruite of immortalitie. † If then they that liue entring in enter into theſe ſtreite and vayne thinges: they can not receiue the thinges that are layd vp. † Now therfore why art thou trubled, wheras thou art corruptible? and why art thou moued, wheras thou art mortal? † And why haſt thou not taken in thy hart that which is to come, but that which is preſent? † I anſwered,
Deut. 8. and ſayd: Lord dominatour: behold thou haſt diſpoſed by thy law that the iuſt shal inherite theſe thinges, and the impious shal perish. † But the iuſt shal ſuffer the ſtreites, hoping for the wyde places, for they that haue done impiouſly, haue both ſuffered the ſtreites, and shal not ſee the wide places. † And he ſayd to me: There is no iudge aboue God, nor that vnderſtandeth aboue the Higheſt. † For manie preſent doe perish, becauſe the law of God which was ſet before, is neglected. † For God commanding commanded them that came, when they came, what doing they should liue, and what obſeruing they should not be punished. † But they were not perſwaded, and gayneſayd him, and made to them ſelues a cogitation of vanitie, † and propoſed to themſelues deceites of ſinnes, & they ſayd to the Higheſt that he was not, and they knew not his wayes, † and diſpiſed his law, and denyed his couenaunces, and had not fidelitie in his ordinances, and did not accomplish his workes. † For this cauſe Eſdras, the emptie to the emptie, and the ful to the ful. † Behold the
time shal come, and it shal be when the ſignes shal come, which I haue fore told thee, and the bride shal appeare, and appearing she shal be shewed that now is hid with the earth: † and euerie one that is deliuered from the foreſaid euils, he shal ſee my meruelous thinges. † For my ſonne IESVS shal be reueled with them that are with him, and they shal be merie that are leaft in the foure hundred yeares. † And it shal be after theſe yeares, and my ſonne CHRIST shal dye: and al men that haue breath, † and the world shal be turned into the old ſilence ſeuen dayes, as in the former iudgementes, ſo that none shal be leaft. † And it shal be after ſeuen dayes, and the world shal be rayſed vp that yet waketh not, and shal dye corrupted: † and the earth shal render the thinges that ſleepe in it, & the duſt them that dwel in it with ſilence, and the cellars shal render the ſoules that are commended to them. † And the Higheſt shal be reueled vpon the ſeate of iudgement, and miſeries shal paſſe, and long ſufferance shal be gathered together. † And iudgement onlie shal remayne, truth shal ſtand, and fayth shal waxe ſtrong, † and the worke shal folow, and the reward shal be shewed, and iuſtice shal awake, and iniuſtice shal not haue dominion. † And I ſayd: Firſt AbrahamGen. 18. Exod. 32. prayed for the Sodomites, and Moyſes for the fathers that ſinned in the deſert. † And they that were after him for Iſrael in the dayes of Achaz, and of Samuel, † and Dauid for
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. 3. Reg. 17. & 18. 4. Reg. 19. v. 15. the deſtruction, and Salomon for them that came vnto the ſanctification. † And Elias for them that receiued raine, and for the dead that he might liue, † and Ezechias for the people in the dayes of Sennacherib, and manie for manie. † If therfore now when corruptible did increaſe, and iniuſtice was multiplied, and the iuſt prayed for the impious: why now alſo shal it not be ſo? † And he anſwered me and ſayd: This preſent world is not the end, much glorie remaineth in it: for this cauſe they prayed for the impotent. † For the day of iudgement shal be the end of this time, and the beginning of the immortalitie to come, wherein corruption is paſt: † intemperance is diſſolued, incredulitie is cut of: and iuſtice hath increaſed, truth is ſprong. † For then no man can ſaue him that hath perished, nor drowne him that hath ouercome. And I anſwered, † and ſayd: This is my word the firſt and the laſt, that it had bene better not to geue the earth to Adam, or when he had now geuen it, to reſtraine him that he should not ſinne. † For what doth it profit men preſently to liue in ſorow, and being dead to hope for punishment?
† O what haſt thou done Adam? For if thou didſt ſinne, it was not
Rom. 5. v. 2. made thy fal only, but ours alſo which came of thee. † For what doth it profit vs if immortal time be promiſed to vs: but we haue done mortal workes? † And that euerlaſting hope is foretold vs: but we moſt wicked are become vayne? † And that habitations of health and ſecuritie are reſerued for vs, but we haue conuerſt naughtely? † And that the glorie of the Higheſt is reſerued to protect them that haue ſlowly conuerſt: but we haue walked in moſt wicked wayes. † And that paradiſe shal be shewed, whoſe fruite continueth incorrupted, wherin is ſecuritie and remedie: † but we shal not enter in: for we haue conuerſt in vnlawful places. † And their faces which haue had abſtinence, shal shyne aboue the ſtarres: but our faces blacke aboue darkenes. † For we did not thinke liuing when we did iniquitie, that we shal beginne after death to ſuffer. † And he anſwered, and ſayd: This is the cogitation of the battel which man shal fight, who is borne vpon the earth, † that if he shal be ouercome, he ſuffer that which thou haſt ſayd: but if he ouercome he shal receiue that which I ſay: † for this is the life which Moyſes ſpake of when
Deut. 30. v. 19. he liued, to the people, ſaying: Chooſe vnto thee life, that thou mayſt liue. † But they beleued him not, no nor the Prophetes after him, no nor me which haue ſpoken to them. † Becauſe there should not be ſorow vnto their perdition, as there shal be ioy vpon them, to whom ſaluation is perſwaded. † And I anſwered, and ſayd: I know Lord, that the Higheſt is called merciful in that, that he hath mercie on them which are not yet come into the world, † and that he hath mercie on them which conuerſe in his law: † and he is long ſuffering, becauſe he sheweth long ſufferance to them that haue ſinned, as it were with their owne workes: † and he is bountiful, becauſe he wil geue according to exigentes: † and of great mercie, becauſe he multiplieth more mercies to them that are preſent, and that are paſt, and that are to come. † For if he shal not multiplie his mercies, the world shal not be made aliue with them that did inherite it. † And he geueth: for if he shal not geue of his bountie, that they may be releeued which haue done iniquitie, the tenth thouſand part of men can not be quickned from their iniquities. † And the iudge if he shal not forgeue them that are cured with his word, and wype away a multitude of contentions: there should not perhaps be leaft in an innumerable multitude, but very few.
CHAP. VIII. God is merciful in this world, yet fewe are ſaued. 6. Gods workes, and dispoſition of his creatures are meruelous. 15 Eſdras prayeth for the people of Iſrael: 37. and ſaluation is promiſed to the iuſt, and punishment threatned to the wicked.
AND he anſwered me, & ſayd▪ This world the Higheſt made for manie▪ but that to come for few. † And I wil ſpeake a ſimilitude Eſdras before thee. For as thou shalt aske the earth, and it wil tel thee, that it wil geue much more earth wherof earthen worke may be made, but a li
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le duſt wherof gold is made: ſo alſo is the act of this preſent world. † Manie in deede
Mat. 20. v. 16. are created, but few shal be ſaued. † And I anſwered, and ſayd: Then ô ſoul ſwallow vp the ſenſe, and deuoure that which is wiſe. † For thou art agred to obey, and willing to prophecie. For there is no ſpace geuen thee but only to liue. † O Lord if thou wilt not permitte thy ſeruant, that we pray before thee, and thou geue vs ſeede to the hart, and tillage to the vnderſtanding, wherof may the fruite be made, wherby euerie corrupt perſon may liue, that shal beare the place of a man? † For thou art alone, and we are one workmanshippe of thy handes, as thou haſt ſpoken: † and as now the bodie made in the matrice, and thou doeſt geue the mēbers, thy creature is preſerued in fire & water: and nine monethes thy workemanship doth ſuffer thy creature that is created in it: † and it ſelf that keepeth, and that which is kept, both shal be preſerued: and the matrice being preſerued rendreth agayne at ſome time the thinges that are growen in it. † For thou haſt commanded of the members, that is the breſtes to geue milke vnto the fruite of the breſtes, † that the thing which is made, may be nourished til a certayne time, and afterward thou mayſt diſpoſe him to thy mercie. † For thou haſt, brought him vp in thy iuſtice, and haſt inſtructed him in thy law, and haſt corrected him in thy vnderſtanding: † and thou shalt mortifie him, as thy creature: and shalt geue him life, as thy worke. † If then thou wilt deſtroy him that is made with ſo great labours: it is eaſie by thy commandment to be ordayned, that alſo which was made, might be preſerued. † And now Lord I wil ſpeake, of euerie man thou rather knoweſt: but concerning thy people, for which I am ſorowful: † and concerning thine inheritance, for which I mourne, and for Iſrael for whom I am penſiue, and concerning Iacob, for whom I am ſorowful.
† Therfore wil I begin to pray before thee for me, & for them: becauſe I ſee our defaultes that inhabite the earth. † But I haue heard of the celeritie of the iudge that shal be. † Therfore heare my voyce, and vnderſtand my word, and I wil ſpeake before thee. † The beginning of the wordes of Eſdras before he was aſſumpted: and I ſayd: Lord which inhabiteſt the world, whoſe eyes are eleuated vnto thinges on high and in the ayre: † and whoſe throne is ineſtimable, and glorie incomprehenſible: by whom ſtandeth an hoſt of Angels with trembling, † whoſe keping is turned in wynde and fire, thou whoſe word is true, and ſayings permanent: † whoſe commandment is ſtrong, and diſpoſition terribe: whoſe looke dryeth vp the depthes, and indignation maketh the mountaynes to melt, and truth doth teſtifie. † Heare the prayer of thy ſeruant, & with thine eares receiue the petition of thy creature. † For whiles I liue, I wil ſpeake: and whiles I vnderſtand, I wil anſwere: † Neither doe thou reſpect the ſinnes of thy people, but them that ſerue thee in truth. † Neither doe thou attend the impious endeuours of the nations, but them that with ſorowes haue kept thy teſtimonies. † Neither thinke thou of them that in thy ſight haue conuerſt falſly, but remember them that according to thy wil haue knowen thy feare. † Neither be thou willing to deſtroy thē that haue had the maners of beaſtes: but reſpect them that haue taught thy law gloriouſly. † Neither haue indignation towards them, which are iudged worſe then beaſtes: but loue them that alwayes haue confidence in thy iuſtice, and glorie. † Becauſe we and our fathers languish with ſuch diſeaſes: but thou for ſinners shalt be called merciful. † For if thou shalt be deſirous to haue mercie on vs, then thou shalt be called merciful, to vs hauing no workes of iuſtice. † For the iuſt which haue manie workes layd vp, of their owne workes shal receiue reward. † For what is man, that thou art angrie with him: or the corruptible kinde, that thou art ſo bitter touching it? † For in truth there is no man of them that be borne, which
2. Reg. 8. v. 46. 2. Paral 6. v. 36. hath not done impiouſly, and of them that confeſſe, which haue not ſinned. † For in this shal thy iuſtice be declared, and thy goodnes, ô Lord, when thou shalt haue mercie on them, that haue no ſubſtance of good workes. † And he anſwered me, and ſayd: Thou haſt ſpoken ſomethinges rightly: and according to thy wordes, ſo alſo shal it be done, † becauſe I wil not in dede thinke vpon the worke of them that haue ſinned before death, before the iudgement, before perdition: † but I wil
reioyce vpon the creature of the iuſt, and I wil remember their pilgrimage alſo, and ſaluation, and receiuing of reward. † Therfore
Mat 13. & 20. as I haue ſpoken, ſo alſo it is. † For as the huſbandman ſoweth vpon the ground manie ſeedes, and planteth manie plantes, but not al which were ſowen in time, are preſerued, nor yet al that were planted, shal take roote: ſo they alſo that are ſowen in the world, shal not al be ſaued. † And I anſwered, and ſayd: If I haue found grace, let me ſpeake. † As the ſeede of the huſbandman, if it come not vp, or receiue not the rayne in time, if it be corupted with much rayne, perisheth: † ſo likewiſe alſo man who made with thy handes, and thou named his image: becauſe thou art likened to him, for whom thou haſt made al thinges, and haſt likened him to the ſeede of the husbandman. † Be not angrie vpon vs, but ſpare thy people, and haue mercie on thy inheritance. And thou haſt mercie on thy creature. † And he anſwered me, and ſayd: The thinges that are preſent to them that are preſent, and that shal be, to them that shal be. † For thou lackeſt much to be able to loue my creature aboue me: and to thee often times, euen to thyſelfe I haue approched, but to the vniuſt neuer. † But in this alſo thou art meruelous before the Higheſt, † becauſe thou haſt humbled thyſelf as becometh thee: & haſt not iudged thyſelf, that among the iuſt thou maiſt be very much glorified. † For which cauſe manie miſeries, and miſerable thinges shal be done to them that inhabite the world in the later dayes: becauſe they haue walked in much pride. † But thou for thyſelfe vnderſtand, & for them that are like vnto thee ſeeke glorie. † For to you paradiſe is open, the tree of life is planted, time to come is prepared, abundance is prepared, a citie is builded, reſt is approued, goodnes is perfited, & perfit wiſdome. †The roote of euil is ſigned from you: infirmitie, and mothe is hid from you: & corruption is fled into hel in obliuion. † Sorowes are paſt, & the treaſure of immortalitie is shewed in the end. † Adde not therfore inquiring of the multitude of them that perish. † For they alſo receiuing libertie, haue deſpiſed the Higheſt, and contemned his lawe, and forſaken his wayes. † Yea and moreouer they haue troden downe his iuſt ones, † and haue ſayd in their hart,
Pſal. 13. & 52. that there is no God: and that, knowing that they dye. † For as the thinges aforeſayd shal receiue you: ſo thirſt and torment, which are prepared shal take them: for he would not man to be deſtroyed. † But they them ſelues alſo which a
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e created, haue de
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yled his name which made them: & haue bene vnkinde
to him that prepared life. † Wherfore my iudgement now approcheth. † Which thinges I haue not shewed to al, but to thee, & to few like vnto thee. And I anſwered, and ſayd: † Behold now Lord thou haſt shewed me a multitude of ſignes, which thou wilt beginne to doe in the latter times but thou haſt not shewed me at what time.
CHAP. IX. Certaine ſignes shal goe before the day of iudgement. 14. More shal perish then be ſaued. 25. Prayer with other good workes, are meanes to ſaluation.
AND he anſwered me, and ſayd; Meaſuring meaſure thou the time in it ſelfe: and it shal be when thou ſeeſt, after a certaine part of the ſignes which are ſpoken of before shal paſſe▪ † then shalt thou vnderſtand, that the ſame is the time wherin the Higheſt wil beginne to viſite the world that was made by him. † And when there shal be ſene in the world mouing of places, and truble of peoples, † then shalt thou vnderſtand, that of theſe ſpake the Higheſt from the dayes that were before thee, from the beginning. † For as al that is made in the world hath a beginning, and alſo a conſummation, and the conſummation is manifeſt: † ſo alſo the times of the Higheſt haue the beginning manifeſt in wonders and powers, and the conſummations in worke and in ſignes. † And it ſhal be, euery one that shal be ſaued, and that can eſcape by his workes, and by fayth, in which you haue beleeued, † shal be leaft out of the foreſayd dangers, and shal ſee my ſaluation in my land, and in my coſtes, becauſe I haue ſanctified my
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elfe from the world. † And then shal they be in miſerie, that now haue abuſed my wayes: and they that haue reiected them in contempt, shal abide in torments. † For they that knew not me, hauing obtained benefits when they liued: † and they that loathed my law, when they yet had libertie, † and when as yet place of penance was open to them vnderſtoode not, but deſpiſed: they muſt after death in torment know it. † Thou therfore be not yet curious, how the impious shal be tormented: but inquire how the iuſt shal be ſaued, and whoſe the world is, and for whom the world is, and when. † And I anſwered, and ſayd: † I haue ſpoken hertofore, and now I ſay, and hereafter wil ſay: that they are moe which perish then
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. 10. that shal be ſaued: † as a floud is multiplied aboue, more then a droppe▪ † And he anſvvered me, and ſayd: Like as the field ſo alſo the ſedes: and as the flovvers, ſuch alſo the colours: and as
the workeman, ſuch alſo the worke: and ſuch as the huſbandman, ſuch is the husbandrie: becauſe it was the time of the world. † And now when I was preparing for them, for theſe that now are before the world was made, wherin they should dwel: and no man gaynſayd me. † For then euery man, and now the creator in this world prepared, and harueſt not fayling, and law vnſearchable their manners are corrupted. † And I conſidered the world, and behold there was danger becauſe of the cogitations that came in it. † And I ſaw, and ſpared it very much: and I kept vnto my ſelfe a grape kernel of a cluſter, and a plant of a great trybe. † Let the multitude therfore perish, which was borne without cauſe, and let my kernel be kept, & my plant: becauſe I finished it with much labour. † And thou if thou adde yet ſeuen other dayes, but thou shalt not faſt in them, † thou shalt goe into a field of flowers, where no houſe is built: & thou shalt eate only of the flowers of the field, and flesh thou shalt not taſt, and wine thou shalt not drinke, but only flowers. † Pray to the Higheſt without intermiſſion, and I wil come, and wil ſpeake with thee. † And I went forth, as he ſayd to me, into a field which is called Ardath, and I ſate there among the flowers. And I did eate of the herbes of the field, and the meate of them made me ful. † And it came to paſſe after ſeuen dayes, and I ſate downe vpon the graſſe, and my hart was trubled agayne as before. † And my mouth was opened, and I beganne to ſpeake before the Higheſt, and ſayd: † O Lord thou shewing thy ſelfe to vs, waſt shewed to our fathers in the deſert, which is nor troden,
Exod. 19. & 24. Deut. 4. and vnfruitful, when they came out of Aegypt: and ſaying thou ſaydſt: † Thou Iſrael heare me, and ſede of Iacob attend to my wordes. † For behold, I ſow my lawe in you, and it shal bring forth fruite in you, and you shal be glorified in it for euer. † For our fathers receiuing the law obſerued it not, and kept not my ordinances, and the fruite of the law did not appeare: for it could not, becauſe it was thine. † For they that receiued it, perished,
Exod. 32. not keeping that which had bene ſowen in them. † And behold it is the cuſtome, that when the earth hath receiued ſede, or the ſea a shippe, or ſome veſſel meate or drinke: when that shal be deſtroyed wherin it was ſowne, or into the which it was caſt: † that which was ſowne, or caſt in, or the thinges that were receiued, are deſtroyed withal, and the thinges receiued now tarye not with vs: but it is not ſo done to vs. † We in dede that receiued the law, ſinning haue perished, and our hart that receiued
it: † For the law hath not perished, but hath remayned
Eſai. 48. in his labour. † And when I ſpake theſe thinges in my hart, I looked backe with myne eyes, and ſaw a woman on the right ſide, and behold she mourned, and wept with a lowd voice, and was ſorrowful in mynde exceedingly, and her garments rent, and ashes vpon her heade. † And I left the cogitations, wherin I was thinking, and I turned to her and ſayd to her: † Why weepeſt thou? and why art thou ſorie in mynde. And she ſayd to me: † Suffer me my Lord, that I may lament myſelfe, & adde ſorrow: becauſe I am of a very penſiue mynde, and am humbled exceedingly. † And I ſayd to her, What ayleth thee: tel me. And she ſayd to me: † I thy ſeruant haue beene barren, and haue not borne childe, hauing a husband thirty yeares. † For I euery howre, and euerie day, and theſe thirty yeares do beſeche the Higheſt night and day. † And it came to paſſe, after thirtie yeares God heard me thy handmayd, and ſaw my humilitie, and attended to my tribulation, and gaue me a ſonne: and I was very ioyful vpon him, and my husband, and al my citizens, and we did glorifie the S
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rong exceedingly. † And I nourished him with much labour. † And it came to paſſe when he was growne, and came to take a wife, I made a feaſt day.
CHAP. X. The ſtate of Ieruſalem is prefigured by a woman mourning, 25. and afterwardes reioy
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ing.
AND it came to paſſe, when my ſonne was entred into his inner chamber, he fel downe, and dyed: † and we al ouerthrewe the lights, and al my citizens roſe vp to comfort me, and I was quiet vntil the other day at night. † And it came to paſſe, when al were quiet to comfort me, that I might be quiet: and I aroſe in the night, and ſled: and came as thou
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eeſt into this field. † And I meane nowe not to returne into the citie, but to ſtay here: and neither to eate, nor drinke, but without intermiſſion to mourne, and to faſt vntil I dye. † And I left the talke wherin I was, and with anger anſwered her, & ſayd: † Thou foole aboue al wemen, ſeeſt thou not our mourning, & what thinges chance to vs? † Becauſe Sion our mother is ſorroweful with al ſorrowe, and humbled, and mourneth moſt bitterly. † And now wheras we al mourne, and are ſadde: wheras we a
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e ſorrowful, and art thou ſorrowful for one ſonne? † For aske the earth, and it wil tel thee: that it is she, tha
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ought to lament the fal
of ſo manie thinges that ſpring vpon it. † And of her were al borne from the beginning, and others shal come: and behold, almoſt al walke into perdition, and the multitude of them commeth to deſtruction. † And who then ought to mourne more, but she that hath loſt ſo great a multitude, rather then thou which art ſorie for one? † And if thou ſay vnto me, that my mourning is not lyke the earthes: becauſe I haue loſt the fruite of my wombe, which I bare with ſorrowes, and brought forth with paynes: † but the earth according to the maner of the earth, and the preſent multitude in it hath departed as it came: and I ſaye to thee, † as thou haſt brought forth with payne, ſo the earth alſo geueth her fruite for man from the beginning to him that made her. † Now therfore kepe in with thy ſorrowe, and beare ſtoutly the chances that haue be fallen thee. † For if thou iuſtifie the end of God, thou shalt in time both receiue his counſel, and alſo in ſuch thinges thou shalt be prayſed. † Goe in therfore into the citie to thy husband. And she ſayd to me: † I wil not doe it, neither wil I enter into the citie, but here wil I dye. † And I added yet to ſpeake to her, & ſayd: † Doe not this word, but conſent to him that counſeleth thee. For how manie are the chances of Sion? Take comfort for the ſorrowe of Ieruſalem. † For thou ſeeſt that our ſanctification is made deſert, and our altar is throwen downe, and our temple is deſtroyed, † and our pſalter is humbled, and hymne is ſilent, and our exultation is diſſolued, and the light of our candleſticke is extinguished, and the arke of our teſtament is taken for ſpoyle, & our holie thinges are contaminated, and the name that is inuocated vpon vs, is almoſt prophaned: and our children haue ſuffred contumelie, and our Prieſtes are burnt, & our Leuites are gone into captiuitie, & our virgins are defloured, and our wiues haue ſuffered rape, and our iuſt men are violently taken, and our litle ones are loſt, and our yong men are in bondage, and our valiants are made impotent: † and that which is greateſt of al, the ſeale of Sion, becauſe she is vnſealed of her glorie: For she is alſo deliuered into the handes of them that hate vs. † Thou therfore shake of thy great heauines, and lay away from thee the multitude of ſorrowes, that the Strong may be propicious to thee agayne, and the Higheſt wil geue thee reſt, reſt from thy labours. † And it came to paſſe, when I ſpake to her, her face did shine ſuddenly, and her shape, and her viſage was made gliſtering, ſo that I was afrayde excedingly at her, & thought what this thing should be.
