shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prâ—â—aâ—leth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke †Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord †The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst †And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me †And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe †Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel †and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not †And Amalec came and fought against Israel in Raphidim †And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand †Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil †And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame †And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette †And Iosue put Amalec to flight his people by the edge of the sword †And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen †And Moyses builded an Altar and called the name therof Our Lord my exaltation saying †Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt †he tooke Sephora the wife of Moyses whom he had sent backe †and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie †And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword †Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God †And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her †Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent †Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them †And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians †and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt †Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them †Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God †And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night †Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night †To whom Moyses answered The people cometh to me seeking the sentence of God †And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes †But he said Thou doest not wel †thou art tâ—red with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it †But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him †and to shew to the people the ceremonies and rite of worâ—hipping and the way wherin they ought to walke and the worke that they ought to doe †And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâ—ice and appointe of them tribunes and centurions and quinquagenarians and deanes †which may iudge the people at al tymes and what great matter soeuer â—â—aâ— fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others †If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâ—eace †Which thinges when Movses heard he did al thinges that he had suggested vnto him †And choosing substantial men
againe to loue an aduoutresse 3. whom he maketh long to expect her husband to signifie Gods loue to the Synag gue 4. and the Iewes state in the new testament 5. who at last shal be conuerted to Christ AND our Lord sayd to me Yet againe goe loue a woman beloued of her frend and an aduoutresse as our Lord loueth the children of Israel and they haue respect to strange goddes and loue the kernels of grapes †And I digged her vnto me for fiftene peeces of siluer and for a core of barley and for halfe a core of barley †And I sayd to her Thou shalt expect me manie dayes thou shalt not fornicate thou shalt be no mans but I also wil expect thee †Because manie dayes shal the children of Israel sit without king without prince and without sacrifice and without altar and without ephod and without theraphim †And after this the children of Israel shal returne shal seeke the Lord their God and Dauid their king and they shal dread at the Lord and at his goodnes in the last dayes CHAP. IIII. Diùers great sinnes of both kingdomes 3. are the cause of great punishments threatned 15. yet the sinnes of Iuda are lesse excusable because they haue more meanes to serue God HEARE the word of our Lord ye children of Israel because there is iudgement to our Lord with the inhabitants of the land for there is no truth and there is no mercie and there is no knowlege of God in the land †Cursing and lying and manslaughter and theft and aduoutrie haue ouerflowed and bloud hath touched bloud †For this shal the land moorne and euerie one shal be weakened that dwelleth in it in the beast of the filde and in the foule of the heauen yea and the fishes of the sea shal be gathered together †But yet let not euerie man iudge and let not a man be rebuked for thy people are as those that gaynesay the priest †And thou shalt fal to day and the prophete also shal fal with thee in the night I made thy mother hold her peace †My people haue held their peace because they had not knowlege because thou hast repelled knowlege I wil repel thee that thou doe not the function of priesthood vnto me and thou hast forgotten the law of thy God I also wil forget thy children †According to the multitude of them so haue they sinned to me their glorie I wil change into ignominie †They shal eate the sinnes of my people and at their iniquitie shal lift vp their soules †And as the people so shal the priest be I wil visite their wayes vpon them and their cogitations I wil render to them †And they shal eate and shal not be filled they haue fornicated and haue not ceased because they haue forsaken our Lord in not obseruing †Fornication and wine and drunkenes take away the hart †My people hath asked in their wood and their staffe hath declared vnto them for the spirit of fornications hath deceiued them and they haue fornicated from their God †Vpon the heads of mountaines they did sacrifice and vpon litle hilles they burnt incense vnder the oke and the poplartree and the terebinth because the shadow therof was good therfore shal your daughters fornicate and your spouses shal be aduoutresses †I wil not visite vpon your daughters when they shal fornicate and vpon your spouses when they shal commit aduoutrie because they themselues conuerst with harlots and with the effeminate they did sacrifice and the people not vnderstanding shal be beaten †If thou fornicate ô Israel at the least let not Iuda offend and enter ye not into Galgal and goe not vp into Bethauen neither sweare ye Our Lord liueth †Because Israel hath declined as a wanton cow now wil our Lord feede them as a lambe in latitude †Ephraim is partaker of idols let him alone †Their banket is separated with fornication they haue fornicated the protectours therof loued to bring ignominie †The spirit hath bound him in his winges and they shal be confounded at their sacrifices CHAP. V. The prophet reprehendeth the priestes and princes of both kingdomes for drawing the people to idolatrie 8. denouncing captiuitie for the same HEARE ye this ô priestes and attend ye house of Israel and you the kinges house harken because there is iudgement for you because you are become a snare to speculation and a nette spred vpon Thabor †And victims you haue declined into the depth and I the teacher of them al. †I know Ephraim and Israel is not hid from me because now hath Ephraim fornicated Israel is contaminated †They wil not geue their cogitations to◠returne to their God because the spirit of fornications is in the middes of them and they haue not knowen the Lord. †And the arrogancie of Israel shal answere in his face and Israel and Ephraim shal fal in their iniquitie Iudas also shal fal with them †In their flockes and in their heardes they shal goe to seeke the Lord and shal not finde he is taken away from them †They haue preuaricated against the Lord because they haue begotten strange children now shal a moneth deuoure them with their partes †Sound with the trumpet in Gabaa and with the shaulme in Rama howle ye in Bethauen behind thy backe ô Beniamin †Ephraim shal be in desolation in the day of correction in the tribes of Israel I haue shewed faith †The princes of Iuda are become as they that take the bound I wil power out my wrath as water vpon them †Ephraim is suffering calumnie broken in iudgement because he began to goe after filthines †And I as it were a mothe to Ephraim and as the rotte to the house of Iuda †And Ephraim saw his sicknes and Iuda his band and Ephraim went to Assur and sent to the king reuenger and he shal not be able to heale you neither shal he be able to loose the band from you †Because I as it were a lionesse to Ephraim and as a lions whelpe to the house of Iuda I I wil take and goe I wil take away and there is none that can deliuer †Going I wil returne to my place vntil you fayle and seeke my face CHAP. VI. By afflictions the people wil returne to God and hope in Christ to come 4. both the kingdomes sinning 6. and thincking to be spared for their sacrifices neglecting workes of mercie 7. shal be punished 11. but at last deliuered from captiuitie IN their tribulation early they wil rise vp to me Come and let vs returne to our Lord. †Because he hath wounded and wil heale ys he wil strike and wil cure vs. †He wil reuiue vs after two dayes in the third day he wil raise vs vp and we shal liue in his sight We shal know
secure True testimonie Liberalitie Industrious trauel Solide doctrine True testimonie VVise fitte magistrates Pa 〈…〉 ce â—â— teachers â—oyâ—ltie to kinges and Prâ—nâ—es Don estical peace A good wife is Gods gift Diligence Obedience Almes dedes Moderate chastâ—â—meâ—t Patience Folow good counsel Trust in God Good wil to helpe the poore Feare of God Diligent trauel Iust correction Honour of parents Desire to lerne True testimonie Feare of eternal punishment Sobrietie Obedience to Princes Concord Industrie Profound counsel Fidelitie Sinceritie Execution of Iustice Neceâ—sitie of grace â—â—quitie Good toward â—â—â—es Right vse of senses Diligent trauel Prudence Knowlege is 〈…〉 ewel Secu 〈…〉 in â—â—eâ—â—snipe Truth Counsel in warre Consult with the faithful Honour of parents Law ful gaine Meeknes Equitie Trust in Gods prouidence Performance of vowes Publique iustice Puritie of minde Three kinglie vertues Prudence with fortitude Punishment of sinnes Gods prouidence ch 14. v. 12. 16 v. 2. Mercie and iudgement Humilitie Fortitude Truth Equitie Right in hart Domestical peace Commiseration Chastisment of sinne Charitie Almes dedes Almes in secrete Iust punishment Obseruation of orders Temperance paâ—cimonie Pietie Domestical peace Frugalitie Iustice and mercie Fortitude Guard of the tongue Modestie Diligent trauel Liberalitie Sinceritie in religion True testimonie and found doctrine Amendment of faultes Conformitie to Gods wil. Gods grace necessarie Honest fame Contentment with out state Prudence Pouertie of spirite Care of the soules health Good custome in vertues Diligent trauel Equitie Almes dedes Better to geue then to take Expel the incorrigible Cleanes of hart The godlie prosper Fortitude Care of chastitie Chatisment Compassion :: Rules of wisdom are necessarie profitable and vpon practise found pleasant rightly directing al our thougtes wordes and dedes Care of the poore because they are deare to God Flee from euil companie which may corrupt thee Auoide suretishipe leâ—t thou fal into distresse Kepe ancient traditions Diligent trauel Modestie and discretion at the table of great persons Mediocritie of riches and contentment with meane state Eate not with a niggard lest he be secretly greued ouâ—wardly dissembling and thyself repent it Aduise not the vncapable Hurt not orphanes for they are deare to God Diligent studie of wisdom Moderate chatisment profiteth youth Vertues of children are ioyful to the parentes Contentment with Gods wil. Hope of reward Lerne and practise vvisdom Sobrietie and Temperance Honour of parents VVisdom most precious See v. 15. and 16. Bodelie and spiritual puritie So brietie alvvayes necessarie Detest drunkennes Drunkennes is deceiptful dangerous beastlie hurtful to others senselesse and vnsatiable Flee euil companie lest thou be alured to vice VVisdom and vertues not wickednes do prosper temporally and spiritually Counsel in warres and other great affayres Good purposes Report wel of others Fortitude VVorkes of mercie according to our ha biliue VVisdom is swete and geueth hope Toleration of others imperfections * Oftentimes S. Aug. li. 11. c. 31. ciust VVith out which none liueth Charitie towards enemies Haue peace with al so much as may be Loialâ—ie to God king Equitie in iudgement condemning the guiltie deliuering the innocent is very gratful to al. Order in al affaires Discretion in bearing witnes Reuenge not Diligent labour and vigilance to prouide necessaâ—ies and to auoide beggerie A iust man falling into venial sinnes is not therby vniust nor Gods enimie Al sinnes are not mortal The 2. part More Parables of Salomon gathered by others Gods workes are not al reueled Kinges haue some secretes Publique iustice and punishment of sinne Modestie and Humilitie Care of others fame Compose controuersies secretly rather then contend in publique court Speake in due time Prudent admonition Diligence in publique affaires Performance of promised industrie Meeknes * 〈…〉 â—eare Temperance Modestie True testimonie Trust not a dissembler * A consuming 〈◊〉 hard earth Striue not with the incorrigible Alacritie Charitie towards enimies Rom. 12. Heare not detraction Domestical peace Ioy of wel doing Profession of truth Humilitie in knowlege Gouernment of the tongue Aduance not the vicious Patience in false sclander Chastisment Answer a foole wisely detecting his follie Place fitte men in office VVise men in authoritie Vertuous in honour and Lerned to teach Make fooles to kepe silence Returne not to sormer sinnes Humble opinion of thy self Fortitude Profitable laboures At least some good worke Loue not idlenes 2. Pet. 2. Intermedle not in brawles Vnfained friendshipe especially in familiar acquantance Punish batemakers Pacific the wrathful Heare not whisperers of euil reportes Flee from hypocrites VVhose flaterie and soft speach are suspicious they wil fal at last into their owne trappes truth preuailing Trust not to future vncertainties Praise not thyself Beware of a fooles wrath for it hath no mercie Loue freindlie seueritie not enemies flaterie Temperance in meate Iust care of thy familie Esteme freindlie counsel Old friendes are better surer then a kinsman Be wise euen for thy fathers sake Foresee and preuent dangers Trust not enimies Suspect extraordinarie curtesie Tolerate incorrigible brawlers with patience lest they become worse by thy striuing to amend them Conserue that is good Conscience is best witnes Contentment with our state Humilitie desireth not praise Right of hart Strine not to teach a foole Discharge thy dutie VVhiles thou art in this life Be content with thinges necessarie and they shal be geuen to thee Mat 6. v. 33. Innocencie is without feare General pietie of the people procureth Gods fauour Neighbourlie compassion Zele of iustice Remember the day of iudgement Honestie and pouertie No want nor waste Just gaine in traffike Obedience to magistrates Geue counsel sincerely Humilitie in authoritie Place the godlie in office Acknowlege thy faultes Feare to offend Clemencie in princes and prudent liberalitie Reuenge bloudshed Harmles life Diligent labour Iust dealing Iust iudgement Moderate gaine Freindlie correption To robbe parents is a greuous crime â—â—alt not thyself Trust not thyne owne iudgement Almes dedes Godlie magistrates Loue to â—â—e corrrected Choose godlie magistrates Loue wisdom Iust and liberal magistrates Sincere amitie Iust joy of the wickeds fal Compassion of the poore Care of common good Contend not with a foole Defend the iust Discretion in iust anger Derestation of lying Contentment in state of life Equitie in iudgement Chastisment of youth God neuer permitteth al to be euil Instruct children Pray to haue good Pastors Compel the froward to obey Consideration in speaking Subdue the flesh to the spirite Meeknes Humilitie Participate not with sinne Feare not men in Gods cause remembring that God is Iudge of al. Hate al wickednes Obey spiritual and temporal parents The fourth part Other singular precepts with prayse of a prudent woman :: The wisest man best knoweth that he wanteth much of perfect wisdom yet in his humilitie supposeth that others haue attained some what more then himself :: Christ the Sonne of God is wisdom it self and as the Sonne of man hath perfect wisdom :: Bondslades are to be
if it haue not workes is dead in it self c. 2. v. 17 And by workes Abrahams faith was consummat v 22. And concludeth thus Do yee see that by workes a man is iustified and not by faith only v. 24. CHAP. XVI Sarai geueth her handmaid Agar as a wife to Abram 4. who conceiuing despiseth her mystresse is therfore afflicted flyeth away 7. But is warned by an Angel to returne and humble herselfe 15. which she doth and beareth Ismael SARAI therfore the wife of Abram had brought forth no children but hauing an handmaid an Aegyptian named Agar †she said to her husband Behold our Lord hath closed me that I might not beare Goe in vnto my handmaid if happely of her at the least I may haue children And when he agreed to her in this request †she toke Agar the Aegyptian her handmaid tenne yeares after that they first dwelled in the land of Chanaan and gaue her vnto her husband “ to wife †Who did companie with her but she perceauing that she was with childe despised her mistresse †And Sarai said to Abram Thou doest vniustly against me I gaue my handmaid into thy bosome who perceauing herself to be with child despiseth me Our Lord iudge betwen me and thee †To whom Abram making answere Behold saith he thy hādmaid is in thine owne hand vse her as it pleaseth thee When Sarai therfore did afflict her she ranne away †And an angel of our Lord hauing found her beside a fountaine of water in the wildernesse which is in the way to Sur in the desert †he said to her Agar the handmaid of Sarai whence comest thou and whither goest thou who answered From the face of Sarai my mistresse doe I flye †And the angel of our Lord said to her Returne to thy mistresse and humble thy selfe vnder her hand †And again Multiplying sayth he wil I multiplie thy seed and it shal not be numbred for the multitude therof †And againe after that Behold saith he thou art with child and thou shalt bring forth a sonne and thou shalt cal his name Ismael because the Lord hath heard thin affliction †He shal be a wild man his hand shal be against al men and al mens hands against him and ouer against al his bretheren shal he pitch his tents †And she called the name of our Lord that spake vnto her Thou the God which hast sene me For she said verily here haue I sene the backe partes of him that hath sene me †Therfore she called that wel the Wel of him that liueth and seeth me The same is betwen Cadesse and Barad †And Agar brought forth a sonne to Abram who called his name Ismael †Eightie and sixe yeares old was Abram when Agar brought him forth Ismael ANNOTATIONS CHAP. XVI 3. To vvife The Manichees did calumniat holie Abraham and other Patriarches triarches for hauing manie wiues condemning them of incontinencie and adulterie for the same Luther in the contrarie extreme held it not vnlawful but indifferent now in the law of grace for a man to haue more wiues then one at once And some English Protestants hold that for adulterie the innocent partie may marie an other the first liuing But the Catholique doctrin distinguishing times and causes sheweth how pluralitie of wiues was lawful sometimes and at other times especially since Christ altogether vnlawful and vndispensable The summe of which veritie is this By the first institution of Mariage in the state of innocencie and law of nature and by the law of Christ it is vnlawful for anie man to haue more wiues and for anie woman to haue more husbands then one In the one part of which Law notwithstanding God sometimes dispensed For there be two kindes of preceptes pertaining to the law of nature One sorte are as first principles of the law of nature in which God neuer dispēseth much lesse anie man As that one woman may not haue more husbands then one because the same would rather hinder procreation and so were directly against the fruict of mariage The other sorte are as conclusions drowne from the first principles in which God sometimes dispenseth but neuer anie man As in this present example seeing it is against natural procreation that one woman should haue manie husbands it is conuenient also there being ordinarily as manie men as wemen in the world that euerie man likwise should be restrained to one wife for so procreation may rather be increased then if some men haue manie wiues and others by that occasion haue none at al except in some special case As after the floud when there was searsetie of people God dispensed with such men as indeede were like to make greatter procreation by pluralitie of wiues VVhich appeareth sufficiently by that Sarai perswaded her owne husband to marie an other wife and he a true seruant of God agreed therto not as a new thing but as a lawful practise of those times And Moyses here and in other places stil speaketh of it as of a custome knowne to the people for lawful If a man saith he haue tvvo vviues one beloued and the other hated and they haue children by him and the sonne of the hated be first borne he can not preferre the sonne of the beloued wherby is clere that two wiues were then lawful and the children of both legitimate and that the first borne must be preferred without respect of first or last mariage Yet this dispensation either ceased before Christs time the cause ceasing when the world was replenished or at least our Sauiour tooke it away restoring Matrimonie to the first institution of two in one flesh who pleaseth to see the Doctors that vnderstand and expound the Scriptures to this effect may read S. Augustin li. 22. c. 30. 47. con Faust Manich. li. 16. c. 25. 38. ciuit li. 1 de adulter coniugijs S. Christom ho. 56. in Gen. S. Amb. li. de Abraham c. 4. Also S. Chrisost S. Hierom. and S. Bede in 19. Mathei CHAP. XVII God renewing his promises to Abram 5. changeth his name 10. and commandeth Circuncision 15. changeth also his wiues name promiseth a sonne of her 20. Likewise that Ismael shal prosper 23. and the same day Abraham circuncised himselfe and Ismael and al the men of his house ANd after that he beganne to be nyntie and nyne yeares old our Lord appeared vnto him and said vnto him I am the God almightie walke before me and be perfect †And I wil make my couenant betwen me and thee and I wil multiplie thee exceadingly †Abram fel flat on his face †And God said to him I am and my couenant is with thee thou shalt be a father of manie nations †Neyther shal thy name be called any more Abram but thou shalt be called Abraham because a father of “ many nations I haue made thee †And I wil make thee encrease
when they iustly feared reuenge for so gteat and inhumane iniuries done vnto him chap. 50. v. 20. 35. Into hel mourning Protestants denying more places for soules after this life then Heauen for the iust and Hel for the wicked translate the hebrew word Sheol graue for hel Because if they should grant that Iacob or other holie fathers of the old Testament descended into hel they must confesse some other hel then where the damned are tormented whither no Christian wil say that those fathers went If they contended only about the sense and meaning of the text it were more tolerable for therin they speake according to their erronious opinion as they thinke But knowing as some of them doe that Hel is the true word of the text there is no sinceritie nor moral honestie in putting Graue in place therof And that they know it the second table of the Bible printed at London 1602. witnesseth noting for a common place that in the 37. chap. of Genesis v. 35. Hel is taken for graue therby confessing that the true English word of the holie Scripture in that place is Hel but that they would haue it to signifie graue VVherupon anie reasonable man would thinke to finde the word Hel in the text with some glosse to shew that graue were to be vnderstood But in al their Editions also in that which was printed the yeare next folowing 1603 wherto the same table is adioyned they reade graue and not hel in that place though in some other places they much disagree in translating the same word As for the sense it can not be that Iacob ment the graue for when he said he would goe to his sonne he supposed him to be deuoured by a wild beast and not buried in a graue And therfore must necessarily meane that he would goe where he thought the soule of his sonne to be VVhich was neither in heauen for then he would rather haue ascended thither ioyful then descended to anie place mourning neither did he meane the hel of the dammed for that had bene desperation but to a lowe place where the iust soules then remained in rest which was called Limbus Patrum or Abrahams bosome That is saith S. Augustin in his answere to Bishop Euodius Epist 99. secretae cuiusdam quiet is habitatio The habitation of a certaine secret rest CHAP. XXXVIII Iudas hauing three sonnes by a Chananite 6. marieth the first and after his death the second to Thamar 10. who also dying he delayeth to match the third with her 15. But him selfe begetteth of her taking her for a harlote two sonnes twinnes Phares and Zara. THE same time Iudas going downe from his brethren turned in to a man an Odollamite named Hiras †And he sawe there the daughter of a man of Chanaan called Sue and taking her to wife he did companie with her †Who conceaued and bare a sonne and called his name Her †And conceauing a childe againe she called her sonne after he was borne Onan †She bare also the third whom she called Sela after whose birth she ceased to beare any more †And Iudas gaue a wife to Her his first begotten named Thamar †Also Her the first begotten of Iudas was wicked in the fight of our Lord and was slaine of him †Iudas therfore said to Onan his sonne companie with thy brothers wife and be ioyned to her that thou mayest “ rayse seede to thy brother †He knowing that the children should not be borne to himselfe companying with his brothers wife shed his seede vpon the ground left children might be borne in his brothers name †And therfore our Lord stroke him because he did a detestable thing †For the which cause Iudas said to Thamar his daughter in lawe Be a widowe in thy fathers house til Sela my sonne growe vp for he feared lest he also might dye as his brethren Who went her way and dwelt in her fathers house †And after many dayes were come and gone the daughter of Sue the wife of Iudas died who after his mourning hauing receiued consolation went vp to the shearers of his sheepe himselfe and Hiras his shepheard of his flocke the Odolamite into Thamnas †And it was told Thamar that her father in law came vp into Thamnas to sheare his sheepe †Who putting of the garments of her widowhood tooke a veile and changing her habite sate in the crosse way that leadeth to Thamnas because Sela was growne and she had not taken him to her husband †Whom when Iudas had seene he supposed her to be an harlot for she had couered her face lest she should be knowen †And going vnto her he said Suffer me to lye with thee for he knew her not to be his daughter in law Who answering What wilt thou geue me that thou maiest enioy my companie †He said I wil send thee a kid out of the flockes And when she said againe I wil suffer that thou wilt if thou geue me a pledge til thou send that which thou doest promise †Iudas said What wilt thou to be geuen thee for a pledge She answered Thy ring and bracelet and staffe which thou holdest in thy hand The woman therfore by once companying conceaued †and rising she went her way and putting of the apparel which me had taken put on the garments of her widowhood †And Iudas sent a kid by his shephard the Odolamite that he might receiue the pledge againe which he had geuen to the woman who when he had not found her †he asked the men of that place Where is the woman that sate in the crosse way Al making answere There was no harlot in this place †He returned to Iudas and said to him I haue not found her yea the men also of that place said vnto me that there neuer sate harlot there †Iudas said Let her take it to her surely she can not charge vs with a lye I sent the kid which I promised and thou didest not find her †And behold after three moneths they told Iudas saying Thamar thy daughter in law hath played the harlot and her bellie semeth to swel And Iudas said Bring her forth that she may be burnt †Who when she was led to execution she sent to her father in law saying By that man whose these things are haue I conceaued looke whose the ring is and the bracelet and the staffe †Who acknowledging the giftes said She is iuster then I because I did not geue her to Sela my sonne But he knew her no more †And when she was readie to be brought to bed there appeared twinnes in her bellie and in the verie deliuerie of the infants one put forth the hand wherin the midwife tyed a skarlet string saying †This shal come forth the former †But he drawing backe his hand the other came forth and the woman said Why is the partition diuided
sonnes of Ioseph by their families The sonnes of Beniamin in their kinredes Bela of whom is the familie of the Belaites Asbel of whom is the familie of the Asbelites Ahiram of whom is the familie of the Ahiramites †Supham of whom is the familie of the Suphamites Hupham of whom is the familie of the Huphamites †The sonnes of Bela Hered and Noeman Of Hered the familie of the Heredites of Noeman the familie of the Noemanites †These are the sonnes of Beniamin by their kinredes whose number was fourtie fiue thousand six hundred †The sonnes of Dan by their kinredes Suham of whom is the familie of the Suhamites these are the kinredes of Dan by their families †al were Suhamites whose number was sixtie foure thousand foure hundred †The sonnes of Aser by their kinredes Iemna of whom is the familie of the Iemnaites Iessui of whom is the familie of the Iessuites Brie of whom is the familie of the Brieites †The sonnes of Brie Heber of whom is the familie of the Heberites and Melchiel of whom is the familie of the Melchielites †And the name of the daughter of Aser was Sara †these are the kinredes of the sonnes of Aser and their number fiftie three thousand foure hundred †The sonnes of Nephthali by their kinredes Iesiel of whom is the familie of the Iesielites Guni of whom is the familie of the Gunites †Ieser of whom is the familie of the Ieserites Sellem of whom is the familie of the Sellemites †these are the kinredes of the sonnes of Nephthali by their families whose number was fourtie fiue thousand foure hundred †This is the summe of the children of Israel that were reckened six hundred thousand and a thousand seuen hundred thirtie †And our Lord spake to Moyses saying †To these shal the land be diuided according to the number of names for their possessions †To the greater number thou shalt geue a greater portion and to the fewer a lesse to euerie one as they haue now beene reckened shal possession be deliuered †yet so that lotte doe diuide the Land to the tribes and the families †Whatsoeuer shal chance by lotte that let either the more take or the fewer †This also is the number of the sonnes of Leui by their families Gerson of whom the familie of the Gersonites Caath of whom the familie of the Caathites Merari of whom the familie of the Merarites †these are the families of Leui The familie of Lobni the familie of Hebroni the familie of Moholi the familie of Musi the familie of Core Howbeit Caath begatte Amram †who had to wife Iochabed the daughter of Leui who was borne to him in Aegypt She bare to Amram her husband sonnes Aaron and Moyses and Marie their sister †Of Aaron were borne Nadab and Abiu and Eleazar and Ithamar †of the which Nadab and Abiu died when they had offered the strange fyre before our Lord. †And al that were numbred were twentie three thousand of the male kind from one moneth and vpward who were not reckened among the children of Israel neither was their possession geuen with the rest †This is the number of the children of Israel that were enrolled by Moyses and Eleazar the priest in the champion countrie of Moab vpon Iordan against Iericho †Among whom there was none of them that were numbered before by Moyses and Aaron in the desert of Sinai †For our Lord had foretold that al should die in the wildernesse And none remained of them but Caleb the sonne of Iephone and Iosue the sonne of Nun. CHAP. XXVII Salphaads daughters succede to their fathers inheritance 8. And the law is established that for lack of sonnes daughters shal inherite and for lack also of daughters the next of kinne 12. God commandeth Moyses to ascend into Mount Abarim and thence view the promised Land but fortelleth him that he shal die and not goe into it 15. He then prayeth God to prouide an other to lead the people 18 and Iosue is designed in presence of Eleazar and the people AND there came the daughters of Salphaad the sonne of Hepher the sonne of Galaad rhe sonne of Machir the sonne of Manasses who was the sonne of Ioseph whose names are Malaa and Noa and Hegla and Melcha and Thersa †And they stood before Moyses and Eleazar the priest and al the princes of the people at the doore of the tabernacle of couenant and said †Our father died in the desert neither was he in the sedition that was raised against our Lord vnder Core but he died in his owne sinne he had no men children Why is his name taken away out of his familie because he hath not a sonne Geue vs possession among the kinne of our father †And Moyses referred their cause to the iudgement of our Lord. †Who said to him †The Daughters of Salphaad require a iust thing geue them possession among their fathers kinne and let them succede him in the inheritance †And to the children of Israel thou shalt speake these thinges †When a man dieth without a sonne his inheritance shal passe to his daughter †If he haue no daughter he shal haue his brethren his successours †And if he haue no brethren neither you shal geue the inheritance to his fathers brethren †but if he haue no such vncles by the father neither the inheritance shal be geuen to them thar are the next of kinne and this shal be to the children of Israel a holie ordinance by a perpetual law as the Lord hath commanded Moyses †Our Lord also said to Moyses Goe vp into this mountaine Abarim and view from thence the Land which I wil geue to the children of Israel †and when thou shalt haue seene it thou also shalt goe to thy people as thy brothet Aaron is gone †because you did offend me in the desert Sin in the contradiction of the multitude neither would you sanctifie me before them vpon the waters these are the waters of contradiction in Cades of the desert Sin †To whom Moyses answered †Our Lord the God of the spirites of al flesh prouide a man that may be ouer this multitude †and may goe out and enter in before them and bring them out or bring them in lest the people of our Lord be as sheepe without a pastor †And our Lord said to him Take Iosue the sonne of Nun a man in whom is the Spirit and put thy hand vpon him †Who shal stand before Eleazar the priest and al the multitude †and thou shalt geue him preceptes in the sight of al and part of thy glorie that al the synagogue of the children of Israel may heare him †For him if anie thing be to be done Eleazar the priest shal consult the Lord. At his word shal he goe out and shal goe in and al the children of Israel with him and the rest of the