† And Behold, ſuddenly she put forth a great ſound of a voyce ful of feare, that the earth was moued at the womans ſound. And I ſaw: † and behold, the woman did no more appeare vnto me, but a citie was built, & a place was shewed of great fundations: and I was afrayd, & crying with a loude voyce I ſayd: † Where is Vriel the Angel, that from the beginning came to me? for he made me come in multitude in exceſſe of this minde, and my end is made into corruption, & my prayer into reproch. † And when I was ſpeaking theſe thinges, behold he came to me, and ſawe me. † And behold I was layd as dead, & my vnderſtanding was alienated, and he held my right hand, and ſtrengthned me, & ſet me vpon my feete, & ſayd to me: † What ayleth thee? and why is thy vnderſtanding, and the ſenſe of thy hart trubled, & why art thou trubled? And I ſayd: † Becauſe thou haſt forſaken me, and I in dede haue done according to thy wordes, & went out into the field: & behold, I haue ſeene, & doe ſee that which I cannot vtter. And he ſayd to me: † Stand like a man, & I wil moue thee. And I ſayd: † Speake thou my Lord in me, forſake me not, that I die not in vaine: † becauſe I haue ſeene thinges that I knew not, & I doe heare thinges that I know not. † Or is my ſenſe deceiued, & doth my ſoule dreame? † Now therfore I beſech thee, that thou shew vnto thy ſeruant concerning this trance. And he anſwered me, & ſayd: † Heare me, and I wil teach thee, and wil tel thee of what thinges thou art afrayd: becauſe the Higheſt hath reuealed vnto thee manie myſteries. † He hath ſeene thy right way, that without intermiſsion thou was ſorrowful for thy people, and didſt mourne exceedingly for Sion. † This therfore is the vnderſtanding of the viſion which appeared to thee a litle before. † The woman whom thou ſaweſt mourning, thou beganſt to comfort her. † And now thou ſeeſt not the forme of the woman, but there appeared to thee a citie to be built. † And becauſe she tolde thee of the fal of her ſonne, this is the interpretation. † This woman which thou ſaweſt, she is Sion, and wheras she told thee of her, whom now alſo thou shalt ſee, as a citie builded. † And wheras she told thee, that she was barren thirtie yeares: for the which there were thirtie yeares, when there was not yet oblation offered in it. † And it came to paſſe after thirtie yeares, Salomon built the citie, and offered oblations: then it was, when the barren bare a childe. † And that which she ſayd vnto thee, that she nourished him with labour, this was the habitation in Ieruſalem. † And wheras she ſayd
to thee, that my ſonne comming into the bryde chamber dyed, and that a fal chanced vnto him, this was the ruine of Ieruſalem that is made. † And behold, thou haſt ſeene the ſimilitude of her: and becauſe she lamented her ſonne, thou beganſt to comfort her: and of theſe thinges that haue chanced, theſe were to be opened to thee. † And now the Higheſt ſeeth that thou waſt ſorie from the hart: and becauſe with thy whole hart thou ſuffereſt for her, he hath shewed thee the clearnes of her glorie, and the fayrenes of her beautie. † For therfore did he ſay to thee, that thou shouleſt tarie in a field where houſe is not built. † For I knew that the Higheſt beganne to shew thee theſe thinges: † therfore I ſayd vnto thee, that thou shouldeſt goe into a field, where is no fundation of building. † For the worke of mans building could not be borne in the place, where the citie of the Higheſt began to be shewed. † Thou therfore feare not, neither let thy hart dread: but goe in, and ſee the beautie, and greatnes of the building, as much as the ſight of thyne eyes is capable to ſee: † & afterward thou shalt heare as much, as the hearing of thyne eares is capable to heare. † For thou art bleſſed aboue manie, and art called with the Higheſt as few. † And to morrow night thou shalt tarie here: † and the Higheſt wil shew thee thoſe viſions of the thinges on high, which the Higheſt wil doe to them that inhabite vpon the earth in the later dayes. † And I ſlept that night, and the other next, as he had ſayd to me.
CHAP. XI. An eagle appeareth to Eſdras coming forth of the ſea, with three heades, and twelue winges: ſometimes one reigning in the world, ſometimes an other, but euerie one vanisheth away. 36. A lion alſo appeareth coming forth of the wo
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ſuppreſſe the eagle.
AND I ſawe a dreame, & behold an eagle came vp out of the ſea: which had twelue winges of fethers, and three heades. † And I ſaw, and behold she ſpred her winges into al the earth, and al the windes of heauen blew vpon her, and were gathered together. † And I ſaw, and of her fethers ſprang contrarie fethers, and they became litle winges, and ſmale. † For her heades were at reſt, and the midle head was greater then the other heades, but she reſted with them. † And I ſaw, and behold the eagle flew with her winges, and reigned ouer the earth, and ouer them that dwel in it. † And I ſaw, that al thinges vnder heauen were ſubiect to her, and no man gayneſayd her, no not one of the
creature that is vpon the earth. † And I ſaw, and behold the eagle roſe vp vpon her talons, and made a voice with her winges, ſaying: † Watch not al together, ſleepe euerie one in his place, & watch according to time. † But let the heades be preſerued to the laſt. † And I ſaw, and behold the voice came not out of her heades, but from the middes of her bodie. † And I numbered her contrarie winges, and behold they were eight. † And I ſaw, and behold on the right ſide roſe one wing, and reigned ouer al the earth. † And it came to paſſe, when it reigned, an end came to it, and the place therof appeared not: and the next roſe vp, & reigned, that held much time. † And it came to paſſe, when it reigned, & the end of it alſo came, that it appeared not as the former. † And behold, a voice was ſent forth to it, ſaying: † Heare thou that haſt held the earth of long time. Thus I tel thee before thou beginne not to appeare. † None after thee shal hold thy time, no nor the halfe therof. † And the third lifted vp it ſelfe, and held the principalitie as alſo the former: and that alſo appeared not. † And ſo it chanced to al the other by one & by one to haue the principalitie, & agayne to appeare nowhere. † And I ſaw, and behold in time the reſt of the winges were ſent vp on the right ſide, that they alſo might hold the principalitie: and of them there were that held it, but yet forth with they appeared not. † For ſome alſo of them ſtoode vp, but they held not the principalitie. † And I ſaw after theſe thinges, and behold the twelue winges, and two litle winges appeared not: † and nothing remayned in the bodie of the eagle but two heades reſting, and ſix litle winges. † And I ſaw, and behold from the ſix litle winges two were diuided, and they remayned vnder the head, that is on the right ſide. For foure taried in their place. † And I ſa
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d behold the vnderwinges thought to ſet vp them ſelues, and to hold the principalities. † And I ſaw, and behold one was ſet vp, but forth with it appeared not. † And they that were ſecond did ſooner vanish away then the former. † And I ſaw, and behold the two that remayned, thought with them ſelues that they alſo would reigne: † and when they were thincking thereon, behold one of the reſting heades, which was the midde one awaked, for this was greater then the other two heades. † And I ſaw that the two heades were complete with themſelues. † And behold the head with them that were with him turned, and did eate the two vnderwinges that thought to reigne. † And this head terrified al the earth, & ruled in it ouer them that inhabite the earth
with much labour, and he that held the dominion of the whole world aboue al the winges that were. † And I ſaw after theſe thinges, and behold the midle head ſodenly appeared not, as did the winges. † And there remained two heads, which reigned alſo themſelues ouer the earth, and ouer them that dwelt therein. † And I ſaw, and behold the head on the right ſide deuoured that which was on the left. † And I heard a voice ſaying to me, Looke againſt thee, and conſider what thou ſeeſt. † And I ſaw, & behold as a lion rayſed out of the wood roaring: and I ſaw that he ſent out a mans voyce to the eagle. And he ſpake ſaying. † Heare thou, and I wil ſpeake to thee, and the Higheſt wil ſay to thee: † Is it not thou that hast ouercome of the foure beaſtes, which I made to reigne in my world, and that by them the end of their times might come? † And the fourth coming ouercame al the beaſtes that were paſt, and by might held the world with much feare, and al the world with moſt wicked laboure, and he inhabited the whole earth ſo long time with deceipte. † And thou haſt iudged the earth not with truth. † For thou haſt afflicted the meeke, and haſt trubled them that were quiet, and haſt loued lyers, & haſt deſtroyed their habitations that did fructifie, and haſt ouerthrowen their walles that did not hurt thee. † And thy contumelie is aſcended euen to the Higheſt, and thy pride to the Strong. † And the Higheſt hath looked vpon the proud times: and behold they are ended, and the abominations therof are accomplished. † Therfore thou eagle appeare no more, and thy horrible winges, & thy litle winges moſt wicked, and thy heades malignant, and thy talons moſt wicked, and al thy bodie vayne, † that al the earth may be refreshed, and may returne deliuered from thy violence, and may hope for his iudgement, and mercie that made it.
CHAP. XII. The eagle vanisheth away, 5. Eſdras prayeth, 10. and the former viſions are declared to him.
AND it came to paſſe, whiles the lyon ſpake theſe wordes to the eagle: I ſaw, † and behold the head that had ouercome, and thoſe foure winges appeared not which paſſed to him, and were ſet vp to reigne: and their reigne was ſmal, and ful of tumult. † And I ſaw, and behold they appeared not, and al the bodie of the eagle was burnt, & the earth was afrayd excedinly, and I by the tumult and traunce of minde, and for great feare awaked, and ſayd to my ſpirit: † Behold thou haſt geuen me this,
in that, that thou ſearcheſt the wayes of the Higheſt. † Behold yet I am wearie in minde, and in my ſpirit I am very feeble, and there is not ſo much as a litle ſtrength in me for the great feare, that I was afrayd of this night. † Now therfore I wil pray the Higheſt, that he ſtrengthen me euen to the end. † And I ſayd: Lord Dominatour, if I haue found grace before thine eyes, and if I am iuſtified before thee aboue manie, and if in deede my prayer be aſcended before thy face, † ſtrengthen me, and shew vnto me thy ſeruant the interpretation, and diſtinction of this horrible viſion, that thou mayſt comfort my ſoule moſt fully. † For thou haſt counted me worthie to shew vnto me the later times. And he ſayd to me: † This is the interpretation of this viſion. † The eagle which thou ſaweſt coming vp from the ſea, this is the kingdom which was ſene in a viſion to Daniel thy brother. † But
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▪ 7. v. 7. it was not interpreted to him, therfore I do now interprete it to thee. † Behold the dayes come, and there shal riſe a kingdom vpon the earth, and the feare shal be more terrible then of al the kingdomes that were before it. † And there shal twelue kinges reigne it it, one after an other. † For the ſecond shal beginne to reigne, and he shal continew more time then the reſt of the twelue. † This is the interpretation of the twelue winges which thou ſaweſt. † And the voice that ſpake which thou heardſt not coming forth of her heads, but from the middes of her bodie, † this is the interpretation, that after the time of that kingdom shal riſe no ſmal contentions, and it shal be in danger to fal: and it shal not fal then, but shal be conſtituted againe according to the beginning therof. † And wheras thou ſaweſt eight vnderwings cleauing to the wings therof, † this is the interpretation, eight kinges shal ariſe in it, whoſe times shal be light, and yeares ſwift, and two of them shal perish. † But when the middeſt time approcheth, foure shal be kept til a time, when the time therof shal beginne to approch to be ended, yet two shal be kept to the end. † And wheras thou ſaweſt three heads reſting, † this is the interpretation: in her laſt dayes the Higheſt wil rayſe vp three kingdoms, and wil cal backe manie thinges into them, and they shal rule ouer the earth, † and them that dwel in it, with much labour aboue al them that vvere before them. For this cauſe they are called the heads of the eagle. † For theſe shal be they that shal recapitulate her impieties, and that shal accomplish her laſt thinges. † And wheras thou ſaweſt a greater head not appearing, this is the interpretation therof: that one of them shal dye vpon
his bed, and yet with torments. † For the two that shal remayne, the ſword shal eate them. † For the ſword of one shal deuoure him that is with him: but yet this alſo at the laſt shal fal by the ſword. † And wheras thou ſaweſt two vnderwings paſſing ouer the head that is on the right ſide, † this is the interpretation▪ theſe are they whom the Higheſt hath kept to their end, this is a ſmal kingdom, and ful of truble. † As thou ſaweſt the lyon alſo, whom thou ſaweſt awaking out of the wood, and roaring, and ſpeaking to the eagle, and rebuking her, and her iniuſtices by al his wordes as thou haſt heard: † this is the wynde which the Higheſt hath kept vnto the end for them, and their impieties: and he shal rebuke them, and shal caſt in their ſpoyles before them. † For he shal ſette them in iudgment aliue: and it ſhal be, when he hath reproued them, then shal he chaſtiſe them. † For the reſt of my people he shal deliuer with miſerie, them that are ſaued vpon my borders, and he shal make them ioyful til the end shal come, the day of iudgment, wherof I haue ſpoken to thee from the beginning. † This is the dreame which thou ſaweſt, and theſe be the interpretations. † Thou therfore only haſt bene worthie to know this ſecrete of the Higheſt. † Write therfore in a booke al theſe thinges which thou haſt ſene, and put them in a hidden place: † and thou shalt teach them the wiſe men of thy people, whoſe harts thou knoweſt able to take, and to kepe theſe ſecretes. † But doe thou ſtay here yet other ſeuen dayes, that there may be shewed thee whatſoeuer shal ſeme good to the Higheſt to shew thee. † And he departed from me. And it came to paſſe, when al the people had heard that the ſeuen dayes were paſt, and I had not returned into the citie, and al gathered them ſelues together from the leaſt vnto the greateſt▪ & came to me, & ſpake to me ſaving: † What haue we ſinned to thee, or what haue we done vniuſtly againſt thee, that leauing vs thou haſt ſitten in this place? † For thou alone art remayning to vs of al peoples, as a cluſter of grapes of the vineyard, and as a candle in a darke place, and as an hauen and shippe ſaued from the tempeſt. † Or are not the euiles that chance, ſufficient for vs? † If then thou shalt forſake vs, how much better had it ben to vs, if we alſo had bene burnt with the burning of Sion? † For we are not better then they that dyed there. And they wept with a lowd voice. And I anſwered them, and ſayd: † Be of good chere Iſrael, and be not ſorowful thou houſe of Iacob. † For there is remebrance of you before the Higheſt, and the Strong hath not forgotten
you in tentation. † For I haue not forſaken you, neither did I depart from you: but I came into this place, to pray for the deſolation of Sion, and to ſeeke mercie for the low eſtate of your ſanctification. † And now goe euery one of you into his houſe, and I wil come to you after theſe dayes. † And the people departed, as I ſayd to them, into the citie: † but I ſate in the fielde ſeuen dayes, as he commanded me: and I did eate of the flowers of the field only, of the herbes was my meate made in thoſe dayes.
CHAP. XIII. A viſion of a winde (as it firſt ſemed, but) in dede, v. 3. of a man: 5. ſtrong againſt the enimies: 21. with the interpretation.
AND it came to paſſe after ſeuen dayes, and I dreamed a dreame in the night. † And behold there roſe a winde from the ſea, that trubled al the waues therof. † And I ſaw, and behold that man grew ſtrong with thouſandes of heauen: and when he turned his countenance to conſider, al thinges trembled that were ſene vnder him: † and wherſoeuer voyce proceded out of his mouth, al that heard his voices be gaue to burne, as the earth is quiet when it feeleth the fire. † And I ſaw after theſe, and behold a multitude of men was gathered together, of whom there was no number, from the foure windes of heauen, to fight againſt the man that was come vp out of the ſea. † And I ſaw, and behold he had grauen to himſelf a great mountaine, & he flew vpon it. † And I ſought to ſee the countrie, or the place whence the mountaine was grauen, & I could not. † And after theſe thinges I ſaw, and behold al that were gathered to him, to ouerthrowe him, feared exceedingly, yet they were bold to fieght. † And behold as he ſawe the violence of the multitude that came, he lifted not vp his hand, nor held ſword, nor anie warlyke inſtrument but only as I ſaw, † that he ſentforth out of his mouth as it were a blaſte of fire, and from his l
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ppes a ſpirit of flame, & from his tongue he ſentforth ſparkles & tempeſts, and al thinges were mingled together with this blaſt of fire, & ſpirit of flame, & multitude of tempeſts. † And it fel with violence vpon the multitude, that was prepared to fight, and burned them al, that ſuddenly there was nothing ſene of an innumerable multitude, but only duſt, & the ſauour of ſmoke: and I ſaw, and was afrayd. † And after theſe thinges I ſaw the man himſelf deſcending from the mountaine, and calling to him an other peaceable multitude,
† and there came to him the countenance of manie men ſome reioycing, and ſome ſorrowing: and ſome bond, ſome bringing of them that were offered. And I was ſicke for much feare, and awaked, and ſayd. † Thou from the beginning haſt shewed thy ſeruant theſe meruelous thinges, and haſt counted me worthie that thou wouldeſt receiue my petition. † And now shew me yet the interpretation of this dreame. † For as I thinke in my iudgement, woe to them that were leaft in thoſe dayes: & much more woe to them that were not leaft. † For they that were not leaft, were ſorrowful. † I vnderſtand now what thinges are layde vp in the later dayes, and they shal happen to them, yea and to them that are leaft. † For therefore they came into great dangers, and manie neceſſities, as theſe dreames do shew. † But yet it is eaſier, aduenturing to come into it, then to paſſe, as a cloud from the world, and now to ſee the thinges that happen in the later time. And he anſwered me, and ſayd: † Both the interpretation of the viſion I wil tel thee: and alſo concerning the thinges that thou haſt ſpoken I wil open to thee. † Wheras thou ſpeakeſt of them that were leaft, this is the interpretation. † He that taketh away danger at that time, he hath garded himſelf. They that haue fallen into danger, theſe are they that haue workes, and ſayth in the Strongeſt. † Know therefore that they are more bleſſed which are leaft, then they that are dead. † Theſe are the interpretations of the viſion, wheras thou ſaweſt a man coming from the hart of the ſea, † the ſame is he whom the Higheſt preſerueth much time, which by himſelf shal deliuer his creature: and he shal diſpoſe them that are leaft. † And wheras thou ſaweſt proceede out of his mouth, as it were winde, and fire, and tempeſt: † and wheras he held no ſworde, nor warlike inſtrument: for his violence deſtroyed the multitude that came to ouerthrow him: this is the interpretation. † Behold the dayes come, when the Higheſt shal begin to deliuer them, that are vpon the earth: † and he shal come in exceſſe of minde vpon them that inhabit the earth. † And one shal thinke to ouerthrow
Mat. 24. Luc. 21. an other: one citie an other citie, one place an other place, and nation againſt nation, and kingdom againſt kingdom. † And it shal be, when theſe thinges shal come to paſſe, and the ſignes shal happen, which I shewed thee before: and then shal my ſonne be reueled, whom thou ſaweſt, as a man coming vp. † And it shal be when al nations shal heare his voice: and euery one in his countrie shal leaue their warre, that they haue toward each
other: † and an innumerable multitude shal be gathered in one, as willing to come to ouerthrow him. † But he shal ſtand vpon the top of mount Sion. † And Sion shal come, and it shal be shewed to al prepared and builded, as thou ſaweſt the mountaine to be grauen without handes. † And the ſame my ſonne shal reproue the thinges that the gentils haue inuented, theſe their impieties which came nere to the tempeſt, becauſe of their euil cogitations, and torments wherewith they shal begin to be tormented. † Which were likened to the flame, and he shal deſtroy them without labour by the law that was likened to the fyre. † And wheras thou ſaweſt him gathering vnto him an other peaceable multitude. † Theſe are the ten tribes, which were made captiue out of their land in the dayes of Oſee the King,4. Reg. 17. whom Salmanaſar the King of the Aſſyrians led captiue: and he tranſported them beyond the riuer, and they were tranſported into an other land. † But they gaue themſelues this counſel, to forſake the multitude of nations, and to goe forth into a farther countrie, where mankind neuer inhabited. † Or there to obſerue their ordinances, which they had not kept in their countrie. † And they entred in by the narrow entrances of the riuer Euphrates. † For the Higheſt then wrought them ſignes, and
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4. Ioſue. 3. ſtayed the vaines of the riuer til they paſſed. † For by that countrie was a great way to goe, of one yeare and a half▪ for the countrie is called Arſareth. † Then did they inhabite there til in the later time: and now againe when they beginne to come, † againe the Higheſt shal ſtay the vaines of the riuer, that they may paſſe: for theſe thou ſaweſt a multitude with peace. † But they alſo that were leaft of the people, theſe are they that be within my border. † It shal come to paſſe therefore, when he shal begine to deſtroy the multitude of theſe nations, that are gathered, he shal protect them that haue ouercome the people: † and then shal he shew them very manie wonders. † And I ſayd: Lord dominatour, shew me this, why I ſaw a man comming vp from the hart of the ſea, and he ſayd to me: † As thou canſt not either ſearch theſe thinges, or know what thinges are in the depth of the ſea: ſo can not any man vpon the earth ſee my ſonne, or them that are with him, but in the time of a day. † This is the interpretation of the dreame which thou ſaweſt, and for the which thou only art here illuminated. † For thou haſt leaft thyne owne law, and haſt bene occupied about my law, and haſt ſought it. † For thou haſt diſpoſed thy lyfe in wiſdom, and thyne vnderſtanding
thou haſt called mother: † and for this I haue shewed thee riches with the Higheſt. For it shal be after other three dayes, I wil ſpeake other thinges to thee, and I wil expound to thee weightie and meruelous thinges. † And I went forth, and paſſed into the fielde, much glorifying & praiſing the Higheſt for the meruelous thinges that he did by time. † And becauſe he gouerneth it, and the thinges that are brought in times, & I ſate there three dayes.
CHAP. XIIII. God appeareth in a bush, 6. reuealing ſome thinges to be published, and ſome thinges to be hid. 10. As the world waxeth old, al thinges become worſe. 27. The people of Iſrael are vngratful. 32. Al shal be iudged in the Reſurrection according to their deedes.
AND it came to paſſe the third day, and I ſate vnder an oke. † And behold a voice came forth againſt me out of a buſh, and ſayd: Eſdras, Eſdras: and I ſayd: Loe here I am Lord. And I aroſe vpon my feete. And he ſayd to me: † Reueling I was
Exod. 3. reueled vpon the bush, and ſpake to Moyſes, when the people ſerued in Aegypt, † and I ſent him, and brought my people out of Aegypt, and brought him vpon mount Sina, & held him with me manie dayes. † And I told him manie meruelous thinges, & shewed him the ſecrets of times, and the end: and I commanded him, ſaying: † Theſe wordes thou shalt publish abroade, and theſe thou shalt hyde. † And now to thee I ſay▪ † The ſignes which I haue shewed, and the dreames which thou haſt ſene, and the interpretations which thou haſt ſene, lay them vp in thy hart. † For thou shalt be receiued of al, thou shalt be conuerted the reſidue with thy counſel, and with the like to thee, til the times be finished. † Becauſe the world hath loſt his youth, and the times draw nere to waxe old. † For the world is diuided by twelue partes, & the tenth part, & half of the tenth part are paſſed: † and there remaineth hereafter the half of the tenth part. † Now therefore diſpoſe thy houſe, and correct thy people, & comfort the humble of them, & forſake now corruption, † and put from thee mortal cogitations, and caſt from thee humane burdens, and doe from thee now infirme nature, & lay at one ſide cogitations moſt trubleſome to thee, & make ſpeedie tranſmigration from theſe times, † for the euiles which thou haſt ſene to haue chanced
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24. 1. Ioan. 2. now, worſe then theſe wil they doe againe: † for looke how much the world shal become weake by age, ſo much shal euiles be multiplied vpon the inhabitants. † For truth hath remoued it
ſelf farther of, and lying hath approched, for now the viſion which thou ſaweſt, haſteneth to come. † And I anſwered, and ſayd before thee ô Lord: † For behold I wil goe, as thou haſt commanded me, & wil rebuke the people that now is. But them that shal yet be borne, who shal admonish? † The world therfore is ſet in darknes, and they that dwel in it without light. † Becauſe thy law is burnt, therefore no man knoweth the workes that haue bene done by thee, or that shal begin. † For if I haue found grace with thee, ſend the Holie Ghoſt to me, & I wil write al that hath bene done in the world from the beginning, the thinges that were written in thy law, that men may finde the pathe: and they that wil liue in the later times, may liue. † And he anſwered me, and ſayd: Goe gather together the people, and thou shalt ſay to them, that they ſeeke thee not for fourtie dayes. † And doe thou prepare thee manie tables of boxe, & take with thee Sarea, Dabria, Salemia, Echanus, and Aſiel, theſe fiue which are readie to write ſwee
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tly. † And come hither, & I wil light in thy hart a candle of vnderſtanding, which shal not be put out til the things be finished, which thou shalt begine to write. † And then ſome thinges thou shalt open to the perfect, ſome thou shalt deliuer ſecretly to the wyſe. For to morrow this houre thou shalt begine to write. † And I went as he commanded me, & gathered togetheral the people, and ſayd: † Heare Iſrael theſe wordes: † Our fathers were pilgrimes from the beginning in Aegypt, and
Gen. 47. D
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. were deliuered from thence. † And they receiued the law of life, which they kept not, which you alſo after them haue tranſgreſſed: † and the land was geuen you by lotte, and the land of Sion, and your fathers, and you haue done iniquitie, and haue not kept the wayes which the Higheſt commanded you. † And wheras he is a iuſt iudge, he hath taken from you in time that which he had geuen. † And now you are here, and your brethren are among you. † If then you wil rule ouer your ſenſe, & inſtruct your hart, you shal be preſerued aliue, and after death shal obtaine mercie. † For the iudgement shal come after death, when we shal returne to lyfe againe: and then the names of the iuſt shal appeare, and the dedes of the impious shal be shewed. † Let no man therfore come to me now, nor aske for me vntil fourtie d
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yes. † And I tooke the ſiue men, as he commanded me, and we went forth into the field, and taried there. † And I was come to the morrow, & behold a voice called me, ſaying: Eſdras open thy mouth, and drinke that which I wil geue thee to drinke.
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† And I opened my mouth, & behold a ful cuppe was brought me, this was ful as it were with water: but the colour therof like as fire. † And I tooke it, and dranke; and when I had drunken of it, my hart was tormented with vnderſtanding, and wiſdome grewe into my breſt. For my ſpirit was kept by memorie. † And my mouth was opened, and was shut no more. † The Higheſt gaue vnderſtanding vnto the fiue men, and they wrote exceſſes of the night which were ſpoken, which they knewe not. † And at night they did eate breade, but I ſpake by day, & by night held not my peace. † And there were written in the fourtie dayes two hundred foure bookes. † And it came to paſſe when they had ended the fourtie daies, the Higheſt ſpake, ſaying: † The former thinges which thou haſt written, ſet abrode, and let the worthie and vnworthie reade: but the laſt ſeuentie bookes thou shalt keepe, that thou mayeſt deliuer them to the wyſe of thy people. † For in theſe is the vaine of vnderſtanding, and the fountaine of wiſdome, and the ſtreame of knowledge. and I did ſoe.
CHAP. XV. Eſdras is bid to denounce, that aſſuredly manie euiles wil come to the world. 9. God wil protect his people, the wicked shal be punished, and lament their final miſeries, God reuenging for the good.
BEHOLD ſpeake into the eares of my people the wordes of prophecie, which I shal put into thy mouth, ſayth our Lord: † and ſee that they be written in paper, becauſe they be faithful and true. † Be not afrayd of the cogitations againſt thee, neither let the incredulities truble thee of them that ſpeake. † Becauſe euerie incredulous perſon shal dye in his incredulitie. † Behold I bring in, ſayth our Lord, vpon the whole earth euils, ſword, and famine, and death, and deſtruction. † Becauſe iniquitie hath fully polluted ouer al the earth, and their hurtful workes are accomplished. † Therefore ſayth our Lord: † I wil not now kepe ſilence of their impieties which they doe irreligiouſly, neither wil I beare with thoſe thinges, which they practiſe vniuſtly. Behold the innocent & iuſt bloud crieth to me, & the ſoules of the iuſt crie continually. † Reuenging I wil reuenge them, ſayth
Apo
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6 v. 10. & 19. v. 2. our Lord, and I wil take al innocent bloud out of them vnto me. † Behold my people is led to ſtaughter as a flocke, I wil no more ſuffer it to dwel in the land of Aegypt. † But I wil bring them forth in a mightie hand and valiant arme, and wil ſtrike with plague as before, and wil corrupt al the land thereof. † Aegypt
shal mourne, and the fundations thereof beaten with plague, and with the chaſtiſement which God wil bring vpon it. † The husband men that til the ground shal mourne, becauſe their ſeedes shal perish by blaſting, and haile, and by a terible ſtarre. † Woe to the world and them that dwel therein. † Becauſe the ſword is at hand and the deſtruction of them, and nation shal riſe vp againſtMat. 24. Luc. 21. nation to fight, & ſword in their handes. † For there shal be inſtabilitie to men, & growing one againſt an other they shal not care for their king, & the princes of the way of their doinges, in their might. † For a man shal deſire to go into the citie & can not. † Becauſe of their prides the cities shal be trubled, the houſes raiſed, the men shal feare. † Man shal not pitie his neighbour, to make their houſes nothingworth in the ſword, to ſpoyle their goodes for famine of bread, & much tribulation. † Behold, I cal together ſayth God, al the kinges of the earth to feare me, that are from the Orient, & from the South, from the Eaſt, & from Libanus, to be turned vpon themſelues, and to render the thinges that they haue geuen them. † As they doe vntil this day to myne elect, ſo wil I doe, and render in their boſome. Thus ſayth our Lord God: † My righthand shal not ſpare ſinners, neither shal the ſword ceaſe vpon them that shede innocent bloud vpon the earth. † Fire came forth from his wrath, and hath deuoured the fundations of the earth, and ſinners as it were ſtraw ſet on fire. † Woe to them that ſinne, and obſerue not my comandmentes, ſayth our Lord. † I wil not ſpare them: depart ô children from the powre. Defile not my ſanctification: † becauſe the Lord knoweth al that ſinne againſt him; therefore hath he deliuered them into death and into ſlaughter. † For now are euils come vpon the world, and you shal tarrie in them. For God wil not deliuer you, becauſe you haue ſinned againſt him. † Behold an horrible viſion, and the face of it from the eaſt. † And the nations of dragons of Arabians shal come forth in manie chariots, & as a winde the number of them is caried vpon the earth, ſo that now al doe feare and tremble, that shal heare them. † the Carmonians madde for anger, and they shal goe forth as wild boares out of the wood, & they shal come with great power, and shal ſtand in fight with them, & they shal waſte the portion of the land of the Aſſirians. † And after theſe thinges the dragons shal preuaile mindful of their natiuitie, and conſpiring shal turne themſelues in great force to purſue them. † Theſe shal be trubled and hold their peace at their force, and shal turne their fete into flight.
† And from the territorie of the Aſſirians the beſiegers shal beſeige them, and shal conſume one of them, and there shal be feare and trembling in their armie, and contention againſt their kinges. † Behold cloudes from the eaſt, and from the north vnto the ſouth, and their face very horrible, ful of wrath and ſtorme. † And they shal beate one againſt an other, and they shal beate downe manie ſtarres, and their ſtarre vpon the earth, and bloud shal be from the ſword vnto the bellie. † And mans dung vnto the camels litter, and there shal be much feare, and trembling vpon the earth. † And they shal shake that shal ſee that wrath, and tremble shal take them: and after theſe thinges there shal manie showers be moued: † from the ſouth, and the north: and an other portion from the weaſt. † And the windes from the eaſt shal preuaile vpon it, and shal shut it vp, and the cloudes which he raiſed in wrath, and the ſtarre to make terrour to the eaſt winde, and the weſt shal be deſtroyed. † And there shal be exalted great and mightie cloudes ful of wrath, and a ſtarre to terrifie al the earth, and the inhabitantes therof, and they shal powre in vpon euerie high, and eminent place a terrible ſtarre, † fire, and haile, and flying ſwordes, and manie waters, ſo that al fildes alſo shal be filled, and al riuers with the fulnes of manie waters. † And they shal throw downe cities, and walles, and mountaines, and hilles, and the trees of the woodes, and the graſſe of the medowes, and their corne. † And they shal paſſe conſtant vnto Babylon, and shal raiſe her.
Apoc. 18. † They shal come together againſt her, and shal compaſſe her, and shal power out the ſtarre, and al wrath vpon her, and the duſt and ſmoke shal goe vp euen into heauen, and round about shal lament her. † And they that shal remaine vnder her, shal ſerue them that terified her. † And thou Aſia agreeing into the hope of Babylon, and the glorie of her perſon, † woe be to thee thou wretch, becauſe thou art like to her, and haſt adorned thy daughters in fornication, to pleaſe & glorie in thy louers, which haue deſired alwayes to fornicate with thee. † Thou haſt imitated the odious in al her workes, and in her inuentions: therefore ſayth God: † I wil ſend in euils vpon thee, widow hood, pouertie, and famine, and ſword, and peſtilence, to deſtroy thy houſes by violation, and death, and glorie of thy vertue. † As a flower shal be withered, when the heate shal riſe that is ſent forth vpon thee, † thou shalt be weakned as a litle poore ſoule plaged and chaſtiſed of wemen, that the mightie and the louers may
not receiue thee. † Wil I be zealous againſt thee ſayth our Lord, † vnles thou hadſt ſlayne myne elect at al times, exalting the ſlaughter of the handes, and ſaying vpon their death, when thou waſt drunken. † Adorne the beautie of thy countenance. † The reward of thy fornication is in thy boſome, therefore thou shalt receiue recompence. † As thou shalt doe to my elect, ſayth our Lord, ſo shal God do to thee, and shal deliuer thee vnto euil. † And thy children shal dye for famine: and thou shalt fal by the ſword, and thy cities shal be deſtroyed, & al thyne shal fal in the filde by the ſword. † And they that are in the mountaines, shal perish, with famine, and shal eate their owne flesh, & drinke kloud, for the famine of bread and thirſt of waters. † Vnhappie by the ſeas shalt thou come, and againe thou shalt receuie euils. † And in the paſſage they shal beate againſt the idle citie, and shal deſtroy ſome portion of thy land, and shal deface part of thy glorie, againe returning to Babylon ouerthrowen. † And being throwen downe thou shalt be to them for ſtubble, and they shal be to thee fire: † and deuoure thee, and thy cities, thy land, and thy mountaynes, al thy woodes and fruitful trees they wil burne with fire. † Thy children they shal lead captiue, & shal haue thy goodes for a praye, and the glorie of thy face they shal deſtroy.
CHAP. XVI. Al are admonished, that extreme calamities shal fal vpon this world, 36. the penitent returning to iustice shal eſcape, 55. & as al thinges were made by Gods omnipotent powre at his wil, ſo al thinges shal ſerue to the reward of the bleſſed, and punishment of the wicked.
VVOE to thee Babylon & Aſia, woe to thee Aegypt, and Syria. † Gird yourſelues with ſackclothes and shirtes of heare, & mourne for your children, & be ſorie: becauſe your deſtruction is at hand. † The ſword is ſent in vpon you, and who is he that can turne it away? † Fire is ſent in vpon you, and who is he that can quench it? † Euiles are ſent in vpon you, and who is he that can repel them? † Shal anie man repel the lion being hungrie in the woode, or quench the fire in ſtubble, forthwith when it beginneth to burne? † Shal anie man repel the arrow shot of a ſtrong archer? † Our ſtrong Lord ſendeth in euiles, and who is he that can repel them? † Fire came forth from his wrath, and who is he that can quench it? † He wil lighten, who shal not feare, he wil thunder, and who shal not be afrayde? † Our Lord wil threaten, and who shal not vtterly be deſtroyed
before his face? † The earth hath trembled, and the fundations thereof, the ſea toſſeth vp waues from the depth, and the floudes of it shal be deſtroyed, and the fishes thereof at the face of our Lord, and at the glorie of his powre: † becauſe his right hand is ſtrong which bendeth the bow, his arrowes be sharpe that are shot of him, they shal not miſſe, when they shal begine to be shot into the endes of the earth. † Behold euiles are ſent, and they shal not returne til they come vpon the earth. † The fire is kindled and it shal not be quenched, til it conſume the fundations of the earth. † For as the arrow shot of a ſtrong archer returneth not, ſo shal not the euils returne backe, that shal be ſent vpon the earth. † Woe is me, woe is me: who shal deliuer me in thoſe dayes? † The beginning of ſorrowes and much mourning, the beginning of famine and much deſtruction. The beginning of warres and the poteſtates shal feare, the beginning of euiles and al shal tremble. † In theſe what shal I doe, when the euiles shal come? † Behold famine, and plague, and tribulation, and diſtreſſe are ſent al as ſcourges for amendment, †and in al theſe they wil not conuert themſelues from their iniquities, neither wil they be alwayes mindful of the ſcourges. † Behold, there shal be good cheape victuals vpon the earth, ſo that they may thinke that peace is directly coming toward them, and then shal euiles ſpring vpon the earth, ſword, famine, and great confuſion. † For by famine manie that inhabit the earth shal dye, and the ſword shal deſtroy the reſt that remained aliue of the famine, † and the dead shal be caſt forth as dung, and there shal be none to comfort them. For the earth shal be left deſert, and the cities therof shal be throwen downe. † There shal not be left a man to til the ground and to ſow it. † The trees shal yeeld fruites, and who shal gather them? † The grape shal become ripe, & who shal tread it? For there shal be great deſolation to places. † For a man shal deſire to ſee a man, or to heare his voyce. † For there shal be leaft ten of a citie, and two of the filde that haue hid themſelues in thicke woodes, and cliffes of rockes. † As there are left in the oliuet, and on euerie tree, three or foure oliues. † Or as in a vinyeard when it is gathered there are grapes left by them, that diligently ſearch the vineyard: ſo shal there be left in thoſe dayes three or foure, by them that ſearch their houſes in the ſword. † And the earth shal be left deſolate, and the fildes thereof shal waxe old, & the wayes thereof, and al the pathes thereof shal bringforth thornes,
becauſe no man shal paſſe by it. † Virgins shal mourne hauing no bridegromes, wemen shal mourne hauing no huſbandes, their daughters shal mourne hauing no helpe: † their bridegromes shal be conſumed in battel, and their husbandes be deſtroyed in famine. † But heare theſe thinges, and know them ye ſeruantes of our Lord. † Behold the word of our Lord, receiue it: beleue not the goddes of whom our Lord ſpeaketh. † Behold the euiles approch, and ſlacke not. † As a woman with childe when shee bringeth forth her child in the ninth moneth, the houre of her deliuerance approching, two or three howres before, paines come about her wombe, and the infants coming out of her wombe, they wil not tarrie one moment. † So the euiles shal not ſlacke to come forth vpon the earth, and the world shal lament, and ſorowes shal hold it round about. † Heare the word, my people: prepare yourſelues vnto the fight, & in the euiles ſo be ye as ſtrangers of the earth. † He that ſelleth as if he should flee, and he that byeth as he that should loſe it. † He that playeth the marchant, as he that should take no fruite: and he that buildeth as he that should not inhabite. † He that ſoweth, as he that shal not teape: ſo he alſo that pruneth a vinyeard, as if he should not haue the vintage. † They that marie ſo as if they should not get children, & they that marie not, ſo as it were widowes. † Wherfore they that labour, labour without cauſe: †
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or ſoreners shal reape their fruites, & shal violently take their goodes, and ouerthrow their houſes, and lead theire children captiue, becauſe in captiuitie, and famine they beget their children. † And they that play the marchantes by robrie, the longer they adorne their cities and houſes, and their poſſeſſions and perſons: † ſo much the more wil I be zealous toward them, vpon their ſinnes, ſayth our Lord. † As a whore enuieth an honeſt & very good woman: † ſo shal iuſtice hate impietie when she adorneth herſelfe, and accuſeth her to her face, when he shal come that may defend him that ſearcheth out al vpon the earth. † Therefore be not made like to her, nor to her workes. † For yet a little whyle & iniquitie shal be taken away from the earth, & iuſtice shal reigne ouer you. † Let not the ſinner ſay he hath not ſinned: becauſe he shal burne coales of fire vpon his head, that ſayth I haue not ſinned before our Lord God and his glorie. † Behold our Lord shal know al the workes of men, and their inuentions,
Eccli. 23. Luc▪
16. Gen. 1. & their cogitations, and their hartes. † For he ſayd: Let the earth be made, and it was made: let the heauen be made, & it
was made. † And by his worde the ſtarrs were made, & he knoweth
Pſal. 146. v. 4. Iob. 38. the number of the ſtarres. † Who ſearcheth the depth and the treaſures therof: who hath meaſured the ſea, & capacitie therof. † Who hath shut vp the ſea in the mideſt of waters, & hath hanged the earth vpon the waters with his word. † Who hath ſpred heauē as it were a vault, ouer the waters he hath foūded it. † Who hath put fountaines of waters in the deſert, and lakes vpon the toppes of mountaines, to ſendforth riuers from the high rocke to watter the earth. † Who made man & put his hart in the midds of the bodie, and gaue him ſpirit, life and vnderſtanding. † And the inſpiration of God omnipotent that made al thinges, and ſearcheth al hid thinges, in the ſecretes of the earth. † He knoweth your inuention, and what you thinke in your hartes ſinning, and willing to hide your ſinnes. † Wherfore our Lord in ſearching hath ſearched al your workes, and he wil put you al to open shame, † and you shal be confounded when your ſinnes shal come forth before men, and the iniquities▪ shal be they, that shal ſtand accuſers in
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hat day. † What wil you doe? or how shal you hide your ſinnes before God and his Angels? † Behold God is the Iudge, feare him. Ceaſe from your ſinnes, and now forget your iniquities to doe them anie more, & God wil bring you out, and deliuer you from al tribulation. † For behold the heate of a great multitude is kindled ouer you, and they shal take certaine of you by violence, & shal make the ſlaine to be meate for idols. † And they that shal conſent vnto them, shal be to them in deriſion, and in reproch, and in conculcation. † For there shal be place againſt places, and againſt the next cities great inſurrection vpon them that feare our Lord. † They shal be as it were madde ſparing no bodie, to ſpoyle and waſte yet them that feare our Lord. † becauſe they shal waſte and ſpoyle the goodes, and shal caſt them out of their houſes. † Then shal appeare the probation of mine elect, as gold that is proued by the fire. † Heare my beloued, ſayth our Lord: Behold the dayes of tribulation are come: and out of them I wil deliuer you. † Doe not feare, nor ſtagger, becauſe God is your guide. † And he that kepeth my commandmentes, and precepts, ſayth our Lord God: Let not your ſinnes ouerway you, nor your inquities be aduanced ouer you. † Woe to them that are entangled with their ſinnes, and are couered with their iniquities, as a filde is entangled with the wood, & the path therof couered with thornes, by which no man paſſeth, & it is cloſed out, & caſt to be deuoured of the fire.
FINIS.
A table of the Epiſtles, taken forth of the old Teſtament, vpon certayne feſtiual dayes. The other feaſtes, and al the ſundayes haue their Epiſtles in the new Teſtament. As is there noted.
In the feaſt of our Bleſſed Ladies Conception. Prou.8. v.22. to the v.36.
S. Iohn Euangeliſt. Eccli. 15. v. 1. to v. 7.
The Epiphanie. Iſaioe, 60. v. 1. to v. 7.
Candlemaſſe day, Malach 3. v. 1. to v. 5.
S. Thomas Aquinas. Sap. 7. v. 7. to. v. 15.
The Annunciation of our B. Ladie, Iſaioe. 7. v. 11. to v. 16.
S. Marke. Ezechiel. 1. v. 5. to v. 14.
S. Philippe and S. Iames. Sap. 5. v. 1. to. v. 6.
S Iohn ante portam Latinam, the ſame.
The Natiuitie of S. Iohn Baptiſt. Iſa. 49. v. 1. to. v. 6. & v. 23.
Viſitation of our B. Ladie. Cant. 2. v. 8. to v. 15.
The octaue of S. Peter and S. Paul. Eccli. 44. v. 10. to. v. 16.
S. Marie Magdalen. Cant. 3. v. 2. to. 6. & ca. 8. v. 6. to. 8.
S. Anne, Prouerb. 31. v. 10. to the end of the chap.
The Aſſumption of our B. Ladie. Eccli. 24. v. 11. to. 21.
Decollation of S. Iohn Baptiſt. Iere. 1. v. 17. to the end.
The Natiuitie of our B. Ladie. Prouerb. 8. v. 22. to. 36.
S. Mathew. Ezech. 1. v. 10. to. 15.
S. Martin. Eccli. 44. v. 25. & ca. 45. v. 1. to. v. 9.
S. Cecilie. Eccli. 51. v. 13. to. 18.
S. Catherin. Eccli. 51. v. 1. to. 13.
In the Anniuerſarie of the dead. 2. Mach. 12. v. 42. to the end of the chapter.
Deo Gratias.
AN HISTORICAL TABLE OF THE TIMES, SPECIAL PERSONS, MOST NOT ABLE THINGES, AND CANONICAL BOOKES OF THE OLD TESTAMENT.
Anni mundi.
Pattiarches.
Eſpecial pointes of the ſacred hiſtorie of Gods Church euer viſible.
Schiſmes and infidelitie.
Canonical Scriptures.
a The firſt yeare & firſt weeke.
Adam the firſt man, of whom al mankind is propagated.
a Creation of heauen and earth, and al thinges therin, in ſix dayes. Gen. 1. Man laſt created was made lord of al corporal creatures of this lower world, & placed in paradiſe. Gen. 2. For tranſgreſſing Gods cō
mandment Adam and Eue were caſt out of paradiſe. But by Gods grace repenting had promiſe of a Redemer. Gen. 3.
Geneſis conteyneth the hiſtorie of the viſible Church, from the beginning of the world to the death of Ioſeph in the yeare of the world. 2340.
b 130.
Seth borne.
Cain the firſt borne became a husbandman, Abel next borne, a shepheard. Gen. 4. God reſpecting Abels ſacrifice, and not Cains, Cain killed Abel. Gen. 4.
c. 235.