true faith and religion Especially Christian Princes of whom Esai propheciced chap. 49. that Kinges should be softer fathers and Queenes the nources of the Church Conformably wherto S Augustin teacheth li. 3 c. 51. cont Crescon that Kinges in that they are Kinges serue God by commanding good thinges and forbidding euel not only perteining to humaine societie but also belonging to Gods religion To this effect Constantin the great did manie religious actes yea euen those thinges which our aduersaries wrest to their owne sense shew euidently his due submission to his spiritual pastors As when vrged by the Donatistes peruerse importunitie and being desirous as S. Augustin testifieth Epist 166. to bridle so great impudencie he heard and iudged Bishop Cecilians cause after other Bishops sentence for him against the heretikes where he both gaue iudgement agreable to the Bishops and yet pleading parden excused himself for this fact VVhich had not neded if he had bene the ordinarie or competent iudge Optatus also writeth li. 1. cont Parmen that the same Emperour Constantin exclamed against the appellantes in these wordes O raâ—ida furoris audacia sicut in causis Gentilium sâ—â—ri solet appellationem interposuerunt O outragious boldnes of furie like as in causes of Gentiles is wont they haue interposed an appeal The like good offices did Iustinian and Charles the great and manie other Christian Emperours and Kinges for which they are much renowmed in the whole Church and some haue benne honoured for their religious zele with glorious titles geuen to them and their successors To the Kinges of Spaine from the time of Alâ—onsus King of Castil aboue eight hundred yeares agone for expelling the Arians was geuen the title of Cathoque as Michael Ritins a Neapolitâ—n writeth To the French Kinges the title of most Christian from the time of Philip the Emperour about 400. yeares since for expelling the Albigenses as recordeth Nicholaus Gillius To our King Henrie the eight of England for his booke of the Sacramentes against Luther Pope Leo the tenth gaue the title Defender of the saith CHAP. IIII. In memorie of their miraculous passage twelue chief men of the twelue tribes â—uke so manie great stones from the middes of Iordan 9. and put other twelue where the priestes stood with the arke 18. The waters returne to their former course And the twelue stones are erected for a monument VVHo being passed ouer our Lord said to Iosue †Choose twelue men one in euerie tribe †and command them that they take vp out of the middes of the chanel of IordaÌ„ where the feete of the priestes stoode twelue most hard stones which you shal put in the place of the campe where you shal pitch tentes this night †And Iosue called twelue men whom he had chosen out of the children of Israel one of euerie tribe †and he said to them Goe before the arke of our Lord your God to the middes of Iordan and carrie from thence euerie man a stone on your shoulders according to the number of the children of Israel †that it may be a signe among you and when your children shal aske you to morrow saying What meane these stones †You shal answer them The waters of Iordan decayed before the arke of the couenant of our Lord when it passed ouer the same therfore were these stones sette for a monument of the children of Israel for euer †The children of Israel therfore did as Iosue commanded them carying out of the chanel of Iordan twelue stones as our Lord had commanded him according to the number of the children of Israel vnto the place wherein they camped and there they sette them †Other twelue stones also Iosue put in the middes of the chanel of Iordan where the priestes stoode that caried the arke of the couenant and they be there vntil this present day †But the priestes that caried the arke stoode in the middes of Iordan til al thinges were accomplished which our Lord had commanded Iosue to speake to the people and Moyses had said to him And the people made hast and passed ouer †And when they had al passed ouer the arke also of our Lord passed ouer the priestes also went before the people †The children of Ruben also and Gad and the half tribe of Manasses went armed before the children of Israel as Moyses had commanded them †and fourtie thousand fighting men by troupes and bandes marched through the plaine and champion countrie of the citie of Iericho †In that day our Lord magnified Iosue before al Israel that they should feare him as they had feared Moyses whiles he yet liued †And he said to him †Command the priestes that carie the arke of the couenant that they comme vp out of Iordan †Who commanded them saying Come ye vp out of Iordan †And when they that caried the arke of the couenant of our Lord were come vp and began to treade on the drie ground the waters returned into their chanel and ranne as they were wont before †And the people came vp out of Iordan the tenth day of the first moneth and camped in Galgal against the East side of the citie of Iericho †the twelue stones also which they had taken out of the chanel of Iordan Iosue sette in Galgal †and said to the children of Israel When your children shal aske their fathers to morrow and shal say to them What meane these stones †You shal teach them and say By the drie chanel did Israel passe ouer this Iordan †your Lord God drying the waters therof in your sight vntil you passed ouer †as he had done before in the readsea which he dried til we passed throuh †that al the people of the earth may learne the most strong hand of our Lord that you also may feare our Lord your God CHAP. V. The kinges of Chanaan are sore frighted with the newes of Israels passage ouer Iordan 2. Circumcision is againe commanded and obserued which had bene ommitted in the desert fourtie yeares 10 They make their Pasch 12. Manna ceaseth 13. And an Angel appeareth to Iosue THERFORE after that al the kinges of the Ammorrheites which dwelt beyond Iordan at the west side and al the kinges of Chanaan which possessed the places nigh to the great sea had heard that our Lord had dried the streames of Iordan before the children of Israel til they passed ouer their hart failed and there remained no spirit in them fearing the entring of the children of Israel †At that time our Lord said to Iosue Make thee kniues of stone and circumcise the second time the children of Israel †He did that which our Lord had commanded and he circumcised the children of Israel in the hil of the prepuces †And this is the cause of the second circumcision Al the people that came out of Aegypt of the malekinde al the fighting men died in the desert by
made an end of diuiding the Land by lotte to euerie one by their tribes the children of Israel gaue possession to Iosue the sonne of Nun in the middes of them †according to the commandement of our Lord the citie which he requested Thamnath Saraa in mount Ephraim and he built the citie and dwelt in it †These are the possessions which Eleazar the priest and Iosue the sonne of Nun and the princes of the families and of the tribes of the children of Israel diuided by lotte in Silo before our Lord at the doore of the tabernacle of testimonie and they parted the Land CHAP. XX. Six cities of refuge for such as commit casual manslaughter are named 6 in which remayning til the death of the high priest they may then returne to their proper dwelling place and be safe AND our Lord spake to Iosue saying Speake to the children of Israel and say to them †Separate the cities of the fugitiues of the which I spake to you by the hand of Moyses †that he may flee to them whosoeuer shal strike a soule vnwitting and may escape the wrath of the nigh kinseman which is the reuenger of bloud †when he shal be fled to one of these cities he shal stand before the gate of the citie and shal speake to the ancientes of that citie those thinges that may proue him selfe innocent and so they shal receiue him and geue him place to inhabite †And when the reuenger of the bloud shal pursew him they shal not deliuer him into his handes because he stroke his neighbour by ignorance neitheir is he proued to be his enemie two or three dayes before †And he shal dwel in that citie til he stand before iudgement rendring a cause of his fact and the high priest die which shal be at that time then shal the manslaer returne and enter into the citie and his house out of the which he had fled †And they appointed Cedes in Galilee of the mount of Nepthali and Sichem in the mount of Ephraim and Cariatharbee the same is Hebron in the mount of Iuda †And beyond Iordan against the East quarter of Iericho they appointed Bosor which is situated in the champaine wildernes of the tribe of Ruben and Ramoth in Galaad of the tribe of Gad and Gaulon in Basan of the tribe of Manasses †These cities were appointed to al the children of Israel and to the strangesrs that dwelt among them that he might flee to them which vnwittingly had striken a soule and might not die in the hand of the kinseman coueâ—ing to reuenge the bloud shed vntil he might stand before the people to declare his cause CHAP. XXI Cities with suburbes are assigned to the tribe of Leui. 4. To the sonnes of Caath by the line of Aaron being priestes thirtenne 5. to the rest of Caaths progenie being Leuites tenne 6. To the sonnes of Gerson Leuites thirteâ—ne 7. To the sonnes of Merari Leuites 34. of a lower degree twelue 9. with the names of al the cities 39. in al fourtie eight 41. So Gods promise is fully performed hauing geuen the whole Land to Israel in peaceable possession AND the princes of the families of the Leui came to Eleazar the priest and Iosue the sonne of Nun and to the chief of the kinredes in euerie tribe of the children of Israel †and they spake to them in Silo of the Land of Chanaan and said Our Lord commanded by the hand of Moyses that cities should be geuen vs to inhabite and their suburbes to feede cattel †And the children of Israel gaue of their possessions according to the commandement of our Lord cities and their suburbes †And the lotte came forth vnto the familie of Caath of the children of Aaron the priest out of the tribe of Iudas and Simeon and Beniamin thirtene cities †And to the rest of the children of Caath that is to the Leuites which remayned out of the tribes of Ephraim and Dan and the halfe tribe of Manasses ten cities †Moreouer to the children of Gerson came forth a lotte that they should take of the tribes of Issachar and Aser and Nephthali and the halfe tribe of Manasses in Basan cities in number thirtene †And to the sonnes of Merari by their kinredes of the tribe of Ruben and Gad and Zabulon twelue cities †and the children of Israel gaue to the Leuites cities and their suburbes as our Lord commanded by the hand of Moyses geuing to euerie one by lotte †Of the tribes of the children of Iudas and Simeon Iosue gaue cities whose names be these †to the children of Aaron by the families of Caath of the Leuitical stocke for the first lotte came forth to them †Cariatharbe the father of Enac which is called Hebron in the mountaine of Iudas and the suburbes therof round about †But the fieldes and the townes therof he had geuen to Caleb the sonne of Iephone to possesse †He gaue therfore to the children of Aaron the priest Hebron a citie of refuge and the suburbes therof Lobna with the suburbes therof †and Iether and Estemo †and Holon and Dabir †and Ain and Ieta and Bethsames with the suburbes therof nine cities of two tribes as hath bene said †And of the tribe of the children of Beniamin Gabaon and Gabae †and Anathoth and Almon with their suburbes foure cities †Al the cities together of the children of Aaron the priest thirtene with their suburbes †But to the rest by the families of the children of Caath of the Leuitical stocke was geuen this possession †Of the tribe of Ephraim the cities of refuge Sichem with the suburbes therof in the mountayne of Ephraim and Gazer †and Cibsaim and Beth horon with the suburbes therof foure cities †Of the tribe of Dan also Eltheco and Gabathon †and Aialon and Gethremmon with the suburbes therof foure cities †Moreouer of the half tribe of Manasses Thanac and Gethremmon with their suburbes two cities †Al the cities ten and their suburbes were geuen to the children of Caath of the inferiour degree †To the children of Gerson also of the Leuitical stocke he gaue of the half tribe of Manasses the cities of refuge Gaulon in Basan and Bosram with their suburbes two cities †Moreouer of the tribe of Issachar Cesion and Dabereth †and Iaramoth and Engannim with their suburbes foure cities †And of the tribe of Aser Masal and Abdon †and Helcath and Rohob with their suburbes foure cities †Of the tribe also of Nephthali the cities of refuge Cedes in Galilee and Hammoth Dor and Carthan with their suburbes three cities †Al the cities of the families of Gerson thirtene with their suburbes †And to the children of Merari Leuites of the inferiour degree by their families was geuen of the tribe of Zabulon Iecnam and Cartha †and Damna and Naalol foure cities with their suburbes †Of the tribe
it into three troupes setting ambushmentes in the fieldes And seeing that the people came out of the citie he arose set vpon them †with his owne troupe oppugning and besieging the citie and two troupes scattered through the field pursewed the aduersaries †Moreouer Abimelech al that day oppugned the citie which he tooke killed the inhabitantes therof and destroyed it so that he sowed salt in it †Which when they had heard that dwelt in the towre of Sichem they entered into the temple of their god Berith where they had made a couenant with him and therof the place had taken his name which was exceding wel fensed †Abimelech also hearing that the men of the towre of Sichem were gathered together †he went vp into mount Selmon with al his people and taking an axe he cut of the bough of a tree and laying it on his shoulder carying it he said to his companions That which you see me do doe ye out of hand †They therfore cutting of boughes from the trees euerie man as fast as he could folowed their captaine Who compassing the forte burnt it and so it came to passe that with the smoke and the fyre a thousand persons were slaine men and wemen together of the inhabitantes of the towre of Sichem †And Abimelech departing thence came to the towne of Thebes which compassing he besieged with his armie †And there was in the middes of the citie an high towre to the which were fled both men and wemen together and al the princes of the citie the gate being shut very strongly and they standing vpon the batlementes of the towre by the bulwarkes †And Abimelech coming nere the towre fought manfully and approching to the doore endeuoured to put fire vnder it †and behold one woman casting from aboue a peece of a milstone dashed it against the head of Abimelech and brake his brayne †Who called by and by his esquire and said to him Draw out thy sword and strike me lest perhaps it be said that I was slaine of a woman Who doing as he was commanded slew him †And when he was dead al that were with him of Israel returned into their seates †and God repayed the euil that Abimelech had done against his father killing his seuentie brethren †The Sichemites were also rewarded for that which they had wrought and the curse of Ioatham the sonne of Ierobaal came vpon them ANNOTATIONS CHAP. IX 8. The trees went to annoint a king According to the historie Ioatham Gedeons youngest sonne by a parable iustly expostulateth the iniurie donne by the Sichemites to his fathers house in preferring a base bound womans sonne and cruelly murdering the rest of his sonnes who with much trauel and manie dangers of his owne life had deliuered them from seruitude But in the spiritual sense which as the ancient fathers note is chiefly intended Idolaters and Heretikes are reproued who rather accept of vniust vsuâ—peâ—s that wil serue their licentious appetites and mantaine vice and wickednes then to be ruled by iust and lawful Superiors appointed by Gods ordinance indued with grace of the Holie Ghost signified by the oliue tree such as bring forth wholsome swete vertues signified by the sigge tree and are replenished with admirable fortitude signified by the vine tree and in their places set vp base ambitious crnel and crabbed spirites signified by the bramble or brere Thus Nemrod Abimelech Mahomet and innumerable other tyrantes haue benne aduanced especially Antichrist shal be extolled aboue al that is called God or is vvorshipped and shal most cruelly persecute al Chatholiques that wil not conforme them selues to his procedings But in fine as here is prefigured in Abimelech sire shal rise against this bramble Antichrist and shal denoure him and al his together S. Beda 99. in lib. Iudic. c. 6. CHAP. X. Thola ruleth in Israel twentie three yeares 3. lair twentie two 6. The people fal againe to idolatrie are afflicted by the Philisthimes and Ammonites 10. they crie to God for helpe who biddeth them cal for helpe to the goddes whom they haue serued 16. but crying stil to God and throwing away their idoles he hath compassion of them AFTER Abimelech there arose Ruler in Israel Thola the sonne of Phua the vncle of Abimelech a man of Issachar which dwelt in Samir of mount Ephraim †and iudged Israel three and twentie yeares and died and was buried in Samir †After him succeded Iair the Galaadite who iudged Israel for two and twentie yeares †hauing thirtie sonnes sitting vpon thirtie asse coltes princes of thirtie cities which of his name were called Hauoth Iair that is the townes of Iair vntil this present day in the Land of Galaad †And Iair died and was buried in the place which is called Camon †But the children of Israel ioyning new sinnes to their old did euil in the sight of our Lord serued the Idols Baalim and Astaroth the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes and they left our Lord and did not serue him †Against whom our Lord being wrath deliuered them into the handes of the Philisthijms and of the children of Ammon †And they were afflicted and sore opressed for eightene yeares al that dwelt beyond Iordan in the Land of the Amorrheite which is in Galaad †in so much that the children of Ammon passing ouer Iordan wasted Iudas and Beniamin and Ephraim and Israel was afflicted exceedingly †And crying to our Lord they said We haue sinned to thee because we haue forsaken our Lord God haue serued Baalim †To whom our Lord spake Haue not the Aegyptians and the Ammorrheites and the children of Ammon and the Philisthijms †the Sidonians also and Amalech and Chanaan oppressed you you cried to me and I deliuered you out of their hand †And yet you haue forsaken me and haue worshipped strange goddes therfore I wil not adde to deliuer you any more †goe and inuocate the goddes which you haue chosen let them deliuer you in the time of distresse †And the children of Israel said to our Lord We haue sinned render to vs whatsoeuer pleaseth thee only now deliuer vs. †In saying which thinges they threw away out of their coastes al the idols of strange goddes and serued our Lord God who sorowed for their miseries †Therfore the children of Ammon crying together pitcht their tentes in Galaad against whom the children of Israel being assembled camped in Maspha †And the princes of Galaad said euerie one to their neighbours Who of vs shal first beginne to fight against the children of Ammon shal be the duke of the people of Galaad CHAP. XI Iephte reiected by his brethrens is intreated by the ancientes of Galaad to returne and fight for them against the Ammonites 12. with whom he first pleadeth the cause of Israel