Enos borne.
Seths children and other faythful were called the ſonnes of God to diſtinguish the true Church from the wicked citie begune by Cain. Gen. 6.
Cain wentforth from the face of our Lord; begane a new city oppoſite to the Citie of God.
d. 325.
Cainan
In the dayes of Enos begane publique prayers of manie aſſembling together (beſides Sacrifice, which was before) Gen. 4. v. 26.
Gen. 4. v. 16. His generations in the right line to Lamech, who ſlew him, are theſe, without notice of time when they were borne or dyed: Enoch, Irad, Mauiael, Mathuſael, Lamech. Gen. 4. v. 17.
e 395.
Malaleel
f 460.
Iared,
g 622.
Enoch, Mathuſala. Lamech.
Enoch a Prophet pleaſed God in al his wayes. None borne in the earth like to Enoch. Eccli. 49. v. 16.
Some declining from God, and marchīg in mariage with Cains race begate thoſe monſtruous men huge of ſtature, moſt wicked & cruel called giantes.
h 687.
Noe bor.
k Adam dyed at the age of 930. yeares. Gen. 5. v. 5. To whom Seth ſucceded chief Patriarch. And ſo in the reſt.
Gen. 6. v. 4.
i 874.
Sem bor. And the next two yeares Cham, & Iaphet.
l Enoch in the yeare of his age 365. was ſene no more: becauſe God tooke him. Gen. 5. v. 24. Enoch was tranſlated that he should not ſee death. Heb. 11. v. 5.
k 930.
m Seth dyed in the yeare of his age. 912.
l 987.
o Enos dyed anno aetatis; 905.
m 1042.
p Cainan dyed, an. aet. 980.
n 1056.
q Malaleel dyed, an. aet. 895.
o 1140.
r Iared dyed, an. aet. 962.
p 1265.
ſ Noe the preacher of iuſtice, forewarned al men that except they repented, God would deſtroy them with a floud. And by Gods commandement built an Arke (or shippe) wherin himſelf, & his familie, with other liuing creatures, were preſerued from drowning.
q 1290.
v Lamech dyed (before his father) in the yeare of his age. 777.
r 1422.
w Mathuſala dyed, an. aet 969. immediatly before the floud, as ſemeth moſt probable.
ſ 1536.
t 1556.
v 1651.
w 1656
x 1656.
x The ſame yeare of the world, 1656. the 17. day of the ſecond moneth Noe with his three ſonnes his wife, and their wiues, in al eight perſons, and ſeuen payres of euerie kinde of cleane liuing creatures, and two payres of vncleane entered into the Arke. And preſently it rayned fourtie dayes and nightes together. Wherby al liuing creatures on the earth out of the arke were drowned. Gen. 7.
Al Cains race, with other wicked infideles were vtterly deſtroyed, by the flould. Gen. 7.
THE END OF THE FIRST AGE, AND BEGINNING OF THE SECOND.
y 1658.
Arphaxad borne the ſonne of Sem.
The whole earth being couered with water, Noe with his familie, and other liuing creatures remained in the arke twelue monethes and ten dayes (a iust yeare of the ſunne) then coming forth built an altar and offered ſacrifice. Which God accepting bleſſed them for new increaſe. Gen. 8. & 9.
z 1693.
Cainan. *
c Heber conſented not to the building of Babel. And therfore his familie kept ſtil their former language, which thenceforth for diſtinction ſake, was called the Hebrew tongue. He liued to ſee Abrahams father. And Noe, Sem, Arphaxad, Phaleg, and other moſt godlie men liued ſome part of Abrahams time, who was neuer corrupted in fayth, nor religion.
a 1723.
Sale,
* Not affirming but ſuppoſing that Cainan was the ſonne of Arphaxad, we place him here: and Sale 30. yeares after.
b 1753.
Heber,
c 1787.
Phaleg.
Nemrod the ſonne of Chus, and nephew to Cham, about three ſcore yeares after the floud, by force and ſutteltie drawing manie folowers, begane a new ſect of infidels. And afterwardes was the principal auctor of building the towre of Babel. Where the tongues of the builders were confounded, & ſo they were ſeparated into manie nations, about 130. yeares after the floud. Gen. 10. v. 25. After Nemrod his ſonne Belus reigned in Babylon, about the yeare of the world. 1871. which was 215. yeares after the floud.
d 1817.
Reu.
e 1850.
Sarug.
f 1879.
Nachor,
g 1908.
Thare,
h 1979.
Abraham borne.
i By Gods commandment, Abraham at the age 75. yeares hauing bene much perſecuted for religiō, went forth of his countrie Chaldea. Wherupon his father Thare went as farre as Haran, in the confines of Meſopotamia. And Lot went further with him into Chanaan. Which countrie God then promiſed to geue him▪ and to multiplie his ſeede, and therin to bleſſe al nations. Gen. 11. v. 31. & 12. v. 1. & 7.
And after him his ſonne Ninus beginning to reigne about the yeare 1936. ſet vp idolatrie, cauſing his father to be honored as the great God, called Belus Iuppiter: & his grandfather Nemrod, otherwiſe called Saturnus, or Sator deorum, the father of goddes.
i 2054.
THE END OF THE SECOND AGE, AND BEGINNING OF THE THIRD.
k 2055.
k By occaſion of famine in Chanaan, Abraham went into Aegypt with his wife, and Lot. Gen. 12. v. 10.
l 2056.
l They returned into Chanaan, became very rich: and God renewed his great promiſes to Abraham. Gen. 13. m Lot [amongſt others] being taken captiue, Abraham with three hundred and eightene men reſcued them al. Wherupon Melchiſedech offered ſacrifice in bread & wine: bleſſed Abraham, & receiued tithes of him. Gen. 14.
n 2064.
n Sara long barren perſwaded Abraham to take her handmaid Agar to wife.
o Agar conceiued & brought forth a ſonne, who was named Iſmael. Gen. 16.
o 2065.
p Circumciſion was inſtituted, that Abraham, and his ſonnes, & al the men of his familie might be diſtinguished from others. Gen. 17. Sodom and Gomortha with other cities were burnt with brimſtone. From whence Lot was deliuered by Angeles. Gen. 19.
Iſmael attempting to corrupt Iſaac in maners (which S. Paul calleth perſecution. Gal. 4.) was caſt out of Abrahās houſe together with his mother. Gen, 21. v. 29. And neuertheles had twelue ſonnes, al dukes before Iſaac had anie iſſue, Which S. Paul noteth. 1. Cor. 15. v. 46, Firſt that is natural, afterward that which is ſpiritual.
p 2078.
q Sara conceiued and bare a ſonne called Iſaac, Gen. 21.
q 2079.
Iſaac, borne.
r Abraham by Gods commandement was readie to offer Iſaac in ſacrifice, but was ſtayed by an Angel. And former promiſes were renewed. Gen. 22.
r 2104.
ſ After the death of Sara, Abraham maried Cetura, by whom he had ſix ſonnes. Gen. 25.
ſ 2116.
t Iſaac maried Rebecca the daughter of Bathuel, ſonne of Nachor Abrahams brother. Gen. 24.
t 2119.
Iacob & Eſau. borne.
w Abraham dyed at the age of 175. yeares. Gen. 25.
v 2139.
w 2154.
x 2216.
x Iſaac bleſſed Iacob thincking him to be Eſau. Gen 27.
Eſau alſo had much iſſue, and proſpered in the world. But his progenie, as alſo Iſmaels, & al Abrahams of ſpring by his laſt wife Cetura were excluded from the promiſed enheritance, & other bleſſinges. Gen. 25. v. 5. & 6. & ch. 28. v. 4. & 14.
y 2217.
y Iacob going into Meſopotamia to flye the danger of his brothers threates, ſaw in ſleepe a ladder reaching from the earth to heauen. Ge. 28. And being there he ſerued his vncle Laban ſeuen yeares for his younger daughter Rachael, receiued Lia the elder; and ſerued other ſeuen for Rachael. And ſix more for certaine fruict of the flockes. Gen. 29. & 30.
Apis king of Argiues, of
•
up piters race, going into Aegypt, taught the people to plant vines, and make wine, to plow with oxen, and to ſow & reapecorne, was made their king and after his death honored in the forme of an oxe, for their great god. S. Aug. li. 18. c. 5. de ciuit.
z 2224.
Ruben. Simeon. Leui Iudas. Dan. [li. Nephtha Gad. Aſer. Iſſachar. Zabulon. Ioſeph: b.
e Iacob returning from Meſopotamia wreſtled with an Angel, & was called Iſrael. Gen. 32. & 35. v. 10.
a 2225.
Beniamin. bor.
f Rachael dyed, and was buried in Bethleem. Gen. 35. v. 18. & 19.
b 2226.
g Ioſeph was ſold, and caried into Aegypt; & shortly after caſt into priſon, where he interpreted the dreames of two Eunuches. Gen. 37. 39. & 40.
c 2227.
h Iſaac dyed, at the age of 180. yeares.
d 2230.
i Ioſeph interpreting king Pharao his dreames, and geuing wiſe counſel to prouide for the ſcarſitie to come, was made ruler of Aegypt. He then maried, & had two ſonnes Manaſſes, and Ephraim in the ſeuen yeares of plentie. Gen. 41. k Iacob ſent his tenne sōnes into Aegypt to bye corne. Where they were threatned as ſuſpected ſpies, and one was kept in priſon, til they should bring their brother Beniamin. Gen. 42.
e 2236.
f 2246.
g 2247.
h 2259.
i 2260.
Caath.
Phares.
l They returning into Aegypt with Beniamin in their companie, Ioſeph firſt terrified them, afterwards manifeſted himſelf vnto them. And ſending for his father and whole kinred, they al went into Aegypt. Gen. 43. 44. 45. & 46.
As people increaſed, ſo idolatrie was multiplied, and innumerable goddes feaned and ſerued with ſuperſticious rites in al heathen nations. Amongſt which firſt the Aſſirians, and at laſt the Romanes held the principality, others in reſpect of them were of leſſe powre, or of shorter time, & as it were dependentes of them: as S. Auguſtin obſerueth. li. 18. c. 2. de
••
uit.
l 2269.
m Iacob bleſſed and adopted the two ſonnes of Ioſeph, preferring Ephraim the younger before Manaſſes. Gen. 48. prophecied of al his twelue ſonnes; and in Iudas of Chriſt. Gen. 49. v. 10. And then dyed.
Iob either of the progenie of Nachor, or as ſemeth more probable of Eſau, liued the ſame time; in which the children of Iſrael were preſſed with ſeruitude in Aegypt. Himſelfe writte the hiſtorie of his affliction in the Arabian tongue which Moyſes tranſlated into Hebrew.
m 2286.
Amrā.
Eſron.
n Ioſeph buried his father in Chanaan, and nourished his bretheren with their families, as their patron & ſuperior. Gen. 50. v. 18.
o 2340.
o He dyed at the age of 110. yeares. Gen. 50. After his death the Superioritie of the children of Iſrael deſcended not to his ſonnes, but to his bretheren and reſted in Leui the third brother liuing longeſt of al the twelue, to the age of 137. yeares. Exodi. 6. v. 16. whoſe genealogie is there declared to shew the deſcent of Aaron and Moyſes.
About this time was Atlas the great Aſtronomer brother of Prometheus, grandfather to Mercurius the elder, whoſe nephew Mercurius, otherwiſe called Triſ megiſtus, the maſter of moral philoſophie muſt nedes be a good while after Moyſes. S. Aug. li. 18. c. 39. de ciuit. Alſo Cecrops the firſt king and builder of Athens, was in Moyſes time, after him Cadmus built Thebes, and the firſt that brought letters into Grece, more ancient then manie Pammes goddes S. Aug. li. 18. c. 8. &c.
The booke of Exodus conteyneth the affliction and deliuerie of the children of Iſrael, & precepts of Gods law.
p 2401.
Aaron. borne.
Aram.
r Moyſes an infant of three monethes was put in a basket on the water, & taken thence by Pharaos daughter, nurced by his owne mother, and brought vp in Pharaos court. Exod. 2.
q 2404.
Moyſes borne.
ſ At the age of fourty yeares he went to his bretheren to comfort them. Where killing an Aegyptian that oppreſſed an Iſraelite, he was forced to flee into Madian Exod. 2.
ſ 2244.
t After other fourtie yeares God appeared to Moyſes in a bush burning & not waſting. Sent him into Aegypt with powre to worke miracles, & to bring the children of Iſrael out of that bondage.
t 2484.
Aminadab.
v Pharao and the Aegyptians reſiſting were plaged with tenne ſundrie afflictions. At laſt the Iſraelites were deliuered, and Pharao with al his armie drowned. Exo. 3. to. 15.
THE END OF THE THIRD AGE.
THE BEGINNING OF THE FOVRTH AGE.
Anni. mūdi.
Highprieſts.
The line of Iudas.
The ſacred hiſtorie.
Schiſmes and infidelitie.
Scriptures.
w The law was geuen in Mount Sina the fifteth day after their going out of Aegypt. Exod. 19. 20.
In the abſence of Moyſes the people forcing Aaron to conſent, made & adored a golden calfe for God. Exod. 32.
x 2485.
x The tabernacle, with al thinges perteyning therto, was prepared in the firſt yeare, and erected the firſt day of the ſecond yeare of their abode in the deſert. Exod. 40.
Aaron.
y In the ſame ſecond yeare Aaron was conſecrated Highprieſt, and his ſonnes Prieſtes, for an ordinarie ſucceſſion: Moyſes remayning Superior extraordinarie during his life. Leuit. 8.
Nadab & Abiu offered ſtrange fire in ſacrifice and were burnt to death. Leuit. 10.
Leuiticus conteyneth the Rites of Sacrifices, Prieſtes, Feaſtes, Faſtes, and Vowes. Numeri, ſo called becauſe in it are numbered the men of twelue tribes able to beare armes, alſo the Leuites deputed to Gods ſeruice about the tabernacle, and the manſions of the people in the deſert with other thinges happening in the 40. yeares of their abode there
z Balaam a ſorcerer hyred by Balac king of Moab to curſe the Iſraelites, was forced by Gods powre to prophecy good things of them. Num. 22. 23. 24.
Chore, Dathan, & Abiron with manie others murmuring & rebellīg againſt Moyſes & Aaron were partly ſwalowed aliue into the earth others burnt with fire from heauen. Num. 16.
a Moyſes and Aaron doubting that God would not geue water out of a rock to the murmuring people, were foretold that they should dye in the deſert, and not enter into the promiſed land. Num. 20.
b 2523.
Eleazar
b Aaron dyed in the mount Hor, and his ſonne Eleazar was made Highprieſt. Num. 20.
c 2524.
c Moyſes repeted the law, commending it earneſtly to the people. Then dyed, and was ſecretly buried by Angels in the valley of Moab. Deut. 34.
To whom Ioſue ſucceded in temporal gouernment his ſpiritual remayning in the Highprieſt Nu. 27. v 20. d Al the children of Iſrael that came forth of Aegypt aboue the age of twentie yeares dyed in the deſert except two, Ioſue & Caleb. Num. 26. v. 64. 65.
Al nations generally beſides the Iewes, ſeruing many falſe goddes, thoſe thought themſelues moſt religious that were moſt ſuperſticious, & ſtudious of art Magike, Nigromancy & the like. And euerie countrie yea almoſt euerie towne & village had their peculiar imagined goddes, as S. Athanaſius diſcourſeth, Orat. contra idola.
Deuteronomie is an abridgement and repetition of the law, conteyned more largely in the former bookes.
e Preſently after Moyſes death Ioſue brought the people ouer Iordan into Chanaan Ioſue.
•
. And in the ſpace of ſeuen yeares conquered the land. Ioſue. 6. &c.
f 2531,
f And diuided the ſame amongſt the tribes. Ioſue. 13.
g 2533.
g The tribes of Ruben Gad and half Manaſſes hauing receiued enheritance on the other ſide of Iordan, Num. 32. v. 33. and now returning thither made an altar by the riuer ſide, which the other tribes ſuſpecting to be for ſacrifice, and ſo to make a ſchiſme, prepared to fight againſt them: but they anſwering that it was only for a monument; al were ſatiſfied, Ioſue 22.
The booke of Ioſue, is the firſt of thoſe which are properly called Hiſtorical, declaring how the Iſraelits conquered & poſſeſſed the land of Chanaan, it conteyneth the hiſtorie of 32. yeares.
Naaſſon.
The Romanes otherwiſe moſt prudent accoū
ted al inuenters of artes, conqueroures of countries, & al archiuers of great explores at leaſt after their deathes to be goddes. And not only men, but alſo manie other thinges were held for goddes.
h 2556.
h Ioſue at the age of 110. yeares dyed. Ioſue. 24. v. 29. & had no proper ſucceſſor.
i 2556.
i Eleazarus the Highprieſt dyed the ſame yeare, Ioſue. 24. v. 33. And his ſonne Phinees ſucceded.
Phinees.
k After the death of Ioſue the people were afflicted by forreine nations, God ſo permitting for their ſinnes, but repenting he raiſed vp certaine captaines, who were called Iudges, of diuers tribes without ordinarie ſucceſſion, to deliuer & defend the countrie from inuaſions. Theſe were in al fourtenne in the ſpace of nere 300. yeares.
l 2564.
l Othoniel the firſt Iudge, of the tribe of Iuda, deliuered the Iſraelites from moleſtation of the king of Syria. He gouerned (comprehending alſo the intermiſſion) fourtie yeares, Iudic. 3. v. 11.
Neither did it ſuffice their phancies to cō
mend themſelues and their goodes to the protection of few goddes but diuers thinges: yea and the ſame thinges according to diuers ſtate to diuers goddes, and goddeſſes. As S. Auguſtin noteth. li. 4. c. 8. de ciuit. that they thought it not ſufficient to cō
mend their landes & poſſeſſions to one god, or goddeſſe, but the fieldes to one, moūtaines to an other, little hilles to an other, valleys, or medowes to an other. Likewiſe their corne not al to one, but the ſede newly ſowne to one, beginning to brewerd to an other, when it riſeth & beginneth to haue knottes to an other, when it bladeth to an other, when the eare ſpringeth to an other, when it is ripe readie to be reaped to an other. And ſo without end more and more vaine goddes were imagined by the diuels ſuggeſtion,
The booke of Iudges sheweth the ſtate of the people of God the ſpace of nere three hundred yeares after the death of Ioſue, when they had ſometimes temporal gouerners of diuers tribes, ſome times none.
m 2588.
m Aod of the tribe of Beniamin the ſecond Iudge, killed Eglon king of Moab, and ſo deliuered Iſrael, and ſlew tenne thouſand Moabites. Iud. 3. v. 20. 29.
n Samgar a husbandman the third Iudge, killing ſix hundred Philiſthimes with the culter of a plough defended Iſrael. Iudic. 3. v. 31. He with Aod, and the times, wanting iudges, gouerned ſeuentie fiue yeares.
o 2663.
o Barach by direction of Debora a propheteſſe, fighting againſt Siſara, chiefe captaine, of Iabin king of Aſor, Iahil a ſtout woman ſlew the ſame captaine, ſtriking a naile in his head, Iud. 4. They gouerned 38. yeares.
Abiſue.
Salmon.
p Gedeon confirmed by miracles that he was ſent of God ouertherw the Madianites, and deliuered Iſrael, gouerning fourtie yeares. Iudic. 6. 7. 8.
p 2701.
q Abimelech the baſe ſonne of Gedeon vniuſtly vſurping auctoritie, killed his ſeuenty bretheren one only eſcaping, but within three yeares was hated of his folowers, and ſlaine by a woman. Iud 9.
q 2741.
r Thola defended the countrie from inuaſion of enimies three yeares. Iud. 10.
r 2744.
ſ Iair a potent noble man defended the people twentie two yeares. Iud. 10. v. 3.
ſ 2767.
Bocci.
t Iepte firſt reiected but afterwards intreated by the ancientes of the people, fought for them and ouerthrew the enemies. And vpon an vndiſcrete vow offered his daughter in ſacrifice. Iud. 11.
t 2789.
Booz.
who ſo deluding men brought them to eternal ruine.
v He killed in ciuil warre fourtie two thouſand Ephraimites, and gouerned ſix yeares. Iud. 12.
w 2795.
w Abeſan a fortunate good man ruled in peace ſeuen yeares. Iudic. 12. v. 9. About this time Booz of the tribe of Iuda maried Ruth a Moabite: by whom the right line of Iudas deſcended by Phares to Dauid. Ruth. 4. v. 18. &c.
The people in this time of peace fel againe to idolatrie. For which God ſuffered the Philiſtimes to afflict them. Iud. 13. The tribe of Dan, ſet vp idolatrie, Iud. 18.
x 2802.
x Ahialon gouerned likewiſe in peace tenne yeares. Iud. 12. v. 11.
A hainous crime being committed in the tribe of Beniamin and not punished, the other Iſraelites made battle againſt them & being themſelues alſo great ſinners loſt manie men in two conflictes, but in the third the tribe of Beniamin was almoſt deſtroyed. Iud. 19. v. 20.
The booke of Ruth amongſt other myſteries sheweth the genealogie of Dauid, of whoſe ſede Chriſt was borne.
y 2812.
Obed.
y Abdon an other nobleman gouerned eight yeares Iud. 12. v. 13.
z 2820.
Ozi.
z Samſon from his birth a Nazareite of admirable ſtreingth did manie heroical actes, killed manie Philiſtimes in his life, & more by his owne death. He gouerned twentie yeares. Iud. 13. v. 5. &c. ch. 16. v. 31.
a 2840.
Hei, otherwiſe Zaraias.
a Heli of the ſtocke of Aaron by the line of Ithamar was High prieſt and gouerned Iſrael fourtie yeares. 1. Reg. 4. v. 18.
Iſai, or Ieſse.
b Samuel (whoſe mother being long barren had preſented him an infant in the temple, according to her vow) was a Nazareire and a prophet from a child. 1.
The foure bookes of kings shew the ſtate of the Church from the
b 2880.
firſt kinges of Gods people to their captiuitie. And the two bookes of Paralipomenon do repete briefly ſome thinges written before, partly adde thinges omitted in other bookes
Maraioth.
Dauid b.
Reg. 1. & 3. And after the death of Heli, gouerned the people of Iſrael before Saul twentie yeares. And with him twentie yeares more.
About the yeare of the world. 2830. Troy was taken and deſtroyed by the Grecians. In which battel were Agamemnon, Vliſſes, Achilles, Neſtor, & many others not in dede ſo renowmed for anie vertues or factes of their owne, as Homer, Horace, Vi
•
gil, Onid, & others by poetical libertie & flatterie ſette them forth. But moſt follie appeareth in that the citie of Rome was afterwards commended to thoſe goddes, which were taken in Troy, not able to defend them ſelues from inuaſion and ſpoile. S. Aug. li. 1. c. 3. ciuit.
The pſalmes written by Dauid, a ſummarie of al holie Scriptures.
c 2900.
Achimelech or Amarias.
Dauid king.
c By the importunitie of the people to haue a king, God appointed Samuel to annoint Saul. 1. Reg. 10. who at firſt gouerned wel, but afterwards declining from God was depoſed, & Dauid annointed by the ſame prophet Samuel. 1. Reg. 16. Yet Saul was not actually depriued of the ſcepter ſo long as he liued. 1. Reg. 31.
d 2920.
Abiathar, or Achitob.
Salomon.
d Dauid king & prophet
••
. led his kingdom as a right parterne of al good kinges: made the booke of Pſalmes ful of al diuine knowlege, prepared meanes for building the temple, ordained diuers ſortes of muſitians, and reigned fourtie yeares. 2. Reg. totus. 2. Par. 23 &c.
e 2960.
Sadoc.
e Salomon excelling in wiſdom, proſpered in this world. 3. Reg. 3. &c.
f 2964.
f He built the temple and adorned the ſame with al excellent furniture requiſite for Gods ſeruice: diſpoſing al in order, as Dauid had ordained.
THE END OF THE FOVRTH AGE.
THE BEGINNING OF THE FIFTH AGE.
Annimūdi.
Highprieſts.
kinges of luda.
The ſacred Hiſtorie.
Schiſmes and infidelitie.
Scriptures.
g 2972.
g The temple being finished in ſeuen yeares, was the
•
dedicated moſt ſolemnly, with exceding deuotion of the king, and al the people with abūdance of ſacrifices And afterwardes the ſame king Salomon writte three ſapiential bookes. The Prouerbes, Eccleſiaſtes & the Cā
•
icle of Canticles. But in his old age fel from God, and it is vncertaine whether he dyed penitent or no. He reigned fourtie yeares. 3. Reg. 11.
Ieroboam the firſt king of the tenne tribes made a wicked ſchiſme, ſetting vp two golden calues in Beth
•
l and Dan: which moſt of the people ſerued as their goddes.
h 3000.
Achimaas.
Roboam.
h King Roboam leauing the aduiſe of ancientes and folowing young counſelers,
•
ffended the people: and
•
s ſeruant Ieroboam was made king of tenne tribes: only Iuda & Ben
•
amin remayning to him. He reigned ſeuentene yeares. 3. Reg. 14. v. 21.
He re
••
ned 22. yeares. 3. Reg. 12 After him were theſe kinges of diuerſe families of the ſame tenne tribes.
The Prouerbes. Eccleſi
•
ſt s. Canticle of Canticles.
i 3017.
Abias.
i His ſonne Abias reigned wickedly three yeares. 3. Reg. 15. v. 2.
Nadab ſonne of Ieroboam reigned two yeares 3. Reg. 14. Baſa of the tribe of Iſſachar reigned 24 yeares. 3. Reg. 15. Ela two yeares. 3. Reg. 16.
k 3020.
Azarias
Aſa.
k Aſa a good king deſtroyed idolatrie, and reigned 41. yeares. 3. Reg. 15. v. 10.
Zambri but ſeuen dayes. 3. Reg. 16. v. 15. Amri▪ 12. yeares wherof The bni reigned in ciuil warre againſt him three yeares. v. 22. Achab maried Iezabel a Sidonian, and ſerued Baal, reigning 21. yeares. 3. Reg. 10. &c.
l 3061.
Ioſaphat.
l Ioſaphat gouerned the kingdom wel 25. yeares, 3. Reg. 22. v. 42. & 43. ſauing that he ioyned affinitie with Achab king of Iſrael, and with Iezabel. 2. Paral. 18. v. 1.
Iohanam.
m 3086.
Ioram.
m Ioram reigned wickedly eight yeares. 4. Reg. 8. v. 17. & 18. 2. Paral. 21. v. 5. & 6. The three next are omitted by S. Mathew.
Ochozias reigned two yeares. 3. Reg. 22. v 52.
Elias Elizeus and diuers other Prophetes preached, & did manie miracles in the kingodm of Iuda and Iſrael, not writing any particular bookes.
n 3094.
Ioiada.
* Ochozias.
n By the euil counſel of his mother Athalia, Ochozias gouerned wickedly one yeare, & was ſlaine by Iehu together with Ioram king of Iſrael. 4. Reg. 8. v. 27. & ch. 9. v. 27. 2. Paral. 22. v 3. & 9.
Ioram twelue yeares. 4. Reg. 3. Iehu killed Ioram and Iezabel, deſtroying the whole houſe of Achab reigned 8. yeares. 4. Reg. 9. & 10.
o 3095.
o Quene Athalia murthering the children of her owne ſonne the late king, vſurped the kingdom ſix yeares. 4. Reg. 11. v. 1.
Ioachaz reigned. 17. yeares. 4. Reg. 13.
p 3101.
* Ioas.
p The youngeſt ſonne of Ochozias called Ioas being ſaued from the ſlaughter, was made king by meanes of Ioiada Highprieſt, and Athalia ſlaine 4. Reg. 11. v. 4.
Ioas reigned ſixtene yeares. 4. Reg. 13. v. 10. Ieroboam 41. yeares. 4. Reg. 14. v. 23.
Zacharias.
He gouerned wel during the life of Ioiada. But afterwards fel to idolatrie, & cauſed Zacharias the Highprieſt and ſonne of Ioiada to be ſlaine. 2. Paral. 24. v.
Zacharias reigned but ſix monethes. 4. Reg. 15. v. 8.
Sadoc. or Ioathan.
22. And shortly after the ſameking was trecherouſly ſlaine when he had reigned 41. yeares. 4. Reg. 12. v. 20. & 2. Paral. 24. v. 25.
Sellum but one moneth. 4. Reg. 15. v. 15.
q 3142.
Sellum
* Amaſias.
q Amaſias beginning wel did ſome good thinges, 4.
Manahem reigned 10. yeares. 4. Reg. 15. v. 17. Phaceia two
yeares. 4. Reg. 15. v. 23.
Helcias
Reg. 14. v. 3. But after the ſpoile of the Idumeans he worshipped their idols. 2. Paral. 25. v. 14. And reigned 29. yeares. ibidem.
Phacee reigned 20. yeares. 4. Reg. 15. v. 27.
r 3171.
Ozias, or Aſarias.
r Ozias ſometime reigned wel, 4. Reg. 15. v. 3. but afterwards preſuming to offer incenſe on the altar was repelled by the Highprieſt, & preſently ſtrooken with leproſie, and caſt out of the temple and citie. He liued after that he was king. 52. yeares. 2. Par. 26. v. 16.
Oſee reigned nine yeares. 4. Reg. 17.
Azarias
ſ Ioathan a godlie king gouerned a great part of his fathers time, and after his death ſixtene yeares. 4. Reg. 15. 2. Par. 27.
The kingdom of Iſrael hauing ſtood aboue two hundred and fifetie yeares was ſubdued by the Aſſitians & much people caried captiue into Aſſyria. 4. Reg. 17. v. 6.
In the dayes of king Ozias was Iſaias the Prophet. Likewiſe Oſee: Ioel: Amos: Abdias: and Ionas.
ſ 3223.
Ioathan.
t Achaz a wicked king, after manie benefits receiued from God, fel to idolatrie, reigning ſixtene yeares, deſtroyed holie thinges, shut vp the temple, and peruerted manie of the people, 4. Reg. 16. 2. Paral. 28.
The Grecians euerie fourth yeare ſet forth enter Iudes in honour of Iuppiter Olimpius, wherof begane the count of Olimpias, about the yeare of the world 3247.
Micheas prophecied in the reigne of Ioathan: the former prophetes yet liuing.
Vrias.
v Ezechias a moſt godlie king aduanced true religiō, which was much decayed. He recouered health being mortally ſicke, which was confirmed by miracle in the ſunne returning backe: and made a Canticle of praiſe with thankes to God, and reigned 29. yeares. 4. Reg. 18. 2. Paral. 29. 30. 31. 32.
And after ſix Olimpiades, that is, 24. yeares. Rome was built.
t 3239.
Achaz.
New inhabitantes being ſent from Aſſiria into Iurie, mixed their paganiſme with the Iſraelites religion, made manie wicked, and deteſtable Sectes. 4. Reg. 17. v. 29.
Nahum and Habacuc prophecied after the captiuitie of the tenne tribes.
v 3255.
Ezechias.
w 3284.
Manaſſes
w Manaſſes for his great ſinnes was caried captiue into Babylon, where he repented and was reſtored to his kingdom: he reigned & liued in captiuirie 55. yeares. 4. Reg. 21.
•
. Par. 33.
About this time happened the hiſtorie of To bie, who liued in al 102. yeares. Tob. 14. v. 2.
x 3339.
Amon.
x Amon reigned euil two yeares. 4. Reg. 21. 2. Par.
•
3.
Sophonias prophecied in the reigne of Ioſias king of Iuda.
y 3341.
Ioſias.
y Ioſias a very good king purged the Church of idolatrie, repayred the temple, celebrated a moſt ſolemne Paſch, was ſlaine in battel by the king of Aegypt, (which al the people much lamented, eſpecially Ieremie the prophet) when he had reigned 31. yeares. 4. Reg. 22. 23. 2. Par. 34 35.
In the time of Numa the ſecond king of the Romanes, Pithagoras taught tranſmigratiō of ſoules from one bodie to an other.
Ieremie alſo begane to prophecie beīg a child in the dayes of Ioſias, & continued in the captiuity of the two tribes. Baruch was his Scribe and alſo a Prophet.
z
•
372.
Ioachaz, or Iechonias.
z Ioachaz otherwiſe called Iechonias, reigning but three monethes was caried into Aegypt (where afterwards he dyed 4. Reg. 23. v. 34.) and Eliakim, otherwiſe called Ioakim, his brother was made king: Who in the third yeare of his reigne was caried into Babylon. 4. Reg. 23. v. 34. 2. Par. 36. v. 4. 5. and with him Daniel, and the other three children. Dan. 1.
Daniel begane to prophecie alſo verie young in Babylon, and continued after
Zaraias
Shortly after which time happened the hiſtorie of Suſanna. Dan. 13.
the relaxation from captiuitie.
And the ſame Ioakim after his reigne of three yeares, liued other eight yeares in captiuitie. 4. Reg. 24. v. 1. 2. Par. 36. v. 4. & 5.
A certaine captaine picking a quarel apprehended Ieremie and by conſent of principal men, caſt him into a dungeon the king not knowing therof. 4. Reg. 25. Iere. 37. 38.
Ezechiel prophecied alſo in the captiuitie, in the countrie nere to Babylon.
a 3383.
Ioachin, otherwiſe Iechonias.
a Ioachin called alſo Iechonias, ſonne of the former Iechonias, or Ioachaz, reigned but three monethes & was caried into Babylon & with him Ezechiel the Prophet and others. And his vncle Matthanias, otherwiſe named Sedecias was made king who reigned eleuen yeares. 4. Reg. 24. 2. Paral. 36.
Iſmael killed Godolias the gouernour, and others. 4. Reg. 25. Iere. 41.
b 3394.
Ioſedech.
b In the eleuenth yeare of Sedecias when king Iechonias the younger was priſoner in Babylon, Ieruſalem was taken, the Temple deſtroyed, and the people caried captiue into Babylon▪ 4 Reg. 25. 2. Paral. 36. In the meane time Daniel was in ſingular great eſtimatiō both with the faithful people, and Paganes, and was aduanced to auctoritie as alſo by his meanes the other children, for which they were enuied and perſecuted but were miraculouſly protected. Dan. 1. ad 7. & 13. 14.
Manie Iewes fled into Aegypt and fel to idolatrie, reſiſting & contemning Ieremies admonitions to the contrarie. Iere. 42. 43. 44.
THE END OF THE FIFTH AGE.
THE BEGINNING OF THE SIXTH AGE.
Anni mūdi.
Highprieſts.
The line of Dauid.
The ſacred hiſtorie.
Schiſmes and infidelitie.
Scriptures.
c 3418.
Ieſus ſonne of Ioſedech.
From the captiuitie, the Iewes had no kinges: but the line of Dauid continued in theſe perſons from Iechonias to Chriſt.
c In the captiuitie by diligence of the prophetes, manie Iewes had great zele in true religion. And about the 24. yeare of the captiuitie Aſſuerus otherwiſe called Aſtiages, made Eſther Quene, and wicked Aman ſeeking to deſtroy al the Iewes in thoſe partes, was himſelf hanged on the gallowes which he had prepared for Mardocheus. Eſther. 7. &c.
When the Monarchie came to the Chaldees by the powre of Nabuchodo noſor king of Babylon, there was greateſt confuſion of manie goddes, and of al kindes of idolatrie.
The hiſtorie of Eſther Mardocheus and Aman written in the booke of Eſther in the captiuitie.
d3420.
Salathiel.
d Euilmerodach deliuered Iechonias (or Ioachin) from priſon, and enterteyned him as a prince. 4. Reg. 25. v. 27.
e3464.
e Baltazar being ſlaine, Darius king of Medes & Perſians poſſeſſed Babylon: & Cyrus ſucceding Darius, releaſed the Iewes from captiuitie, and gaue licence to Zorobabel, & Ieſus to reduce the people into Iurie.
Zorobabel.
2. Paral. 36. v. 22. 1. Eſd. 1.
And great diſſention among the more lerned Grecians. For the Pithagorians put their chief happines, or Summum bonum, in the immortalitie of the ſoule. The Stoiks in moral vertues. The Achademikes cōceiued much of pure ſpirites, as Angels, but could affirme nothing. The Peripatetikes placed the conſummation of al, in the aggregation of ſpiritual, corporal, and worldlie proſperitie.
f3465.
f The Iewes being returned into Ieruſalem ſette vp an altar and offered ſacrifice. 1. Eſd. 3. v. 2.
Eſdras write the relaxation of the Iewes from captiuitie. And Nehemias the reparation of Ieruſalem.
g3466.
g The next yeare they begane to build the temple. 1. Eſd. 3. v. 8.
h3469.
Ioachin.
h Attaxerxes (otherwiſe called Cambyſes, alſo Aſſuerus) forbade to perfect the temple. And Ieſus the Highprieſt returned into Babylon. 1. Eſd. 4. v. 7.
Abiud.
i3470.
i Daniel vnderſtood by viſion that Chriſt should come within ſeuentie wekes which make 490. yeares from the perfecting of the temple, & the walles of Ieruſalem. Dan. 9. v. 25.
The ſchiſmatical Samaritanes oppoſed againſt the building of the temple. 1. Eſd. 4.
k3490.
Eliaſib.
k Aggeus & Zacharias the prophets exhorted to build the temple. 1. Eſd. 5.
The Saduces acknowleging only the fiue bookes of Moyſes reiected al other Scriptures, and denied the reſurrection.
Aggeus. Zacharias.
l3500.
l Iudith killed Holofernes, either about this time, or in the dayes of Manaſſes before the captiuitie. Praefat. Iudith.
The Scribes expounded holie Scriptures ſophiſtically.
Iudith, either here, or before the captiuitie.
m3502.
Eliacim.
m The temple being perfected Malachias (who is ſuppoſed to be Eſdras) exhorted to offer ſacrifice with ſinceritie. Mal. 1. & 2.
The Phariſes were preciſe in the letter corrupting the ſenſe, making large hemmes of their garments, often washing themſelues, and the like.
Malachias.
n3508.
n And Nehemias brought the kings Edict for the reparation of Ieruſalem. 2. Eſd. 2.
o3509.
o Eſdras, Nehemlas and others labored in repayring Ieruſalem, but were often interrupted. 2. Eſd. 3.
p3530.
Azor.
p About this time the citie was wel repayred with three walles. 2. Eſd. 3. & 7. And ſo by the iudgemēt of ſome expoſiters, the count of ſeuentie wekes begane, according to the prophecie of Daniel. ch. 9. v. 26.
Ioiada.
q 3504.
Ionathan.
q Nehemias returning from Perſia (or Chaldea) into Iurie found thicke water, for the fire, which Ieremie had hid in a deepe caue. 2. Mach. 1. v. 20. & 23.
Iaddus.
Sadoc.
r Alexander the great honored Iaddus the Highprieſt. Ioſeph. li. 11. c. 8. Antiq.
r 3644.
ſ Onias a moſt zelous godlie Highprieſt. 2. Mach. 4. was perſecuted by Simon a church warden, ſlaine by Andronicus a courtly minion, v. 34. And after his death prayed for al the people. ch. 15. v. 12.
ſ 3689.
Onias.
Achim.
t Ieſus the ſonne of Sirach writte the booke of Eccleſiaſticus in the time of this Simon Highprieſt, as ſemeth ch. 50. v. 24. & 25.
Simon. Priſcus.
v The ſeuentie two Interpreters being ſent by Eleazarus Highprieſt to Ptolomeus Philadelphus king of Aegypt tranſlated the Hebrew Scriptures into Greke
Sanaballat a Grecian obtayned licence for his ſonnein law Manaſſes, the Apoſtata highprieſt, to build a temple in Garizim. Ioſeph. li. 11. c. 8. Antiq.
t 3700.
w An other Ieſus (Nephew of the former) tranſlated Eccleſiaſticus into Greke. Prolog. Eccli:
Ananias an other falſe pretender built an other ſchiſmatical temple in Aegypt.
Eleazarus.
x Philo the elder writte the booke of wiſdom in Greke. S. Icrom in pref.
In the time of Onias the ſecond, his brother Iaſon obtayned for money to be highprieſt.
w 3720.
Eccleſiaſticus conteyneth manie moral precepts, and is a ſtorehouſe of vertues: and holie myſteries.
Manaſſes an Apoſtata.
Eliud.
w 3750.
Onias.
The booke of wiſdom is alſo replenished with much doctrine of vertue, and of diuine myſteries.
Simon.
x 3810.
Onias.
Eleazar.
y 3825.
y Antiochus Epiphanes perſecuted the Church moſt cruelly, like as Antichriſt wil doe nere the end of the world. 1. Mach. 1. v. 11. & 2. Mach. 5. 6 7.
Antiochus ſet vp the abomination of deſolation wherof Daniel prophecied. ch. 9.
Mathathias.
z In defence of the Church Mathathias and his ſonnes with others made warres, killed, and oue
•
threw al their enemies, aduanced religion, clenſed the tēple, & deliuered the people from perſecution. 1. Mach. 2. &c. 2. Mach. 8. & ſeq.
The bookes of Machabees conteine the hiſtorie of the Iewes from Alexander the great to the time of Ioannes Hyrcanus highprieſt, aboue two hūdred yeares.
z 3846.
Mathan.
d After the warres, the Iewes in Ieruſalem writte to the Iewes in Aegypt, exhorting them to kepe the feaſtes, and other rites, as they were obſerued in Iurie 2. Mach. 1. & 2.
After Iaſon folowed more vſurpers of the Highprieſthood.
a 3847.
Iudas. Machabeus.
e Pompeius the great taking Ieruſalem ſubdued the Iewes to the Romanes. He entered into the holy place, called Sancta Sanctorum, there prophaned holie thinges, caried away Ariſtobulus (who had bene Highprieſt) priſoner, & confirmed Hyrcanus in his place. After whom Caſſius alſo ſpovled the temple. S. Aug. li. 18. c. 4
•
. de ciuil.
Menelaus.
b 3853.
Ionathas.
f S. Iohn Baptiſt was borne of Elizabeth, who had bene long barren.
Liſimachus.
c 3869.
Simon.
Alcimus.
d 3878.
Ioānes. Hyrcanus.
Iacob.
Ariſtobulus.
e 3847.
Alexander.
Ioſeph the huſband of the moſt B Virgin.
Hyrcanus.
Marie.
f 4000.
IESVS CHRIST.
And ſix monethes after, Chriſt our SAVIOVR was borne, of the B. Virgin Marie, in Bethleem; circumciſed, adored by the Sages, and preſented in the Temple. When king Herod reigned in Iudea.
Herodians held opinion that Herod was Chriſt, the Meſſias, whom the Iewes had long expected.
Antigonus
g Ioſeph fled with the child & his mother into Aegypt, and Herod murthered the innocent infantes.
But Chriſt the Sonne of God coming into this world cut of al theſe, & other old ſectes. And from time to time cutteth of al hareſies, that riſe againſt his Church.
Anaelus.
h Returning from Aegypt they dwelt in Nazareth.
g4001.
Ariſtobulus.
i Chriſt at the age of twelue yeares remayning in Ieruſalem vnknowen to his parentes was found the third day in the temple amongſt the Doctors.
h4006.
Ioſue. Simon. Mathias
k S. Iohn Baptiſt preached and baptized in Iordan. Of whom Chriſt amongſt others, was baptized, and faſted in the deſert fourtie dayes.
i 4012.
Ioſephus. Iozarus. Eleazar Ioſue.
l Chriſt crucified, redemed mankind; aroſe from death; aſcended to heauen; & ſending the Holie Ghoſt planted his perpetual viſible Church.
k 4030.
Annas Iſmael. Eleazar Simon.
l 4034.
Caiphas.
The firſt holie Scripture of the new Teſtament was S. Mathewes Goſpel written about the yeare of Chriſt 41. And the laſt was S. Iohns Goſpel the yeare 99.
The end of the ſixth age, and of the old Teſtament.
A PARTICVLAR TABLE OF THE MOST PRINCIPAL THINGES CONteyned as wel in the holie text, as in the Annotations of both the Tomes of the old Teſtament. In vvhich, the letter A. directeth to the former volume; B. to the latter; and the numbers to the pages.
AARON of the tribe of Leui deſigned to aſſiſt his brother Moyſes a 163. called the prophet of Moyſes a 169. He yelded to make an idol a 243. was conſecrated Highprieſt a 275. In him & his ſeede the Prieſthood of the written law was eſtablished. a 206. 275. 278. b. 438. 610. He once murmured againſt Moyſes a 348. He & Moyſes offended in doubting of Gods wil a 365. b. 196. He died in mount Hor a 366. And is particularly praiſed b 438.
Abel offered ſacrifice ſincerely, a 13. 15. 31. and was ſlaine by his brother. ibidem.
Abdias prophecied the captiuitie, and relaxation of the Iewes: and the Incarnation of Chriſt the Redemer of mankind b 840.
Abiathar the Highprieſt was depoſed a 692.
Abimelech killed his brethren and vſurped gouernment a 534.
Abram left his country Chaldea for religion, a 45. 51. a principal Patriarch a 50. He and his ſeede were ſtrangers in diuers countries foure hundred and thirtie yeares a 60. 187. His name changed to Abraham a. 63. 65. His faith and ſingular obedience, a 75. His many vertues. a 200. 203. He was neuer an idolater a 203. 515. He died at the age of 175. yeares a 83. His praiſes b 438.
Abſalom ambicious and ſedicious a 663. He perished in rebelliō
a 670.
Abſtinence a 9. 39. 47. 280. 545. 934. b 613. 772. 994. ſee Faſting.
Accaronites durſt not keepe the Arke of God, a 582.
Accidents remaine without ſubiect in the holie Euchariſt, a 4.
Achans ſecret ſinne punished in the multitude a 481.
Achitophel a wicked counſeler a 667. hanged himſelfe a 669.
Adam created in grace and knowlege, a, 5. tranſgreſſing loſt the ſame a, 10. repented and is ſaued b 356.
Adonai one of the names of God, is alſo read in place of Tetragramaton, the name of foure letters which the Iewes pronounce not a 168.
Adoration ciuil due to men a 77. 133. 144. 152. 868. adoration religious of holy perſons and other thinges a. Sſſſſſ 746.
746 763. but diuine adoration is only due to God a. 218. 219. ſee Idolatrie.