by iust reasons 26. and long prescription But they persisting obstinate he 30. inconsideratly vowing 32. ouerthroweth them 34. and sacrificeth his onlie daughter THERE was at that time Iephte the Galaadite a most valiant man and a warrier the sonne of a woman that was an harlot who was borne of Galaad †And Galaad had a wife of whom he had sonnes who after they were growen cast out Iepthte saying Thou canst not be heyre in the house of our father because thou art borne of an other mother †Whom he fleeing and auoyding dwelt in the Land of Tob and there were gathered to him needie men and theeuiâ—h and folowed him as their prince †In those dayes the children of Ammon fought against Israel †who pressing sore vpon them the ancientes of Galaad went to take Iephte out of the Land of Tob to helpe them †and they saied to him Come and be our prince and fight against the children of Ammon †To whom he answered Are not you they that hated me and cast me out of my fathers house and now are come to me forced by necessitie †And the princes of Galaad said to Iephte For this cause be we now come to thee that thou goe forth with vs and fight against the children of Ammon and be the captaine of al that dwell in Galaad †Iephte also said to them If you be come to me sincerly that I should fight for you against the children of Ammon and if our Lord deliuer them into my handes shal I be your prince †Who answered him Our Lord which heareth these thinges him selfe is mediatour and witnes that we wil doe as we haue promised †Iephte therfore went with the princes of Galaad and al the people made him their prince And Iephte spake al his wordes before our Lord in Maspha †And he sent messengers to the king of the children of Ammon which should say in his person What is betwen me and thee that thou art come against me to wast my Land †To whom he answered Because Israel tooke my land when he ascended out of Aegypt from the coasts of Arnon vnto Iaboc and Iordan now therfore with peace restore the same to me †By whom Iephte againe sent word and commanded them that they should say to the king of Ammon †Thus sayth Iephte Israel did not take the Land of Moab nor the Land of the children of Ammon †but when they ascended out of Aegypt he walked through the desert vnto the Readsea and came into Cades †And he sent messengers to the king of Edom saying Suffer me that I may passe through thy land Who would not condescend to his requestes He sent also to the king of Moab who also him selfe contemned to geue passage He abode therfore in Cades †and compassed the Land of Edom at the side and the land of Moab and came against the East quarter of the Land of Moab and camped beyond Arnon neither would he enter the boundes of Moab for Arnon is the border of the Land of Moab †Israel therfore sent messengers to Sehon the king of the Ammorrheiâ—es who dwelt in Hesebon and they said to him Suffer me to passe through thy land vnto the riuer †Who also him selfe despising the wordes of Israel suffered him not to passe through his borders but gathering an infinite multitude went forth against him into Iasa and resisted strongly †And our Lord deliuered him into the handes of Israel with al his armie and he stroke him and possessed al the Land of the Ammorrheite the inhabiter of that countrie †and al the coastes therof from Arnon vnto Iaboc from the wildernes vnto Iordan †Our Lord therfore the God of Israel subuerted the Amorrheite his people of Israel fighting against him and wilt thou now possesse his land †Are not those thinges which Chamos thy God possessed dew to thee by right But the thinges that our Lord God hath obteyned conquerour shal come to our possession †vnlesse perhaps thou be better then Balac the sonne of Sephor the king of Moab or canst shew that he wrangled against Israel and fought against him †when he dwelt in Hesebon and the litle to wâ—es therof and in Aroer and the townes therof or in al the cities nere Iordan for three hundred yeares Wherfore haue you so long attempted nothing for reclaime †Therfore I doe not sinne against thee but thou doest euil against me denouncing me vniust warres Our Lord be iudge the arbiter of this day betwen Israel and betwen the children of Ammon †And the king of the children of Ammon would not harken to the wordes of Iephte which he sent him by the messengers †Therfore the spirite of our Lord came vpon Iephte and circuiting Galaad and Manasses Maspha also of Galaad and thence passing to the children of Ammon †he vowed a vow to our Lord saying If thou wilâ— deliuer the children of Ammon into my handes †whosoeuer shal first come forth out of the doores of my house and shal meete me returning with peace from the children of Ammon him wil I offer an holocauste to our Lord. †And Iephte passed to the children of Ammon to fight against them whom our Lord deliuered into his handes †and he stroke from Aroer til thou come to Mennith twentie cities and as farre as Abel which is sette with vineyardes with a very great plague and the children of Ammon were humbled by the children of Israel †But Iephte returning into Maspha to his house his onlie begotten daughter mette him with tymbrels and daunces for he had not other children †Whom when he saw he rent his gatmentes and said Wo is me my daughter thou hast deceiued me and thy self art deceiued for I haue opened my mouth to our Lord and I can doe no other thing †To whom she answered My father if thou hast opened thy mouth to our Lord do vnto me whatsoeuer thou hast promised the reuenge and victorie of thyne enemies being granted to thee †And she said to her father This only graunt me which I desire Suffer me that two monethes I may goe about the mountaines and bewayle my virginitie with my felowes †To whom he answered Goe And he dismissed her two monethes And when she was gone with her felowes and companions she mourned her virginitie in the mountaines †And the two monethes being expired she returned to her father and he “ did to her as he had vowed who knew not man Thence forth a fashion in Israel and a custome was kept †that after the compasse of a yeare the daughters of Israel assemble together and mourne the daughter of Iephte the Galaadite foure dayes ANNOTATIONS CHAP. XI â—9 Did to her as he had vovved VVhether Iephte did wel or no in sacrificing his daughter hauing vowed to offer in sacrifice whosoeuer or whatsoeuer should first mete him returning with victorie as it
Our Lord increase his people an hundred fold more then they are are they not my lord king al thy seruantes why doth my lord seeke this which may be reputed for a sinne to Israel †But the kinges word preuailed more and Ioab went forth and went about al Israel and returned to Ierusalem †And he gaue Dauid the number of them whom he had surueyed and al the number of Israel was found a thousand thousand and an hundred thousand men that drew sword and of Iuda foure hundred seuentie thousand men of warre †For Leui and Beniamin he numbred not because Ioab vnwillingly executed the kings commandement †And that which was commanded displeased God and he stroke Israel †And Dauid sayd to God I haue sinned excedingly in that I would doe this I besech thee take away the iniquitie of thy seruant because I haue done foolishly †And our Lord spake to Gad the Seer of Dauid saying †Goe and speake to Dauid and tel him Thus sayth our Lord I geue thee the choyse of three thinges choose one which thou wilt and I wil doe it to thee †And when Gad was come to Dauid he sayd to him Thus sayth our Lord Choose which thou wilt †either three yeares famine or three monethes to flee from thine enemies and not to be able to escape their sword or three dayes the sword of our Lord and pestilence to be in the land and the Angel of our Lord to kil in al the costes of Israel now therfore see what I shal answer him that sent me †And Dauid sayd to Gad I am on euerie side in great distresse but it is better that I fal into the handes of our Lord because his mercies be manie then into the handes of men †Our Lord therfore sent the pestilence in Israel and there fel of Israel seuentie thousand men †He sent also an Angel into Ierusalem to strike it and when it was striken our Lord saw and had compassion vpon the greatenesse of the euil and commanded the Angel that smote It is sufficient now let thy hand cease Moreouer the Angel of our Lord stoode beside the floore of Ornan the Iebuseite †And Dauid lifting vp his eies saw the Angel of our Lord standing betwen heauen and earth and a sword drawen in his hand turned agaynst Ierusalem they fel as wel he as the ancientes clothed in heare clothes flatte on the earth †And Dauid sayd to God Am not I he that commanded the people to be mumbred It is I that haue sinned it is I that haue done the euil this flocke what hath it deserued Lord my God let thy hand be turned I besech thee vpon me and vpon my fathers house and let not thy people be striken †And the Angel of our Lord commanded Gad to tel Dauid that he should goe vp and build an altar to our Lord God in the floore of Ornan the Iebuseite †Dauid therfore went vp according to the word of Gad which he had spoken to him in the name of our Lord. †Moreouer Ornan when he had looked vp and sene the Angel and his foure sonnes with him they hid themselues for at that time he threshed wheat in the floore †Therfore when Dauid came to Ornan Ornan beheld him went forth to mete him out of the floore and adored him flatte on the ground †And Dauid sayd to him Geue me the place of thy floore that I may build therein an altar to our Lord so that thou take as much siluer as it is worth and the plague may cease from the people †And Ornan sayd to Dauid Take it and let my lord the king doe whatsoeuer pleaseth him yea the oxen also I geue for holocaust and the dreyes for wood and wheat for sacrifice I wil giue al thinges willingly †And king Dauid sayd to him It shal not be so but I wil geue thee siluer as much as it is worth for I may not take it from thee and so offer to our Lord holocaustes geuen gratis †Dauid therfore gaue Ornan for the place six hundred sicles of gold of most iust weight †And he built there an altar to our Lord and he offered holocaustes and pacifiques and he inuocated our Lord he heard him in fyre from heauen vpon the altar of holocauste †And our Lord commanded the Angel and he turned his sword into the scabbard †Dauid therfore forthwith seing that our Lord had heard him in the floore of Ornan the Iebuseite immolated victimes there †But the tabernacle of our Lord. which Moyses made in the desert and the altar of holocaustes was at that time in the excelse of Gabaon †And Dauid could not goe to the altar to pray God there for he had bene frighted with exceding feare seing the sword of the Angel of our Lord. CHAP. XXII VVorkemen and al necessaries being prepared 6. Dauid commandeth Salomon to build the Temple for so God hath appoynted 13. exhorteth him to serue God 17. and other principal men to assist him AND Dauid sayd This is the house of God and this is an altar for holocauste to Israel †And he commanded that the proselytes of the land of Israel should be gathered to gether and he appoynted of them masons to hewe stones and polish them that the house of God might be built †Dauid prepared also verie much yron for the nayles of the gates and for the ioyninges and ioynctures and of brasse an inmumerable weight †The cedar trees also could not be estemed which the Sidonians and Tyrians brought downe to Dauid †And Dauid sayd Salomon my sonne is yet a litle child and delicate and the house which I would haue to be builded to our Lord must be such as may be renowned in al countries I therfore wil prepare him necessaries And for this cause before his death he prepared al the expenses †And he called Salomon his sonne and commanded him that he should build a house to our Lord the God of Israel †And Dauid sayd to Salomon My sonne it was my wil to haue built a house to the name of our Lord my God †But the word of our Lord was made to me saying Thou hast shed much bloud and fought verie manie battels thou canst not build a house to my name so much bloud being shed before me †the sonne which shal be borne to thee shal be a most quiet man for I wil make him rest from al his enemies round about and for this cause he shal be called Peaceable and I wil geue peace and quietnesse in Israel al his dayes †He shal build a house to my name he shal be to me for a sonne and I wil be to him for a father and I wil establih the throne of his kingdom ouer Israel for euer †Now therfore my sonne Our Lord be with thee and doe thou prosper and build the house to our Lord thy
therfore tooke away al abominations of al the countries of the children of Israel and made al that were left in Israel to serue our Lord their God Al his daies they reuolted not from our Lord the God of their fathers CHAP. XXXV Iosias celebrateth a most Solemne Pasch 20. Is slaine by the king of Aegypt al Iudalamenting him 25. most specially Ieremias AND Iosias made in Ierusalem a Phase to our Lord which was immolated the fourtenth day of the first moneth †And he appoynted the Priestes in their offices and exhorted them that they would minister in the house of our Lord. †To the Leuites also at whose instruction al Israel was sanctified to our Lord he spake Put the Arke in the Sanctuarie of the temple which Salomon built the sonne of Dauid the king of Israel for you shal carie it no more but now minister to our Lord your God and to his people Israel †And prepare your selues by your houses and kinredes in the diuisions of euerie one as Dauid the king of Israel commanded and Salomon his sonne described †And minister ye in the Sanctuarie by families and Leuitical companies †and being sanctified immolate the Phase prepare also your brethren that they may doe according to the wordes which our Lord spake in the hand of Moyses †Moreouer Iosias gaue to al the people that was found there in the solemnitie of the Phase lambes and kiddes of the flockes and of the rest of the cattel thirtie thousand of oxen also three thousand al these thinges of the kinges substance †His dukes also voluntarily offered that which they vowed as wel to the people as to the Priestes and the Leuites Moreouer Helcias and Zacharias and Iahiel princes of the house of our Lord gaue to the Priestes to make the Phase cattel one with an other two thousand six hundred and oxen three hundred †And Chonenias and Semeias also Nathanael his brethren moreouer Hasabias and Iehiel and Iozabad princes of the Leuites gaue to the rest of the Leuites to celebrate the Phase fiue thousand sheepe and oxen fiue hundred †And the ministerie was prepared and the Priestes stood in their office the Leuites also in companies according to the kinges commandement †And the Phase was immolated and Priestes sprinkled the blood with their hand and the Leuites drew of the skinnes of the holocaustes †and they seperated them to geue them by the houses and families of euerie one and to be offered to our Lord as it is writen in the Booke of Moyses of oxen also they did in like maner †And they rosted the Phase vpon fyre according to that which is writen in the law but the pacifique hostes they bâ—vled in caudrons and kettles and pottes and in hast they distributed it to al the people †And for themselues and for the Priestes they prepared afterward for in oblation of holocaustes and of fatte the Priestes were occupied vntil night wherfore the Leuites prepared for themselues and for the Priestes the children of Aaron last †Moreouer the singing men the children of Asaph stood in their order according to the precept of Dauid and Asaph and Heman and Idithun the prophetes of the king and the porters watched at euerie gate so that they departed not a moment from the ministerie for the which cause also their brethren the Leuites prepared meates for them †Therfore al the seruice of our Lord was ritely accomplished that day so that they made the Phase and offered holocaustes vpon the altar of our Lord according to the precept of king Iosias †And the children of Israel that were found there made the Phase at that time and the solemnitie of Azymes seuen daies †There was not a Phase like to this in Israel from the daies of Samuel the prophete neither did anie of al the kinges of Israel make a Phase as Iosias to the Priestes and the Leuites and to al Iuda and Israel that was found and to the inhabitantes of Ierusalem †In the eightenth yeare of the kingdom of Iosias was this Phase celebrated †After that Iosias had repayred the temple came vp Nechao the king of Aegypt to fight in Charcamis beside Euphrates and Iosias went forth to meete him †But he sending messengers vnto him sayd What haue I to doe with thee king of Iuda I come not agaynst thee this day but I fight agaynst an other house to the which God hath commanded me to goe in hast leaue to doe agaynst God who is with me lest he kil thee †Iosias would not returne but prepared battel agaynst him neither did he agree to the wordes of Nechao from the mouth of God but went forward to fight in the fielde of Mageddo †And there being wounded of the Archers he sayd to his seruantes Carie me out of the battel because I am sore wounded †Who remoued him from one chariote into an other chariote that folowed him after the maner of kinges and they caried him away into Ierusalem he died and was buried in the monument of his fathers and al Iuda and Ierusalem mourned for him †Ieremie most of al whose lamentations al the singing men and singing wemen repeate vntil this present day vpon Iosias and it is growen as it were a law in Israel Behold it is sayd to be writen in the lamentations †But the rest of the wordes des of Iosias of his mercies which are commanded by the law of our Lord †his workes also the first and the last are writen in the Booke of the kinges of Iuda and Israel CHAP. XXXVI Ioachaz reigneth three monethes 4. His brother Eliakim named loakim eleuen yeares 9. his sonne Ioachin three monethes 11. his vncle Sedecias eleuen yeares 14. Most Priestes and people contemning the admonitions of Prophetes 17. manie are slaine by the Chaldees the Temple and Ierusalem spo led and burnt 20. The sayd kinges successiuely and people are caryed captiue into Babylon 22. After seuentie yeares Cyrus king of Persia releaseth the captiuitie and geueth leaue to reedifie the Temple THE people therfore of the land tooke Ioachaz the sonne of Iosias and made him king for his father in Ierusalem †Taree and twentie yeares old was Ioachaz when he began to reigne and he reigned three monethes in Ierusalem †And the king of Aegypt when he came into Ierusalem deposed him and condemned the land in an hundred talentes of siluer and a talent of gold †And he made Eliakim his brother king for him ouer Iuda and Ierusalem and he turned his name Ioakim but he tooke Ioachaz himself with him and caried him away into Aegypt †Fiue and twentie yeares old was Ioakim when he began to reigne and he reigned eleuen yeares in Ierusalem and he did euil before our Lord his God †Agaynst him came vp Nabuchodonosor the king of the Chaldees and brought him bound in chaynes into Babylon †Whither he transported also the vessels of