Aegypt was diuersly plagued a 170. 177. &cc
Affinitie ſpiritual and carnal in certaine degrees hinder mariage a. 298. &c.
Agar lawfully maried to Abraham a 62.
Aggeus prophecied after the relaxation from captiuitie, exhorting to build the temple b. 865. 999.
Ahias prophecied the diuiſion of Salomons kingdome a. 731. and afterwards the vtter ruine of Iero
•
oams houſe a. 738.
Alcimus an Apoſtata deceiued the Aſſidians b 915. did much wickednes, and died miſerably b 922.
Alleluia a voice of praiſe to God a. 1009. b. 191. 217.
Alexander the great brought the monarchie to the Grecians. b. 8
•
2. 999. He honored Iaddus the high prieſt a. 2
•
8. b. 999. His Empyre diuided into foure kingdomes b. 793.
〈…〉
s deeds a. 429. 969. 100. of
••
n commended in the ſapiential bookes b 288. 296. 297. 300. 302. alſo 784.
Alphabet
•
n Hebrewe is myſtical and very hard b. 215. 650.
Altares erected for ſacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905.
Am
•
n required diuine honour a. 1040. he fauoured traytors a. 1053. perſecuted the Iewes a. 1041. and him ſelfe was hanged a. 1046.
Ambition breedeth ſedition a 663. it deceiueth and ouerthroweth a. 670. 1045.
Ambition, abundance, and idlenes are the cauſe of much corruption b. 701.
Amos a heardeſman prophecied before the captiuitie of the tenne tribes b. 829.
Amram nephew of Leui, and father of Moyſes and Aaron, lawfully maried his aunt a. 168. 299. 3
•
8.
Angels offer mens prayers to God, a. 214 1006. reſiſt the diuel a. 13. and wicked men a. 369. b. 9
•
3. eſpecially Antichriſt b 802. their miniſterie in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478. 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceding many b. 792. 992. they learne ſecretes one of an other b. 794.
Antichriſt probably ſuppoſed to come of the tribe of Dan a. 150. the Iewes wil receiue him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shal be ſtrong and cruel for a short time, b 792. to witte three yeares and a halfe b. 803. He shal then be ouerthrowne b 747.
Antiochus his cruel edict b. 894. 1001. his repentance in ſicknes was not ſincere, not fruictful b. 911 969. He died miſerably. b. 911. 968. 1002. he was a figure of Antichriſt b 970.
Antiquitie a note of true doctrine b. 331.
Aod by eſpecial inſpiration killing Eglon is not to be imitated a. 522.
Apoſtaſie from faith firſt happened in Cain a. 16. after in Nemrod a. 45. 48. in Ieroboam a 734. and others.
Arke of Noe how great, a 25. it was a figure of the Church a 28.
Arke of the Teſtament much reuerenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It ouerthrewe Dagon a. 581.
Arphaxad king of the Medes vainly boaſted a 1012.
Ashes a holy ceremonie a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904.
Aſſidians profeſſed a religious rule of life b 898. 915. 972. 977. 982. Threeſcore of them martyres b. 915.
Auarice a deteſtable ſinne eſpecially in Clergie men a 576. 585. b 530. 558. 562.
Aureola an eſpecial accidental glorie of Martyres, holy Doctors, & Virgins, b 802.
B
Baal the falſe god of the Moabites, Madianites, Sidonians, and other nations, a 370. worshipped ſome times by Iewes was once ouerthrowne by Gedeon, a 528. againe his prophetes deſtroyed by Elias, a 747. Iehu alſo killed many worshippers of Baal a 783. and king Ioas deſtroyed his temple a 906.
Babylon built a 45. was long potent and glorious, but at laſt deſtroyed, b 469. 518. 639. 642. &c. 713. 8
•
3.
Balaam the ſorcerer, firſt refuſed, afterwardes attempted to curſe Gods people, a 389. His aſſe ſpake a 370. He prophecied true and good thinges of Iſrael a 371. &c. he was ſlaine together with the Madianites a 386.
Baptiſme prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away al ſinnes a. 193. b. 197.
S. Iohn Baptiſt precurſor of Chriſt b. 887.
Baruchs prophecie is Canonical Scripture b. 661.
Beda moſt modeſt in expounding holie Scripture. a 46.
Behemoth an elephant, or an other greater beaſt is ſubiect to Gods ordinance, a 1106.
Belus Iuppiter imagined by idolaters to be the greateſt god a. 42. b. 1076.
Beza corrupteth the Goſpel a 46. ſayth God created man to falle a 171. b 394.
Bleſſing of creatures operatiue a. 5. 47. 90. 93. It belongeth to the greater to bleſſe the leſſe a. 59. 48
•
. 524. 721.
Bleſſing by a ſette forme of wordes a. 35.
Blinde leaders excuſe not their folowers a 572.
Braſen ſerpent erected a. 336. was afterwardes broken in peeces a. 799. how it healed thoſe that were hurt b 366.
Brothers are foure maner of wayes, a. 53. 570.
Burden of Babylon (& the like) ſigſignifieth doleful & cōminatorie prophecie of ruine b 469 &c. 854.
C
Caath the ſonne of Leui. father of Amram, and grandfather of Aaron and Moyſes a 167.
Caluin contemneth al the fathers, a 59. maketh God the auctor of ſinne a. 171. carpeth at Moyſes a 245. chargeth the booke of Wiſdome with error. b. 364.
Canon of the Church of Chriſt is an infallible rule declaring which are diuine Scriptures, a 989. and of more auctoritie then the Iewes Canon. ibidem.
Canticle of Canticles is a ſacred Colloquium, or Enterlude b 334. it perteyneth to three ſpouſes, b. 335.
Captiuitie of the tenne tribes in Aſſyria a. 798.
Captiuitie of the two tribes in Babylon had three beginninges a. 813. 932. b. 649 Ierem. 52. v. 28. 29. 30. and b. 77
•
▪
Dan. 1. and the ſame captiuitie was releaſed by degrees at diuers times. a. 944. &c. 1. Eſd. 1. 2. 6. 2. Eſd.
•
.
Catholique name deſigneth true Chriſtians, and the true Church. a. 22.
Catholiques are ſpiritual ſouldiars a. 10
•
0. Al Catholiques participate of the prayers and other good workes of al the iuſt, b 223.
Ceremonies in the law of nature a. 32. 211. obſerued by Salomon, not expreſſed in the writtē law a 877. Preſcribed to Ezechiel to lye on one ſide a certaine time b 685. ceremonial lawes at large from the middes of Exodus, and the greateſt part of Leuiticus, continually vſed in diuine ſeruice b 959. ordayned for three eſpecial cauſes a. 264. 283.
Children of the Church are the ſpiritual ſeede of Abraham a. 53.
Choiſe to be made of deſires, wordes, and deedes b 425.
Chriſt our Redemer promiſed a. 10. 12▪ 359. 364. 768. 963. b 244.
He was prefigured by Abel a. 13. by Noe a. 28. by Abraham a. 51. by Melchiſedech a. 55. and others innumerable, and forshewed by al the Prophetes. 449. His Incarnation & other myſteries folowing eſpecially in theſe places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogie from Phares (the ſonne of Iudas) to Dauid a 571. from Dauid to the captiuitie a. 939. from the captiuitie to Ioſeph, and conſequently to his B. mother of the ſame familie b. 1004. Chriſt being in Aegypt, the idoles loſt their power b 476. His Paſſion, and Reſurrection more particularly a. 13. 88. 362. 366. 553. 1060. b. 26. 46. 49, at large. 70. 256. 540. 568. 580. 636. 877. His Reſurrection the third. day b. 816. He was ſould for thirtie pence a. 117. b. 880. Chriſt a Prieſt and a King a. 56. 397. b. 36. 204. He came in humilitie b. 511. He wil come in Maieſtie b. 888.
Chriſtians called fishes a. 4. and are of three ſtates a 709.
Church of Chriſt prefigured by the
Arke of Noe a. 28. by the tabernacle a, 259. by the Iſraelites in the deſert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith, Eſther, & many other perſons and thinges a. 1051: b. 872. It is the proper inheritance▪ of Chriſt b. 16. 166. 281. 870. 873. 882.
The Church is perpetual and viſible from the beginning of the world, a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Hiſtorical table b. 1073. &c.
The Church of Chriſt is vniuerſal conſiſting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. & in manie other places of Iſai & other prophetes. It is more conſpicuous and more glorious, then the Church of the old teſtament a 205. 943. b 336. 432. 485. 999.
It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001.
It is the onlie fold of Chriſts shepe b. 744.
Out of the Church is no ſaluation. a. 28. b. 536. 698. 882.
Circumciſion inſtituted a 65. 198. renewed a. 477.
Circumſtances doe aggrauate ſinnes b. 717. 815.
Cleane and vncleane a ceremonial diſtinction before Moyſes law a. 26. more diſtinguished by the law a. 281. 283. &c.
Clergie men muſt be orderly called to their function a. 274. &c. b. 588. and for their vertues, b 546. They ought not to ſerue for temporal reward a 502. (v. 7.) b 36. 737. 885. They ought aboue others to haue compaſſion on the poore b. 8
•
5. Their office is to water the whole world with true doctrine a. 709.
Commandments of God are poſſible to be kept a 458. 604. b 15. and in manie Pſalmes (eſpecially the 118.) and in al the Sapiential bookes, and Prophetes. See Grace.
Communion of Proteſtantes is no Sacrament, neither hath any miracle in it a 210. See Euchariſt.
Communities and al common wealthes require vnity, obſeruation of lawes, and eminent vertue of the ſuperiors b 951.
Concubines in the old Teſtament were lawful wiues a 62. 534. 557. 664.
Concupiſcence without conſent is not ſinne a 12.
Confeſſion of ſinnes a 32. 333. b 400.
Confidence in God moſt neceſſarie a 106. 605. b 20. 53. and in manie Pſalmes: item. 478. 491. 493. 858. 900.
Conſcience guiltie of wickednes tormenteth the ſinner a. 1046.
Conſideration directeth good workes b 319. 420.
Conſtancie in good shal reape reward b 381. In freindshipe is moſt neceſſarie b 386.
Conſuls in Rome gouerned by entercours of dayes b 918.
Contempt of admonition aggrauateth ſinne b 807.
Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827.
Conuerſation requireth honeſt, diſcrete, and profitable ſpeach b 403.
Couenant betwen God and man a 214. 449. 515.
Couenant with men muſt alſo be kept b 814.
Croſſe of Chriſt prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996.
Crueltie not mercie to ſpare an obſtinate or impenitent ſinner b 390.
Curſes for enormious ſinnes a 450. 452. He that maliciouſly curſeth is curſed of God b 345.
Cuſtome in ſinne is hardly cured b 17. 101. 577. 822. 836.
D.
Daies dedicated to Gods ſeruice a 7. ſee Fastes and Feaſtes
Damnation after this life is extreme miſerie b 349. and remediles. ibid.
Daniels whole booke is Canonical b 769,
Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He diſcouered the falſe accuſation of Susāna at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of ſingular wiſdome b 725. He was alſo moſt holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diſerete in Gods ſeruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of deſires b 796. He had the viſion of Chriſts comming within ſeuentie weekes of yeares b 796.
Darknes & other priuations are to the beautie and profite of the vniuerſal ſtate of creatures b 780.
Dauid the youngeſt ſonne of Ieſſe was called from keeping shepe, and annointed to be king a 604. b 148. By playing on his harpe king ſaul was refreshed a 604. He killed Goliath a 608. He was ſingularly protected by God a 610. 612. b 38. 54. &c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele & deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wiſely feaned him ſelf to be mad, a 617. b 69. Spared Sauls life a 621. 627. He was the ſecond time annointed king a 639. the third time, a 645. He ſometimes ſinned a 654. 684. 853. Manie of his iſſue ſlaine a 656. His poſteritie conſerued til Chriſt a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie reſpectes a figure of Chriſt a 606. &c. b 18. 19. 59. He made al the Pſalmes b 3. 4. 19. 34. Of him is vvritten al the ſecond booke of kinges, part of the firſt and third, & from the eleuenth chapter to the end of the firſt of Paralipomenon.
Debora a propheteſſe and figure of the Church a 523.
Deceipt ſometimes lawful a 92. 483.
Dedication of thinges to God a 787. 850. 862. 969. See Altar, Temple &c.
Delta the Greke letter repreſenteth the forme of the muſical inſtrument called the Pſalter b 14.
Detraction is as bad in the hearer as ſpeaker b 415.
Diueles were created in grace b 431. They require ſacrifice a 371. b 992. They tempt men, euen to the end of this life a 10. b 992. They delude their ſeruantes a 554.
Doctrine doth fructifie in the wel diſpoſed a 461. It is bread of the minde b 419.
Dreames of diuets kindes, and often from God a 116. 124 301. 530. 1052. b 422. 773. 985.
Drunkennes deteſtable b 303. dangerous, deceiptful, beaſtlie, hurtful to others, ſenſles & vnfatiable b 304.
E
Eccleſiaſtes ſignifieth eminently The Preacher b 373.
Eccleſiaſticus ſignifieth a Preacher. ib. The booke of Eccleſiaſticus is Canonical Scripture a 989. b 343. 372. 398 It is a ſtorehouſe of al vertues b 373.
Eccleſiaſtical auctoritie a 332. 433. See Supreme head of the Church.
Eleazar a valiant ſouldiar offered himſelf to preſent death. b 913.
Elias had a diſtinct habite, and rule of life a 761. His zele in religion, a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his tranſlation a 903. 935. He shal returne & preach before the day of Iudgement b 888. 996.
Eliu an arrogant diſputer a 1096. preferred his priuate ſpirite aboue al others, a 1097. peruerted the ſtate of the controuerſie, a 1099. 1100. 1113.
Elizeus had the two ſpirites, of prophecie, and of working miracles, as Elias had before a 763. His particular miracles a 940.
Enchanters are ſometimes ſuffered to doe meruelous thinges, but not true miracles, nor al they deſire a 176. 177. 180. They ſometimes confeſſe the power of God. 178. 371.
Enoch yet liueth a 19. b 437.
Epicures beleue not eternal punishment, nor reward b 346.
Equiuocation is ſometimes lawful a 52. 71. 89. 91. 777. 1026. b 964.
Eſther moſt humble and prudent a 10
•
7. b 998 a figure of our B. Ladie, and of the Church a 1051. The whole booke of Eſther is Canonical Scripture a 1035. 1036. 1052.
Euchariſt a Sacrament and Sacrifice a 190. b 885. Prefigured by bloud, a 228. by the loaues of propoſition, a 229. by al old ſacrifices a 239. 264. 288. b 609. Chriſts real preſence in the Euchariſt a 150. 188. 210. b 50. 69. 181. See Paſchal lambe, and Manna, Tranſubſtantiation cōfeſſed by Hebrew Rabbins b 993.
Euangeliſtes ſignified by foure liuing creatures, and by foure wheles, b 676. 690.
Eue was not borne, but built of Adams ribbe a 7. She was a figure of the B. virgin a 11.
Example in gouerners is of great importance, b 387. 848. Examples ought to moue b 628. 818.
Excommunication prefigured a 332.
Exequies for the dead a 77. 202. 637. 711. 931. 936. b 978.
Ezechias mortally ſicke recouered miraculouſly a 805. b 504.
Ezechiel a Prieſt a Prophet, and a Martyr b 674. He prophecied in Chaldea, b 998. the beginning and end of his prophecie is very hard. 674. 711. He is often called the ſonne of man b 677. His laſt viſion perteyneth in ſome part to the Iewes, but more principally to the Church of Chriſt, b 749. 763. It can not be expoūded of the Iewes, and their Temple, b 753. 765. 767.
F.
Faith is aboue reaſon a 775. without faith none can be ſaued b 289. 348.
Faith is the groūd of al true vertues a 60. b 411. there is no true faith but the Catholique faith of the whole Church, b 536. Faith alone doth not iuſtifie, a 61. 900. b. 70. Faith and good workes gaine heauen, a 393. 410. b 34. 338.
Faſtes inſtituted and obſerued a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514▪ great effectes therof, ibidem.
Fathers and the holie Doctors doe build, & adorne the Church b 537.
Faultes muſt be reueled or concealed with diſcretion, b 400. 402.
Feare of God is the firſt degree of wiſdom b 269. It is the ſeede of al other vertues, and of eternal glorie, b 375.
Feare of Superiors becauſe they are Gods miniſters is neceſſarie a 594. b 412.
Feare not men commanding contraie to God, b 313.
Feare of God with the obſeruation of his commandments is the ſumme of al godlie doctrine b 333.
Feaſtes inſtituted and obſerued, a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994.
Fire ſent miraculouſly a 15. 279. 528. 748. 761. 855. b 948.
Fire perpetually kept in the tabernacle, a 271. 279.
Fire shal burne the world immediatly before the general iudgement b 97. 545.
Foure miracles in the fire which Ieremie hidde b 948. 949.
Firmamēt ſignifieth the ſpace from the higheſt ſtarres to the earth a 1.
Flaterie is ful of guile b 401.
Fortitude conſiſteth more in ſuffering patiently, then in repelling forces a 88.
Fortitude contemneth imagined feare b 301. Fortitude required in Iudges b 383.
Free conſent is required in euerie couenant, a 214. and in mans iuſtification b 323.
Freewil is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b
177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821.
No ſinne can be cōmitted without conſent of freewil. a 11. 32. Luther abhorred the name of freewil, & Caluin diſliked it. a 16.
Freindshipe is a ſtrong band. a 609. b▪
405▪ 426▪ Falſe freindshipe fayleth in aduerſitie a 1046.
G
Gard of the outward ſenſes. a 972.
Gedeon was confirmed by miracles a▪
528. encoraged by a dreame. a 530. By a ſtratageme with a few he ouerthrew manie a 531.
Genealogies are recited from Adam to Noe. a 18. 818. From Noe to Abraham, a 44. 50. 819. From Abraham by Iſaac, and Iacob, to Dauid, a 821. From Dauid to Ioſias, a 823. and to his ſonnes, a 939. Alſo from his ſonne Iechonias to Chriſt b 1004.
Genealogies of Leui to Aaron and Moyſes, a 168. 828. 939. b 1004.
Gentiles shal be conuerted to Chriſt, a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872.
Giantes before Noes floud▪
a 22. 1033. 1090. others after the floud a 402.
Gloria Patri: &c. added after euerie Pſalme by Ecleſiaſtical tradition b 266.
Glorie eternal a 35. 712. b 34. 83. 156. 492.
God is one in ſubſtance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Knowne by his workes a 162. 178. 464. 1105. b▪
435. 436. 508. Onlie God knoweth al thinges a 1103 b 251.
God calleth the whole world his Beautie, and his peculiar people his Corde. b 879. He would haue al to be ſaued b 706. 714. 735. 816. 822. 835. 847. His threates are conditional b 579. 844. He rewardeth al that kepe his law, and punisheth the tranſgreſſors a 216. 401. 451. 1101. b 21. 22. 830. 831.
Gods eſpecial protection in diſtreſſes. a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57. 61. 67. 255. 262. 487. 512.
God figheth for his ſeruantes three wayes. a 512.
God tempteth not to euil a 76. He is neuer the cauſe of ſinne a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permiſſion is ſometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is ielous a 216. 1018. b 726. He ſpeaketh by his Prieſtes, Prophetes, and Preachers a 194. b 861.
God vſeth his creatures to ſupernatural effectes a 163. 764. 998. 1005. And ſuſpendeth their natural operation at his wil. b 781.
Gods foreknowlege what wil happen, or may happen, doth not preiudice mans freewil b 349.
Gog and Magog ſignifie Antichriſt, and his adherentes b 746.
Goliath prouoking the Iſraelites, was ſlaine by Dauid a 605. 608.
Goſpel is kowen by the Church a 989.
Grace is neceſſarie, otherwiſe none can merite a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth mans cooperation, a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995.
Grace is alſo neceſſarie to perſeuere a 422. b 129. 293. 679.
Grace ſufficient is geuen to euery one, effectual of Gods eſpecial mercie to ſome, b 678.
Al grace is from the fulnes of Chriſt b 538. 881. It enableth man to kepe the commandments a 458. 704. b 584. 742. 865.
Gradual Pſalmes are prayers and prophecies b 234.
Gratitude acknowlegeth benefites receiued, b 447.
H
Habacuc prophecied before the captiuitie of Iuda b 857.
An other Habacuc being caried by an Angel from Iurie into Babylon, brought meate to Daniel in the lions denne b 809. 858.
Happines in this life conſiſteth in fleeing ſinne, and ſeruing God b 15. 16. 267. 317.
Happines eternal is in ſeeing God a 247. b 38. 317.
Hardnes of hart a 164. 171. 201.
Hayle did not extinguish the fire a 180. b 367.
Head of the Church in the Law of nature was by ſuceſſion of Patriarches a 35. 50. 206. In the written Law by ſucceſſion of Highprieſtes a 277. 327. 713. 939. b 1004. See the hiſtorical table. One head is neceſſarie of euerie communitie a 350. b 284. 920.
Heauen not open to men before Chriſt, a 31. 118. 202. 293. 396. 407. 515. 711.
Heber conſented not to build Babel a 45.
Hebrew was the only tongue of al men before Babel. ibidem.
Hebrew Bibles now extant are not more certaine then the Latin: a Prefat. b 260.
Hel often ſignifieth the place of ſoules called Limbus, not graue, a 118. 130. 131. 1081. 1085. b 37. 39
•
. 877.
Heli was punished for not correcting his ſonnes a 584.
Heliodorus a ſacrilegious commiſſioner was ſeuerely beaten by Angels. b 952. 953.
Hereſie and idolatrie breede manie ſectes a 49. 798. b 202. 421. It is deſcribed by the reſemblance of a wicked woman b 410.
Heretikes and falſe prophetes are knowen by going forth from the Church a 18. They are proud, a 45. b 272. 588. They ſeke to deſtroy a 695. b 461. 955. They peruert the truth by wrangling b. 605. 691. 693. 694. 837. They teach manie abſurdities a 1071. They foolishly compare their errors with Catholique Religion, a 801. They allure moſt by temporal and carnal motiues a 374. 386.
Heretical ſeruice, & ſermons not to be heard a 356. 359. See Schiſme.
Herod the firſt ſtranger king of the Iewes b 1003.
Hiſtories haue a myſtical ſenſe a 571. 943. 945. 956. 1000. 1002. 1005.
The Holie Ghoſt was ſent the fiftith day after Paſch a 219 b 828.
The ſeuen giftes of the Holie Ghoſt are moſt eminent in Chriſt b 467.
Holie thinges, a 616. 706. 770. 874. See places.
Holofernes preſuming in ſtrength of his armie, a 1019. was ſlaine by Iudith a 1029.
Honour is due to Kinges, though they be wicked a 1046.
Hoſpitalitie is meritorious a 69.
Houres of the Churches ſeruice b 231. diſliked by Heretikes, but defended by the Scriptures, and holie Fathers b 232.
Humilitie moſt neceſſarie in greateſt auctoritie b 419.
Hyperbola is a frequent figure in holie Scriptures a 53. 417. 871. 1069. b 582. 593. 629. 654. 732. 929.
Hypochriſie is often ioyned with crueltie. b. 624.
I
Iacob the Patriarch was a plaine ſincere man a 84. repleniſhed with manie vertues a 106. He lawfully bought the firſtbirthright, a 85. was content with meane eſtate a 94. His prophecies and bleſſinges a 149. He was bleſſed in Abraham b 438.
Idoles, and Images at large a 217. 314. 465. Diuers ſortes of idoles, b 209. 360. 361. 365. 565. 630. 671. They can not helpe themſelues not others a 464. b 209. 514. 634. 639. 686.
Iechonias king of Iuda was preſerued in Babylon a 817. b 586. 997.
Iehoua is none of the right names of God a 168.
Iephte ſinned in vowing rashly: not in performing his vow. a 542.
Ieremie a Prieſt, Prophet, Virgin & Martyr. b. 548. 575. prophecied in Ieruſalem and Aegypt. b. 998. He hidde himſelfe from his perſecuters. b. 615. which God approoued. b. 616. He hidde holie fire, the Arke, and Altar of incenſe. b. 949.
Iericho walles fel miraculouſly a 480.
Ieroboam rebelled againſt Salomon a 731. He lawfully poſſeſſed the kingdom of tenne tribes. ibidem But moſt wickedly raiſed ſchiſme and idolatrie a 734.
Ieruſalem hath foure ſignifications. a. 4. It was firſt called Iebus a. 497. 503. 557. Afterward Ieruſalem. ibid. and was the choſen Citie of God. a. 609. 645. 730. &c. b 101. 117. 124. &c. Often impugned and protected, a. 684. 787. 790. 802. &c. b. 149. 236. 238. 249. At laſt deſtroyed by the Chaldees. a. 815. 933. b. 563. 596. 599▪ 647. 703. Yet not al the people deſtroyed. a. 815. b. 565. 655. Reedified. a. 965. &c. It was moſt wicked in the time of Chriſt. b. 454. Laſtly deſtroyed by the Romaines. b. 489. 545.
Ieſus the ſonne of Sirach writte the booke of Eccleſiaſticus. An other Ieſus his nephewe, tranſlated it into Greke b 343. 373.
Iethro prefigured the wiſdom of Chriſtian Gentiles. a. 213.
Iewes the peculiar people of God. a. 43. 161. 194. 462. b. 140. 142. 191. 699. 822. 884. They murmured tenne times more notoriouſly. b. 148. 607. and very often, b. 833. 888. Their reiection a. 146. 453. 575. b. 69. 119. 455. 489. 527. 543. 544. 560. Made contemptible, b. 544. 627. 740. 836. 873. 880. 885. They perſecuted Chriſt. b. 346. and his Church b. 880. Their ruine deſcribed by a metaphor of proud wemen b. 457. They ſhal be conuerted in the end of the world. a. 408. 540. b. 340. 702. 813. 834. 849. 878. 996.
Iezabel moſt wicked, a 754. periſhed miſerably. a 781.
Ilandes among other nations shal be conuerted to Chriſt. b 483. 508. 537.
Images of falſe gods are Idoles. a. 103. 245. 412. 553. 556. 906. b. 195. 364. 776.
Image of a dead man honoured with diuine honour was the beginning of Idolatrie b. 364.
Images of Cherubimes a. 229. 254. 711. b. 813.
Image, or ſtatua of a man. a. 612.
Images of palmetrees, and other thinges a. 700. 720. 935.
Imprecations are oftentimes zelous and lawful deſires b. 265. or prophecies. b. 127. 823.
Incenſe vſed amongſt eſpecial ceremonies. a 239. 259. 294. 337. b 254.
Indulgences a. 1070.
Induration of hart a. 170. 171. &c. 404. 582.
Infidelitie, or ſpiritual fornication obſcureth the vnderſtanding. b. 814.
Ingratitude aggrauateth other ſinnes. b. 819. it was great in the Iewes. b. 851.
Iniurie to be remitted with three conditions. b. 414.
Intention excuſeth ſome errours. b. 289.
Iob probably of Eſaus progenie a. 114. was a King or an abſolute Prince. a. 1059. His booke moſt part in verſe. a. 1060. He was an admirable example of patience, a. 1059. 1062. 1114. His afflictions encreaſed by degrees. a. 1111. He was a right plaine man. a. 1063. His wife ſignified carnal cogitations. a. 1064. His freindes erred, a. 1064. 1108. He ſinned not in complaining of his afflictions. a. 1065. He prefigured Chriſt. a. 1060. 1069. 1094. He had nine conflictes with his aduerſaries. a. 1066. &c. 1111. He conuinced Eliu with ſilence. a. 1103. In ſome thinges he ſinned venially. a. 1106. 1108. and did penance a. 1109. His cauſe was iuſtified againſt his aduerſaries. ibid. They were pardoned for his ſake, and himſelfe rewarded. a. 1109.
Ioel prophecied. before the captiuitie of the tenne Tribes. b. 824.
S. Iohn Baptiſt was foreshewed by Iſaie b. 507. by Malachie. b. 887.
Iohn Hyrcanus ſonne of Simon was
Highprieſt after the warres of the Machabees. b. 946. 1003. 1004.
Ioiada Highprieſt cauſed Q. Athalia to be ſlaine, and Ioas to be crowned King of Iuda a 785.
Ionas being ſent to preach in Niniue fled from that function. b. 842. in a tempeſt was caſt into the ſea, and ſwallowed by a whale, ibid. He prayed in the whalles bellie, and was caſt ſafe on the land, b. 843. He preached the deſtruction of Niniue: the comming of Chriſt: & conuerſion of al Nations. b. 841. He was a figure of Chriſts Reſurrection. b. 845.
Ionathas Highprieſt and general gouernour. b. 920. 1003.
Ioram ſlaine by Iehu a. 780.
Ioſaphat the place where probably ſhal be the General Iudgement b. 828.
Ioſeph endued with manie vertues a. 121. ſuddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Chriſt. a. 151. a Prophet. a. 152. b. 445. He had duble portion. a. 499. 826.
Ioſias king of Iuda deſtroyed Idolatrie: and made a great Paſche a. 810. was very deuout and liberal. a. 812.
Ioſue gouernour of Iſrael a. 468. He conquered, and diuided the land of Chanaan a 473. &c. in al his booke. b 440. He ſlew one and thirtie kinges a 493. exhorted, and bleſſed the people a 509.
Iron did ſwimme vpon the water a 773.
Irregularities a 304.
Iſaac borne by promiſe a 72. prefigured Chriſt a 76. He and Iacob were bleſſed in Abraham b 438. He bleſſed Iacob in place of Eſau a 89.
Iſaias an Euangelical Prophet b 452. alſo an Apoſtolical, announcing Chriſt, & his Church. b 460. 521. & ſeq. In the former part of his prophecie he admoniſheth and threatneth the people for their ſinnes: in the latter part he comforteth them b 452. He went naked when God ſo commanded him b 477. He inueigheth againſt euil Paſtors b 530.
Iſraelites choſen not for their merite, but by mere grace a
•
61. They encreaſed exceedingly. a 323. were guided by a cloud, and pillar of fire a 191. 345.
Iubiley yeare a 312.
Iudgement and Iuſtice what they ſignifie in holy ſcripture. b 495. 529.
Iudgement general. a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996.
Iudgement beginneth at the houſe of God (or with the Clergie) b 687.
Iudges of Iſrael were figures of Chriſt a 516. They were extraordinaryly raiſed to ſaue the people a 520. They were finally holiemen a 516. b 440.
Iudges are called gods a 221. 223. they ought not to be partial a 437.
Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. ſhe was a
figure of the Bleſſed Virgin, and of the Church a 1032. she ledde a moſt holy life a 1021. 1025. 1033. and a ſpecial example of holy widowhood a 1034.
Iuriſdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commiſſion a 692. b 449.
Iuſt men alwayes ſome in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682.
Iuſtice neceſſarie. a 481. 559. 560. 754.
Iuſtice and mercie muſt be mixed. a 563. b 199.
Iuſtice conſiſteth in declining from euil & doing good. b 76. 529. 550.
Iuſtice may conſiſt with venial ſinnes. a 1066. 1079. b 34. 35.
Iuſtification by faith & good woorkes. a 472. b 43.
K
Kinges ſhal be conuerted to Chriſt. a 72. b 17. 522.
A King deſired by the Iewes a 585. was diſliked by God. a 586. 594.
Kinges haue priuileges aboue Dukes. a 533. 587. They are annointed with oile. a 590. 604. 639. 645. 779. They receiue ſpiritual grace therby. a 591.
Good Kinges are called the Kinges of God. a 884. They are bound to deſtroy Idolatrie, and infidelity. a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17.
Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Prieſts handes a. 433. and direction in principal actions. a 620. 633.
Badde Kinges. b 17.
Kinges of Iuda had continual ſucceſſion a 939.
Kinges of the tenne tribes with their families were deſtroyed a 937.
Kinges ought to vſe manie counſelers, not to relie much vpon one, a 1054. 1058.
Kingdomes are often changed b 478. 513.
Kingdomes of great powre hardly agree, b 574.
Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349.
Knowlege of the truth in controuerſies is a priuilege of the Highprieſt, a 433. 715.
Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755.
Knowlege of God includeth the keeping of his precepts. b 814.
L
Laban ſinned in geuing Lia for Rachel to Iacob a 96. alſo in purſuing and threatning Iacob a 100. 448. and more greeuouſly in Idolatrie, a 103.
Lacedemonians deſcended from Abraham b 923. 958.
Laiheads hippe of the Church is reiected by moſt Heretiques, and by al Catholiques b 410.
Lamentations of Ieremie are compoſed in verſe, in order of the Hebreu
Alphabet, and conteine manie Myſteries b 650.
Lamentations, a Song, and Woe b. 677.
Lampes in the Tabernacle a 233. in the Temple a 720.
Laſt foure thinges to be remembred b 384.
L%%ria is honour due to God only a 219. 411.
Law of God is moſt excellent wiſedom a 406. 463. It maketh his people moſt renowmed a 460. b 373. it is outwardly sharp, but inwardly ſwete b 548.
Lawes poſitiue doe bind in conſcience a 8. Good lawes are the ſafety of the commonwealth, wicked lawes the ruine. b 465.
Law of like paine a 311. 437. b 790.
Law of Moyſes ceaſed after Chriſt, but the New Law is to the end of the world b 665.
Leauen not offered in Sacrifice a 25. 265. 273.
Lending is a worke of mercie b 415.
Lents faſt is in imitation of Moyſes, Elias, and Chriſt a 249. 749. 9%4.
Leproſie iudged by Prieſts a 285.
Leui liued longeſt of al his brethren a 167 b 1080.
Leuiathan a huge fish ſignifying the diuel a 1107.
Light an accident made the firſt day. a 2.
Limbus, or Abrahams boſome a 515. 711. See Hel.
Loaues of propoſition a 229. 310.
Lot receiued Angels in his houſe a 69. his wife turned into a pillar of ſalt a 70. Of him proceded the two families of Moabites, and Ammonites a 43. 71.
Lotte in trial, diuiſion, or election, is guided by God a 296. 482. 502. 591.
Loue, but beleeue not enemies, b 390.
M
Machabees ſo called of Iudas Machabeus, b 889. and Iudas had this title of his valiant ſtrength b 899.
Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his ſtile, not doubting of the truth, b 987.
Both the bookes in great part conteine the ſame hiſtorie, b 891.
Seuen brothers Machabees Martyres, b 962. and their mother b 965.
Magiſtrates, a 213. 346. b 154.
Malachias the Prophet is ſuppoſed by ſome to be Eſdras b 883. He prophecied after the Temple was reedified b 883. 999.
Man made to Gods image a 2. 5. 17.
Man in his creation had tenne prerogatiues, a 5.
Manaſſes King of Iuda repented in captiuitie, a 807. 926.
Manna had twelue miracles. a 209▪ al which are more eminent in the B. Sacrament, none at al in the Proteſtantes communion. a 210.
Manſions and trauels of the Iſraelites, ſignified the trauels for eternal life. a 390.
Mardocheus detected traitors. a 1040. b 998. He was in extreme danger, a 1044. but deliuered, and aduanced. a 1045. 1048. 1051.
Marie the moſt B. virgin bruſeth
the ſerpents head a 12. she was prefigured by Aarons rodde. a 359. by Iael, 524. 526. by Gedeons fleece, a 529. by Iudith a 1032. by Eſther a 1051. Of her, manie Prophetes foretold, b 462. 467. 603. 757. 758. 992. She was free from al ſinne a 12. b 331. she was not bound to the law of Purification a 284. she excelled in al perfection b 336. 338. 342.
Mariage not commanded to euerie perſon a 6. Pluralitie of wiues lawful in the Patriarches, not in Chriſtians. a 62. 63. 84. 97. 433.
Mariage was forbidde by the law of Moyſes in certaine degrees of kindred, a 121. 297. 298. 302. 378. 498. Other impediments of mariage. a 397.
Mariage of the brothers wife (deceaſed without iſſue) was lawful in the law of nature, a 121. 299. and was ordayned by the law of Moyſes a 448. 570.
Mariage forbidde to be made with Infideles a 78. 248. 730. 958. 981. Yet ſometimes diſpenced withal in the old Teſtament a 547. 570. 641. 1039. 1056.
Mariage in the newe Teſtament is a Sacrament prefigured in the law of nature a 32.
Maried perſons haue a notable example in Tobias and Sara a 1003.
Martyres of the Machabes b 893. 956. &c. to 965. and 1001.
Matthathias Highprieſt and general captaine b 897. 982. 1002.
Meditation requireth foure preparations, b 430.
Melchiſedec a King & a Prieſt, a 55. ſuppoſed to be a diſtinct perſon from Sem a 56. He offered ſacrifice in bread and wine a 58. and therin was a figure of Chriſt a 56.
Mercie of God electeth whom he wil ſaue, otherwiſe al should be damned a 85. b 199. It is neuertheles mixed with iuſtice b 938.
S. Michael Patron of the Church b 798.
Michas of the tribe of Ephraim, made and adored an idol. a 553.
Micheas prophecied before the captiuitie of the tenne tribes b 845.
Miniſters amongſt Heretiques are contemptible a 554.
Miracles are teſtimonies of truth a 164. 175. 360. 376. 748. b 781. 808. Falſeprophetes may doe ſtrange thinges, but not true miracles a 175. 748. b 589.
Modeſtie in familiar conuerſation preſcribed, b 389.
Monarchie of the Aſſyrians was begunne by Ninus a 42.
Monarchie of the Chaldees by Nabucodonoſor b 628. 771.
Monarchie of the Medes and Perſians, was ſet vp by Darius b 788. 988.
Monarachie of the Grecians by Alexander b 892. 999.
Monarchie of the Romanes by Pompeius b 792. 1003.
Moyſes was protected by Gods ſpecial prouidence a 157. His killing of the Aegyptian was lawful, but not to be imitated a 159. He was as the God of Pharao a 170. He was a Prieſt a 275. b 181. Chiefe
gouernour of the people, both temporal and ſpiritual. a 164. 206. 275. So long as he held vp his handes in prayer, the people preuailed in battle. a 211. He ſawe more Myſteries then other Prophetes. a 247. b 438. His face appeared glorious a 249. He was buried by Angels, a 468. His praiſes, b. 438.
Murmuration ſeuerly punished, a 348. 350. 355. 379. 1020.
Muſique is of great force a 604. gratful in Diuine ſeruice a 860. b 10. &c.
Myſteries are ſpiritual hid thinges aboue natural capacitie a 91. 141. 196. 320. See Names, Numbers Scriptures.
N
Naamans example excuſeth not English Schiſmatiques a 771.
Naboth was vniuſtly ſlaine by Iezabels procurement. a 755
Nabuchodonoſor vainly purpoſed to ſubdue al the earth a 1012. He confeſſed no God but himſelfe a 1014. 1018.
Nabuchodonoſor was not changed into the ſubſtance of a beaſt, but in shape, b 785 787. It is probable that he is eternally ſaued, b 785.
Nachors progenie, from whom Iſrael deſcended by Rebecca, a 76. 82.
•
13.
Nadab and Abiu were burnt to death for offering ſtrange fire a 280.
Nahum prophecied the deſtruction of Niniue after Ionas b 853.
Name of God moſt proper is, HE WHICH IS. a 162.
Names were geuen to al corporal creatures by Adam. a 7.
Names are ſometimes myſtical a 65. 76. 105. 111. 112. 349. 977.
Names are ſometimes tranſlated according to their ſignification a 832.
Nations and principal tongues ſeuentie two. a 43.
Nazareites a Religious order a 335. 545. 709.
Nehemias writte the booke which is alſo called the ſecōd of Eſdras, a 962. His commiſeration of his countries calamities a 963. by his eſpecial induſtrie Ieruſalem was reedified 964. &c.
Nemrod an Arch heretique a 42. 45. 48. Afterwards called Saturnus, the father of goddes a 49.
Nigardnes is iniurie to manie b. 393.
Niniuites repenting, faſted, & were ſpared from ruine b 844. The greatnes of the citie. ibid. at laſt it was deſtroyed. b 855. 856. 863.
Noe a iuſt man a 21. 24. 26. and perfect a 24. b 438. a figure of Chriſt a 40.
Noes floud a notorious example of Gods iuſtice a 28. his ſacrifice was very gratful to God a 37. 47.
Noueltie in Religion is a marke of Infidelitie, and hereſie a 429. It pleaſeth carnal men, a 462.
Numbers are ſometimes myſtical a 141. 267. 320. 327. 328. 1110. b 234. 266. 670. 830.
O
Obedience ought to be prompt, and ſometimes blinde,
•
9. 602. b 397. 477. 5
•
7.
Obſtinate ſinners doe rarely repent in the end b 378. but become deſperate b▪
488. 533.
Occaſion of ſinne muſt be auoided, a 88. 138. 1095. b 379. 386. 435.
Olimpiades beganne to be counted about the yeare of the world. 3247. b. 1089.
Ominous ſpeach a 82▪ 598.
Onias a moſt godlie Highprieſt b 951. and Martyr b 956.
Oolla and Ooliba the kingdomes of Iſrael and Iuda b 715.
Oratories in priuate houſes a 1023.
Origens hereſie, that al shal be ſaued b 188▪
Original ſinne is contracted from Adam▪
a, 9▪ 30. b 99. 396. 431. 513.
Oſee prophecied of the captiuitie of both the kingdomes, b 810.
Othes falſe, or of vnlawful thinges doe not binde. a 269.
Othes by falſe goddes are vnlawful, a 421.
Othes require▪ truth, iuſtice, and conſideration b 406. 554. 556.
Oyle vſed in conſecration of Altars, a 59. 101. of Prieſtes a 95. 277. of Kinges a 590. 604. 639. 645.
Oyles were of two ſortes a 95.
Oz
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was ſtriken dead for touching the Arke, a 647.
P
Parables are pithie Allegorical ſentences. a 1092. b 268. 281.
Paradiſe is defended by Angeles, fire, and ſword a 13.
Paralipomenon ſignifieth a ſupplement of thinges omitted, a 817.
Parentes muſt be honoured and loued, firſt of al neighbours a 216. b 373.
Partialitie is iniuſtice b 391.
Paſchal lambe with the rites and ſignification a 184. was a figure of Chriſts real preſence in the B. Sacrament a 187.
Paſchal feaſt a 225. 307. 381. 430.
Paſch made very ſolemnely by King Ioſias a 812. 930.
Paſtors shal alwaies be amongſt the faithful people, b 539. 697. 738. 850. Their office is to feede, and to rule, b 850. 85
•
. 886. They muſt doe as they teach, a 970. Otherwiſe they are iniurious to Gods word, b 394. They muſt crie and not ceaſe b 533. 539. 678. 734. 845. 871. 935. When they haue leaſure frō preaching, they muſt imploy their labours in writing, b 428.
Patience much commended in the Prouerbes, in manie places. It kepeth from deſperation b 376. and bringeth content b 849.
Patriarches in the Law of nature were al Prieſtes, and gouerned the Church a 212. They continued by perpetual ſucceſſion to the Law of Moyſes a 35. 50. 206.
Peace is forbidden with Infideles a 2
•
6.
Peace is a reward of keping Gods law, a 315. 856. 1017. b 233. 273. &c.
Peace and warre, both neceſſarie vpon iuſt occaſions▪
b 321.
Peacemakers rewarded b 286.
Penaltie of original ſinne remaineth in al mankind a 33.
Penance neceſſarie a 32. 47. b 619. 826. 994. with contrition, confeſſion, and ſatisfaction▪
a, 32. 685. 934. 977.
Penitentes muſt haue humilitie, and confidence a 594. 1020. 1042. 1043.
People muſt lerne of their paſtors, a 215.
Peregrination, or pilgremage to holy places, a 84. 899.
Perfection in this life, is to tend to perfection a 63.
Perſecuters loue treaſon, not traytors a 548. b 893.
Perſecuters doe pretend falſe cauſes againſt the innocent b 618▪ 789. 914. 930. 954.
Perſecution of foure ſortes b 170.
Perſecution muſt be borne with patience a 74. 155. 156. 158. 750. 964. It can not hinder the Church b 17. 883.
Pharao by abuſing Gods benefites hardned his owne hart a 173. 178. 179. 181. 191. 582.
Philo a Iew writ the Booke of wiſdome before Chriſt b 343.
Phinees killing a malefactor, is not to be imitated by priuate men a 374. His zele commended b 196. 439.
Pietie is preferred before lerning b 382.
Pilgremage. a 84. 899.
Places ſanctified a 140. 160. 232▪ 259. 423. 478. 700. 785. 879. 9
•
5. b 2
•
3.
•
46. 760. Alſo reſpected by painimes b 956.
Politique worldlinges perſecute innocents againſt their conſcience b 983.
Prayer a 17. 31. 34
•
. b 715. 965. Sette forme of prayer & praiſes a 880. 921. 935. b 965. 1002.
Prayer with faſting & almes a 1006. b 825.
Prayer & ſacrifice for the dead. 978. 996. It is hitherto obſerued by the Iewes b 979.
Prayſe of Sainctes and good men redoundeth to Gods praiſe b 937.
Preaching a neceſſarie office of Paſtors b 533. 539. 678. 734. 845. 850. 853. 871. 886. 935.
Predeſtination ſuppoſeth the meanes of iuſtification, and ſaluation. a 84. 201.
Prerogatiues of man in his creation. a. 5.
Preſumption of proper ſtrength depriueth men of Gods aſſiſtance b 909. 995.
Pryde is the roote of al ſinnes. b 387.
Prieſthood, a 32. 47. 274. b 994.
Prieſthood and Law ſtand and are changed together a 32. 326.
Prieſts proper office is to offer ſacrifice a 57. 276. 295.
Prieſtes conſult God for others a 486. They are called goddes a 171. High Prieſt called Prince a 304. and Princes called Prieſtes a 651. 677. 859.
Pagan Prieſtes much eſteemed in their owne nations. a 143. No prieſt at al amongſt Proteſtantes a
•
6.
Princes of euerie familie, in the law of nature, were Prieſtes a 212.
Proceſſion made by Prieſtes & people a 479.
Prodigalitie diſſipateth that which the wiſe gathereth b 300.
Prodigees are ſignes of Gods wrath b 958.
Promiſes of God are conditional a 415. 496. 905.