drawe out the Leuiathan with a hooke and with a rope shalt thou tye his tongue †Shalt thou put a ring in his nosthrels or bore through his iaw with a buckle †Wil he multiplie prayers to thee or speake to thee gentle wordes †Wil he make a couenant with thee and shalt thou take him to be a seruant for euer †Shalt shou delude him as a birde or tye him for thy handmaydes †Shal freindes cut him merchantes diuide him †Shalt thou fil nettes with his skinne and the cabbin of fishes with his heade †Lay thy hand vpon him remember battel and adde to speake no more †Behold his hope shal frustrate him and in the sight of al he shal be cast downe headlong CHAP. XLI Leuiathan is further described by the peculiar partes of his bodie and terrible composition of al his members NOT as cruel wil I raise him for who can resist my contenance †Who hath geuen me before that I may render vnto him Al thinges that are vnder heauen be myne †I wil not spare him and his mightie wordes and framed to beseech †Who shal reuele the face of his garment and who shal enter into the middes of his mouth †Who shal open the gate of his countenance dreade is round about his teeth †His bodie as shildes that are cast compact with skales fast cleauing together †One is ioyned to an other and not so much as anie ayre entereth betwen them †One shal sticke to an other holding eche other they shal not be seperated †His sneesing is as the shining of fire his eies as the twinklings of the morning †Out of his mouth procede lampes as it were torches of lighted fire †Out of his nosthrels procedeth smoke as it were of a pot heated and boyling †His breath maketh coales to burne a flame cometh fotth out of his mouth †In his necke shal strength abide needines goeth before his face †The members of his flesh cleaue together one to an other he shal send lightnings against him and he shal not be caried to an other place †His hart shal be hardened as a stone and shal be stifly compact as the smithes stithie †When he shal be taken away the Angels shal feare and being feared shal be purged †When the sword shal apprehend him neither speare nor brestplate shal be able to abide †For he shal esteme yron as chaffe and brasse as rotten wood †The bowman shal not put him to flight the stones of the sling to him are turned into stubble †As stubble wil he esteme the hammer and he wil laugh him to skorne that shaketh the speare †The beames of the sunne shal be vnder him and he shal straw gold vnder him as durt †He shal make the deepe sea to boyle as a pot and shal put it as when ointmentes boyle †A path shal shine after him he shal esteme the depth as waxing old †There is no power vpon the earth that may be compared with him who is made to feare no man †He seeth euerie high thing he is king ouer al the children of pryde CHAP. XLII Holie Iob instructed comforted by Gods discourse acknowlegeth his fault and craueth pardon for his ouersight in speach or cogitation 7. God iustifieth his cause against his freindes 9. They offer sacrifice for their offence 10. Al thinges prosper with Iob duble to that he had before 16. and he dieth happely AND Iob answering our Lord sayd †I know that thou canst doe al thinges and no cogitation is hid from thee †Who is this that concealeth counsel without knowledge Therfore haue I spoken vnwisely and the thinges that did excede my knowledge beyond mesure †Heare I besech thee and I wil speake I wil aske thee and do thou tel me †With the hearing of the eare I haue heard thee but now my eye seeth thee †Therfore I reprehend myself and I do penance in imbers and ashes †And after our Lord spake these wordes to Iob he sayd to Eliphaz the Themanite My furie is wrath against thee and against thy two frendes because “ you haue not spoken right before me as my seruant Iob. †Take therfore vnto you “ seuen oxen and seuen rammes and goe to my seruant Iob and offer holocauste for your selues and my seruant “ Iob shal pray for you his face I wil receiue that the follie be not imputed to you for you haue not spoken right thinges before me as my seruant Iob. †Eliphaz therfore the Themanite and Baldad the Suhite and Sophar the Naamathite went and did as our Lord had spoken to them and our Lord receiued the face of Iob. †Our Lord also was turned at the penance of Iob when he prayed for his freindes And our Lord added al thinges whatsoeuer had bene Iobes duble †And al his brethren came to him and al his sisters and al that knew him before and they did eate bread with him in his house and wagged the head vpon him and comforted him vpon al the euil that God had brought in vpon him And euerie man gaue him one ewe and one earelet of gold †And our Lord blessed the last daies of Iob more then his beginning And he had fourtene thousand sheepe and six thousand camels a thousand yoke of oxen and a thousand she asses †And he had seuen sonnes and three daughters †And he called the name of one Dies and the name of the second Cassia the name of the third Cornustibij †And there were not found in al the earth wemen so beautiful as the daughters of Iob and their father gaue them inheritance among their brethren †And Iob liued after these thinges an hundred fourtie yeares and he saw his children and his childrens children vnto the fourth generation and he died an old man and ful of daies ANNOTATIONS CHAP. XLII 7. You haue not spoken right as my seruant Iob Holie Iob being throughly tried in the fornace of tribulation and by diuine instruction confirmed in perfect patience and other vertues God at last gaue sentence condemning the guiltie and iustifying the innocent in plaine termes prononcing that Eliphaz Baldad and Sophar had not spoken right before him as his seruant Iob. And so these three being conuinced that notwithstanding their former pretence of defending Gods cause they had erred and Iob had maintained the truth they submitted themselues as faultie and humbly did penance bringing their oblations for sacrifice to Iob as they were commanded v. 8. 9 As for Eliu the last disputer persisting more vehemēt in his errour when others ceassed from contention he was sufficiently condemned in his felowes And the rather for that true point of his owne doctrine ch 33. v. 14 that God speaketh once and repeteth not the same the second time For it was euer a general rule
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
his Church 31. with a new couenant 36. that it shal be large and perpetual AT THAT time saith our Lord I wil be the God of al the kindredes of Israel and they shal be my people †Thus saith our Lord The people that remayned from the sword found grace in the desert Israel shal goe to his rest †Our Lord hath appeared to me of long time And in euerlasting charitie haue I loued thee therefore haue I drawen thee taking compassion †And I wil build thee againe and thou shalt be builded ô virgin Israel thou shalt yet be adorned with thy timbrels shal goe forth in the quyre of them that play †Thou shalt yet plant vinyards in the mountaines of Samaria the planters shal plant and til the time come they shal not make vintage †because there shal be a day wherein the watchmen on mount Ephraim shal crie Arise and let vs goe vp vnto Sion to the Lord our God †Because thus saith our Lord Reioyce in gladnes ô Iacob and neye against the head of the Gentiles sound ye and sing and say Saue ô Lord thy people the remnant of Israel †Behold I wil bring them out of the land of the North and wil gather them from the endes of the earth among whom shal be the blinde and the lame the woman with childe and she that beareth childe together a great companie of them that returne hither †They shal come in weepeing and in mercie I wil reduce them and I wil bring them through the torrents of waters in a right way and they shal not stumble in it because I am become a father to Israel and Ephraim is my firstbegotten †Heare the word of our Lord ye Nations shew forth in the ilands that are farre of and say He that dispersed Israel wil gather him and he wil keepe him as the pastour his flocke †For our Lord hath redeemed Iacob and he wil deliuer him out of the hand of the mightier †And they shal come and shal praise in mount Sion and they shal runne together to the good thinges of our Lord for the corne and wine and oile and the increase of cattel and heardes and their soule shal be as a watered garden they shal be hungrie no more †Then shal the virgin reioyce in the quyre the youngmen and old men together and I wil turne their mourning into ioy and wil comfort them and make them ioyful from their sorow †And I wil replenish the soule of the priestes with fatnes and my people shal be filled with my good thinges saith our Lord. †Thus saith our Lord A voice of lamentation is heard on high of the mourning and weeping of Rachel weeping for her children and refusing to be comforted for them because they are not †Thus saith our Lord Let thy voice cease from weeping and thine eies from teares because there is a reward for thy worke saith our Lord and they shal returne out of the land of the enemie †And there is hope to thy last endes saith our Lord and the children shal returne to their borders †Hearing I heard Ephraim going into trāsmigration Thou hast chastised me and I am taught as a young bullocke not tamed Conuert me and I shal be conuerted because thou art the Lord my God †For after thou didst conuert me I did penance and after thou didst shew vnto me I stroke my thigh I am confounded and ashamed because I haue sustayned the reproch of my youth †Certes Ephraim is an honorable sonne to me certes a delicate childe because since I spake of him as yet wil I remember him Therefore are my bowels trubled vpon him pitying I wil pitie him saith our Lord. †Sette thee a watch tower make vnto thee bitternes direct thy hart into the right way wherein thou hast walked returne ô virgin Israel returne to these thy cities †How long wilt thou be dissolute in deliciousnes ô wandring daughter because our Lord hath created a new thing vpon the earth A WOMAN SHAL COMPASSE A MAN †Thus saith the Lord of hostes the God of Israel As yet shal they say this word in the land of Iuda and in the cities thereof when I shal conuert their captiuitie Our Lord blesse thee the beauty of iustice the holie mountaine †and Iudas and al his cities shal dwel in it together the husbandmen and they that driue the flockes †Because I haue inebriated the wearie soule and euerie hungrie soule I haue filled †Therefore I was raised vp as out of a sleepe and I saw and my sleepe was sweete to me †Behold the daies come saith our Lord and I wil sow the house of Israel and the house of Iuda with the seede of men and with the seede of beastes †And as I haue watched vpon them to plucke vp and deface and dissipate destroy and afflict so wil I watch ouer them to build and to plant them saith our Lord. †In those daies they shal say no more The fathers did eate the bitter grape and the teeth of the children are set on edge †But euerie one shal dye in his owne iniquitie euerie man that shal eate the sowre grape his teeth shal be on edge †Behold the daies shal come saith our Lord and I wil make a new couenant with the house of Israel and the house of Iuda †not according to the couenant which I made with their fathers in the day that I tooke their hand to bring them out of the Land of Aegypt the couenāt which they made voide and I had the dominion of them saith our Lord. †But this shal be the couenant that I wil make with the house of Israel after those daies saith our Lord I wil geue my law in their bowels and in their hart I wil write it and I wil be their God and they shal be my people †And a man shal no more teach his neighbour and a man his brother saying Know our Lord for al shal know me from the least of them euen to the greatest saith our Lord because I wil be propicious to their iniquitie and their sinne I wil remember no more †Thus saith our Lord that geueth the sunne for the light of the day the order of the moone and of the starres for the light of the night that trubleth the sea and the waues thereof doe sound the Lord of hostes is his name †If these lawes shal faile before me saith our Lord thee also the seede of Israel shal faile that it be not a nation before me for euer †Thus saith our Lord If the heauens aboue shal be able to be measured and the foundations of the earth beneth to be searched out I also wil cast away al the seede of Israel for al thinges that they haue done saith our Lord. †Behold the daies come saith our Lord
heard lift vp a signe proclame and conceale it not say Babylon is taken Bel is confounded Merodach is ouercome their sculptiles are confounded their idoles are ouercome †Because a nation is come vp against them from the North which shal bring her Land into desolation and there shal be none to dwel therein from man euen to beast and they are remoued and gone away †In those daies and in that time saith our Lord the children of Israel shal come they and the children of Iuda together walking and weeping they shal hasten and shal seeke the Lord their God †Into Sion they shal aske the way their faces hitherward They shal come and shal be ioyned to our Lord by an euerlasting couenant which shal by no obliuion be abolished †My people is become a lost flock their pastours haue seduced them and haue made them wander in the mountaynes they haue passed from mountayne to hil they haue frogotten their couch †Al that found them haue eaten them and their enemies said We haue not sinned because they haue sinned to the Lord the beautie of Iustice and to the Lord the expectation of their fathers †Depart out of the middes of Babylon and goe forth out of the land of the Chaldees and be ye as kiddes before the flocke †Because â—oe I rayse vp and wil bring into Babylon an assemblie of great nations from the land of the North and they shal be prepared against her and thereby she shal be taken his arrow as a valiant mans that is a killer shal nor returne voide †And Chaldea shal be for a praye al that waste it shal be filled saith our Lord. †Because you reioyce and speake great thinges spoyling mine inheritance because you are powred out as calues vpon the grasse and you haue belowed as bulles †Your Mother is confounded exceedingly and made euen with the dust she that bare you behold she shal be the last among the Gentiles desolate without accesse and drie †Of the wrath of our Lord it shal not be inhabited but shal be brought wholly into desolation euerie one that shal passe by Babylon shal be astonied and shal hisse vpon al the plagues thereof †Be prepared against Babylon round about al ye that bend bow ouerthrow her spare not arrowes because she hath sinned to our Lord. †Crie against her she hath geuen the hand euerie where her foundations are fallen her walles are destroyed because it is the vengeance of our Lord. Take vengeance of her as she hath done so doe to her †Destroy the sower ouâ— of Babylon and him that holdeth the sickle in the haruest time at the face of the sword of the doue euerie man shal returne to his people and euerie one shal slee to his owne land †Israel is a flock dispersed lyons haue cast him out first the king of Assur did eate him last this Nabuchodonosor the king of Babylon hath spoyled his bones †Therefore thus saith the Lord of hostes the God of Israel Behold I wil visite the king of Babylon and his land as I haue visited the king of Assur †and I wil bring Israel againe to his habitation and Carmel shal be fed and Basan and in mount Ephraim and Galaad his soule shal be filled In those daies and in that time saith our Lord the iniquitie of Israel shal be sought and it shal not be and the sinne of Iuda and it shal not be found because I wil be propicious to them whom I shal leaue †Ascend vpon the land of them that rule and visite vpon the inhabitants thereof destroy and kil the thinges that are behind them saith our Lord and doe according to al thinges that I haue commanded thee †A voice of battel in the land and great destruction How is the hammer of the whole earth broken and destroyed how is Babylon turned into a desert among the nations †I haue snared thee and thou art taken Babylon and thou knewest it not thou art found apprehended because thou hast prouoked our Lord. †Our Lord hath opened his treasure and brought forth the vessels of his wrath because the Lord the God of hostes hath a worke in the land of the Chaldees †Come ye vnto her from the vttermost borders open that they may goe forth that shal tread her downe take the stones out of the way and bring it into heapes and kil her neither let there be anie thing left Destroy al her valiants let them descend into slaughter woe vnto them because their day is come the time of their visitation †A voice of them that flee and of them that haue escaped out of the land of Babylon to tel in Sion the reuenge of the Lord our God the reuenge of his temple †Declare ye against Babylon to verie manie to al that bend bow stand together against her round about and let none escape repay her according to her worke according to al thinges that she hath done doe ye to her because she is erected against our Lord against the holie one of Israel †Therefore shal her yongmen fal in her streetes and al her men of warre shal hold their peace in that day saith our Lord. †Behold I to thee thou prowd one saith our Lord the God of hostes because thy day is come the time of thy visitation †And the prowd shal fal and tumble downe and there shal be none to raise him vp and I wil kindle a fire in his cities and it shal deuoure al thinges round about him †Thus saith the Lord of hostes The children of Israel and the children of Iuda fusteyne calumnie together al that haue taken them hold them they wil not let them goe †Their strong redeemer the Lord of hostes is his name in iudgement wil defend their cause to terrifie the land and to stirre vp the inhabitantes of Babylon †The sword to the Chaldees saith our Lord and to the inhabitants of Babylon and to her princes and to her wise men †The sword to her diuiners who shal be foolish the sword to her valiants who shal be afraid †The sword to his horses and to his chariots and to al the common people that is in the middes of her and they shal be as wemen the sword to her treasures which shal be spoyled †There shal be drought vpon her waters and they shal be dryed vp because it is a land of sculptiles and they glorie in monstrous thinges †Therefore shal the dragons dwel with the foolish murderers and the ostriches shal dwel in it and it shal no more be inhabited for euer neither shal it be built euen to generation and generation †As our Lord ouerthrew Sodom and Gomorrha and the neighbours thereof saith our Lord there shal no man dwel there and sonne of man shal not inhabite it †Behold a people cometh from the North and a great
depth and the floudes of it shal be destroyed and the fishes thereof at the face of our Lord and at the glorie of his powre †because his right hand is strong which bendeth the bow his arrowes be sharpe that are shot of him they shal not misse when they shal begine to be shot into the endes of the earth †Behold euiles are sent and they shal not returne til they come vpon the earth †The fire is kindled and it shal not be quenched til it consume the fundations of the earth †For as the arrow shot of a strong archer returneth not so shal not the euils returne backe that shal be sent vpon the earth †Woe is me woe is me who shal deliuer me in those dayes †The beginning of sorrowes and much mourning the beginning of famine and much destruction The beginning of warres and the potestates shal feare the beginning of euiles and al shal tremble †In these what shal I doe when the euiles shal come †Behold famine and plague and tribulation and distresse are sent al as scourges for amendment †and in al these they wil not conuert themselues from their iniquities neither wil they be alwayes mindful of the scourges †Behold there shal be good cheape victuals vpon the earth so that they may thinke that peace is directly coming toward them and then shal euiles spring vpon the earth sword famine and great confusion †For by famine manie that inhabit the earth shal dye and the sword shal destroy the rest that remained aliue of the famine †and the dead shal be cast forth as dung and there shal be none to comfort them For the earth shal be left desert and the cities therof shal be throwen downe †There shal not be left a man to til the ground and to sow it †The trees shal yeeld fruites and who shal gather them †The grape shal become ripe who shal tread it For there shal be great desolation to places †For a man shal desire to see a man or to heare his voyce †For there shal be leaft ten of a citie and two of the filde that haue hid themselues in thicke woodes and cliffes of rockes †As there are left in the oliuet and on euerie tree three or foure oliues †Or as in a vinyeard when it is gathered there are grapes left by them that diligently search the vineyard so shal there be left in those dayes three or foure by them that search their houses in the sword †And the earth shal be left desolate and the fildes thereof shal waxe old the wayes thereof and al the pathes thereof shal bringforth thornes because no man shal passe by it †Virgins shal mourne hauing no bridegromes wemen shal mourne hauing no husbandes their daughters shal mourne hauing no helpe †their bridegromes shal be consumed in battel and their husbandes be destroyed in famine †But heare these thinges and know them ye seruantes of our Lord. †Behold the word of our Lord receiue it beleue not the goddes of whom our Lord speaketh †Behold the euiles approch and slacke not †As a woman with childe when shee bringeth forth her child in the ninth moneth the houre of her deliuerance approching two or three howres before paines come about her wombe and the infants coming out of her wombe they wil not tarrie one moment †So the euiles shal not slacke to come forth vpon the earth and the world shal lament and sorowes shal hold it round about †Heare the word my people prepare yourselues vnto the fight in the euiles so be ye as strangers of the earth †He that selleth as if he should flee and he that byeth as he that should lose it †He that playeth the marchant as he that should take no fruite and he that buildeth as he that should not inhabite †He that soweth as he that shal not teape so he also that pruneth a vinyeard as if he should not haue the vintage †They that marie so as if they should not get children they that marie not so as it were widowes †Wherfore they that labour labour without cause †â—or soreners shal reape their fruites shal violently take their goodes and ouerthrow their houses and lead theire children captiue because in captiuitie and famine they beget their children †And they that play the marchantes by robrie the longer they adorne their cities and houses and their possessions and persons †so much the more wil I be zealous toward them vpon their sinnes sayth our Lord. †As a whore enuieth an honest very good woman †so shal iustice hate impietie when she adorneth herselfe and accuseth her to her face when he shal come that may defend him that searcheth out al vpon the earth †Therefore be not made like to her nor to her workes †For yet a little whyle iniquitie shal be taken away from the earth iustice shal reigne ouer you †Let not the sinner say he hath not sinned because he shal burne coales of fire vpon his head that sayth I haue not sinned before our Lord God and his glorie †Behold our Lord shal know al the workes of men and their inuentions their cogitations and their hartes †For he sayd Let the earth be made and it was made let the heauen be made it was made †And by his worde the starrs were made he knoweth the number of the starres †Who searcheth the depth and the treasures therof who hath measured the sea capacitie therof †Who hath shut vp the sea in the midest of waters hath hanged the earth vpon the waters with his word †Who hath spred heaueÌ„ as it were a vault ouer the waters he hath fouÌ„ded it †Who hath put fountaines of waters in the desert and lakes vpon the toppes of mountaines to sendforth riuers from the high rocke to watter the earth †Who made man put his hart in the midds of the bodie and gaue him spirit life and vnderstanding †And the inspiration of God omnipotent that made al thinges and searcheth al hid thinges in the secretes of the earth †He knoweth your inuention and what you thinke in your hartes sinning and willing to hide your sinnes †Wherfore our Lord in searching hath searched al your workes and he wil put you al to open shame †and you shal be confounded when your sinnes shal come forth before men and the iniquities shal be they that shal stand accusers in â—hat day †What wil you doe or how shal you hide your sinnes before God and his Angels †Behold God is the Iudge feare him Cease from your sinnes and now forget your iniquities to doe them anie more God wil bring you out and deliuer you from al tribulation †For behold the heate of a great multitude is kindled ouer you and they shal take certaine
Ostriches :: Falcons or Ierfalcons other haukes :: Horses are of singular great corege :: Haukes wherof Aristotel saith there be ten kindes pliâ—â—e sixtene :: Eagles of most strong sight :: If we discusse al Iobs wordes saith S. Gregorie we shal find nothing wickedly spoken but only smale speâ—ce of pride in speaking too much of his owne afflictioÌ„ and too litle of Gods goodnes towards him li. 23. c. 1. :: Though Iob had truly auouched that his sinnes deserued not so great afflictions yet he ought to haue acknowleged that God afflicted him iustly for some other cause knowne to God but vnknoweÌ„ to him which he not confessing semed to make Gods iudgement vniust or of none effect S. Greg. li. 32. c. 3. :: An Elephant the greatest of al beastes of long life strong meke tâ—n perate chaist ouercome by the Vnicorne or Dragon or taken by the nose ledde away How much more doth Gods prouidence geue man powre to ouercome the diuel :: An huge great fish perhaps the whale exceding mans powre to be managed yet is subiect as also the diuel signified therby to Gods powre and prouidence :: God ruleth al his creatures not with crueltie as a tyranne but with iustice ease and powre :: God at last destroyeth him whom man can not ouercome :: Angels with reuerent feare doe honour Gods powre And valient mariners and other soldiars are terrified when they see this so huge a fish Mystically Gods preachers and perfectest seruantes shal naturally feare the terrour of Gods iudgement :: And the diuel reigneth ouer proude men S. Greg. li. 34. c 4. 17. :: Iob here simply ackowledged his error in speaking so much in defence of his owne innocencie and so litle of Gods prouidence in afflicting him for his more merite and Gods more glorie :: Before he defended a truth against his opposite freindes now with more resignation he contented himself with his affliction :: Iob did penance both for himself and others :: In that he had al other thinges duble and children in the same number as before it is a signe that the former perished not but died in good state God by his sentence condemned the error of Iobs freindes and iustified his assertion Errors ought not to beholden stil being once condemned Much lesse raised againe being hertofore buried S. Aug. deside oper S. Cyprian li. 4. ep 2. Apud Euseb li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15. Numbers mystical Great or manie sacrifices for great offences Deuotion of him that offereth sacrifice increaseth the effect Prayers of holie men or Sainstes derogate not from Christ VVhy we haue made few annotations in this booke The argument of this historie Iob in prosperitie was tempted inuisibly more then ordinary men of lower state or lesse perfection 2. Tim. 3. Much more by losse of al his goodes and children in one day Most of al by bodilie affliction And reuiling of his wife Holie Iob lamented his affliction and the general miseries of man VVhere Iob expected comforth in tribulation the diuel procured him more affliction Iob sore afflicted in bodie had nine seueral confflictes about the cause therof before it was decided The first conflict The maine point of the controuersie The second conflict The ground of these mens error The third conflict The fourth conflict The fifth conflict The sixth conflict The seuenth conflict The eight conflict The ninth conflict Newest Sectaries hold themselues the wisest Especially these of our dayes that relie ech one vpon his owne priuate spirite In the tenth place God decided the controuersie Penitentes pardoned Iob rewarded The literal sense of this historie Aliegorical Anagogical Moral Holie Iob proceded by degrees to perfect patience This booke vndoubtedly is canonical Scripture Late Hebrew Doctors and some Catholiques hold diuers authors of sundry Psalmes Prefat in Psal Epist 134. 139. It is much more probable that Dauid was author of al. Proued by S. Augustin S. Chrysostom and greatest part of Doctors Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9. Heb. 4. v. 7. The common voice of Christians some general councels cal it Dauids Psalter Proued by other Scriptures S Ierom attributeth the summe of this booke to Dauid only The Psalmes are a Summe of al other Scriptures Mat. 5. 7. 11. 22. Luâ— 16. S. Greg. in Psal penitent They coÌ„teine the summe of Legal Historical Sapientiential and Prophetical doctrine Gods prouidence in sweetly drawing our consent cooperation of freewil which is necessarie to saluation Ser. 15. de verb. Apost S. â—asil in prâ—log Apoc. 5. Holie Scriptures a sealed booke li. 4 dialogi c. 42. The Psalter is the key of other Scriptures Iac. 5. But it self is also sealed But one principal key of ech Psalme Tenne keyes of the Psalter Also tenne stringes 1. Key One God the B. Trinitie 2. Gods workes 3. Gods prouidence 4. The Hebrew people 5. Christ our Redemer 6. Conuersion of Gentiles the Catholique Church 7. Faith good workes 8. Dauids owne actes 9. General Resurrection Iudgement 10. Eternal glory and paine Foure wayes to find the proper key of euerie psalme 1. By the title 2. Allegation in the new Testament 3. Greatnes of thinges affirmed 4. Conference of places li. 3 c. 4. de pecca merit The stile of this booke is Poetrie Abuse derogateth not from good thinges Dauids Psalter more ancient then any profane poetrie now extant Musike very ancient Gen. 4. Sacred poetrie most excelleÌ„t Prefat VVhy King Dauid wâ—â—â—te diuine poetrie The first cause his natural inclination to musike 1. Reg. 16. v. 23. 2. Verse more easie more plesant Eccli 40. S. Aug. S. Basil in Praeâ—at 3. Most special great and memorable thinges writte in verse Exo. 1â— Deut. 32. Iudic 5. Iudith 16. Prou 31. 1. Reg. 2. Isa 38. Isa 12. 26. Ezeâ—h 38 Iaâ— 2. Abac. 3. Dan. 3. Luc. 1. 2. Câ—ticles in the new Testament 4. Both diuine musike and dirtie in Gods temple 1. Parâ— 23 25. 5. The great vse of these Psalmes in the Catholique Church 56. 117. 65. The whole Psalter in the ordinarie office eâ—â—â—â—â— weke Certaine Psalmeâ— euerie day 4. 30. adv 7 53 62. 66. 90. 94. 118. 133. 148. 149 150. Many Psalmes in other Ecclesiastical offices Bishops bond to be skilful in Dauids Psalter Other Priestes to haue competent knowlege therin VVhy this booke is called the psalter Other instrumentes make consorte with the Psalter Al vertues are referred to Gods honour Scriptures are to be expounded by the coÌ„mon spirit of the Church not by priuate men They consist in vnderstanding Holy Fathers do best expound them Some Mysteries are hidden They proue our humilitie The right maner of seruing God The 7. key a He is in the right way to eternal felicitie b not continued to euil suggestions Mat. 5. c not continued in sinne d not finally persisted in wicked life e He is wholly occupied delighted in keeping
but as it came to his handes r Dauid the natural sonne of Iesse made no more Hymnes that is no more musical praises of God after this Psalme but the prefigured Dauid Christ our Sauiour the Sonne of God in his bodie the Church singeth ful new praises S. Aug in enarrat Psal sequentis 72. Affliction in this world is recompensed in the end the 9. key a To be songue by Asaph the master of musike and his companie b God is so excellent good as no tongue can expresse no hart can conceiue Psal 39. c The peace and prosperitie of the wicked tempted me to leaue the right narrow way and to goe the brode easie way with them d They neuer thincke of death e and if they suffer some affliction they quickly remoue it from them f They trauel not so much as good men do neither are they so often punished g Which maketh them proud and so they runne into al sortes of iniquitie h Whatsoeuer mischief came in their mind they feared not to committe it in fact i boldly extolling their owne wordes and workes and despising others k For this prosperitie of the wicked some of Gods people wil fall from the right way l and their dayes wil abound with calamities m The voice of the weake inclining to diffidence and doubt of Gods knowlege and prouidence n The prophet in his owne person answereth that if he should say such thinges he should reproue Gods children as faultie vnworthie of his protection and to be neglected wheras it is Gods prouidence to chastice his children whom he loueth o In this life we can not know the particular causes why the iust are afflicted and manie wicked prosper in this world p But only in general we are taught that euils are prepared for the guiles or deceptes q pride and other sinnes of the wicked r Not real but imaginarie felicitie Å¿ Almost burned vp with afflictions t Charged with heauie burdens without knowlege how long or to what end v yet not destitute of thy protection w Nothing to be desired in heauen nor in earth but God x In bodie and mind I thirst after thee my true inheritance y Men by their freewil make themselues enimies to God z determined their damnation forseing their final sinnes A prayer in long affliction the 7. key a Instruction for the congregation of the faithful in distresse not to seeke temporal towardes and prosperitie but to expect spiritual and eternal S. Aug. b In long persecution the weake beginne to feare or suspect that God hath vtterly abandoned them c But the stronger pray with confidence d being assured that God who hath conserued his Church hitherto from the beginning of the world wil conserue it st 〈…〉 the end e An other reason why God wil conserue his Church is because he hath deliuered it often a strong arme as from bondage in Aegypt from persecution and oppression in the time of Iudges and kinges and lastly redemed it from the tyrannie of the diuel by Christs death f Thirdly the pride of the enimies moueth God to reuenge their wickednes and so to deliuer his owne people g They