Prophecie is a principal diuine benifite geuen to few for the good of manie b 449.
Prophecies are called viſions b 450. and are certaine. b 718. 736. Light of Prophecie is more clere, then the light of faith: b 450. Euerie Prophet perfectly vnderſtandeth that he is illuminated b 797. None can prophecy but by Gods illumination b 510.
Prophecie vttered conditionally is true, though the euent folow not b 620.
Prophets viſions are limited a 789. Al prophetes moſt principally ſpeake of Chriſt b 449. manie Prophetes are hard to be vnderſtood. b 450. 675. 749. 797. 803. 8
•
3. 844. Why they are obſcure, b 451.
Manie Prophecies are vttered in factes a 731. b 570. 580. 595. 628. 69
•
. 815. Foure greater Prophetes, and twelue leſſe b 809.
Propitiatorie of God a 229. 293. 342.
Proteſtantes doctrine concerning hardning of hart a 171.
Prouerbes are common, briefe, pithie ſentences b 268.
The booke of Prouerbes perteyneth particularly to beginners, Eccleſiaſtes to ſuch as procede, and the Canticles to the perfect in pietie. b 333.
Prouidence of God in mens actions a 136. 166. 176. b 262. &c.
Prudence requiſite in al actions. a 137. 1043. b 427.
Prudence in diſpoſing ſouldiars to fight fortifieth the armie. b 928.
Prudence chooſeth the leſſe danger, or euil in diſtreſſe. 937.
Pſalmes and Canticles are more ſpecial praiſes of God b 11.
Pſalmes 150. al made by Dauid. b 3. 4. 19. 174. 176. The whole booke called the Pſalter b 13. It is a Summe of al other Scriptures b 5. & the Key of al other Scriptures. b 6. It ſelfe hath tenne keyes, or principal Articles of Diuine doctrine. b 7. 8. It is compoſed in verſe b 9. more ancient then any prophane Poetrie now extant b 10. It was written for manie cauſes: eſpecially for Diuine ſeruice in the old, and new Teſtament b 11. 12. 109. Manie Pſalmes perteine to the new Teſtament b 21. Seuen laſt Pſalmes inſtruct more particularly how to praiſe God. b 260. Number of Pſalmes myſtical b 266. Titles of the Pſalmes were added by Eſdras and the Septuagint. b 19.
Biſhops are bound to be skilful in Dauids Pſalter. Other Prieſtes to haue competent knowlege therin. b 13. 93.
Punishment for ſinne. a 15. 23. 33. 69. 656. 685. 1088. 1091. b 101. 376. 383. 705.
Purgatorie. a 33. 711. b 24. 77. 384. See Prayer for the dead.
Pu
•
illanimitie in a ſuperior is iniuſtice. b 391. In al others a ſinne, contra
•
ie to iuſt zele, b 417.
Pythagoras taught tranſmigration of ſoules. b 1000.
Q
Quales were ſent miraculouſly amongſt the Iſraelites. a. 207. 347. b 193.
Queene of Saba viſited Salomon, and admired his wiſdome. a 727.
R
Rachel a figure of the Catholique Church. a 103. She was buried in Bethlehem. a 111. Her weeping was prophetical. b 603.
Rahab deliuered two Iſraelites from danger. a 472.
Rainbow was before Noes floud, but was afterwards ſet for a ſigne of Gods mercie. a 38.
Razias killing himſelf is not to be imitated. b 984.
Rechabites a religious order b 613. 995.
Recidiuation aggrauateth ſinnes. b 611.
Redemption by Chriſt. a 12. &c. b. 16. &c. See Chriſt.
Relaxation of the captiuitie foreſhewed. b. 747. performed. b 933. 944. &c.
Religious orders. a 335. 545. b 613. 995.
Reliques. a 153. 191. 290. b 949. 996.
Remiſſion of ſinnes. a. 294. 577. 926. &c.
Remiſſion of iniuries with diſcretion. a 1048.
Repentance neceſſarie. a. 32. 47. 1074. b. 65. 465. See Penance.
Reſtitution. a 223. 270.
Reſurrection. a 34. 48. 203. 712. 936. 1083. b 49. 485. 546. 743. 996.
Rewardes of good woorkes. a 76. 1102. b 199. 393. 395. 448. 543. 579.
Rewardes temporal in the old Teſtament. a 157. 190. 451. 682.
Rocke of the Church is Chriſt. who alſo made S. Peter the rocke therof b. 5. 77.
Rodde of Aaron brought forth buddes, flowers, and fruict. a 359.
Rome begane to be built about the yeare of the world. 3. 71. b. 1089.
Romane Monarchie was greater then the former. b 792. 1003.
Ruth a Moabite prefigured the vocation of Gentiles. a 564. She was very commendable for her vertues. a 569. A comforte to the Gentiles in that Chriſt deſcended from her. b 473.
S
Sabbath daie (that is our ſaturdaie) inſtituted. a, 7. 216. 250. 307. 430. 756. b 947.
Sackcloth worne for penance, a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838.
Sacramentes of Circumciſion. a 65. of hoſtes for ſinne. 267. of conſecrating Prieſts. 275. of diuers waſhinges, and purifications. 288. and manie others in the old Law. More in number, leſſe in effect
then the Sacramentes of Chriſt. a 705.
Sacramentes of the New law for moſt part were prefigured in the old Teſtament. a 199. 32. 705.
Sacrament of the Euchariſt was prefigured. a 150. 188. 210.
Sacrifice is due to God only, as Lord of al creatures. a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent ſoeuer. a. 15. 219. 528. 705.
Sacrifice is the proper office of a Prieſt. a 57. Three kindes of Sacrifices. a 262.
Sacrifice ordained for three cauſes a 264. b 581. Diuers for diuers ſinnes: a. 267. for diuers feaſtes: a 380. with diſtinct hoſtes appointed by the Law. a 425.
Sacrifice in beaſtes, birdes, and other thinges myſtical. a 60. 362.
Sacrifice by the Law of Moyſes limited to one place. a 423. 510. 707. 873. by diſpenſation in other place s. a 519. 545. 707. 893. And in the new Teſtament one online Sacrifice in al places of the world. b 884. 993.
Sacrifices of the old Law to be changed. b 69. 98. 884. 993.
Sacrifice of the Euchariſt perpetual to the end of the world. b 280. 544. 885. 993.
Sacrilege ſeuerely puniſhed. b. 953.
Sacrilegious murther reuenged. a 908.
Sainctes are to be honoured. a 8. 34. 218. 531. 935. b 252. Are lawfully, and profitably inuocated. a 33
•
245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughtes. a 605. 107. b 541. 578.
Salathiel the ſonne of Iechonias, and father of Zorobabel, was borne and died in the captiuitie of Babylon. a 824. 947. 951. b 865.
Salomon ſignifieth Pacifier: was alſo called Eccleſiaſtes, the Preacher: and Idida beloued: He writte three bookes. b 333. 334. He was alſo called the Gatherer. b 314. & Lamuel b 315. He prefigured Chriſt in diuers reſpectes. a 856. b 131. 166.
Salomon depoſed Abiather by extraordinarie commiſſion a 692.
Salomons ſaluation is doubtful a 732. 866. b 354.
Salt ſignifieth diſcretion, and was required in euerie ſacrifice. a 265 361. It maketh ground barren. a 537.
Saluation dependeth vpon grace and merites. a 33. b 267. 994. See workes meritorious.
Samaria the head cittie of the tenne Tribes. a 737.
Samaritanes Schiſmatiques. a 734. fel into manie ſectes a 744. 798. 941.
Samſon a Nazareite, and a figure of Chriſt. a 545. 553. He did manie ſtrange great thinges. a 548. &c. He ſinned not in killing himſelf with the Philiſtimes. a 553. &c. 941.
Samuel of the tribe of Leui prophecied a childe. a 574. He annointed Saul King a 590. Alſo Dauid. 604. He appeared after his death
a 631. b 441.
Sanaballat procured licence for Manaſſes to build a ſchiſmatical temple. b 960. 1000.
Sapiential bookes teach the way to ſerue God, b 267. Al fiue are Canonical Scripture. b 268.
Saraias Highprieſt ſlaine in Rebla. a 816. b 997.
Satisfaction. a 32. 270.
Sauiour properly perteineth to Chriſt: is alſo attributed to ſome men. a 128. 521.
Saul the firſt King of the ſraelites began wel. a 587. 595. He afterwards offended in diſobedience, and preſumption. a 596. 602. 837. He was releeued in ſpiritual afflition by Dauids muſique a 704. Of great enuie he hated and perſecuted Dauid. a 610. In diſtreſſe he conſulted a Pithon ſpirite. a 629. And in deſperate extremitie killed himſelfe. a 635.
Scandal hurteth the weake, not the perfect. b 233.
Schiſme and heretical conuenticles muſt be auoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896.
Schiſmatical Temples in Garizim, and in Egypt b 800. 960. 1000.
Schoole of paganiſme was ſet vs in Ieruſalem by Iaſon an Apoſtata. b. 955.
Scriptures are of moſt eminent auctoritie. a 3. They haue foure ſenſes. a 4. Yea many literal ſenſes. b 19. 188. Myſtical ſenſe is ſometimes as certaine as the literal. b 8
•
1. They are hard to be vnderſtood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758.
Scriptures ſeeming contrary, are reconciled by tenne rules a 820.
They can not in deede be contrary one place to an other. ibid. b 293.
They are beſt expounded by the holie Fathers a. 251. b 14.
Secreſie iuſtly enioyned, or promiſed bindeth in conſcience. b 434.
Sectes of Panimes▪ Barbariſme, Scythiſme, and Greciſme a. 48.
Manie Sectes alſo of the Schiſmatical Samaritanes. a 798. 941. Innumerable amongſt the Grecians b 1000.
Sepulchers, a 33. 151. 515. Chriſts ſepulcher glorious. b. 468. 527.
Serpentes moſt craftie. a. 9.
Serpent of braſſe erected for curing infirmitie. a 336. b 366. Afterwards broken in peeces. a 799.
Seruice of falſe goddes doth not appeaſe them. a 915.
Seuen times ſignifie ſeuen yeares. b. 783.
Seuentie two Interpreters of the Hebrew Bible into Greke b 1000
Shamfaſtnes is ſometimes good, ſometimes vicious. b 379.
Simon High prieſt and general captaine b 936. 1003.
Simonie committed by Giezi a 770.
Sinne entred by enuie of the Diuel. a 11.
Sinnes before the floud were great in foure reſpectes. a 23.
Sinnes of commiſſion and omiſſion. a 272. b▪
820.
Sinnes leſſe and greater, or venial
and mortal. a 401. 407. b 399.
Sinnes of al ſortes muſt be puniſhed a 9. 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888.
Sinners for puniſhment are ſuffered ſometimes to fal into other ſinnes. a 455. 463. 492. 577. 910. b 389. 572. 679▪ 697. 808. 833.
Al ſinnes are remiſſible during this life, a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706.
Some ſinners are of the Elect, and shal be called, and iuſtified. b. 8
•
1.
Sinful people are often vnconſtant. b. 627.
Slouth breedeth contempt in this life, and damnation in the next. b. 404.
Sodome and Gomorrha were deſtroyed with brimſtone. a 70.
Sonnes of God are the faithful godlie people. a 20.
Sophonias prophecied the captiuitie of the two tribes. b 861.
Soules of men are dayly created. a 6. b 3
•
8.
Soules departed, may be releeued by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996.
Soules ſometimes appeare, aſſuming bodies▪ after death. a 632.
Spartians otherwiſe called Lacedemonians deſcended from Abraham. b 933. 934.
Succeſſion a ſpecial proofe of true doctrine. b 926. 934.
Succeſſion of ſpiritual Gouernors prooueth their auctoritie. a 35. 50. 115. 206. 317. 713. 828. 8
•
0. 939. 984. b 926.
Succeſſion of Patriarches, and of Highprieſtes. See Supreme head of the Church, and the Historical table.
Succeſſion conſerued in the Machabees, after the apoſtacie of Manaſſes, Alcimus. &c. b 956. 1004.
Sunne a very excellent▪ creature, but not ſo excellent as man. b 398.
Sunne ſtood the ſpace of a day. a 488. Returned backe▪ tenne degrees. a 805. b 505.
Supreme head of the Church. a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004.
Sure
••
eshipe is dangerous. b 276.
Suſanna was deliuered from falſe ſentence, by Daniel conuincing the wicked Iudges. b 805.
Suſpenſion from Prieſtlie function▪
a 811.
Suſtenance is the proper hyre of ſpiritual woorkmen. a 55.
Swearing by creatures. a 131. See Othes.
Swete anſwer appeaſeth anger a. 532. b 289. 381.
T
Tabernacle deſcribed, a 230. &c. finiſhed and erected. a▪
259. It ſignified the Church of Chriſt. ibid.
Temperance in feaſting. a 134. 1037.
Temple intended by Dauid. a 648. 848. was built by Salomon. a
699. 871▪ It was deſtroyed by the Chaldees. a 815. 933. b 648. 658. and reedified after the relaxation from captiuitie. a 945. &c. But the former was more excellent. a 948. b 868.
The ſecond was prophaned, and much impared by Antiochus Epiphanes. b 893. 959. but recouered and clenſed by Iudas Machabeus. b▪
905. 970. 1002.
It was enlarged and adorned by Herod▪
b 1003. and finally deſtroyed by the Romanes b 545.
Temples ſchiſmatical were built in Garizim: and in Egypt. b 960. 1000.
Temporal paine remaineth due after ſinne is remitted. a 33.
Tenne Tribes in great part fel into ſchiſme and Idolatrie, a 734. but not al a 744. 750. 941. 992. 1010. Manie of them returned from captiuitie. a 982. b 600. 602. 743.
Two tribes, and tenne tribes are called by ſundrie names, b 810.
Tentations happen to the ſtrongeſt, but hurt them not. b 919.
Teraphim ſignifie images, as wel lawful as vnlawful. a 103. 612. b 813.
Thau the Hebrw letter had the forme of a Croſſe. b 688.
Time is ſhort in compariſon of eternitie. a 1077. 1084.
Time or ſeaſon is to be conſidered and obſerued. b 320.
Tithes payed in the law of nature, and of Moyſes. a 59. 319. 418. 986. b 887.
Tobias his booke is Canonical a 989. 990. He neuer yelded to ſchiſme, nor idolatrie a 941. 991. He prophecied. a 1008.
Tongues diuided in Babel. a 43.
Traditions were long before Scriptures. a 3. They are neceſſary and certaine. a 397. 409.
Traitors do commonly calumniate good gouernours, b 954.
Tranſlations doe not fully expreſſe the ſenſe of the original tongue. b 374.
Tranſubſtantiation confeſſed by Rabbines. b 993.
Treaſure of ſatisfactorie workes in the Church. a 1069.
Tribulations are profitable to men. a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711.
Trinitie of Diuine Perſons in God. a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989.
Truth muſt be auouched. b. 380.
V
Vanitie deſcribed by Salomon. b 317. &c.
Venial ſinnes. a 157. b. 34. 305.
Verſe more pleaſant to the minde, and more eaſie to be remembred. a 460. b 11.
Vertues deſcribed and commended in al the fiue Sapiential bookes. b 267. &c. more particularly. b 282. to the page. 313.
Vertue afflicted moueth to compaſſion. b 957.
Veſtments of Biſhops, and Prieſtes, a 234. ſignifie vertues requiſite in Clergie men▪
a 236.
Vinetree ſignifieth the Church b 698.
Virginitie. a 542. It is a great bleſſing, and meritorious ſtate in the Church of Chriſt. b 530. preferred aboue Mariage. b 531. 995.
Viſion of God is perfect felicitie, a 247. b 38.
Viſions of the Prophetes are often obſcure, b 675. 749. 871.
Vnion domeſtical, and ciuil is neceſſarie, before peace can be made with ſtrangers. b 743.
Vocation to ſpiritual functions is neceſſarie. a 234. 251. 323. 326. 346. 792. b 588.
Vowes. a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843.
Vnlawful vowes do not bind. a 542. Yet Iepthe is otherwiſe probably excuſed in ſacrificing his daughter a 543.
Vſurie is forbidde. a 224. 313. 443. b 34. 105. 310. 705. 714.
W
Warres often made by Gods ſeruants. a 55. 211. 366. 385. 403. 414 440. & Seq. In the bookes of Ioſue, Iudges, Kinges, and Paralipomenon. Alſo b 896. 986. Smale numbers ouercame greater. b 931. &c. In warres a iuſt cauſe is the beſt armour. b 966.
Water made ſwete by Moyſes throwing in a peece of wood. a 195. By Elizeus caſting in ſalt. a 763.
Water drawne out of rockes. a 211. 365. 417. 978. b 144. 193. 207.
Water procured by Elizeus, a 765.
Waters of the redde ſea ſtood like to walles. a 193. Likewiſe of Iordan. a 474. b 207.
Water of luſtration holie,
•
340.
Wemen being vertuous and prudent, are preferred before riches, beautie. &c. b 315. Some moſt excellent both in the old, and new Teſtament. b
•
16.
Wemen in extreme hunger did eate their owne children. a 774. b 655. 658. Likewiſe men ſometimes did the ſame. b 663. 681.
Widohood is a holie ſtate of life. a 1035.
The Booke of Wiſdome is Canonical Scripture. a 989. b 343. 349.
Wiſdome taken three waies: Increated, which is God himſelfe; Spiritual wiſdome; and Humane wiſdome. b 270. 353. 355.
Wiſdome ſpiritual comprehendeth al vertues, and diuine giftes, and compriſeth al the meanes wherby God is ſerued, b 267. conſiſteth in keping the law of God. b 582.
Wiſdome (and therby eternalglorie) is attained by gradation from vertue to vertue. b 352. 995.
Wiſdome conſidereth thinges paſt, preſent, and to come. a 463. eſpecially it conſidereth the Creator, ad ſupernatural vertues. a 1091.
Wiſemen are moſt humble. b 313. Worldly wiſe are not to be conſulted in ſpiritual thinges. b 385.
Worldlie men thinke the Church may be deſtroyed by perſecution. a 165.
Workes neceſſarie to ſaluation. a 33. b 267. 994.
Al workes are not ſinful. a 23.
Workes without true faith, or
grace may merite temporal reward, but not eternal. a, 784. b 34. 728. 764.
Workes done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995.
Workes of mortification. a 272. 593. 1021. b 126. 331. 395. 901.
Workes of ſupererogation. a 920. 936. b 530. 613. 952. 995.
Al voluntarie workes ſhal be rewarded or puniſhed. a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706.
Y
Yeares myſtical: The ſeuenth yeare the ground reſted, a 312. debtes were remitted amongſt the Iewes. a 428. the fiftith yeare was Iubelie, with remiſſion of ſeruitude, and teſtauration of inheritance. a 312.
Younger muſt regard and eſteme the iudgement of elders. b 433.
Younger brother for myſterie preferred before the elder, as Iacob before Eſau. a 85. Ephraim before Manaſſes. a 146. Moyſes before Aaron. a 169. Dauid, and Salomon before their elder brethren, a 604. 688.
Youth is the fitteſt time to get vertue, and knowledge. b 332. 448.
Z
Zachatias Highprieſt was ſlaine by Ioas King of Iuda. a 908.
Zacharias the Prophet exhorted to build the Temple. b 868.
Zele is an indignation riſing of loue. b 827.
Zele is neceſſarie in iuſt religious cauſes, diſcretly vſed. a 982. 986. 993. b 55. 126. 898.
Zele of Simeon and Leui was iuſt, but not diſcrete, a 109. 149. 1023.
Zele of Moyſes againſt Idolaters. a 244. of Phinees againſt fornicators. a 374. b 196. 439. of Dauid to Gods publike ſeruice. a, 647. 648. b 55. 115. 126. 256. of Elias againſt falſe Prophetes. a 747. of Matthathias againſt perſecuters of the Church. b 896. And of his ſonnes, and other Machabees in aduancing Religion. b 899. &c.
Zele of Dauid, Ezechias, and Ioſias aboue other Kinges in deſtroying idolatrie. b 445.
Zele of certaine Chriſtian kinges rewarded with glorious titles. a 475.
Zorobabel chief Duke, & Ieſus the Highprieſt with others built an Altar, a 947. and the Temple after the captiuitie. a 951. b 866. Which was a figure of the Church of Chriſt. b, 868.
FINIS.
Cenſura trium Theologorum Anglorum, extra collegium commorantium.
NOS infraſcripti, perlecta hac veteris Teſtamenti verſione, cum Librorum Argumentis & capitum; cum
que
Annotationibus, ac Recapitulationibus ſuis locis inſertis; nihil inuenimus, quod Fidei Catholicae, aut bonis moribus repugnet: ſed econtrà reperimus Tranſlationem fidelem; reliqua docta & vtilia. Vtpote quae exactam temporum ſeriem; Eccleſiae, Paſtorum, Doctrinaeque Catholicae ſucceſſionem, ab ipſo mundi exordio deducunt; obſcuriora ſacri textus loca elucidant; haereſes huius temporis argumentis ex ipſo eodem textu collectis conuincunt; Eccleſiae Catholicae dogmata penè omnia confirmant. Ideo
que
ſummâ cum legentium vtilitate publcari poſſe iudicamus; ſi ordinarijs Librorum Cenſoribus hoc ipſum approbare beneplacitum fuerit. 1609.
IOANNES WRIGHTV
•
, Eccleſiae collegiatae Glorioſiſſ. Virginis, Cortracenſis Decanus.
MATTHAEVS KELLISONVS, S. Theologiae Doctor ac Profeſſor in Vniuerſitate Remenſi.
GVILIELMVS HARISONVS, S. Theologiae Doctor. Omnes aliquando Sacrarum Literarum in hoc Collegio Profeſſores.
You may pleaſe (curteous reader) to amend the more eſpecial errors happened in this Edition, by reading thus:
In the former volume:
Page 20. line 24. reade bodie &c.
Page 26. line 7. partitions.
Page 51. line 13. that bleſſe thee,
Page 57. line 29. SALEM.
Page 107. line 1. ſeing Eſau.
Page 227. line 6. to the twelue
Page 305. Adde in the margent: much more in the Church of Chriſt?
Page 727. line
•
4. nauie, and put out moniment, in the margent.
Page 846. line 39. reioyce, that
Page 910. line 40. and 41. Ioas did take Amaſias, &c.
Page 1064. line 39. how they eſcape manie miſeries, which are neuer borne, line 40. birth.
Page 1069. line 1. nor I gayneſay.
In the latter volume:
Page 24. after the laſt line, adde:
Others thinke he ſpeaketh of that Chuſi (or Chuſai) who reported to him the death of Abſalom. 2. Reg. 18. v. 31.
Page 268. read the foure laſt lines thus: thirtith chapter, either an other Auctor, or rather the ſame vnder an other title, and in prophetical ſtile, vttereth like diuine ſentences; adding in the laſt chapter, other excellent preceptes receiued of his mother: wherto he adioyneth the praiſe of a right wiſe woman: prophetically the Catholique Church.
Page 721. adde in the margent:
were paſtors of cattle here mentioned) ſubdued the Ammonites.
We haue alſo found ſome other faultes of leſſe importance; and feare there be more. But we truſt the reader may eaſely correct them, as they occurre.