pretend to kepe solemne feastes like to thyne h They set vp altars against thyn altares or some new deuised external shew against the holie Rites of the Church i and that in publike places in the endes of high wayes or poâ—â—es and pinnacles k The prophet describeth the maner how persecutors destroy temples and al sacred thinges 4. Reg â— l The whole crew or band of persecutors m The weake complaine that God sheweth not wâ—â—ted signes nor sendeth succourse to his people by raising some prophet or other meanes to helpe them Luc. 1 70. n The perfect do answer that God both hath and wil releeue his people o Made the redde sea like waues p drowned Pharao and his hoste q of blacke diuels r geuen water out of rockes Å¿ made passage ouer Iordan t Ignorant blind and barbarous infidels lodge al kindes of iniquitie in their consciences v and therfore it is vnmeete that faithful people should be in bondage vnder thâ—â— w These foolish audacious men do continually blaspheme al holie thinges x Omite not to punish them y seing they are obstinate and obdurate in pride and â—â— hatred General iudgement the 9. key a Either this was the beginning of a songue to the tune wherof this Psalme was song as some Hebrew Rabbins testifie or as S. Augustin and other fathers explicate the Septuagint do admonish vs by occasion of this Psalme not to faâ—le in our hope for that God wil in no case violate his promise noâ— purpose but wil render to euerie one in the day of Iudgement as they deserue b Christ with his Apostles and other assessorie iudges wil praise and thanke God for his admirable good prouidence and gouernement of this world c This duplication of the same word confirmeth vs of the assured performance of that which is here prophecied d Christ our singular principal and proper Iudge only and no mere creature knoweth the determinate time of general iudgement e The earth at that time shal be purged with flaming fire f yet shal not be destroyed but changed in qualities g An epitome or briefe summe of Christs doctrine to fâ—ee from sinne h be not proud abuse not the powre you haue to do what you please i VVhen other Iudges sitte on tribunales some may be absent or escape from their sentences but al without exception shal be brought in persons when Christ God and Man shal iudge k Some shal haue sentence of eternal paine in hel some of eternal reward in glorie l though partly in this world partly in particular iudgement of euerie soule God hath alreardy and wil before the last day punish sinners yet there resteth more punishment and no impenitent sinners shal escape but al shal drinke of the bitter cuppe of eternal damnation m strong wine not delayde with water but mingled with bitter sharpe thinges as gal vinegre brimstone c. and so powred into festered woundes so they shal suffer vntolerable endles paine mixed with the worme of conscience losse of glorie rancor of hart and eternal desperation n Varietie of hellish torments from one extreme to an other as from snow waters to exceding heate Iob. 24. o The iust for wel vsing their powre of free wil and of al powre geuen them in this life are rewarded in heauen Gods prouidence towards his people the 3. key a For the congregation of faithful and godlie people b Amongst others one notorious example of Gods prouidence is recorded of an hundred fourescore fiue thousand Assirians slame in one night by an Angel 4. Reg. 19. c God was not only knowen in general as to pagane Philosophers and some others but more particularly to the Iewes the issue of Abraham Isaac and Iacob by his special benefites towards them d God suffering
al other nations to erre for their sinnes in their fond phantesies of false goddes reserued the Israelites for his Church e establishing the principalitie therof in Sion f For obtaining and conseruing of Sion from wicked Infidels God ouerthrewe al sortes of contrarie forces g God not only gaue his people temporal victories ouer their enimies but also illuminated their mindes with knowlege of true religion h others are often trubled in mind hearing the truth but are not conuerted through their obstinate follie i VVorldlie men in supine carlesnes as in a sleepe passe ouer this life and afterwards find themselues excluded from heauen for lacke of merites and good workes with the foolish virgins k God vndertaking the defence of his people and threatning the aduerse part l they failed in courage as men ouercome with drowsines of sleepe m Euen from the first notice of thy wil the aduersaries were deiected fearing thy poâ—eâ—â— wrath n Terrible signes from the firmament appearing before the day of iudgement :: The Prophetes â—â— often speake in the pretertence for the assurance of the thinges to come o persecuters and others being terrified shal be astonied and silent p God vvil come to iudge the vvorld more especially for the iusts sake q Men that shal seriously thinke and meditate vpon these thinges vvil praise and thanke God for them r and the effect and svvere repast of such meditation shal make as it vvere a great festiual day in the deuout soule spiritually ioyned vvith God Å¿ The soule thus inflamed with Gods loue is then apt of gratitude for his goodnes tovvardes man to make vovves of thinges vvherto vve are not obliged t but most necessarie it is to be maturely aduised and not rashly nor lightly to vovv for being once vovved vve are strictly bound to vvhatsoeuer vve haue lavvfully promised And it is great sinne to vâ—vv vndiscretly v Remembring that for vovves and al other vvorkes vve must ansvver to God vvho is a terrible iudge readie to punish in bodie and soule sparing none for their greatnes not princes nor kinges nor vulgar sorte for al are to him alike Gods special protection of the Ievves the. 4. key a For Idithun to sing or to make tune for it b For the faithful congregation to consider Gods benefites c Hauing heretofore prayed Psal 14â— d I haue obtayned e Especially being in tribulation and praying vvith hart and handes lifted vp as vvel in the night as day f I vvas not frustrate of my prayer g I vvas sometimes in such anguish that nothing semed comfortable h but I 〈…〉 d vpon God so firmly i that my spirite came inâ—o an exâ—asie oâ—â—â—aunce k I arose early before the ordinarie time of avvay king l my hart being attentiue invvardly I vttered nothing vvith my tongue m I diligently examined my conscience n Assuredly God vvil not reiect for euer but he vvil be pleased with his Church o VVhiles I thus thought I erred greatly novv I see and confesse that God suffereth al calamities for the good of his seruantes p and this I knevv not by my selfe but by the inspiration of God making this change in me by his gracious hand q The progenie of Iacob receiued and nourished in Aegypt for Iosephs sake as his adopted children r The read sea and Iordan felt thy diuine powre and obeyed thy wil. Å¿ Noise of vvaters meeting after the Israelites vvere passed thunders and lightninges also hapened to the terror of the persecutors though not mentioned in Exodus Exâ— 14 By the ministerie of Moyses and Aaron Gods great Benefites bestovved vpon the levves and their ingratitude the 4 key a Commended to Asaph a chiefe musitian that the people might vnderstand and consider Gods benefites b Neither the lavv not the people vvas Dauids but presenting Gods perso n he speaketh in his name or authoritie vvith vvhose inspitation he vvas replenished S. Greg. Prefat in Iob. c. 2. Mat. â—â— 5. 35. c Albeit the prophet reciteth historically thinges donne yet the same vvere parables similitudes and figures of other thinges d yea of secret hidden Mysteries obscurly signified in the old Testament and reueled in the nevv e which partly we know by written holie Sriptures f partly by Traditions g God of his mercie without precedent merite raised vp a peculiar people of Abraham Isaac and Iacob h and gaue them a particular law first of Circuncision more largely by Moyses i So Abraham instructed his children and his house after him Gen. 18. k in like sorte others taught their children l For three causes God gaue his law that his people may haue confidence in him he shewing his care to instruct and gouerne them m that they remember his benefites n and kepe his commandmentes o The Iewish nation very often and in great numbers murmured rebelled and committed other great sinnes and therfore Dauid exhorted the people of his time not to do the like And this exhortation perteyneth more especially to Charistianes as S. Paul teacheth 1. Cor. 10. p They first trusting in their owne strength without Gods commandment Num. 14. went forth to batle and were ouerthrowne 1. Par 7 v. 21 â— Par. 7. â—â—â— q Tanis the principal citie in Aegypt nere the riuer Nilus where Moyses wrought his great miracles 〈◊〉 14. This cloude shadowed them from the heate of the sunne in the day and the fire shined in the night al the time that they were in the desert Å¿ In mount Horeb and there was continual water in al the campe which occupied nere foure miles in length and breadth t Which naturally wanted water but by miracle had abundance v Not content with Manna they demanded to haue flesh vv Stil incredulous not beleuing Gods omnipotencie they thought that albeit he had geuen them manna and water yet he could not geue them flesh x By bread in general is vnderstood al competent meate vsual for a table y For this incredulitie murmuring and other sinnes God kept the children of Israel fourtie yares in the desert tâ—l al hat were of age when they came from Aegypt were dead except only Iosue and Caleb z In the meane time amongst other punishments manie mutmurers woâ—c burnâ—â—o death with strange fire Num. 11. a Manna made by Angels b God so changed the wind that it brought abundance of quailes and other birdes into their campe Exo. 16. Nu. 11. c Immediately after a moneth for so long they had abundance of these birdes ibid. v. 20. they were striken with a plague and manie died for their concupiscence d The most fresh strong men died and so were hindered from possessing the promised land of Chana an e In fourtie yeares aboue six hundred thousand died f They offered morning sacrifice g But were not sincere in their hartes h Howsoeuer multitudes of people committe great sinnes and are seuerely punished yet Gods mercie preferueth some by his effectual grace and neuer suffereth the
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
Ieremie vttered by him long after those which are in the former chapters yea and after some of those which are recorded in the chapters folowing For he speaketh here of the time when Nabuchodonosor inuaded the countrie :: Gods grace is euer ready that sinners may conuert if they vvil Deut. 7. 11 30. :: This was prophecied before that which is written in the chapter precedent for the prophetes do not obserue the order of historie :: By Galaad he signifieth the kinges palace :: By Libanus Ierusalem :: By sanctifie segregate separate or designe to this office Deut. 29. 3. Reg. 9. :: The fourth sonne of Iosias 1. Par. 3. v. 15. :: To whom as is probable Nabuchodonosor gaue the title of king after the death of Sedecias :: Otherwise called Ioachin the sonne of Ioakim 4. Reg. 24. v. 6. This Ioachin or Iechonias was restored to good estate 4 Reg. 25. v. 27. but not to the dignitie or power of a king neither Salathiel Zorobabel or others of his posteritie til Christ Ezec 13. 34. Isa 4. 40. 45. :: Christ who is iust of himself who maketh others iust and without whom no man can be iust Ezec. 34. Dan 9. Ioa. 1. v. 45. Deut. 33. :: To trust their owne iudgement not beleuing the definitions of the Church relying euerie one vpon his priuate spirite is a manifest note of heretikes false prophetes or Apostataes :: Mission of Pastors Prophetes was alvvayes so necessary in Gods Church that whosoeuer coÌ„meth without right mission is a false prophet a woolfe not a pastor :: False prophetes may do false miracles that is strange thinges to deceiue others but can not worke true miracles Because therfore it is hard for vulgar people to iudge which are false miracles the former note of right mission is a more secure marke to know true false prophets :: Literally he prophecieth that king Ieconias and others caried in the first traÌ„smigration into Babylon should be released or exalted and king Sedecias with his children folovvers should perish but mystically he prophecieth that the good shal prosper be high ly rewarded the wicked shal be miserable and most seuerely punished :: As is noted before ch 21. these prophe cies are not written in order of the time when they were vttered For this vision perteyneth to Ioakim who was father to Ieconias and elder brother to Sedecias of whom the for mer chapters make mentioÌ„ 4. Reg. 17. :: This wicked king is called Gods seruant in that he was his instrument oâ— minister to punish other sinners Dan. 9. 1. Esd 1. 3. Esd 1. :: These seuentie yeares begane in the eleuenth yeare of Sedecias :: This metaphor of a cuppe signifieth that Gods wrath is powred out to punish sinners As Psa 74. v. 9. Isa 51. v. 17. :: The Ismaelites Agarenes otherwise called Sarazens powled their heare to the eares left the lowest part long as now the Polonians Hungarians vse to be powled 1. Pet. 4. Ioel. 3. Amos. 1. :: As those that labour in the vinepressesing to encorege ech other so in affliction it wil be necessarie to doe the like :: Though God of his nature is most meke like to a doue yet prouoked by sinne he powreth out wrath * Men of the cities :: Gods coÌ„mâ—nations are conditional if the people persist in sinne they shal be punished as is threatned but if they repent the punishment shal be mitigated â— Reg 4. :: It is a most coÌ„mon phrase of holie Scripture to say al for most part Ch. 25. 2. Par. 36. 1. Esd 1. 3. Esd 1. :: Common people doe easily change their iudgement sometimes to the better as here to saue the prophets life sometimes to worse as when they had receiued our Sauiour with ioy on palmesunday within few dayes after they cried Crucifie him Mich. 3. :: Bandes and chaynes are apt signes of captiuitie because they are the very instruments wherwith captiues are bond :: Hangmen or executioners are Gods instruments his seruantes in punishing the wicked Ch. 23. 29. Ch. 14. :: It is so false that the treasures caried away shal quickly be restored that in dede more shal be caried away before the former be recouered 4 Reg. 25. 4 Reg. 24. 4. Reg. 25. :: Sedecias reigning eleuen yeares the fourth yeare of his reigne may vvel be called in the beginning of his reigne :: The prophet hearing a good thing falsly auouched wisheth it might be so but left others be deceiued warneth the people not to beleeue it because it is false and shal not happen as the false prophet affirmeth The 4. part Consolations and threates as the people shal deserue with the destruction of Ierusalem cap tiuitie of the king people and their release after 70. yeares :: Against the flatery of false prophetes affirming that the captiues shal shortly be reduced Ieremie sincerely writeth vnto them that they must remaine in Babylon a long time Ch. 14. Ch. 25. 2. Par. 36. I. Esd 1. Dan. 9. 3. Isd I. :: The seduced people thought the false prophets had bene true prophetes of God Ch. 24. :: Their miserie shal be so great that it shal be as a prouerbe of them that wish euil to others to say The malediction of the Ievves fal vpon you as is more clerly explicated v. 22. :: It is probable by this Ch. 31. Ezec. 33. other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes returned also from captiuitie whose chiefe citie was Samaria Iod. 1. Amos. 5. Sopho. 1. :: Only the true Church is perpetually consetued without interruption al other nations kingdomes coÌ„gregations do change and are consumed :: After seuentie yeares captiuitie the temple shal be reedified but more fully more perfectly this prophecie is fulfilled in Christ and his Apostles when the citie was built in a hiegh place the citie which can not be hidde sette in a mountaine :: Christ of the issue of Iacob :: VVho according to his diuinitie is the Sonne of God as he sayth of himselfe Ioan. 14. I am in the Father and the Father in me :: Together with the two tribes manie also of the tenne tribes were reduced from captiuitie And when Christ came into this world they were more readie to receiue him then the other two tribes Mat. 13 Mar. 6 Luc. 4. Ioan. 4. Isa 2. â—â—ich 4. Zach. â— :: God wil also â—â—evv his mercie to the tene tribes signified by Ephraim as a father loueth his first begotten :: By Rachel the mother of Ioseph Beniamin are signified al the vvemen of both kingdomes Israel Iuda mourning the miseries of the captiuitie And particularly of the mothers lamenting the slaughter of their children nere Bethlehem Mat. 2. Mat. 2 :: Gods grace is the principal cause of iustification :: Mans cooperation by freewil is the secoÌ„darie cause :: Christ in his mothers wombe in stature an infant
after the birth of Christ The same doth S. Augustin ser 6. 18 dâ— temp S Amb. cp 81. S. Chrys ho. de â—â— Bapt. b This astonishment and reuerence of the prophet c and the great attention which he is admonished to haue import the great mysteries of Christ and his Church and not only the temple rites of the old law which vvere but figures of the new :: Holy thinges are ordinarily to be done in holie places and therfore sacred vestures by touching vvherof men vvere sanctified Exo. 29. v. 37. must not be vsed out of the temple Leuit. 10. v. 9. Deut. 18. :: The land that was assigned to holie vses vvas called sanctified and could not be alienated to priuate men nor other purposes * sanctificatum :: The princes portion of land vvas round about the clergies portion that he might defend them and the peoples part round about the princes that they might defend him :: These measures vvere of equal capacitie but the ephi serued for drie thinges the bat for liquid as appeareth v. 13. 14. :: As the people were bond to pay certaine first fruites to their temporal prince :: so he was mutually bond to pay the charges of publique sacrifices for al the people S. Ierom also expoundeth this mutual obligation to consist betwen the people and hiegh priest :: After the captiuitie albeit king Dauids progenie continued in Salathiel Zorobabel and others yet they had not the state of kinges or temporal princes and therfore not only Christian Doctors but also Rabbi Dauid other Hebrewes vnderstand this prophecie of Christ the true Messias and of the sacrifices rites of his Church the letter neuertheles alluding to the forme of the old lavv :: Al vvorkes done by the true children of God that is to say done in the state of grace do merite eternal reward :: But other moral good vvorkes done in state of mortal sinne are only revvarded temporally in this vvorld and not in life euerlasting See cha 36. v. 25. :: There is no historie nor probabilitie that vvaters issued out of the temple vvhich vvas reedified by Zorobabel Neither did al sortes of fishes liue in anie such vvater nere the temple as are mentioned v. 9. And therfore this prophecie hath an hiegher and truer sense of the Church of Christ and the vvater of Baptisme :: S. Iohn savv this riuer of liuing vvater as clere as chrystal proceding from the seat of God of the lambe And the tree of life yelding tvvelue fruites rendring his fruite euerie moneth c. Apoc. 22. :: Iosephs two sonnes had ech one a vvhole portion and so there vvere twelue tribes besides the Leuites who had other better meanes then the rest :: By the twelue tribes of Israel S. Ierom vnderstandeth the vniuersal multitude of al glorified Sainctes noting that no mention is here made of the cities of refuge as in the bookes of Numeri and Iosue because in the glorious habitation of Sainctes there can be no nede of refuge where al are perfect al secure :: As the first borne of liuing thinges first fruictes of al thinges springing so the first portion of land allâ—â—ed to Gods seruice is called the first fruites :: The North side of the citie being in length 4500. reedes of six sacred cubites euerie rede the vvest side also and consequently the other two sides east and south in al 18000. reedes which make 36. miâ—les of 1000. passes euerie mile it is certaine that this description agreeth not to the terrestrial citie of Ierusalem which was nothing nere so large And therfore the later Iewish Rabins hold opinion that when their Messias commeth the citie of Ierusalem shal be built so great But al Catholique Doctors vnderstand it mystically of the Church of Christ :: S. Iohn the Apostle had the same vision of this new Ierusalem Christs triumphant Church Apoc. 21. 22. :: The Synagog of the Ievves being left desert Mat. 23. v. 38. Christ is vvith his militant Church al dayes euen to the consummation of the world Mat. vlt. and vvith his Church triumphant illuminating and glorifying it for euer and euer Apoc. 22. v 5. a ch 1. v. 6. b ch 1. v. 3 4. Reg. 20. v. 18. Daniel of the royal bloud c ch 1. v. 1. He vvas most holie d ch 9. v 23. e Ezech. 14. 28. f ch 6. v. 5. most wise and most loyal His booke is excellent but hard to be vnderstood ch 3. v. 24. ch 13. ch 14. Certaine partes of this booke are denied by the Ievves and some others It is probable that these partes were some times in the Hebrew or the Chaldee Obiection out of S. Ierom. First solution Second solution They are proued to be Canonical by the Councels and other Fathers The prayer of Azarias The Hymne of the three children The histore of Susanna The histories of Bel and the Dragon The contents in general Epist ad Paulm In particular Diuided into three partes The first part Actes of Daniel with the other three Hebrevv children and of the kinges of Babylon 4. Reg. 24. v. 1. :: Part of the holie vessels some especial persons vvere caried away but the king was released at this time for he reigned in Ierusalem eight yeares more eleuen in al. 2 Par. 36. v 5. a Daniel as chief vvas an example to the other three children in their maner of life vvherby is also probable that they being al of the tribe of Iuda v. 6. he was nerer of the royal bloud of which some vvere taken into the kings court v. 3. b Three causes moued them to abstayne froÌ„ the kings meates left they might eate any thing offered to i dols or forbid by the lavv of Moyses because such delicare diet might prouok to glâ—tonie or in time when they should be elder to other sinnes Theod. * leanes p 〈…〉 c. c By mention of the first yeare of Cyrus is sufficiently signified that Daniel liued al the time of the captiuitie And â—â— 10. it is farther clere that he liued in the third yeare very like longer :: Nabuchodonosor had this dreame the second yeare after his great conquest of the Moabites Ammonites Syrians Aegyptians making his kingdom a great Monarchie so it vvas in the 25 yeare of his reigne vvhen Daniel vvas about the age of 35. yeares * prosessors of Astrologie :: It is in dede more easie to tel by the diuels helpe what one hath dreamed because dreames being past might either procede from the diuel or by some external signes be knovvne vnto him but to declare the signification which is to come and â—ncertaine iâ— aboue the diuels or mans povvre who can only coniecture what is probable doe often erre therin See the Annotations Gen. 40. :: By shevving the kings former cogitation before his dreame he gaue great assurance of the true spirite of prophecie that the king might securely beleue the interpretation
when their mightie ones shal be taken then shal he with them be strooken through with the sword †that euerie nation may know that Nabuchodonosor is God of the earth and besides him there is none other CHAP. VI. Holofernes in great rage sendeth Achior to Bethulia that he may there be slaine with the Israelites 8. He is leift bound to a tree 10. from whence the Israelites taking him he telleth them the cause 14. They entertaine him courteously and earnestly pray to God for helpe AND it came to passe when they had ceased to speake Holofernes being sore offended said to Achior †Because thou hast prophecied vnto vs saying that the nation of Israel is defended of their God that I may sheu thee that there is no God but Nabuchodonosor †when we shal haue strookē them al as one man then thy self with them shalt die by the sword of the Assyrians and al Israel with thee shal perish by destruction †and thou shalt proue that Nabuchodonosor is lord of the whole earth and then the sword of my warfare shal passe through thy sides pearsed thou shalt fal among the wounded of Israel and thou shalt no more fetch breath til thou be destroyed with them †But if thou thinke thy prophecie true let not thy countenance quaile and the palenesse that is in thy face let it depart from thee if thou thinke these my wordes can not be accomplished †And that thou mayst know that thou shalt proue these thinges together with them behold from this houre thou shalt be associate to their people that whiles they shal receiue worthie punishment of my sword thou withal may be subiect to the vengeance †Then Holofernes commanded his seruantes that they should take Achior and lead him into Bethula and should deliuer him into the handes of the children of Israel †And the seruantes of Holofernes taking him went through the champaine but when they came neere the mountaynes the slingers came forth against them †And they turning out of the way by the side of the mountayne tyed Achior to a tree hand and foote and so left him bound with withes and returned to their lord †Moreouer the children of Israel descending from Bethulia came to him Whom loosnig they brought to Bethulia and setting him in the middes of the people demanded what was the matter that the Assyrians had left him bound †In those dayes the princes there were Ozias the sonne of Micha of the tribe of Simeon and Charmi who also is Gothoniel †In the middes therefore of the ancientes and in the sight of al Achior told al thinges that he had spoken being asked of Holofernes and how the people of Holofernes would haue killed him for this word †and how Holofernes him selfe being angrie cōmanded him to be deliuered for this cause to the Israelites that when he should ouercome the children of Israel then he might command Achior also himself to die by diuerse tormentes for this that he had said The God of heauen is their defender †And when Achior had declared al these thinges al the people fel on their face adoring our Lord and with common lamentation and weeping they powred out their prayers with one accord to our Lord †saying Lord God of heauen and earth behold their pride and haue regard to our humilitie and attend the face of thy sainctes and shew that thou forsakest not them that presumeof thee and that thow humblest them that presume of them selues and glorie of their power †Their weeping therfore being ended the peoples prayer by the whole day being finished they comforted Achior †saying The God of our fathers whose power thou hast set forth he wil geue thee this recompence that thou rather shalt see their destruction †And when the Lord out God shal geue this libertie to his seruantes be God with thee also in the middes of vs that as it shal please thee so thou with al thine mayst conuerse with vs. †Then Ozias the counsel being ended receiued him into his house and made him a greate supper †And al the ancientes being called they refreshed them selues together after the fasting was ended †But afterwarde al the people was called together and al the night long within the church they prayed desiring helpe of the God of Israel CHAP. VII Holofernes besiegeth Bethulia 6. cutteth their conduite of water 9. kepeth their fountaines 12. the people murmure and mutenie 18. yet they pray to God 23. and the high priest determineth if aide come not within fiue dayes to deliuer the citie to the Assyrians BVT Holofernes the next day commanded his armies that they should goe vp against Bethulia †And there were of warre foote men an hundred twentie thousand and horse men two and twentie thousand besides the preparations of those men whom the captiuitie had taken and had beene led away out of the prouinces and cities of al youth †Al prepared them selues together to the fight agaynst the children of Israel and they came by the hil side vnto the toppe which looketh toward Dothaim from the place which is called Belma vnto Chelmon which is against Esdrelon †But the children of Israel as they saw the multitude of them laid them selues prostrate vpon the earth casting ashes vpon their heades praying with one accord that the God of Israel would shew his mercie vpon his people †And taking their weapons of warre they sate at the places which by a narrow path way lead directly betwen the mountaynes and they were keping them al day and night †Moreouer Holofernes whiles he compasseth round about found that the foūtayne which ranne in went directly to their conduite on the south side without the citie and he commanded their conduite to be cut asunder †Neuerthelesse there were fountaynes not far from the walles out of which secretly they semed to draw water to refresh them selues rather then to drinke †But the children of Ammon Moab came to Holofernes saying The children of Israel trust not in speare nor in arrow but the mountaynes defend them the hilles standing meruelous stipe gard them †Therfore that thou mayst ouercome them without ioyning battel set kepers of the fountaynes that they may not draw water of them and without sword thou shalt kil them or at the least being wearied they wil yeld their citie which they thinck being set in the mountaynes can not be ouercome †And these wordes pleased Holofernes and his souldiars and he placed round about an hundred men at euerie fountayne †And when that watch had beene fully kept for twentie dayes the cesternes fayled and the collections of waters to al the inhabitantes of Bethulia so that there was not within the citie wherof they might be satisfied no not for one day because water was dayly geuen to the people by measure †Then al the men and wemen yong men and children being gathered
together to Ozias al together with one voice †said God iudge betwen vs and thee because thou hast done euil agaynst vs in that thou wouldest not speake peaceably with the Assyrians and for this cause God hath sold vs into their handes †And there is none to helpe wheras we lye prostrate before their eies in thirst great destruction †And now assemble ye al that are in the citie that we may of our owne accord yeld vs al to the people of Holofernes †For it is better that captiues we blesse our Lord liuing then we should die and be a reproch to al flesh when we shal see our wiues and our infantes die before our eies †We cal to witnes this day heauen and earth and the God of our fathers which taketh vengeance of vs according to our sinnes that now you deliuer the cirie into the hand of Holofernes armie that our end may be short in the edge of the sword which is made longer in the drught of thirst †And when they had said these thinges there was made great weeping and howling of al in the assemble and for manie houres with one voice they cried to God saying †We haue sinned with our fathers we haue done vniustly we haue committed iniquitie †Thou because thou art gracious haue mercie vpon vs or in thy scourge reuenge our iniquities and deliuer not them that trust in thee to a people that knoweth not thee †that they say not among the Gentiles Where is their God †And when they wearied with these cries and tyred with these weepings had held their peace †Ozias rysing vp embrued with teares said Be of good chere bretheren and these fiue daies let vs expect mercie of our Lord. †For peraduenture he wil cut of his indignation and wil geue glorie to his name †But if after fiue dates be past there come no aide we wil doe these wordes which you haue spoken CHAP. VIII Iudith a most veriuous rich fayre renowmed widow 9. rebuketh the high priest and ancientes for their determination to deliuer the citie if ayde come not in fiue dayes 14. exhorteth al to penance 28. They al agree to her godlie aduise 30. praying for good sucesse of her intention which they yet know not AND it came to passe when Iudith a widow had heard these wordes which was the daughter of Merari the sonne of Idox the sonne of Ioseph the sonne of Ozias the sonne of Elai the sonne of Iamnor the sonne of Gedeon the sonne of Raphaim the sonne of Achitob the sonne of Melchias the sonne of Enan the sonne of Nathanias the sonne of Salathiel the sonne of Simeon the sonne of Israel †and her husband was Manasses who died in the daies of barley haruest †for he was occupied with them that bound sheues in the field and the heate came vpon his head and he died in Bethulia his citie and was buried there with his father †And Iudith was leaft his widow now three yeares and six monethes †And in the higher partes of her house she made her self a secrete chamber in which she abode shut vp with her maides †and hauing cloth of heare vpon her loynes she fasted al the daies of her life but Sabbathes and new-moones and the feastes of the house of Israel †And she was of an exceding beautiful countenance to whom her husband had leaft much richesse and a great familie and possessions ful of heardes of oxen and flockes of sheepe †And she was among al most famous because she feared our Lord very much neither was there that spake an il word of her †When she therfore had heard that Ozias had promised that after the fifth day were past he would yeld the citie she sent to the ancientes Chabri and Charmi. †And they came to her and she said to them What is this word wherein Ozias hath consented to yeld the citie to the Assyrians if within fiue daies there come no ayde to vs †And what are you that tempt our Lord †This is no word that may prouoke mercie but rather that may rayse vp wrath and inflame furie †You haue set a time for the mercie of our Lord and according to your pleasure you haue appointed him a day †But because our Lord is patient let vs be penitent for this same thing and sheding teares let vs desire his pardon †for not as man so wil God threaten neither as the sonne of man wil he be inflamed to anger †And therfore let vs humble our soules to him and being setled in an humble spirit seruing him †let vs say weeping to our Lord that according to his wil so he doe his mercie with vs that as our hart is trubled in their pride so also we may glorie in our humilitie †because we haue not folowed the sinnes of our fathers which forsooke their God and adored strange goddes †for which abomination they were geuen into the sword and into confusion to their enemies but we know no other God but him †Let vs humbly expect his consolation and he wil require our bloud of the afflictions of our enemies and he wil humble al Nations what soeuer shal rise vp against vs and the Lord our God wil make them without honour †And now bretheren because you are ancientes in the people of God and their soules depende of you by your speach comforte their hartes that they be mindful that our fathers were tempted to be proued whether they did worshippe their God truly †They must be mindful how our father Abraham was tempted and by many tribulations proued was made the freind of God †So Isaac so Iacob so Moyses al that haue pleased God through manie tribulations haue passed faithful †But they that did not receiue the tentations with the feare of our Lord and vttered their impatience and reproch of their murmuring against our Lord †were destroyed of the destroyer and perished by serpents †And we therfore let vs not reuenge ourselues for these thinges which we suffer †but reputing these verie punishments to be the scourges of our Lord lesse then our sinnes wherwith as seruantes we are chastised let vs thinke them to haue chanced to our amendement and not to our destruction †And Ozias and the ancientes sayd to her Al thinges which thou hast spoken be true and there is no reprehension in thy wordes †Now therfore pray for vs because thou art a holie woman and fearing God †And Iudith said to them As you know that which I could speake to be of God †so that which I haue disposed to doe proue if it be of God and pray that God establish my counsel †You shal stand at the gate this night and I wil goe out with myne abra and pray ye that as you haue said in fiue dayes our Lord respect his people Israel †But I